2992 —רחיצה בחוף הים, חששות נדה, והגנת טהרת המשפחה היהודית

B"H, 4th of Menahem Av, 5715.

Brooklyn.

Haraha"g vaharaha"ch iy"a nu"n etc. etc. Chananya Yom Tov Lipa Deitch

Shalom u'Vrachah!

In response to your letter from Motzaei Shabbat Bereishit in which you write about concerns regarding the kashrut of children born to women who bathe at beaches and rivers where men also bathe, and you connect this with the issue of conception in a bath.

You are surely aware of the various opinions on this matter of conception in a bath, as brought in Sefer Otzar HaPoskim Siman 1 S.K. 42 and elsewhere, as well as in Sefer HaYovel HaPardes in Rabbi Friedman's article.

I was shocked by what you wrote that there is room here for concern of mamzerut (illegitimacy), for if so, G‑d forbid, there would be no kosher Jewish offspring without suspicion. For if you compare the above to the case of a bath, it is not relevant whether the bathing is simultaneous or even after some time; Shmuel's father would have his daughters immerse in rivers, and it was never heard that women were forbidden to immerse there previously. There were also many non-Jews in Nehardea; see Yoma 19b. In general, regarding bathing in America—even though the lack of modesty in such mixed bathing needs no explanation—regarding your specific concern, the law here is that one must bathe wearing pants; therefore there is no room for your concern even if it were a small amount of water in a cistern.

Regarding what is written in Yerushalmi at the beginning of Yevamot about 'through a sheet'—see what is written in Nedarim 28b.

To judge favorably regarding Jewish women—even though obviously one does not say this before an unlearned person—since bathing at beaches and rivers has become so common as to be almost a necessity, this itself has saved generations of Jews here so that their children are not chas v'shalom sons of Nidah from a Torah prohibition; it can even be said they are not sons of Nidah from a Rabbinic prohibition either. For this immersion does not require intent etc., and this is our consolation regarding the dire situation of family purity both in previous generations and even now: that medicine preceded the illness by people not relying on home baths—which do not meet the requirement for full-body immersion—but instead bathe in rivers and at beaches as above.

I do not mean by this to minimize the destruction to modesty caused by mixed bathing but rather to find some good aspect and partial answer as to what G‑d has done for us through this widespread practice. As is known: falsehood cannot stand unless it contains some kernel of truth and goodness.

Regarding your desire to publicly oppose such bathing: may your strength increase! But on the other hand—if my opinion counts—you should absolutely not mention any suspicion of mamzerut nor raise questions about whether she requires a get from her husband etc.

With honor and blessing,

P.S. I was approached from a city called Pottsville regarding a mikveh; I advised them to consult with you about its certification.

Summary

The Rebbe teaches that while mixed-gender beach bathing raises issues of modesty, its prevalence has inadvertently protected many from severe Nidah-related prohibitions. He urges focusing on positive outcomes rather than publicizing harsh suspicions or accusations within the community.