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ship. The time for the marriage came. How were they to handle the with a bandage, there is the problem of chatzitzah (interposition
kesubah? It says in Nachalas Shiv’ah (#12, Mishp’tei Hakesubah #15:3)
that because of the shame, the kesubah should not describe her as a
non-virgin, but rather simply state her name. What about the obliga-
tion of 200 zuz written in every kesubah? The Maharsham ruled that
because of the shame it is permissible to change things. Certainly in
this case, he said, the entire structure would collapse otherwise, and it
would be an affront to the girl and her family. Therefore, one should
write the truth in the kesubah (i.e. describing her as a non-virgin and
omitting the obligation of 200 zuz) and make the changes when read-
ing it aloud so as not to shame the girl. Actually writing those changes
would cause the groom to lose money… Moreover, one should also
deposit with the beis din a certified letter signed by the orphan girl
in the presence of witnesses exempting her husband from paying her
more than she is entitled to receive by the obligation of the kesubah.
1 SuMMaRy and Conclusion
The words of the Maharsham indicate that there is no deception here,
in consonance with the view of the Steipler, and to the explanations
we provided according to the Yaavetz.

Must One Reveal the Presence of a Scar to a
Potential Mate?
1 Question
It says in Tractate Kesubos (75a): “Rav Chisda said: I heard this from
a great man, namely Rav Shila: If a dog bit her and left a scar, it is
considered a blemish. The same is ruled in Even Ha’ezer (#39:4). It
also says (#5): “If one marries a woman and then learns that she has
one of the blemishes which disqualify a woman, she is doubtfully
married.” So it seems that the woman is obligated to tell him about
92 1 Medical-HalacHic Responsa of Rav ZilbeRstein
between her body and the water). The Minchas Yitzchak (Vol.
6 #85) speaks about a woman who underwent surgery which
formed a deep hole in her breast. In order to properly cleanse
the pus, the physician put cotton wool there to close up the hole
and told her to return to the hospital every eight days in order to
cleanse and change the seal of cotton wool. This treatment was
required for three months, until the wound would completely
heal. In addition, the physician warned her not to get any water
into the hole and not to remove the wool plug. Is she allowed
to immerse in a mikveh with the cotton wool inside, so that it is
not seen from the outside at all? He answered that in Respon-
sa Haamek She’elah (Yoreh De’ah #45-46) and the Maharsham
(Vol. 1 #7) they ruled leniently in regard to this question, only
because if they would not allow it she would be ritually impure
forever. Therefore, they were lenient with her, so as not to re-
move a woman from her husband. But here, where it is only for
three months, one should not be lenient.
So too, for our case. If she will constantly have to put a ban-
dage [to cover the colostomy site] let her put it in deeply and
immerse in the mikveh. However, if the pad is just for a limited
time, one should be stringent and prohibit her from the ritual
immersion because of the interposition. All this is written only
as theoretical study. In practice, one should ask a posek.
2. The Minchas Yitzchak (Vol. 6, #12) writes that since it is not cer-
tain that there are feces in the artificial anus when the person is
praying, one should consider the Chayei Adam (Principle 3, 25)
in Nishmas Adam, which states that feces at the anus that has
no bad odor is only Rabbinically prohibited. Therefore, there
is only a possibility of a Rabbinic prohibition and we permit
it, especially since in general the wastes do not sit there. In the
morning before praying, he should examine himself well and
cleanse himself, as well as the bag. Then, he is allowed to pray
Colostomies 2 105