6

Yes there is discussion, and since this is Judaism we're talking about, there is of course disagreement. The Kof-K has a document (PDF) regarding the wearing of the kippah, which footnotes numerous sources for the following sentence: Wearing a yarmulka is not necessary when a person is actually in the pool, shower, or mikvah Footnotes: Birchei ...


6

It seems that both reasons are applicable. See Rama in Shulchan Aruch 551:16 which says that bathing for pleasure is prohibited. See Shulchan Aruch 551:1 and 551:18 which says that when the month of av comes in the more one should be careful and then says later on that certain parts of the day are more dangerous(see Mishna Brurah on 551:18). The Medrash ...


5

Other than the possibilities of immodest dress and behavior, and the more general issues of the mixing of the genders (see Masecheth Succah 51b and, e.g., Igroth Moshe, Orach Chayim I:39), there is no specific prohibition inherent to the physical act of swimming. Obviously, clothing that might be modest when dry might not be so when wet. And generally, ...


4

In addition to the other excellent answers, I want to point out one more source because of its direct relevance to the specific question asked. The Talmud records (Megillah 5b) that Rabbi Yehuda HaNasi publicly bathed in the city of Tzippori on the 17th of Tammuz. Tosfot and Rashba there already point out that he was making a public statement that the ...


3

I suggest what @daniel meant with his comment and @menachem with his quote (O Ch 2 (2)) is that our use of clothing is related to proper respect for HKB”H whose glory fills the whole world. This is the reason we cover ourselves (sometimes in clothing which is not designed for optimum comfort of the body). It is additionally important not to clothe ...


2

The Aruch haShulchan writes (OC 551:31): אע"ג דאין אבלות לקטן כמ"ש ביו"ד סי' שפ"ד זהו בסתם אבלות אבל באבלות דרבים שהוא זכרון לחורבן בית קדשינו ראוי לחנך גם הקטנים [מג"א סקל"ח] ולאו משום דאבלות זו חמירא מסתם אבלות דאדרבא שיש דברים שמקילינן באבלות ישנה כדאמרינן ביבמות [מ"ג:] ע"ש אלא דבזה יש חינוך ליראת ד' שהקטן כשישאל על מה זה יבינו לו עניין חורבן בית המקדש ...


2

From the Mishna Brurah 550:5 it seems that children who understand what happened on those days should definitely participate with the tzibbur as much as he can.


2

See Brachot 25b אמר אביי צואה כל שהוא מבטלה ברוק אמר רבא וברוק עבה . ‏ See SA OC 76, 6 : If that is a very hight dilution it is halachally meaningless. From Yoma 30a two rules: See SA OC 76, 4 : If a part skin area, except for the anal region, and this area is covered by clothes, he can pray and recite Kriat Shema. See [SA OC 76, 5] and Magen Avraham sk 8 :...


1

The Gemara writes in Brachos ת"ר בעל קרי שנתנו עליו ט' קבין מים טהור בד"א לעצמו אבל לאחרים ארבעים סאה ר' יהודה אומר מ' סאה מכל מקום ר' יוחנן וריב"ל ור"א ור' יוסי בר' חנינא חד מהאי זוגא וחד מהאי זוגא ארישא חד אמר הא דאמרת במה דברים אמורים לעצמו אבל לאחרים מ' סאה לא שנו אלא לחולה המרגיל אבל לחולה לאונסו ט' קבין וחד אמר כל לאחרים אפילו חולה לאונסו עד דאיכא מ'...


1

My impression is that this is a matter of halachic value, but there are differing community standards and guidelines on this kind of thing. (Well someone in the last decade or so has probably tried to make a one-size-fits-all law about this, but I'm not aware of it in classical sources.) I'm told that the German Jewish community of Washington Heights draws ...


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