The commandment of immersion for the impure: That we should immerse in the waters of a mikveh (ritual bath) and then become pure from any type of the types of impurity with which we have become impure, as it is stated (Leviticus 14:9), “and he shall wash his flesh.” And the tradition came about it, [that it is] water in which all of his flesh can go. And the Sages estimated this as forty seah (Eruvin 4b), and that is the measure of a mikveh. And from the Torah — whether the water is drawn, or it is pulled from the springs or from rain water — it is all fit. But the Sages disqualified any mikveh, the water of which is drawn. And not only that, but rather even if the water passed through a whole vessel at the time that it was flowing into the pit, they disqualified it. And this measure of forty seah regarding the waters of a mikveh is even to immerse a needle, according to some commentators. But with gushing water — meaning to say, water that comes out of springs — it does not have a measure at all. Rather, any time that all of his body together is covered by it, or that the impure vessels are covered together by it, it is fit to immerse in it.
And Rambam, may his memory be blessed, wrote (Sefer HaMitzvot, Positive Commandments 109), “And our intention in writing that immersion is a positive commandment is not that it is a commandment upon everyone impure to become purified regardless, like anyone who is covered by a cloak must make fringes (tsisit), and so [too,] all who have a roof are obligated to make a parapet for it. [Rather,] the matter is that the Torah informed us that one who wants to become pure from his impurity will not have a possibility to do this without immersion in water. And [so] it commanded us to accept the matter and to do it like this when we want to become pure. But if one wants to stay in his impurity and not to enter the encampment of the Divine Presence for a long time, the option is in his hand.” An addition: But nonetheless it is not from the trait of piety and men of [good] action to be defiled in their impurity — as impurity is disgusting, and purity is beloved. And the soul of a person is elevated and purified with purity. To here [is the addition]. “And the language of Sifra, Acharei Mot, Section 5:3 is ‘“And wash his flesh” — perhaps it is a decree of the King? [Hence] we learn to say, “and after, he may come to the encampment.”’ [This is] meaning to say that a person is not commanded to purify himself. [Rather,] if he wants to purify himself, it is a commandment upon him to do this procedure for his purification.”
What I wrote above at the beginning of this Order (Sefer HaChinukh 173) is from the roots of this commandment of the purification of the water; to answer the children — according to the simple understanding of things, in the way of those that seek the simple understanding — until they grow up and understand that which they will understand. And we shall also say about the matter that there is a hint in immersion to the one immersing that he clean his soul from all sin, just like the nature of water is to clean every thing that is washed in it.
From the laws of the commandment is that which they, may their memory be blessed, (Mishnah Mikvaot 1:8) said that the waters of the mikveh are fitting to purify in them from any impurity, such as [that of] the menstruant, the zavah and the other types of impurity of men and vessels — except for only a zav, since Scripture made explicit only for it [that] living waters are his purification — the understanding of which is gushing water. And also that which they, may their memory be blessed, said (Yevamot 74b) that even though the immersion of some of them is during the day, their purification is not completed until the sunset, as it is written (Leviticus 11:32), “it shall come in water and be impure, until the night and it shall become pure.” And he needs to immerse his body revealed — meaning to say, that all of it is [in contact] with the water, meaning that there not be anything separating between all of the body and the water. But if he immersed in his clothes, the immersion counted for him, ex post facto — since the water goes into them. And the menstruant is also [included] in this law, ex post facto, and is permitted to her husband — and that is so long as the clothes are not extremely tight. And the immersion of all of those obligated to immerse is during the day, except for the menstruant and the woman that has given birth, such that their immersion is during the night. And one impure from a seminal emission may immerse from the beginning of the night and on, until the sunset [of the next day].
The laws of separations [from the water] that they, may their memory be blessed, said (Eruvin 4b) is that it is the word of the Torah if there was something separating, covering most of the person or the vessel, the immersion would not count for them — and that is when the person is concerned about the thing. But if he is not concerned, the immersion counts. But if the thing that separated was only on its lesser part, the immersion counts for him from Torah writ, even if he is concerned about it. But [rabbinically, with] anything — even the smallest amount — that separates that he is concerned about, his immersion does not count; [as a] decree of its lesser part, on account of its majority, which is forbidden from the Torah when he is concerned. And if the thing that separated covered most of him — even if he is not concerned — his immersion does not count; [as a] decree of the majority about which he is not concerned, on account of the majority about which he is concerned, which is forbidden from Torah writ. It comes out that if there was something on his lesser part and he is not concerned, the immersion counted for him — even rabbinically — as now there are two advantages to the thing.
And the laws of mikvaot are many. And [there is] the law of drawn water — how much disqualifies the mikveh and how it is [that it is disqualified]; and with which vessel is the water called drawn water — for if one drew it with a vessel that has a hole the size of a pomegranate, it is not called drawn. As from then, it no longer has the status of a vessel. And even if he filled the hole with a filling that is not proper, which still leaves holes or cracks when the liquid enters [it] — such as if he placed a stone or a fruit in it temporarily — I have heard from my teacher that this is not called drawn, and [so, it is] fitting to immerse in it.
And the law of carving out a vessel before he fixed it [in the ground], or if he fixed it and afterwards carved it out; and how much carving out is [needed] to disqualify — and the difference between an earthenware vessel and other vessels, as an earthenware vessel is not disqualified until it is carved out enough to hold a reviit, whereas a wooden vessel [is disqualified] with the smallest amount. And that which they said (Shabbat 14a) that a mikveh is not disqualified with a change of smell or a change of taste, but rather only with a change of appearance. And any [liquid] from which we do not make a mikveh from the outset — such as wine, milk, blood and also the juice of any fruit — disqualifies the mikveh with a change in appearance. But if some of it fell into [the mikveh] and it did not change its appearance, it is not disqualified. As it is only with drawn water that they decreed and said that three log disqualifies. But fruit juice does not [disqualify] until the appearance of the water changes from their mixing [in]. (See Mishnah Mikvaot 7:5.)
And the law of separations are many. But the end of the matter is the general principle that we require, [which] is this: From Torah writ (Bava Kamma 82a), any woman should have [only] needed to inspect all of her body proximate to her immersion — so that there not be anything separating on her body, and that would suffice for her. But Ezra and his court ordained that she scrub in hot water any place she has hair, and comb or loosen her hair with her hands — or a comb, if she has one — very well; such that if her hair was knotted, she would undo them. And the daughters of Israel were stringent upon themselves to cleanse all of their bodies with hot water. And anyone who differs from their custom should be stretched on the pole [to be whipped]. (See Makkot 22b.)
And this scrubbing needs to be proximate to her immersion — meaning to say that she not be involved in anything in between. And nonetheless if the immersion of a woman happened to be on Shabbat or a holiday, they permitted even from the outset that she scrub during the day and immerse at night. And likewise the Sages, may their memory be blessed, said (Niddah 67a) that on account of the concern that water should enter onto all parts of her body, a woman needs to stand at the time of the immersion in such a way that she appear like a weaver or one nursing her child standing under her breast. And she also needs to be careful about rings on her hand and bracelets — and if they are tight, she must take them off her hands at the time of immersion; and so [too,] to untie the bands on her hair, and to rinse her mouth and teeth. As even though water does not need to come into any of the hidden places, they need to be fit for the water to come in. And there was a case (Niddah 66b) of a woman who immersed and a bone was found between her teeth, and the Sages required her another immersion. If she immersed and then something else separating was found upon her, such as dough or tar or dry blood and what is similar to them from all of the things that the Sages enumerated as separating — even it if is as small as a mustard seed, so long as she is concerned about it and her way is to remove it — her immersion did not count for her. And even if the thing was under the fingernail, and even if it was [impressed on] the flesh — since she is concerned — it is [considered to be] separating. And therefore the daughters of Israel have been accustomed to cut their nails at the time of immersion. And the rest of its many details of the laws of separations and the laws of mikvaot and one who has immersed on that day are elucidated in Tractate Mikvaot and in Tractate Tevul Yom.
And this commandment of immersion is practiced in every place and at all times by males and females. As it is a commandment upon them when they want to become pure from their impurity that they immerse in water, like the matter that we said about fitting waters, and that there not be something separating upon them and the rest of the matters that we wrote. But nonetheless the commandment is not that they purify themselves regardless if they want to stay in their impurity, unless they came to enter the Temple or to eat consecrated foods. And [the latter] is at the time of the Temple. As then — at that time — if one did like that, he [would have] violated this positive commandment, besides the liability that is upon him in his eating the holy in impurity and his entering the Temple, as we wrote above (Sefer HaChinukh 167).
מִצְוַת טְבִילָה לַטְּמֵאִים – שֶׁנִּטְבֹּל בְּמֵי מִקְוֶה וְאָז נִטְהַר מֵאֵיזֶה מִין מִמִּינֵי הַטֻּמְאוֹת שֶׁנִּטְמֵאנוּ בּוֹ, שֶׁנֶּאֱמַר (ויקרא יד ט) וְרָחַץ אֶת בְּשָׂרוֹ. וּבָאָה הַקַּבָּלָה מַיִם שֶׁכָּל בְּשָׂרוֹ עוֹלֶה בָּהֶן, וְשִׁעֲרוּ חֲכָמִים (עירובין ד ב) שֶׁהֵן אַרְבָּעִים סְאָה, וְזֶהוּ שִׁעוּר מִקְוֶה. וּמִן הַתּוֹרָה בֵּין שֶׁיִּהְיוּ הַמַּיִם שְׁאוּבִין אוֹ שֶׁהִמְשִׁיכוּ אוֹתָן מִן הַמַּעְיָנוֹת אוֹ מִן הַגְּשָׁמִים הַכֹּל כָּשֵׁר, שֶׁהַתּוֹרָה אָמְרָה מִקְוֵה מַיִם מִכָּל מָקוֹם, אֲבָל חֲכָמִים פָּסְלוּ כָּל מִקְוֶה שֶׁמֵּימָיו שְׁאוּבִין, וְלֹא עוֹד אֶלָּא אֲפִלּוּ עָבְרוּ בִּכְלִי שָׁלֵם בְּעֵת שֶׁמַּמְשִׁיכִין אוֹתָן לְתוֹךְ הַחֲפִירָה, פְּסָלוּהוּ. וְזֶה הַשִּׁעוּר שֶׁל אַרְבָּעִים סְאָה, בָּעֵינַן בְּמֵי מִקְוֶה אֲפִלּוּ לְהַטְבִּיל בּוֹ מַחַט, לְדַעַת קְצָת מְפָרְשִׁים אֲבָל בְּמַיִם נוֹבְעִין, כְּלוֹמַר מַיִם הַיּוֹצְאִים מִמַּעְיָנוֹת, אֵין לָהֶם שִׁעוּר כְּלָל, אֶלָּא כָּל זְמַן שֶׁיִּתְכַּסֶּה הָאָדָם כָּל גּוּפוֹ בָּהֶן בְּיַחַד אוֹ שֶׁיִּתְכַּסּוּ בּוֹ הַכֵּלִים הַטְּמֵאִים בְּיַחַד, רָאוּי לִטְבֹּל בּוֹ.
The commandment of immersion for the impure: That we should immerse in the waters of a mikveh (ritual bath) and then become pure from any type of the types of impurity with which we have become impure, as it is stated (Leviticus 14:9), “and he shall wash his flesh.” And the tradition came about it, [that it is] water in which all of his flesh can go. And the Sages estimated this as forty seah (Eruvin 4b), and that is the measure of a mikveh. And from the Torah — whether the water is drawn, or it is pulled from the springs or from rain water — it is all fit. But the Sages disqualified any mikveh, the water of which is drawn. And not only that, but rather even if the water passed through a whole vessel at the time that it was flowing into the pit, they disqualified it. And this measure of forty seah regarding the waters of a mikveh is even to immerse a needle, according to some commentators. But with gushing water — meaning to say, water that comes out of springs — it does not have a measure at all. Rather, any time that all of his body together is covered by it, or that the impure vessels are covered together by it, it is fit to immerse in it.
וְכָתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (בסהמ"צ עשה קט) וְאֵין כַּוָּנָתֵנוּ בְּאָמְרֵנוּ שֶׁהַטְּבִילָה מִצְוַת עֲשֵׂה שֶׁיִּהְיֶה מִצְוָה עַל כָּל טָמֵא שֶׁיִּטַּהֵר עַל כָּל פָּנִים, כְּמוֹ שֶׁחַיָּב כָּל מִי שֶׁיִּתְכַּסֶּה בִּכְסוּת שֶׁיַּעֲשֶׂה צִיצִית, וְכֵן כָּל מִי שֶׁיֵּשׁ לוֹ גַּג שֶׁחַיָּב לַעֲשׂוֹת לוֹ מַעֲקֶה, אֲבָל הָעִנְיָן הוּא שֶׁהוֹדִיעַתְנוּ הַתּוֹרָה שֶׁמִּי שֶׁיִּרְצֶה לְהִטַּהֵר מִטֻּמְאָה לֹא יִתָּכֵן לוֹ זֶה אֶלָּא בִּטְבִילָה בְּמַיִם, וְצִוַּתְנוּ לְקַבֵּל הָעִנְיָן וְלַעֲשׂוֹתוֹ כֵּן כְּשֶׁנִּרְצֶה לְהִטַּהֵר, אֲבָל אִם יִרְצֶה לְהִשָּׁאֵר בְּטֻמְאָתוֹ וְלֹא יִכָּנֵס לְמַחֲנֵה שְׁכִינָה זְמַן רַב, הָרְשׁוּת בְּיָדוֹ. תּוֹסֶפֶת: וּמִכָּל מָקוֹם אֵין זֶה מִמִּדַּת הַחֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה לִהְיוֹתָם מִטַּמְּאִים בְּטֻמְאָתָם, כִּי הַטֻּמְאָה מְאוּסָה, וְהַטַּהֲרָה אֲהוּבָה, וְנַפְשׁוֹ שֶׁל אָדָם מִתְעַלָּה וּמִזְדַּכֶּכֶת בְּטָהֳרָה, עַד כָּאן. וּלְשׁוֹן סִפְרָא (אחרי מות ה ג) וְרָחַץ אֶת בְּשָׂרוֹ, יָכוֹל גְּזֵרַת מֶלֶךְ? תַּלְמוּד לוֹמַר וְאַחַר יָבוֹא אֶל הַמַּחֲנֶה, כְּלוֹמַר שֶׁאֵין הָאָדָם מְצֻוֶּה לְהִטַּהֵר, אֲבָל כְּשֶׁיִּרְצֶה לְהִטַּהֵר, מִצְוָה עָלָיו לַעֲשׂוֹת זֶה הַמַּעֲשֶׂה לְטָהֳרָתוֹ.
And Rambam, may his memory be blessed, wrote (Sefer HaMitzvot, Positive Commandments 109), “And our intention in writing that immersion is a positive commandment is not that it is a commandment upon everyone impure to become purified regardless, like anyone who is covered by a cloak must make fringes (tsisit), and so [too,] all who have a roof are obligated to make a parapet for it. [Rather,] the matter is that the Torah informed us that one who wants to become pure from his impurity will not have a possibility to do this without immersion in water. And [so] it commanded us to accept the matter and to do it like this when we want to become pure. But if one wants to stay in his impurity and not to enter the encampment of the Divine Presence for a long time, the option is in his hand.” An addition: But nonetheless it is not from the trait of piety and men of [good] action to be defiled in their impurity — as impurity is disgusting, and purity is beloved. And the soul of a person is elevated and purified with purity. To here [is the addition]. “And the language of Sifra, Acharei Mot, Section 5:3 is ‘“And wash his flesh” — perhaps it is a decree of the King? [Hence] we learn to say, “and after, he may come to the encampment.”’ [This is] meaning to say that a person is not commanded to purify himself. [Rather,] if he wants to purify himself, it is a commandment upon him to do this procedure for his purification.”
מִשָּׁרְשֵׁי מִצְוָה הַזּוֹ שֶׁל טַהֲרַת הַמַּיִם מָה שֶׁכָּתַבְנוּ לְמַעְלָה בְּרֹאשׁ הַסֵּדֶר (מצוה קעג) לְהָשִׁיב אֶת הַיְּלָדִים כִּפְשָׁטָן שֶׁל דְּבָרִים כְּדֶרֶךְ הַפַּשְׁטָנִים עַד שֶׁיִּגְדְּלוּ וְיָבִינוּ אֶת אֲשֶׁר יָבִינוּ. וְעוֹד נֹאמַר בָּעִנְיָן, שֶׁיֵּשׁ בַּטְּבִילָה רֶמֶז אֶל הַטּוֹבֵל שֶׁיְּנַקֶּה נַפְשׁוֹ מִכָּל חֵטְא, כְּמוֹ שֶׁטֶּבַע הַמַּיִם לְנַקּוֹת כָּל דָּבָר הַמִּתְכַּבֵּס בָּהֶן.
What I wrote above at the beginning of this Order (Sefer HaChinukh 173) is from the roots of this commandment of the purification of the water; to answer the children — according to the simple understanding of things, in the way of those that seek the simple understanding — until they grow up and understand that which they will understand. And we shall also say about the matter that there is a hint in immersion to the one immersing that he clean his soul from all sin, just like the nature of water is to clean every thing that is washed in it.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (מקואות א ח) שֶׁמִּי מִקְוֶה רְאוּיִים לְהִטָּהֵר בָּהֶם מִכָּל טֻמְאָה, כְּגוֹן נִדָּה וְזָבָה וּשְׁאָר כָּל הַטֻּמְאוֹת שֶׁל אָדָם וְכֵלִים חוּץ מִטֻּמְאַת זָב לְבַד, לְפִי שֶׁהַכָּתוּב פֵּרֵשׁ בּוֹ לְבַד מַיִם חַיִּים לְטָהֳרָתוֹ, פֵּרוּשׁ מַיִם נוֹבְעִים. וְכֵן מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (יבמות עד ב) שֶׁאַף עַל פִּי שֶׁטְּבִילַת קְצָתָם בַּיּוֹם לֹא תִּשְׁלַם טָהֳרָתָם עַד הֶעֱרֵב הַשֶּׁמֶשׁ, כְּמוֹ שֶׁכָּתוּב (שם יא לב) בַּמַּיִם יוּבָא וְטָמֵא עַד הָעֶרֶב וְטָהֵר, וְשֶׁצָּרִיךְ לִטְבֹּל גּוּפוֹ מְגֻלֶּה, כְּלוֹמַר שֶׁנּוֹגֵעַ לְשֶׁטַח הַמַּיִם כֻּלּוֹ, כְּלוֹמַר, שֶׁלֹּא יְהֵא שׁוּם דָּבָר חוֹצֵץ בֵּין כָּל הַגּוּף וְהַמַּיִם, וְאִם טָבְלוּ בְּבִגְדֵיהֶם בְּדִיעֲבַד עָלְתָה לָהֶם טְבִילָה, מִפְּנֵי שֶׁהַמַּיִם בָּאִין בָּהֶן, וְגַם הַנִּדָּה בְּדִין זֶה דִּיעֲבַד וּמֻתֶּרֶת לְבַעְלָהּ, וְהוּא שֶׁלֹּא יִהְיוּ הַבְּגָדִים מֵהַדַּקִּים יוֹתֵר מִדַּאי. וְכָל חַיָּבֵי טְבִילוֹת טְבִילָתָן בַּיּוֹם חוּץ מִנִּדָּה וְיוֹלֶדֶת שֶׁטְּבִילָתָן בַּלַּיְלָה, וּבַעַל קֶרִי טוֹבֵל וְהוֹלֵךְ מִתְּחִלַּת הַלַּיְלָה עַד הֶעֱרֵב הַשֶּׁמֶשׁ.
From the laws of the commandment is that which they, may their memory be blessed, (Mishnah Mikvaot 1:8) said that the waters of the mikveh are fitting to purify in them from any impurity, such as [that of] the menstruant, the zavah and the other types of impurity of men and vessels — except for only a zav, since Scripture made explicit only for it [that] living waters are his purification — the understanding of which is gushing water. And also that which they, may their memory be blessed, said (Yevamot 74b) that even though the immersion of some of them is during the day, their purification is not completed until the sunset, as it is written (Leviticus 11:32), “it shall come in water and be impure, until the night and it shall become pure.” And he needs to immerse his body revealed — meaning to say, that all of it is [in contact] with the water, meaning that there not be anything separating between all of the body and the water. But if he immersed in his clothes, the immersion counted for him, ex post facto — since the water goes into them. And the menstruant is also [included] in this law, ex post facto, and is permitted to her husband — and that is so long as the clothes are not extremely tight. And the immersion of all of those obligated to immerse is during the day, except for the menstruant and the woman that has given birth, such that their immersion is during the night. And one impure from a seminal emission may immerse from the beginning of the night and on, until the sunset [of the next day].
וְדִינֵי חֲצִיצָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (עירובין ד ב) כִּי דְּבַר תּוֹרָה אִם הָיָה דָּבָר חוֹצֵץ חוֹפֶה אֶת רֹב הָאָדָם אוֹ רֹב הַכְּלִי, לֹא עָלְתָה לָהֶם טְבִילָה, וְהוּא שֶׁיַּקְפִּיד הָאָדָם בַּדָּבָר, אֲבָל אִם אֵינוֹ מַקְפִּיד, עָלְתָה לוֹ טְבִילָה, וְאִם הַדָּבָר הַחוֹצֵץ אֵינוֹ אֶלָּא עַל מִעוּטוֹ, אֲפִלּוּ מַקְפִּיד עָלְתָה לוֹ טְבִילָה דִּין תּוֹרָה, אֲבָל מִדִּבְרֵי סוֹפְרִים שֶׁכָּל דָּבָר הַחוֹצֵץ וַאֲפִלּוּ כָּל שֶׁהוּא אִם מַקְפִּיד עָלָיו לֹא עָלְתָה לוֹ טְבִילָה, גְּזֵרָה מִעוּטוֹ מִשּׁוּם רֻבּוֹ שֶׁהוּא אָסוּר מִן הַתּוֹרָה כְּשֶׁמַּקְפִּיד, וְאִם הָיָה דָּבָר הַחוֹצֵץ חוֹפֶה רֻבּוֹ, אַף עַל פִּי שֶׁאֵינוֹ מַקְפִּיד, לֹא עָלְתָה לוֹ טְבִילָה, גְּזֵרָה רֹב שֶׁאֵינוֹ מַקְפִּיד מִשּׁוּם רֹב הַמַּקְפִּיד שֶׁאָסוּר דְּבַר תּוֹרָה. נִמְצָא לְפִי זֶה שֶׁאִם הָיָה דָּבָר חוֹצֵץ עַל מִעוּטוֹ וְאֵינוֹ מַקְפִּיד, עָלְתָה לוֹ טְבִילָה אֲפִלּוּ מִדְּרַבָּנָן, דְּהַשְׁתָּא יֵשׁ בַּדָּבָר תַּרְתֵּי לְטֵיבוּתָא.
The laws of separations [from the water] that they, may their memory be blessed, said (Eruvin 4b) is that it is the word of the Torah if there was something separating, covering most of the person or the vessel, the immersion would not count for them — and that is when the person is concerned about the thing. But if he is not concerned, the immersion counts. But if the thing that separated was only on its lesser part, the immersion counts for him from Torah writ, even if he is concerned about it. But [rabbinically, with] anything — even the smallest amount — that separates that he is concerned about, his immersion does not count; [as a] decree of its lesser part, on account of its majority, which is forbidden from the Torah when he is concerned. And if the thing that separated covered most of him — even if he is not concerned — his immersion does not count; [as a] decree of the majority about which he is not concerned, on account of the majority about which he is concerned, which is forbidden from Torah writ. It comes out that if there was something on his lesser part and he is not concerned, the immersion counted for him — even rabbinically — as now there are two advantages to the thing.
וְדִינֵי מִקְוָאוֹת רַבִּים, וְדִין מַיִם שְׁאוּבִין בְּכַמָּה פּוֹסְלִין הַמִּקְוֶה, וְכֵיצַד, וּבְאֵיזֶה כְּלִי יִקָּרְאוּ הַמַּיִם שְׁאוּבִין, שֶׁאִלּוּ שְׁאָבוּהָ בִּכְלִי נָקוּב כְּמוֹצִיא רִמּוֹן, אֵין אֵלּוּ נִקְרָאִים מַיִם שְׁאוּבִין, שֶׁאֵין עָלָיו תּוֹרַת כְּלִי מֵעַתָּה. וַאֲפִלּוּ סָתְמוּ הַנֶּקֶב סְתִימָה שֶׁאֵינָהּ יָפָה כְּגוֹן שֶׁנָּתְנוּ בּוֹ אֶבֶן אוֹ פְּרִי לְפִי שָׁעָה שֶׁאֵינוֹ סוֹתְמוֹ סְתִימָה יָפָה שֶׁעֲדַיִן יִשָּׁאֲרוּ בּוֹ נְקָבִים וּסְדָקִים בְּכוֹנֵס מַשְׁקֶה, גַּם בְּזֶה שָׁמַעְתִּי מִמּוֹרִי שֶׁלֹּא תִּקְרָא שְׁאוּבָה וּרְאוּיָה לִטְבֹּל בָּהּ.
And the laws of mikvaot are many. And [there is] the law of drawn water — how much disqualifies the mikveh and how it is [that it is disqualified]; and with which vessel is the water called drawn water — for if one drew it with a vessel that has a hole the size of a pomegranate, it is not called drawn. As from then, it no longer has the status of a vessel. And even if he filled the hole with a filling that is not proper, which still leaves holes or cracks when the liquid enters [it] — such as if he placed a stone or a fruit in it temporarily — I have heard from my teacher that this is not called drawn, and [so, it is] fitting to immerse in it.
וְדִין חָקַק הַכְּלִי עַד שֶׁלֹּא קְבָעוֹ אוֹ קְבָעוֹ וְאַחַר כָּךְ חֲקָקוֹ, וְכַמָּה חֲקָק רָאוּי לִפְסֹל, וְהַחִלּוּק שֶׁבֵּין כְּלִי חֶרֶס לִשְׁאָר כֵּלִים, שֶׁכְּלִי חֶרֶס אֵינוֹ פּוֹסֵל עַד שֶׁיִּהְיֶה הַחֲקָק כְּדֵי לְקַבֵּל רְבִיעִית, וּכְלִי עֵץ פָּסוּל בְּכָל שֶׁהוּא. וּמָה שֶׁאָמְרוּ (שבת יד א) שֶׁאֵין הַמִּקְוֶה נִפְסָל לֹא בְּשִׁנּוּי הָרֵיחַ וְלֹא בְּשִׁנּוּי הַטַּעַם אֶלָּא בְּשִׁנּוּי מַרְאֶה בִּלְבַד, וְכָל דָּבָר שֶׁאֵין עוֹשִׂין בּוֹ מִקְוֶה, לְכַתְּחִלָּה פּוֹסֵל אֶת הַמִּקְוֶה בְּשִׁנּוּי מַרְאֶה, כְּגוֹן הַיַּיִן וְהֶחָלָב וְהַדָּם וּמֵי כָּל פֵּרוֹת גַּם כֵּן, אֲבָל נָפְלוּ מֵהֶם לְמִקְוֶה וְלֹא שִׁנּוּ מַרְאָיו, אֵינָם פּוֹסְלִין, דְּדַוְקָא בְּמַיִם שְׁאוּבִין גָּזְרוּ וְאָמְרוּ דִּשְׁלֹשָׁה לֻגִּין מֵהֶן פּוֹסְלִין, אֲבָל לֹא מֵי פֵּרוֹת עַד שֶׁיִּשְׁתַּנֶּה מַרְאֶה הַמַּיִם בַּעֲבוּרָן (עי' מקואות ז ה).
And the law of carving out a vessel before he fixed it [in the ground], or if he fixed it and afterwards carved it out; and how much carving out is [needed] to disqualify — and the difference between an earthenware vessel and other vessels, as an earthenware vessel is not disqualified until it is carved out enough to hold a reviit, whereas a wooden vessel [is disqualified] with the smallest amount. And that which they said (Shabbat 14a) that a mikveh is not disqualified with a change of smell or a change of taste, but rather only with a change of appearance. And any [liquid] from which we do not make a mikveh from the outset — such as wine, milk, blood and also the juice of any fruit — disqualifies the mikveh with a change in appearance. But if some of it fell into [the mikveh] and it did not change its appearance, it is not disqualified. As it is only with drawn water that they decreed and said that three log disqualifies. But fruit juice does not [disqualify] until the appearance of the water changes from their mixing [in]. (See Mishnah Mikvaot 7:5.)
וְדִינֵי חֲצִיצוֹת רַבִּים. וְסוֹף הַדְּבָרִים, הַכְּלָל הַצָּרִיךְ אֵלֵינוּ זֶהוּ, מִדִּין תּוֹרָה (ב"ק פב א) הָיְתָה צְרִיכָה כָּל אִשָּׁה לְעַיֵּן כָּל גּוּפָהּ סָמוּךְ לִטְבִילָתָהּ שֶׁלֹּא יְהֵא דָּבָר חוֹצֵץ בְּגוּפָהּ וְדַיָּהּ, וְעֶזְרָא וּבֵית דִּינוֹ תִּקְּנוּ שֶׁתְּהֵא חוֹפֶפֶת בְּכָל מְקוֹם שֵׂעָר שֶׁבָּהּ בְּמַיִם חַמִּים וּמְסָרֶקֶת אוֹ מְפַסְפֶסֶת שַׂעֲרוֹתֶיהָ בְּיָדֶיהָ אוֹ בְּמַסְרֵק אִם יֵשׁ לָהּ יָפֶה יָפֶה, כְּדֵי שֶׁאִם הָיוּ שַׂעֲרוֹתֶיהָ נִקְשָׁרִים תַּתִּיר אוֹתָם, וּבְנוֹת יִשְׂרָאֵל הֶחְמִירוּ עַל עַצְמָן לִשְׁטֹף כָּל גּוּפָן בְּחַמִּין, וְכָל הַמְּשַׁנֶּה מִמִּנְהָגָן יִמָּתַח עַל הָעַמּוּד (עי' מכות כב ב).
And the law of separations are many. But the end of the matter is the general principle that we require, [which] is this: From Torah writ (Bava Kamma 82a), any woman should have [only] needed to inspect all of her body proximate to her immersion — so that there not be anything separating on her body, and that would suffice for her. But Ezra and his court ordained that she scrub in hot water any place she has hair, and comb or loosen her hair with her hands — or a comb, if she has one — very well; such that if her hair was knotted, she would undo them. And the daughters of Israel were stringent upon themselves to cleanse all of their bodies with hot water. And anyone who differs from their custom should be stretched on the pole [to be whipped]. (See Makkot 22b.)
וַחֲפִיפָה זוֹ צְרִיכָה סָמוּךְ לַטְּבִילָה, כְּלוֹמַר שֶׁלֹּא תִּתְעַסֵּק בְּדָבָר אַחֵר בֵּינְתַיִם. וּמִכָּל מָקוֹם אִם נִזְדַּמְּנָה לְאִשָּׁה טְבִילָה בְּלֵילֵי שַׁבָּת וְיוֹם טוֹב הִתִּירוּ אֲפִלּוּ לְכַתְּחִלָּה שֶׁתְּהֵא חוֹפֶפֶת בַּיּוֹם וְטוֹבֶלֶת בַּלַּיְלָה, וְכֵן מִפְּנֵי חֲשַׁשׁ שֶׁיִּכָּנְסוּ הַמַּיִם בְּכָל מָקוֹם שֶׁבְּגוּפָה אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (נדה סז א), שֶׁצְּרִיכָה הָאִשָּׁה לַעֲמֹד בִּשְׁעַת טְבִילָה בְּעִנְיָן שֶׁתְּהֵא נִרְאֵית כְּאוֹרֶגֶת וּכְמֵינֶקֶת אֶת בְּנָהּ שֶׁעוֹמֵד תַּחַת הַדַּד, וּצְרִיכָה לְהִזָּהֵר גַּם כֵּן בַּטַּבָּעוֹת שֶׁבְּיָדָהּ וְהַצְּמִידִים אִם הֵם מֵהַדַּקִּים לִטְּלָם מִיָּדֶיהָ בִּשְׁעַת טְבִילָה, וְכֵן הָרְצוּעוֹת שֶׁבְּרֹאשָׁהּ לְהַתִּירָן, וְתָדִיחַ אֶת פִּיהָ וְשִׁנֶּיהָ, שֶׁאַף עַל פִּי שֶׁכָּל הַמְּקוֹמוֹת שֶׁבְּבֵית הַסְּתָרִים אֵין צְרִיכִין שֶׁיָּבוֹאוּ בָּהֶם מַיִם, צְרִיכִין הֵם לִהְיוֹתָם רְאוּיִים לְבִיאַת מַיִם, וּמַעֲשֶׂה הָיָה (שם סו ב) בְּאִשָּׁה שֶׁטָּבְלָה וְנִמְצָא לָהּ עֶצֶם בֵּין שִׁנֶּיהָ וְהִצְרִיכוּהָ חֲכָמִים טְבִילָה אַחֶרֶת. טָבְלָה וְנִמְצָא עָלֶיהָ שׁוּם דָּבָר חוֹצֵץ כְּגוֹן בָּצֵק אוֹ זֶפֶת אוֹ דָּם יָבֵשׁ וְכַיּוֹצֵא בָּהֶן, מִכָּל הַדְּבָרִים שֶׁמָּנוּ חֲכָמִים שֶׁחוֹצְצִין אֲפִילּוּ כְּטִפַּת חַרְדָּל, כָּל זְמַן שֶׁמַּקְפֶּדֶת עָלָיו וְדַרְכָּהּ לְהַעֲבִירוֹ, לֹא עָלְתָה לָהּ טְבִילָה, וַאֲפִלּוּ הָיָה הַדָּבָר הַחוֹצֵץ תַּחַת הַצִּפֹּרֶן וַאֲפִלּוּ כְּנֶגֶד הַבָּשָׂר, מִכֵּיוָן שֶׁמַּקְפֶּדֶת, חוֹצֵץ. וּלְפִיכָךְ נָהֲגוּ בְּנוֹת יִשְׂרָאֵל לִטֹּל צִפָּרְנָן בִּשְׁעַת טְבִילָה. וְיֶתֶר רֻבֵּי פְּרָטֶיהָ שֶׁל דִּינֵי חֲצִיצוֹת וְדִינֵי מִקְוָאוֹת וּטְבוּל יוֹם, מְבֹאָרִים בְּמַסֶּכֶת מִקְוָאוֹת וּבְמַסֶּכֶת טְבוּל יוֹם.
And this scrubbing needs to be proximate to her immersion — meaning to say that she not be involved in anything in between. And nonetheless if the immersion of a woman happened to be on Shabbat or a holiday, they permitted even from the outset that she scrub during the day and immerse at night. And likewise the Sages, may their memory be blessed, said (Niddah 67a) that on account of the concern that water should enter onto all parts of her body, a woman needs to stand at the time of the immersion in such a way that she appear like a weaver or one nursing her child standing under her breast. And she also needs to be careful about rings on her hand and bracelets — and if they are tight, she must take them off her hands at the time of immersion; and so [too,] to untie the bands on her hair, and to rinse her mouth and teeth. As even though water does not need to come into any of the hidden places, they need to be fit for the water to come in. And there was a case (Niddah 66b) of a woman who immersed and a bone was found between her teeth, and the Sages required her another immersion. If she immersed and then something else separating was found upon her, such as dough or tar or dry blood and what is similar to them from all of the things that the Sages enumerated as separating — even it if is as small as a mustard seed, so long as she is concerned about it and her way is to remove it — her immersion did not count for her. And even if the thing was under the fingernail, and even if it was [impressed on] the flesh — since she is concerned — it is [considered to be] separating. And therefore the daughters of Israel have been accustomed to cut their nails at the time of immersion. And the rest of its many details of the laws of separations and the laws of mikvaot and one who has immersed on that day are elucidated in Tractate Mikvaot and in Tractate Tevul Yom.
וְנוֹהֶגֶת מִצְוָה זוֹ שֶׁל טְבִילָה בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת, שֶׁמִּצְוָה עֲלֵיהֶם כְּשֶׁיִּרְצוּ לְהִטָּהֵר מִטֻּמְאָתָן שֶׁיִּטְבְּלוּ בַּמַּיִם כְּעִנְיָן שֶׁאָמַרְנוּ בְּמַיִם רְאוּיִין, וְשֶׁלֹּא יְהֵא בָּהֶן דָּבָר חוֹצֵץ, וְיֶתֶר הָעִנְיָנִים שֶׁכָּתַבְנוּ. אֲבָל מִכָּל מָקוֹם אֵין הַמִּצְוָה שֶׁיְּטַהֲרוּ עַצְמָן עַל כָּל פָּנִים אִם רָצוּ לְהִשָּׁאֵר בְּטֻמְאָתָן, אֶלָּא אִם כֵּן בָּא לִכָּנֵס לַמִּקְדָּשׁ אוֹ לֶאֱכֹל קָדָשִׁים, וְזֶהוּ בִּזְמַן הַבַּיִת, כִּי אָז בַּזְּמַן הַהוּא אִם עָשָׂה כֵּן, בִּטֵּל עֲשֵׂה זֶה, מִלְּבַד הַחִיּוּב שֶׁעָלָיו בְּאָכְלוֹ קֹדֶשׁ בְּטֻמְאָה וְהִכָּנְסוֹ לַמִּקְדָּשׁ, כְּמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה (מצוה קסז).
And this commandment of immersion is practiced in every place and at all times by males and females. As it is a commandment upon them when they want to become pure from their impurity that they immerse in water, like the matter that we said about fitting waters, and that there not be something separating upon them and the rest of the matters that we wrote. But nonetheless the commandment is not that they purify themselves regardless if they want to stay in their impurity, unless they came to enter the Temple or to eat consecrated foods. And [the latter] is at the time of the Temple. As then — at that time — if one did like that, he [would have] violated this positive commandment, besides the liability that is upon him in his eating the holy in impurity and his entering the Temple, as we wrote above (Sefer HaChinukh 167).