7. Bathing:[1]

A. The law:

It is forbidden for an Avel to bathe throughout Shiva.[2] This applies to both men and women, and even towards a married woman.[3]

Cold water:[4] The above prohibition applies even against bathing the in cold water.

Hands, feet and head and minority of body:[5] It is permitted for an Avel to wash his hands[6], face and feet in cold water during Shiva.[7] It is however forbidden for him to wash them in hot water. [The same law applies for any minority of the body, that it may be bathed with cold water during Shiva.[8]]

B. Cases of exception:

One who is dirty:[9] One whose body is dirty with mud or feces [or sweat[10]] may bathe/shower regularly without worry [even using hot water in order to remove the dirt and sweat].[11] [One, however, may only wash with hot water the area of the body that is dirty.[12] If, however, one feels dirty in his entire body, then he may bathe his entire body.[13] One may not remain in the water once the dirt or sweat has been washed off.]

Yoledes:[14] It is permitted for a Yoledes [woman within thirty days after birth[15]] to bathe [during Shiva, even in hot water] if she needs to do so. This applies even on the first day of Aveilus, although if it is not such a great need, it is best for her to refrain from bathing on the first day.[16]

Nidda-Mikveh:[17] A woman who is a Nidda may not immerse in a Mikveh during Shiva even if her Mikveh night falls during that time.[18]

Nidda-Hefsek Taharah: A woman who is a Nidda may perform a Hefsek Taharah during Shiva and begin her seven clean days.[19] She however is to change from her normal form of bathing for her Hefsek Taharah, and only wash between her thighs and her private area. She may use either hot or cold water for this purpose.[20] She is to wear a white garment and spread white sheets on her bed in order to remove all doubt.[21]

One with lice:[22] One who is suffering from lice on his head is permitted to wash his head with hot water and shampoo.[23]

Pampered person:[24] One who is pampered [i.e. Istanis], which is defined as one who constantly feels very cold and has a history of colds, is permitted to bathe his entire body in hot water. Not every person can claim that he is an Istanis, but rather only those who are well known for their extra measure of cleanliness, and that if they do not bathe, they will suffer tremendously and come down with an ailment, is defined as an Istanis.

Consecutive Aveilus:[25] One who is sitting Aveilus consecutively for two different relatives, one after the other, such as a second relative passed away during, or right after, the Shiva of the first relative, then he is permitted to wash his entire body in cold water [after the Shiva of the first relative[26]]. [However according to the custom not to bathe the entire body even in cold water until after Shloshim, one may only bathe in water after the Shloshim of the first relative. After the Shloshim for the first relative, one may bathe even in hot water.[27]]

Summary: During Shiva one may not bathe/shower in water majority of his body in even cold water, unless he is dirty/sweaty, in which case he may wash off the dirt/sweat even using hot water. One may always wash minority of his body in cold water, although not in hot water. Q&A Is warm water defined as hot or cold? May one bathe his hands/feet/face in warm water?[28] Warm water is considered hot and it is this forbidden to wash one’s hand, legs and face in even warm water.   May one go to a sauna or steam room during Shiva?[29] No.   May one rinse his mouth and brush his teeth during Shiva? Yes. Q&A on cases of exception May a child who is an Avel bathe during Shiva?[30] Yes. May one who is in pain bathe during Shiva?[31] Yes. May one bathe for medical purposes during Shiva?[32] If one is sick and the doctors directed him to bathe during Shiva, he may do so even in hot water. Q&A on women immersing in Mikveh If a woman’s Shiva ends on Shabbos and her Mikveh night falls on Motzei Shabbos, may she perform the Chafifa on Erev Shabbos? Some Poskim[33] rule she is to perform the Chafifa on Erev Shabbos. Other Poskim[34] rule she is to only perform the Chafifa on Motzei Shabbos Is a woman whose husband is in Aveilus to immerse in a Mikveh during Shiva? Some Poskim[35] rule she is not to go to Mikveh until after Shiva.   May a Kallah who is prior to her wedding perform a Hefsek Taharah during Shiva? Some Poskim[36] rule a Kallah may not perform a Hefsek Taharah during Shiva.[37] Other Poskim[38] however rule that she may do so.   Q&A on Shabbos, Yom Tov, and Mikveh for men May one bathe on Erev Shabbos during Shiva?[39] Bathing on Erev Shabbos during Shiva follow the same laws and restrictions as all bathing during Shiva and hence one may not bathe any part of his body in hot water, although may wash minority of his body in cold water. Mikveh: See next Q&A! May a man immerse in a Mikveh during Shiva? No. However one who is a Baal Keri and is always particular to immerse after becoming a Baal Keri may immerse in a Mikveh of cold water even during Shiva.[40] However, some Poskim[41] are stringent even in such a case. Erev Shabbos:[42] It is forbidden to immerse in even a cold Mikveh on Erev Shabbos, even if he is particular to do so every Erev Shabbos.[43] However some Poskim[44] are lenient in this matter.[45] [Practically, there is a tradition from elderly Chabad Chassidim to immerse close to sunset.[46] Those who are lenient are to immerse discreetly while other people are not around. Likewise, they may not remain in the Mikveh water and are to immerse and then leave.[47]] Shabbos: It is forbidden to immerse in even a cold Mikveh on Shabbos, even if he is particular to do so every Shabbos.[48] However some[49] are lenient in this matter. Those who are lenient, are to immerse discreetly while other people are not around. Likewise, they may not remain in the Mikveh water and are to immerse and then leave.[50] If the last day of Shiva falls on Shabbos, the Avel may immerse prior to Shacharis.[51] May one who has not yet begun Shiva bathe on Erev Simchas Torah and the like?[52] Yes.

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[1] Shulchan Aruch chapter 381; Nitei Gavriel 105:5; Pnei Baruch 14:1-5; ; See Encyclopedia Talmudit Vol. 1 p. 64

[2] Michaber 380:1; 381:1; Moed Katan 15b; Taanis 13b

The reason: The verse [Shmuel Beis 14b] states that that Yoev sent a message to a woman in Aveilus and told her not to anoint herself with oil. Now, just as an Avel is forbidden to anoint, so too he is forbidden to bathe, as we never find a differentiation in this matter. [Beis Yosef 381]

[3] Michaber 381:6

[4] Michaber 381:1; Taanis 13b

[5] Michaber 381:1; Taanis 13b

[6] Some Poskim rule that this includes the entire length of the arm. [Ashel Avraham Tinyana 551:16; Nitei Gavriel 8:5]

[7] Some suggest that this includes the entire hand and entire head is included in this allowance. [See Nitei Gavriel 105 footnote 1 in name of Ashel Avraham of Butchach]

[8] Darkei Hachaim 11:1; Nitei Gavriel 105:4; Rama and Admur 326:1 regarding Shabbos that all limbs of minority of one’s body are included in the allowance: Rama and Admur 326:1

[9] Michaber 381:1; See regarding Yom Kippur: Admur 613:1 regarding dirt and 614:1 regarding sweat, that even on Yom Kippur one may bathe to remove sweat and hence certainly it is permitted during the three weeks; M”A 614:1; Elya Raba 614:1 in name of Shibulei Haleket; Mamar Mordechai 614:1 in name of Rabbeinu Manoach; M”B 613:2; See regarding the three weeks: Aruch Hashulchan 551:37; Igros Moshe Even Haezer 4:84-4; Sheivet Haleivi 7:77; Shearim Hametzuyanim 122:12 [Perhaps this is the Mahadurah Basra]; Piskeiy Teshuvos 551:48; Rav Eli Landa related to me that his father, Rav Yaakov Landa, was very lenient regarding showers in Eretz Yisrael and other hot climates, for purposes of cleanliness. However, one should try to use only warm water; See however Orchos Rabbeinu 2:133 in name of Chazon Ish who forbade showering even due to sweat.

[10] See Admur 614:1; M”A 614:1; Kaf Hachaim 554:45; Nitei Gavriel 105:13; Vol. 2 8:7

[11] The reason: As bathing was only forbidden for the sake of pleasure. [See Taz 381:2; Admur 613:1; M”B 554:19]

[12] Darkei Hachaim 11:4; Nitei Gavriel 105:8 and 8:7

[13] Michaber 381:3 regarding an Istanis, and today who is not considered an Istanis regarding bathing, especially in the summer; Nitei Gavriel 8:10

[14] Michaber 381:3; Rosh Moed Katan

[15] See 382:2 regarding leather shoes; See regarding the three weeks and fast days: Michaber 554:6; M”B 686:4; Kaf Hachaim 686:19; Ashel Avraham Butchach 554 regarding fast days; Nitei Gavriel 105:6 footnote 8

[16] Shach 381:2

[17] Michaber 381:5; Admur 613:20 regarding Yom Kippur; Tur 381 in name of Rabbeinu Tam that Tevila on time is not a Mitzvah; Riy in Tosafus Beitza 18a; Maharik 35; See Encyclopedia Talmudit Vol. 1 p. 65

Other opinions: Some Poskim rule that according to the opinion that Tevila on time is a Mitzvah, she may immerse during Shiva. [Tur 381 in name of Geonim] Other Poskim rule that a Nida may always immerse during Shiva as it is for the sake of purity and is like bathing to remove dirt which is permitted. [Ramban in Toras Ha’adam in name of Tosafus; Tur 381 in name of Yeish omrim]

[18] The reason: As in any event she is forbidden to her husband and there is nothing gained by her immersing at this time. [Shach 381:3; Taz 381:2] Accordingly, there is no Moitzvah involved in her immersion, as in todays times immersing on time is only a Mitzvah if her husband can be intimate with her, due to the Mitzvah of having children. [Admur ibid]

[19] Shach 381:3; Taz 381:2; Masas Binyamin 5; Beis Yosef brought in Taz ibid; Derech Hachaim 4; Chochmas Adam 165:4; Aruch Hashulchan 381:8; Darkei Hachaim 11:7; See Encyclopedia Talmudit Vol. 1 p. 65

Other opinions: Some Poskim rule it is certainly forbidden for a woman to bathe for the sake of performing Hefsek Taharah during Shiva and it is only allowed for her to do so after Shiva, during Shloshim with an irregularity. [Rama 381:5 based on Or Zarua Avel; Custom mentioned in Kitzur SHU”A 159:5] The reason for this is because if immersing for her husband which is a Mitzvah is forbidden, then certainly washing to begin the Shiva Nekiyim is forbidden. [Shach ibid] The Masas Binyamin ibid [brought in Shach and Taz ibid] however negates this ruling of the Rama being that in truth there is no need for her to immerse during Shiva, as she is in any event forbidden to her husband, while starting the Shiva Nekiyim is a Mitzvah. Likewise, the Taz ibid is puzzled by the Rama’s ruling claiming that bathing for non-pleasure purposes is permitted during Shiva. The Taz ibid concludes that in truth even the Rama agrees that she is to perform the Hefsek Taharah during Shiva, and only argues that she is not to bathe herself, as a Hefsek Taharah is valid even without bathing [see Rama 196:3] Practically, the Taz ibid agrees with the ruling of the Masas Binyamin.

[20] Masas Binyamin brought in Shach and Taz ibid; Conclusion of Taz ibid; Beis Lechem Yehuda 381; See Admur 613:20-21 for a similar ruling regarding Yom Kippur

[21] Rama 381:5; Maharil 15

[22] Michaber 381:3; Tosfos Moed Katan

[23] The reason: As this is no worse than an Istanis who is permitted to bath in hot water during Shiva. [Michaber ibid]

[24] Michaber 381:3; Tosfos Moed Katan; Mishneh Brachos 2:6 “When Raban Gamliel’s wife passed away he bathed himself that night. When asked by his students that he himself taught them that an Avel is prohibited in bathing, he answered that he is not like other people as he is an Istanis [very pampered].”

[25] Michaber 381:4; Taanis 13a

[26] Aruch Hashulchan 381:7

[27] Aruch Hashulchan 381:7

[28] Pischeiy Teshuvah 381:1 in name of Tiferes Lemoshe

[29] Nitei Gavriel 105:16

[30] Aruch Hashulchan 381:9

[31] Gilyon Maharsha 380

[32] Aruch Hashulchan 381:5

[33] Panim Meiros 8; Aruch Hashulchan 381:8; Gesher Hachaim

[34] Beis Lechem Yehuda 381; Nitei Gavriel 105:11 that if she usually does the Chafifa at night she may not do so on Erev Shabbos

[35] Maharam Shick Y.D. 364; See Pischeiy Teshuvah 184:22 and Or Tzadikim 32:4 regarding a case in which her Mikveh night fell on a Yom Chashash

[36] Rav Poalim Y.D. 4:38; Kinas Sofrim Hashmatos 30; Shiureiy Shevet Halevi p. 234

[37] The reason: As due to the mourning she does not see Dam Chimud. [ibid]

[38] Daas Torah 192; See Nitei Gavriel Aveilus 105 footnote 16 that one may be lenient in a time of need

[39] See Michaber 400:1 that even on Shabbos bathing remains forbidden, and certainly on Erev Shabbos; Nitei Gavriel 114:6

[40] Siddur Yaavetz; Dass Torah 551; Shulchan Melachim Dinei Tevilas Ezra; Gesher Hachaim 22:1-7; Nitei Gavriel 105:2; See Pnei Baruch 14:9 that learns the above allowance regarding Shloshim and not necessarily Shiva

[41] Nodah Beyehuda Kama Y.D. 99

[42] Nitei Gavriel 114:7

[43] Darkei Chaim Veshalom 1031; Mishnas Yaakov 3:400; Atzmos Yosef 18; Nitei Gavriel 114:7

The reason: This is not similar to the allowance to immerse in a Mikveh on Erev Shabbos of the nine days, as Shiva is prohibited in bathing from the letter of the law as opposed to a mere custom. [ibid]

[44] Mishmeres Shalom 25:3; Custom of many Yerushalayim, as heard from Rav A.L. Hakohen; brought in Nitei Gavriel 114:7 footnote 11 that so is the custom of Chassidim [heard from Satmar Rav] and of Square and Viznitz

[45] The reason: As the entire purpose of Aveilus is to respect the deceased and certainly the deceased are particular that Shabbos not be blemished due to their Aveilus. [ibid]

[46] Heard from Rav Leibel Groner, that he was told to immerse close to sunset; Rav Asher Lemel Hakohen

[47] Nitei Gavriel ibid

[48] Darkei Chaim Veshalom 1031; Minchas Elazar 2:26; Nitei Gavriel 114:8

The reason: This is not similar to the allowance to immerse in a Mikveh on Erev Shabbos of the nine days, as Shiva is prohibited in bathing from the letter of the law as opposed to a mere custom. [ibid]

[49] Sefarim brought in Nitei Gavriel ibid footnote 15

[50] Nitei Gavriel ibid

[51] Minchas Elazar ibid

[52] Derisha 389; Nitei Gavriel 119:16