May a woman immerse in the Mikveh during Bein Hashmashos of her 7th day in a time of need, such as to catch a flight and the like?[1]
It is forbidden to immerse during daytime.[2] Accordingly, some Poskim[3] rule that it is forbidden to immerse until actual nighttime, which is Tzeis Hakochavim. Other Poskim[4], however, rule that it is even initially permitted to immerse after sunset prior to nightfall. Practically, one is not initially to immerse until after Tzeis Hakochavim, although in a time of need a Rav is to be consulted regarding immersing prior to this time, after sunset.[5] Whatever the case, Bedieved if she immersed by Bein Hashmashos her immersion is valid.[6]
[1] See Taharah Kehalacha 21:13 footnote 29; Nitei Gavriel 33:1-2; Pischeiy Teshuvos 197 p. 436
[2] Michaber Y.D. 197:3-5
The reason: This is forbidden due to Serach Bita. [Michaber ibid] This means that there is worry that her daughter will see her mother immersing during the day, and not differentiate between the 8th day and 7th day, and when the daughter is married she may come to immerse on the 7th day. [Rama ibid]
[3] Sidrei Taharah 197:11 [unlike 197:4]; Implication of Pischeiy Teshuvah 197:13 in name of Chamudei Daniel regarding Lechatchila; Darkei Teshuvah 197:7; Chasam Sofer Y.D. 197; Kitzur SHU”A 162:2; Rav Poalim 4:21; Zechor Leavraham 8; Minchas Yitzchak 3:86; Shiureiy Shevet Halevi p. 307
[4] Sidrei Taharah 197:4 and 15 [unlike 197:11]; Chacham Tzevi 11 [Regarding Erev Shabbos]; Zera Emes 78; Pischeiy Teshuvah 197:2 [Regarding Erev Shabbos]; Chesed Leavraham Teumim 1:30; Chut Shani 56; See Darkei Tahara 17 p. 169 that Sephardi women immerse by Bein Hashmashos on Erev Shabbos because of the issue with immersing in hot water.
[5] Nitei Gavriel 33:2; Taharah Kehalacha 21 footnote 29; Shiureiy Shevet Halevi is lenient in a case that she must travel for a long time; See Pischeiy Teshuvah 197:13 in name of Chamudei Daniel regarding Bedieved that is valid
[6] Michaber 197:5 regarding even day of 7th; Pischeiy Teshuvah 197:13 in name of Chamudei Daniel; Aruch Hashulchan 197:17; Nitei Gavriel 23:3
Is it permitted for a Sephardic woman to shake Lulav without a blessing?[1]
Yes, and so was customarily done in the most illustrious of Sephardic homes, as testifies the Ben Ish Chaiy[2], “In our home the women are accustomed to shake Lulav and say a blessing over it.” However, according to Kabala women are not to shake the Lulav in all the directions, but are simply to shake it one time, and it suffices.[3] Now, although many Sephardic Poskim of today [i.e. Rav Ovadya and Rav Yitzchak Yosef] argue on the allowance for women to say a blessing over Mitzvos that they are exempt from, nonetheless, even they do not argue against the concept of women shaking without a blessing. To quote from Yalkut Yosef[4], “Nevertheless there is a slight Mitzvah that she shake Lulav without a blessing.” [This comes to negate a misconception among some Sephardim that according to their view women are not to shake Lulav at all and doing so is like the reform movement of women who wear tefillin.]
[1] See Admur 17:3; 589:2; Michaber 589:6; R”H 33a as rules Rebbe Yossi and Rebbe Shimon; Rabbeinu Tam; Ran; Rosh there; Beis Yosef 589; Kaf Hachaim 589/22
[2] Rav Poalim 1:12;
[3] Rav Poalim 1 Sod Yesharim 12 based on Kabala; Eitz Hasadeh 568:11; Meorei Or 3 p. 69; Nitei Gavriel
[4] See Yalkut Yosef Daled Minim p. 689
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