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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) between her body and the water). The Minchas Yitzchak (Vol.
that because of the shame, the kesubah should not describe her as a 6 #85) speaks about a woman who underwent surgery which
non-virgin, but rather simply state her name. What about the obliga- formed a deep hole in her breast. In order to properly cleanse
tion of 200 zuz written in every kesubah? The Maharsham ruled that the pus, the physician put cotton wool there to close up the hole
because of the shame it is permissible to change things. Certainly in and told her to return to the hospital every eight days in order to
this case, he said, the entire structure would collapse otherwise, and it cleanse and change the seal of cotton wool. This treatment was
would be an affront to the girl and her family. Therefore, one should required for three months, until the wound would completely
write the truth in the kesubah (i.e. describing her as a non-virgin and heal. In addition, the physician warned her not to get any water
omitting the obligation of 200 zuz) and make the changes when read- into the hole and not to remove the wool plug. Is she allowed
ing it aloud so as not to shame the girl. Actually writing those changes to immerse in a mikveh with the cotton wool inside, so that it is
would cause the groom to lose money… Moreover, one should also not seen from the outside at all? He answered that in Respon-
deposit with the beis din a certified letter signed by the orphan girl sa Haamek She’elah (Yoreh De’ah #45-46) and the Maharsham
in the presence of witnesses exempting her husband from paying her (Vol. 1 #7) they ruled leniently in regard to this question, only
more than she is entitled to receive by the obligation of the kesubah.
because if they would not allow it she would be ritually impure 20818_efi-ab - 20818_park-C_efi-ab | 4 - B | 18-08-20 | 13:46:23 |
forever. Therefore, they were lenient with her, so as not to re- #20818_efi-ab - 20818_park-C_efi-ab | 4 - B | 18-08-20 | 13:46:24
1 SuMMaRy and Conclusion move a woman from her husband. But here, where it is only for

three months, one should not be lenient.
The words of the Maharsham indicate that there is no deception here,
in consonance with the view of the Steipler, and to the explanations So too, for our case. If she will constantly have to put a ban-
we provided according to the Yaavetz. 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.
Must One Reveal the Presence of a Scar to a
Potential Mate? 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
1 Question
praying, one should consider the Chayei Adam (Principle 3, 25)
It says in Tractate Kesubos (75a): “Rav Chisda said: I heard this from in Nishmas Adam, which states that feces at the anus that has
a great man, namely Rav Shila: If a dog bit her and left a scar, it is no bad odor is only Rabbinically prohibited. Therefore, there
considered a blemish. The same is ruled in Even Ha’ezer (#39:4). It is only a possibility of a Rabbinic prohibition and we permit
also says (#5): “If one marries a woman and then learns that she has it, especially since in general the wastes do not sit there. In the
one of the blemishes which disqualify a woman, she is doubtfully morning before praying, he should examine himself well and
married.” So it seems that the woman is obligated to tell him about cleanse himself, as well as the bag. Then, he is allowed to pray

92 1 Medical-HalacHic Responsa of Rav ZilbeRstein Colostomies 2 105