Podcasts about Mikveh

People mistakenly believe that the concept of modest dress is relevant only to women, whereas men can dress in any way they like. This is incorrect. There are certain restrictions on dress that apply to men. The basic principle is that one must realize that he is constantly in the presence of G-d. Even when a person is in the privacy of his home, and even alone in his bedroom, he must be cognizant of the fact that Hashem fills the earth and accompanies him at all times. King Shaul was praised for his high standards of modesty, as he went into a dark cave to perform his bodily functions, and even inside the cave, he exposed himself only as needed, out of an awareness of G-d's presence. Accordingly, the Shulhan Aruch rules that a person must put something on before getting out of the bed in the morning. Long ago, people would sleep under their blankets unclothed, and the Shulhan Aruch writes that before a person steps out of bed, he should put his garment on under his blankets so he will not be exposed upon leaving his bed. This applies even if the room is dark, as Hashem can see even in the dark. The Poskim debate the question of whether the Shulhan Aruch intended this instruction as an actual Halachic requirement, or only as an admirable practice, a measure of piety that is recommended for the sake of demonstrating one's awareness of G-d's omnipresence. Rav Moshe Feinstein (1895-1986) maintained that there is no strict halachic obligation for a man to avoid being exposed in private, and the Shulhan Aruch's ruling was written only as a recommended practice, a proper mode of behavior for a G-d-fearing individual. By contrast, the Mishneh Halachot (Rav Menashe Klein, 1923-2011) maintained that this law constitutes an outright Halachic obligation, as the straightforward reading of the Shulhan Aruch and other sources suggests. Likewise, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that according to some Rishonim, these laws are required on the level of Torah law, and so they should be strictly observed. Nowadays, of course, people generally wear pajamas or undergarments when sleeping, so the Shulhan Aruch's instructions would apply in our time to changing one's clothes under the blanket, so that his private parts are not exposed. Many people would naturally find this difficult. Hacham David Yosef, in Halacha Berura, accepts Rav Moshe Feinstein's lenient position, that these guidelines were not presented as actual Halachic requirements, and so he rules that they may be suspended if they would cause considerable discomfort. Thus, if somebody finds it very difficult to get dressed under the blanket, this is not necessary. Hacham David writes that this was the position taken by his father, Hacham Ovadia Yosef. In fact, Rav Moshe himself ruled leniently if dressing under the blanket would take too much time, or if one cannot dress neatly in this fashion. Nevertheless, Rav Haim Kanievsky (1928-2022) taught that one who ensures not to expose his private parts while getting changed is worthy of special blessing. Rav Moshe adds that when walking about, a man must dress in a manner in which he would not feel ashamed appearing before ordinary people. When it comes to Tefila, one must dress in a way he would when greeting a prominent figure. At all other times, Rav Moshe writes, it suffices to dress in a manner that is not embarrassing. One's private parts, however, must of course always remain covered. Rav Haim Kanievsky took a more stringent position, writing that one must ensure not to expose his arms above the elbows, or his legs above his knees. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) wrote that since people in modern society do not walk about barefoot, one should refrain from doing so even in his home. In fact, the Mishna Berura writes that since the feet are normally covered, it is proper to put one's socks on before getting out of bed in order not to expose his feet. The Piskeh Teshubot concluded that one may walk about barefoot in his home under hot weather conditions, when covering the feet is uncomfortable. However, even the Mishna Berura conceded that in Mediterranean countries, where many people walk about barefoot, it is permissible to do so. It thus stands to reason that the guiding principle is the accepted practice in any given locale. In communities where it is not deemed acceptable to walk about with exposed feet, or in short sleeves or shorts, one should abide by the community's standards. In places where these modes of dress are acceptable, then they are allowed. Indeed, Hacham Ovadia Yosef ruled that one is allowed even to pray wearing very short sleeves or short pants if this mode of dress is accepted in his community (though he added that a person dressed this way should not serve as Hazan). Likewise, despite the Mishna Berura's aforementioned ruling that one should put on his socks before getting out of bed, numerous later Poskim – including the Hazon Ish, the Steipler Gaon, and Hacham Ovadia Yosef – ruled leniently in this regard. This is likely due to the fact that it has become more acceptable to walk about with sandals without socks, and thus exposing one's feet is no longer considered undignified. By the same token, a man may take off his shirt when swimming in a pool or at the beach, as this is the accepted mode of dress in these areas. However, some Poskim ruled that if one is not swimming at the beach, but is playing ball or walking, he should wear a shirt. A man who goes to the Mikveh should not walk about the Mikveh unclothed, and should instead cover himself with a towel or robe on his way to and from the water. Some Poskim allow one to be unclothed in a restroom that has a bath or shower, as such a room has the status of a Bet Ha'merhatz (bathhouse), where it is permissible to be unclothed. Others, however, rule that this is not allowed unless one is planning to bathe. Summary: Men, like women, must adhere to appropriate standards of modest dress. The basic rule is that one must dress in a manner that is deemed respectable and dignified in the place where he is. In some communities, it is inappropriate to walk about in shorts, whereas in others this is allowed. At the beach or swimming pool, a man may remove his shirt. Nowadays it is generally deemed acceptable in most communities to wear sandals without socks, so this is permitted. When one needs to expose himself – such as when dressing, when bathing, when using the restroom, or in a Mikveh – one should expose himself only to the extent necessary, remaining cognizant of G-d's presence.

The Rebbe addresses questions about Calabria etrogim, discourages relocating from Italy due to uncertainty elsewhere, and discusses halachic aspects of mikveh construction. He encourages strengthening local Jewish life and Chabad activities, and emphasizes trust in G-d's kindness. https://www.torahrecordings.com/rebbe/igroskodesh/007/005/2023

The Rebbe addresses comments on Meiri's work regarding the laws of mikveh, focusing on immersion requirements and the measurement of forty se'ah. He clarifies distinctions between the act of immersion and the measurement, referencing various sources and interpretations. https://www.torahrecordings.com/rebbe/igroskodesh/007/006/2030

The Rebbe addresses the use of artificial ice in a mikveh, expressing reluctance to issue a halachic ruling due to differing opinions and local sensitivities. He suggests repairing the existing mikveh and links proper mikveh observance to the blessing of rain. https://www.torahrecordings.com/rebbe/igroskodesh/007/007/2063

The Rebbe expresses surprise that the correspondent did not specify whether the mikveh waters were rainwater or otherwise, referencing previous guidance and requesting clarification in the next letter. https://www.torahrecordings.com/rebbe/igroskodesh/007/009/2155

The Rebbe addresses whether to alter certain details in mikveh repairs due to difficulty. He advises against changes, emphasizing the importance of following the Rebbe Rashab's method, as halachos of mikvaos are complex and varied opinions exist for every detail. https://www.torahrecordings.com/rebbe/igroskodesh/007/009/2135

The Rebbe expresses satisfaction upon hearing that approximately nine hundred liters of rainwater have been collected in the mikveh reservoir, as mentioned in the recipient's recent letter. He notes that additional water was added afterward. https://www.torahrecordings.com/rebbe/igroskodesh/007/011/2202

The Rebbe encourages the recipient to increase the number of students, which will also enhance quality. He addresses concerns about the mikveh's construction, advising on proper methods and referencing previous guidance from the Rebbe Rashab. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3568

The Rebbe advises someone suffering from forgetfulness to immerse in a mikveh, give charity before weekday morning prayers, recite daily Tehillim, and study both the revealed and inner aspects of Torah. These practices bring vitality and aid memory. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3545

This week the Gemara contrasts shechita with melikah (nape-nicking of bird offerings), detailing what is kosher for one but invalid for the other. We will then learn about disqualifications of Kohanim versus Leviyim (blemishes vs. age), and then shift to the tumah laws of earthenware vessels.  The Gemara then debates the status of temed (water soaked through grape residue), whether it is treated as water or wine for Ma'aser Sheni and Mikveh purposes.For more info or to visit the main shiur page please visit ⁠⁠⁠https://webyeshiva.org/course/daf-yomi-one-week-at-a-time-chulin

There is a time-honored tradition to remain awake throughout the night of Shabuot and read the special "Tikkun Lel Shabuot" text that is printed in the Mahzorim. Hacham Ben Sion Abba Shaul (Israel, 1924-1998), in his work Or Le'siyon (vol. 3, 18:11), discusses the importance of this custom and presents numerous laws and guidelines relevant to the proper observance of this special occasion (listen to audio clip for precise citation). First, he mentions that even learned men who prefer studying Gemara must set aside their Talmudic studies in order to read the text of the Tikkun Lel Shabuot. If time remains after they complete the Tikkun, they may then study other material that they find more enjoyable. In Yeshivot, Hacham Ben Sion writes, students should follow the instructions of their Rosh Yeshiva in this regard. He also emphasizes that one should read the Tikkun even if he does not understand some sections of the service. Even if one plans to remain awake throughout the night, he should nevertheless recite the Keri'at Shema Al Ha'mita before Hassot (midnight as defined by Halacha). Already after Hassot, one may recite all the morning Berachot, with the exception of "Al Netilat Yadayim" and Birkot Ha'Torah. One should make a point to use the bathroom at some point before morning in order to be able to recite "Asher Yasar." At the point in the pre-dawn hours when it is uncertain whether Alot Ha'shahar (daybreak, the first appearance of light in the eastern sky) has occurred, one should discontinue his Torah learning. He should instead either immerse in a Mikveh or sing songs of praise until Alot Ha'shahar. After Alot Ha'shahar, one should wash his hands in preparation for prayer, but without reciting a Beracha. He then must recite Birkat HaTorah. Hacham Ben Sion cites in this context a passage in the work Sha'ar Ha'kavanot, which comments that whoever remains awake and diligently involves himself in Torah study throughout this night is guaranteed to survive the entire next year and to avoid all harm. Nevertheless, one should make a point of studying "Li'shmah" – with the proper motivation, out of sincere love for and commitment to Torah learning, and not to receive reward. Hacham Ben Sion also warns that sitting idly or engaging in meaningless chatter is no better than sleeping. It is therefore imperative to ensure to spend the entire night engrossed in Torah learning, and not in any other activities. In particular, one must avoid idle conversation inside the synagogue. Hacham Ben Sion also cites a comment from the Zohar that emphasizes the importance of studying with joy and fervor, in reward for which one is blessed with seventy blessings. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) similarly stressed the importance of studying on this night with great enthusiasm and what he termed "purity of heart." Furthermore, on the festival of Shabuot God decrees how many "Hiddushim" (new insights) each individual will be privileged to develop during the coming year, which is determined based on the level of one's intensive study on Shabuot. Hacham Ben Sion writes that when we speak of Shabuot as "the day of the giving of the Torah," we refer not merely to the historical event of Matan Torah, but rather of the process that is renewed each year on this day. God grants a person on Shabuot the ability to think of new Torah insights, and one must therefore pray on Shabuot for Torah knowledge and the wisdom to understand to the best of his soul's capability, and also try to think of "Hiddushim" during his study on Shabuot. During the day of Shabuot, too, one should try to minimize his sleeping in order to spend as much time as possible involved in Torah learning. Every moment spent learning on Shabuot earns a person reward, and one must not squander this opportunity. In fact, there were great Rabbis who would not sleep at all on Shabuot; after remaining awake throughout the night, they would simply continue learning through the day of Shabuot. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806) likewise advises against indulging in sleep on the day of Shabuot. He also emphasizes that one must ensure not to fall asleep during the prayer service. Finally, one should also devote himself to Torah study with extra vigor and diligence during the "Sheloshet Yemeh Hagbala" – the three days of preparation prior to Shabuot. Just as in the wilderness Beneh Yisrael were instructed to abstain from relations and prepare themselves for three days prior to Matan Torah, so must we increase our efforts to learn Torah and minimize our physical indulgence during these three days. Hacham Ben Sion writes that the level of inspiration one receives from the experience of Shabuot depends on the amount of effort he exerted during the three previous days to prepare for this great experience.

The Rebbe expresses appreciation for the East Flatbush Rabbinical Committee's efforts to build a mikveh, blessing them for success. He emphasizes the importance of purity for individuals and families, connecting it to the ultimate redemption, and includes his personal support. https://www.torahrecordings.com/rebbe/igroskodesh/017/008/6243

One should strive to perform Misvot humbly and discreetly, without publicizing the religious act or making a spectacle of himself. In fact, the greatest Sadikim are "Sadikim Nistarim" – "concealed" Sadikim whose piety is not discernible, whom people view as ordinary laymen. There is great value to Misvot fulfilled in private, without anyone knowing about it. Conversely, the Rabbis of Mussar warn of the severity of performing Misvot for the sake of impressing people and drawing attention to oneself. Based on the comments of the Hobot Ha'lebabot (Rabbenu Bahya Ibn Pakuda, Spain, d. 1120), they warn that performing Misvot for publicity could be even graver than idol-worship. When a person performs a Misva to earn people's admiration, then he is serving himself, not G-d – and this is a grievous sin akin to idolatry. We must always remember that the objective of Misvot is to bring glory and honor to Hashem, and not to bring glory and honor to oneself. Some Rabbis taught that when a person receives praise and compliments for a Misva which he performed, then Hashem sends angels to bring his reward, instead of rewarding him directly. The angels delivering the reward are exposed to the risk of sabotage by the prosecuting angels who deny the individual's worthiness, and so the reward is not certain to materialize. By contrast, people who fulfill Misvot in an invisible manner, hidden from view, become "invisible" to the prosecuting angels, and cannot be harmed by them. Indeed, there are stories of "hidden" Sadikim, who kept their piety secret, and actually became invisible, unseen by those who were trying to harm them. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if a person receives praise for a Misva or for his good qualities, he should immediately remind himself that he has yet to accomplish even a fraction of what he is meant to accomplish. He should recognize, first and foremost, that a lot of the praise people give is false flattery, spoken to earn his favor. And even if it was spoken sincerely, he should remember that he has so much more to do. Even Abraham Abinu, as great as he was, said about himself, "I am but dust and ash" (Bereshit 18:27). King Shlomo teaches us in Mishleh (27:2), "Yehalelucha Zar, Ve'lo Picha" – "Let others praise you, but not your mouth." Even if other people give us praise, we should refrain from giving ourselves praise, and should instead humbly acknowledge our imperfections and how much better we can be. Unfortunately, in our day and age, people expect their good deeds to be noticed and praised, instead of feeling content knowing that they did a Misva. The desire for attention and compliments calls the person's sincerity into question, and could undermine the value of the Misva which he performed. If a person takes upon himself a fast, for example, he should keep it private and not tell anyone about it. A fascinating story is told of Rav Yaakob Kuli (Turkey, d. 1732) who decided to observe a three-day fast, for a full 72 hours. Toward the very end of the fast, with only about one hour left, he was with somebody who was drinking coffee and offered him some. Rav Yaakob agreed to drink the coffee, breaking his fast which he had nearly completed, in order not to disclose his piety. If a person wishes to accept upon himself a certain stringency, he must try to conceal it. People often use stringency as a way to showcase themselves, to put themselves on display, to make themselves appear more religiously committed than others. This undermines the value of an otherwise admirable religious practice. It is also not uncommon for people to use stringencies as a way of "upstaging" their Rabbi, of pretending that they are more devout than he is. They choose to observe a certain stringency that he does not observe and then make a point of telling him about it, thus presenting themselves as more religious. This is not only very disrespectful, but also the diametric opposite of the kind of humility and sincerity with which Misvot are to be performed. The Mishna in Pirkeh Abot (1:13) warns very sternly, "U'd'ishtamash Be'taga Halaf" – one who uses Torah as a "crown" for glorifying himself deserves to be eliminated from the world. I am reminded of the time when, many years ago, before it was common for married men to wear Tefillin Rabbenu Tam, a regular fellow started putting on Tefillin Rabbenu Tam in front of everyone in the Deal Synagogue. Rav Yom Tob Yedid reprimanded him, noting that even the great Rabbis of Halab (Aleppo, Syria) would not put on Tefillin Rabbenu Tam in the synagogue; they wore it in the privacy of their home, so as not to publicize their observance of this admirable measure of piety. Another example of this mistake is when a person walks into shul in the morning with a towel around his neck, publicizing the fact that he went to the Mikveh before praying. If he were really sincere in his desire to achieve purity, then he would not need to draw attention to himself by wearing a towel. This applies also to the way we pray in the synagogue. A person should not pray in an unusual manner, swaying and throwing his hands around, turning his emotions into a public display. It is told that Rabbi Akiba would be standing at the end of his prayer in a different part of the room because he moved so much while praying – but this was only when he prayed at home. In public, one must not do anything unusual that would attract attention. The Peri Megadim (Rav Yosef Teomim, 1727-1792) notes that refraining from public displays of religiosity helps one avoid scorn and derision. One of the difficult obstacles that arise when people seek to grow in their religious observance is the ridicule that they hear from their peers. If one keeps his religious growth private, he is not subject to the scorn of cynical onlookers who seek to discourage him. Moreover, private endeavors are more likely to succeed and endure. The first Luhot (tablets) which Hashem gave to Moshe were shattered soon afterward – in response to the sin of the golden calf – whereas the second lasted forever. The Sages noted that the first Luhot were given as part of a public spectacle, whereas the second Luhot were given to Moshe privately, in quiet – and so the second Luhot endured. An important exception to this rule is religious observance in the presence of one's children. It is crucially important for children to see their parents' religious devotion so they learn from their example. The Torah says in the Book of Debarim (29:28), "Ha'nistarot L'Hashem Elokenu, Ve'ha'niglot Lanu U'l'banenu Ad Olam" – "The concealed matters are for Hashem our G-d, whereas the revealed matters are for us and our children, for all time." This has been explained to mean that everything we do for Hashem should be "Nistarot" – kept hidden, except that "Lanu U'l'banenu," with respect to our role as parents educating our children, our deeds should be "Niglot," revealed, open for them to see, so they can learn how to properly serve Hashem. Ultimately, of course, the most important factor is one's sincerity. The goal of every Misva act must be the pure service of Hashem, and connecting to Him to the best of one's ability, without any ulterior motives.

In a previous installment, we discussed the great value of the Kaddish recitation for a deceased parent, and how it benefits the parent's soul. The Hida (Rav Haim Yosef David Azulai, 1724-1806) emphasizes in particular the value of the Kaddish recited following the reading of Tehillim. He writes that this Kaddish recitation has the ability to protect a parent's soul from harmful forces in the afterlife. However, notwithstanding the great importance and value of Kaddish, one must realize that other Misvot, too, bring great benefit to a parent's soul. The Gemara (Sanhedrin 104) teaches, "Bera Mezakeh Abba" – a son brings merit to his father through the observance of Misvot. Elsewhere (Erubin 70), the Gemara states that a son is "Kareh De'abu'ah" – his father's "leg." After one leaves this world, he is no longer capable of performing Misvot, and so he is unable to rise to greater heights in the afterlife – if not for his children, whose Misva observance brings him merit. In this sense, a child is the parent's "leg," enabling the parent to move forward despite being unable to continue fulfilling Misvot. In particular, besides Kaddish, learning Torah and giving charity in a parent's memory bring immense benefit to the soul. Additionally, a son benefits his parent's soul by reading the Haftara for the congregation. Many people assume that the Aliya of "Mashlim" is the preferred Aliya to receive in the synagogue, because it comes with the recitation of Kaddish. However, Hacham Ovadia Yosef maintained that Maftir is even greater, because of the special benefits granted to a parent's soul through the reading of the Haftara. Therefore, if a person has the choice between these two Aliyot, then – assuming he is capable of reading the Haftara properly – he should choose the Aliya of Maftir. The practice in some Ashkenazic communities is that only one person recites Kaddish. There as entire literature in Ashkenazic halachic sources determining the order of precedence when several people wish to recite Kaddish for a departed loved one. Unfortunately, this practice often led to a great deal of strife, as people vied and competed with one another for the privilege of reciting Kaddish, prompting a number of leading Ashkenazic Poskim to adopt the Sephardic model, whereby all who need to recite Kaddish do so together in unison. The Hatam Sofer (Rav Moshe Sofer, Pressburg, 1762-1839) changed the practice in his yeshiva to follow the Sephardic custom in order to avoid strife. And Rav Yaakob Emden (Germany, 1697-1776), in his commentary to the Siddur, writes that he decided to omit the discussion of precedence with regard to Kaddish, because the Sephardic custom, that the people recite Kaddish together, is preferable, as it avoids strife and conflict. The work Yesh Nohalim emphasizes that a person's performance of Misvot is far more beneficial to his parent's soul than his recitation of Kaddish, and his "hair would rise" when he saw conflicts arise among mourners in the synagogue over the Kaddish recitation. Such conflicts occasionally take place even in Sephardic congregations when two mourners or people observing Yahrtzeit vie for the privilege of leading the service, or for the Aliya of Mashlim. I remember that our great Rabbi, Hacham Baruch Ben-Haim, observed Yahrtzeit on the same day as one of the congregants in his synagogue, Shaare Zion, and each year, he deferred to that congregant. When asked about this practice, he explained that avoiding strife and conflict brings far more benefit to a deceased's soul than leading any part of the service. There is nothing more precious that a person can do to benefit the soul of a parent than to increase peaceful relations among Jews. People must realize that if leading the service requires anger and instigating strife, then the merits accrued are more than offset by the sins that have been committed. The Arizal taught that anger contaminates the soul, and one must immerse in a Mikveh to cleanse it afterward. Without question, there is no sense whatsoever in becoming angry and initiating a fight out of a desire to bring merit to a parent's soul. When several people recite Kaddish together, they must ensure to recite it aloud in unison, so as not to confuse the congregation.

We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory. #jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding

The Rebbe warmly thanks him for his devoted efforts regarding the Trento mikveh. He prays it comes to fruition swiftly and beautifully, emphasizing the importance of diligence in mitzvot, especially in this era approaching the coming of Mashiach. https://www.torahrecordings.com/rebbe/igroskodesh/016/004/5983

We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory. #jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding

Join Pastor Derek Walker of the Oxford Bible Church as he explores the miraculous healing at the Pool of Bethesda from John 5. He shows how the sign miracle of the healing of this cripple is a picture of our salvation. Jesus comes to us in our hopelessness, and if we're willing, raises us up by His power to live a new life. This insightful sermon delves into the significance of this miracle, its symbolism in the Gospel of John, and its message of salvation and redemption. Uncover how this ancient event reflects our own need for spiritual healing and the transformative power of faith in Jesus Christ.

Join Pastor Derek Walker of the Oxford Bible Church as he explores the miraculous healing at the Pool of Bethesda from John 5. He shows how the sign miracle of the healing of this cripple is a picture of our salvation. Jesus comes to us in our hopelessness, and if we're willing, raises us up by His power to live a new life. This insightful sermon delves into the significance of this miracle, its symbolism in the Gospel of John, and its message of salvation and redemption. Uncover how this ancient event reflects our own need for spiritual healing and the transformative power of faith in Jesus Christ.

We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory. #jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding

We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory. #jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding #shovavim

Why, if the Messiah was without sin, did He purify Himself with Mikveh? 

What if a mikveh has 40 se'ah of water but it's too shallow for a person to immerse in? Can you simply add mayim she'uvim (drawn water) to make it kosher?This sugya in Chagigah 11a gets into the lomdus of shiur mikveh — whether 40 se'ah is a definition of mikveh volume or a requirement for practical tevillah.The Ra'ah holds you can't fix it with added water; the Rashba says you can. This core machlokes shapes how we understand the very essence of what makes a mikveh kosher.

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In preparation for Yom Teruah, Pastor Mark prepares us for a beautiful time of renewal and reset through the ordinances of Tashlich/Casting away and the Mikveh/Baptism for remission of sins as well as a ritual cleansing to have a fresh start.

Is it permissible to remove makeup on Shabbat? How can a woman handle makeup when she needs to immerse on Shabbat? Transcript and sources: https://www.deracheha.org/cosmetics-on-shabbat-4-makeup-removal-and-mikveh/ To sponsor an episode of Kol Deracheha email us at deracheha@gmail.com   

While many Canadians are continuing to boycott products made in the United States, when it comes to mikvehs, nearly a dozen Canadian Jewish communities have no qualms about accepting their money. Mikvah USA is a Brooklyn-based charity that gives out financial aid, advice and technical support for renovating outdated mikvehs and building brand-new ones, and in the last few years, they've supported 10 clients in Ontario and Quebec. One of them is Ottawa's Naomi Bulka Community Mikvah, which held its grand reopening on July 20, having completed a makeover of the 25-year-old facility, attached to Ottawa's Soloway ewish Community Centre. While only 30 women have been using the mikveh each month, officials believe they will attract larger crowds who come for the religious experience in a bright, refreshed, spa-like atmosphere. The team in Ottawa received a grant to kickstart independent fundraising from Mikvah USA, which has been subsidizing mikveh projects across North America since 2004, mostly in smaller Jewish communities. The list includes London, Ont.; Quebec City; and a forthcoming mikveh in Saint-Agathe-des-Monts, Que., which is still under construction. On today's episode of The CJN's North Star podcast, host Ellin Bessner is joined by some Canadian mikveh organizers who collaborated with the American charity to get their projects to the finish line: Dina Teitlebaum and her husband, Rabbi Levy Teitlebaum, in Ottawa, and Chana Carlebach and her husband, Rabbi Emanuel Carlebach, who are building the multimillion-dollar mikveh in Saint-Agathe-des-Monts. Related links Learn more or donate to the newly renovated Naomi Bulka community mikveh in Ottawa. Learn more or donate to the new community mikveh in Saint-Agathe-des-Monts, Quebec, built by Congregation House of Israel. Why this Chabad family in Kelowna, B.C. built the only mikveh between Vancouver and Calgary, in The CJN archives. Credits Host and writer: Ellin Bessner (@ebessner) Production team: Zachary Kauffman (senior producer), Andrea Varsany (producer), Michael Fraiman (executive producer) Music: Bret Higgins Support our show Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to North Star (Not sure how? Click here)

Immersing in the Mikveh on Friday Afternoon by Rabbi Avi Harari

Generally speaking, the restrictions observed during the three-week period of Ben Ha'mesarim – from Shiba Asar Be'Tammuz through Tisha B'Ab – apply equally to both and women. The question was asked regarding an unmarried girl who would like to take a haircut before going on a date, or an engaged girl who wishes to take a haircut before spending time with her fiancé. Ashkenazic practice is to refrain from haircutting through the Three Weeks, and Sephardic practice is to refrain from doing so from Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab). Is there room to permit a girl to take a haircut during the Three Weeks or the Nine Days if she finds this necessary for purposes of courtship, or for her fiancé? When it comes to a female mourner, the Shulhan Aruch (Y.D. 390:5) rules that a woman in mourning for an immediate family member may take a haircut already after the seven-day Shiba period, whereas the Rama, whose rulings are followed by Ashkenazim, forbids haircutting even for women until after the thirty-day Sheloshim period. Accordingly, Hacham Ovadia Yosef ruled that a Sephardic girl who wishes to cut her hair may do so, even after Shabbat Hazon, since the restrictions of Ben Ha'mesarim are treated more leniently than the laws of mourning. Moreover, it seems clear from Hacham Ovadia's rulings that any Sephardic woman who feels the need to cut her hair, for any reason, may do so, even after Shabbat Hazon. An example would be a woman who needs to immerse in a Mikveh and wishes to cut her hair to make the preparations for her immersion easier. As for Ashkenazic girls, Hacham Ovadia ruled that they may, if necessary, cut their hair until Shabbat Hazon. Although Ashkenazic practice forbids a female mourner from haircutting during Sheloshim, the laws of the Three Weeks are observed only by force of custom, and not as strict Halacha, and so there is greater room for leniency. After Shabbat Hazon, however, an Ashkenazic girl should not take a haircut. Hacham Ovadia showed that this is the position also of Rav Moshe Feinstein (1895-1986) and Rav Shlomo Zalman Auerbach (1910-1995). Summary: Ashkenazim refrain from haircutting during the three weeks from Shiba Asar Be'Tammuz through Tisha B'Ab. An Ashkenazic girl who wishes to cut her hair for a date, or an engaged Ashkenazic girl who wishes to take a haircut so she looks good for her fiancé, may do so until Shabbat Hazon (the Shabbat preceding Tisha B'Ab). Sepharadim refrain from haircutting from Shabbat Hazon through Tisha B'Ab, but a Sephardic woman who feels a need to take a haircut for any reason during this week may do so.

In this episode Yoetzet Halacha Lisa Septimus interviews Dr. Regine Galanti, clinical psychologist and founder of LI Behavioral Psychology. They discuss women who experience anxiety or OCD around Niddah observance and mikveh preparation and how it can be best addressed in therapy and with halachic guidance. 

1) Siyum on Rambam Sefer Haflo'oh: 2) In the passage אביי הוה מסדר, the word קודם is interspersed at each category, it is then dropped and then picked up again at the last stanza. Explanation of the Rebbe:3) For his medical needs, my father needs to drink often. May I wake him to do so? 4) In my father's frail state, saying the full bentsching takes an hour. Is he allowed to doal hamichya instead of the full bentshing? 5) At Shacharis we have more than 10 men but only 6 of them davened Shmoine Esrei together. One of the 6 davens slowly. Must we wait for him to start Chazoras haShatz? 6) We have ten men for Shacharis on Shabbos, of which several are kohanim. How should we distribute the Aliyos? 7) Is the non-Jewish biological father of a baby boy allowed to be Sandek? 8) I bake gluten-free bread. The dough is too loose to knead, so it's poured into a baking-tin. But the end-product is bread. Is it haMoitzi or Mezonos? 9) Feedback re. small door within a larger gate – that has no lintel: 10) Feedback re. men going to Mikveh on YT which is Erev Shabbos or Erev YT2: I was told decades ago to go to mikveh BEFORE Mincha, so that the Tevila would also be a preparation for Mincha of that day. Back then many went to Mikveh at such a time. Dovid Wakser

​1)    The Shai laMora Sidur writes that in an early print of the AR's Sidur (Berditshev 5578), the word Shabbos in the Amidah and Kiddush is vowelized with a Komatz: Shabbos Kodshecho. This seems more accurate than the nikud in most Sidurim: Shabbas Kodshecho. Comment?[1]2)    I need to buy a new Tallis. Is there any difference whether I buy from a local supplier or I buy online from overseas?[2]3)    May we celebrate a Siyum Sefer Torah during the Three Weeks?[3]4)    We are taught that Malochim can't handle prayers in Aramaic, but this isn't a concern when there's a Tzibur. Why is the 1st יקום פורקן said even without a Minyan?[4]5)    Between early Maariv with a minyan or on time alone, how should I choose?[5]6)    An outside group rents a room in our premises to hold meetings each Shabbos. How do I avoid their payment being Schar Shabbos?[6]7)    On Shabbos, may I dip in a pool (for Mikveh) wearing swimming trunks? [7]8)    In the context of Heter Iska, is it permissible to commit tomonthly payments?[8]9)    Feedback re. a lender suggesting to his borrower to contribute to the Charidy appeal of the lender's son: [9]10)  Feedback re. shorter bentsching for those who struggle with the full version:[10][1]  הניקוד בפתח הוא כבנחמי' ט, יד. אבל אין הפירוש "שבת שלהקודש", אלא תיבת "קדשך" היא תואר של השבת. כמו "חצרותקדשך" = "החצרות הקדושות". וכ"כ המו"ל במילואיםלסדור ר"ש סופר (ע' קעט,  מילואים לע' 291) עפ"ד הרד"ק בס'המכלול (ליק פח, ב) על סגנון לה"ק שלפעמים תבוא תיבת השימוש שלא על הסדר.[בזה מובן הקמץ של "שבתות קדשך" במנחת שבת]. [2]  דיני הקדימה לישראל ולבן עיר וכו' הובאו בשוע"רחו"מ דיני מכירה ס"ה. אך כתבו האחרונים דהיינו במחיר שווה או בהבדלמועט. וע"ע שו"ת מנחת יצחק ח"ג סי' קכט, וש"נ.[3] לפי המחבר (סי' תקנד ס"ב) איסור נישואין הוא מןר"ח ואילך. אבל לדידן אין זה מן הראוי – ראה שלחן מנחם ח"ג ע' מח. [4] במשנה ברורהסי' קא כתב שלא לומר שום 'יקום פורקן' ביחיד. אכן הבחנה זו ראיתי בסדור דפוספרנקפורט תנ"ז, וכ"כ אדה"ז בסדורו, וכן הוא בכמה סדורים מאוחרים.ויש מי שהציע להבחין בין בקשת צרכיו לבין ברכה, והרי מפורש בשוע"ר סי' רפדסי"ד ש'יקום פורקן' היא ברכה, לא בקשה. אכן באור זרוע (סי' נ) מיישב משוםשנאמר ברבים, משמע דס"ל לא לאומרה ביחיד. [5] צמח צדק חידושים עלהש"ס ג, א.[6] אם המשכיר מתחייב לתת גםשתי', אז הוי הבלעה – ר​אה פסקי תשובותסימן שו אות יא.[7] בנתיבים בשדה השליחותח"ג ע' 35 הבאתי מי שמתיר – לצורך טבילה. ואילו באגרות משה (אה"ע ב:יג)אוסר לשחות בבגד, משום סחיטה.[8]  בקצש"עסי' סו ס"ה כתבתי שנוסח היתר עיסקא שם אינו לפי אדה"ז, שאסר לכתוב הוספהחודשית. אבל במסגרת השלחן שם סק"ד כתב דלא מיירי אדה"ז בהיתר באופן שלהתפשרות. ראה דברי הרב שבתי טאיאר נ"י בהערות התמימים ואנ"ש – מלבורן, סיוןשנה זו.[9] ספר תורת רביתפ"ד ס"ו, ע"פ רמב"ם הל' מלוה ולווה פ"ה הי"ג. אךלהעיר שבס' ברית יהודה (פי"א הע' מג) מתיר ללווה לתת מתנת-בר-מצוה לבן המלוה.אלא ששם לא היתה בקשה על כך מן המלוה.[10] נוסח מקוצר – מאתר של הרב ברוין שליט"א. יש שהציעהלומר "בריך רחמנא". יש גם APP של הסידורשאומר התפלות בקל.

1)    Just before Kiddush on Sunday evening I remembered that I had forgotten to make Havdolo on Motzei Shabbos. How do I now go about doing Kiddush and Havdolo?[1]2)    I have a metal baking-tin for making cupcakes. I only use it with paper liners. Does the tin need to be immersed in a Mikveh? [2]3)    May I use a sieve or a colander for immersing numerous small utensils in a Mikveh?[3]4)    A tenant of ours installed a new kitchen. He is now moving on but he's requesting that we reimburse for the new kitchen that he installed. Is he entitled to such payment?[4]5)    To attract more children to come and hear Aseres haDibros, we would like to raffle off a free professional portrait of the child at a local studio. Is that permitted?[5]6)    I crossed the dateline from Melbourne to New York during the Sefira and will observe Shovuos on Sunday, 5th of Sivan. In davening I will omit Zman Matan Toiroseinu – because I'm a day out. What about Monday (for me: the 2nd day of Yomtov)?[6]7)    A group of Aussies in NY will have a Minyan for Yomtov onSunday. Should they read כל הבכור on Sunday and listen to Aseres haDibros on Monday, 6th of Sivan? 8)    Does the Bal Korei drop his tone for ויהי העם כמתאוננים (innext week's Sedra)?[7]9)    Does an ice-machine need to be toivelled?[8]10)  Men going to Mikveh on Yomtov afternoon in preparation for the following day of Yomtov or Shabbos; is this done?[9][1] ראה שוע"ר סי' רצטסי"א וי"ב שיש בעי' של ב' קדושות על כוס א'.[2] בס' פסקים ותשובותיו"ד סי' קכ:כ מחייב בטבילה בשם כמה פוסקים.[3] בס' פסקים ותשובות שם אותיו"ד מורה להשקיע כל הסל, שתהא השקה למעלה.[4] דין היורד לשדה חבירו מובאבשו"ע חו"מ סי' שעה, ושם מבחין בין שדה העשוי' ליטע לשדה שאינה עשוי'ליטע. ויש שבעה"ב לא נהנה כלל ואומר לו "עקור אילנך". וראה ס' פסקיהמשפט שם אות י.[5] ברמ"אאו"ח סו"ס שכב אוסר להטיל גורל בשבת. במשנ"ב שם סקכ"ד מתירגורל על קדיש ועליות וכיו"ב. אלא שיש מתירים רק ע"י ספר. אבל בקצות השלחןסי' קמו סל"ב מתיר גם בגורל של פתקאות. ברם התירו הוא רק לבו ביום.וילע"ע.[6] בשוע"ר סי' תצדס"א מבואר שהחג אינו דוקא ביום מתן תורה. בלקו"ש ח"ג ע' 997 מבוארשעליו לדלג "זמן מתן תורתנו". מסתבר שגם ביום ו' סיון לא יאמר "זמןמתן תורתנו", כי הוא חוגג יום זה מספק אולי היו באדר ל' יום. וא"כ הואספק ה' סיון. ומזה נלמד לגבי קריאת התורה, אם יקראו י' הדברות ביום א' או ב' שלהם.[7] מנהג זה מובא בקצורשו"ע סי' עח ס"ד. ובשערי רחמים על שערי אפרים פ"ג ה"ג הביאשלא נהגו כן בפולין.[8] בס' פסקים ותשובות (שם אותז) דן בכלי מתכת המצופה בפלסטיק, דחייב בטבילה עכ"פ מספק. אבל בהערה שם מעירשיש שהציפוי אינו אלא ככלי בפני עצמו, ע"ש. ובנדו"ד שאין הפלסטיק ציפוי,כי אם כלי פלסטיק ומאחוריו יש מערכת קירור.[9] ס' יום טוב כהלכתופי"ט סמ"ה.

The holiday of Shabuot is included among the three "Regalim" ("pilgrimage festivals"), when there is an obligation of Simha – to rejoice and be festive. The Gemara says that according to all views among the Sages, there is an obligation to enjoy oneself on Shabuot. Beyond the spiritual enjoyment that we experience by studying Torah, there is also a Halachic obligation to rejoice through physical enjoyment. The Sages teach that for men, this means indulging in meat and wine. Although there is a widespread custom to eat some dairy meals on Shabuot, one should make a point of eating meat on Shabuot, as well. One can fulfill this obligation with red meat, which resembles the meat of the sacrifices that were brought in the Bet Ha'mikdash on the holidays, or even with poultry, if that is what he enjoys, even though it does not technically qualify as "meat." If a person does not enjoy meat and wine, then he should eat whatever foods and drinks he enjoys. There is certainly no Misva on Yom Tob to eat foods that one does not enjoy. One is also obligated to make his children happy on Yom Tob. The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) writes that this is done by giving them treats, candies and the like. The Misva also requires making one's wife joyous, and the Rambam writes that one should purchase new clothing or jewelry for his wife before the festival. If one's wife does not need new clothing or jewelry, then he should buy her other gifts, even fine foods and the like. It is proper to immerse in a Mikveh on Ereb Shabuot to purify oneself in honor of the festival and in honor of the commemoration of Matan Torah.

Immersing In The Mikveh Before The Holiday by Rabbi Avi Harari

1)     Siyum on Rambam, Sefer Zmanim; start Sefer Noshim.[1]2)    Feedback on comments on the Laws of Shema[2], aired seven weeks ago at Siyum Sefer haMada (Shiur #23). 3)    I was contacted by a Jewish couple, touring on a nearby island. I know them as traditional, but not Shomer Shabbos. They were seeking kosher wine for Kiddush on Shabbos. I know of a possibility of kosher wine being accessible on that island, but it would be non-mevushal. Is it perhaps preferable that they make Kiddush over bread?[3]4)    Why are we not particular to add water to our wine for Kiddush?[4]5)    May one use an eyelash-curler on Shabbos?[5] 6)    Does a newly-converted Ger have to immerse all his old utensils in the Mikveh?[6]7)    May one trim his moustache during Sefiras haOmer?[7]8)    When should the Gabbai be saying the מי שבירך for Maftir?[8]9)    Correct vowelisation of the word חייתני:[9]10)  Procedure for removal of Tefilin: unwinding strap from middle finger and several circuits from the arm?[10]https://us02web.zoom.us/j/9764852268?omn=87387476892Index to previous Panorama Shiurim: PanoramaIndex 2 - Google Docs[1] הקשר בין מעלת שלום ביתולפסוק שבריש ספר נשים (משלי יג, יד). [2] ברמב"ם הל' קר"שפ"ב ה"ט מזהיר על שבא-נח ונד וממשיך: "לפיכך צריך ליתן ביןהדבקים...". משמע שחיוב ההפרדה אינו מצד הפסד האות, כי אם משום הזהירות בנעונח. אבל בפיה"מ מבואר שהוא משום הפסד האות. פירוש הר"א זילברשטיין נ"י:לולא הזהירות בנח ונע היו יכולים לומר "ואבדתמע מהרה" ואז לא היינומפסידים האות. אך בגלל הזהירות בנע ונח אי אפשר בעצה זו, לכן מחוייב לתת ריוח. [3] יש כמה שצידדולהיתר – כנ"ל בשבוע שעבר. וראה לחומרא באגרות קודש חי"ג ע' שכב – מובאבשלחן מנחם ח"ב ע' יט.  [4] ראה או"חסי' קפג ס"ב ברמ"א; שוע"ר שם ס"ג; פסקי תשובות שם ג'.  [5] ראה פסקיתשובות סי' שג אות טז. ועוד ואולי עיקר – חשש תלישת שיער.[6] בס' פסקיםותשובות יו"ד סי' קכ:ד מסיק להטביל בלא ברכה. ואני מציע שיקנה כלי חדש ויכלולהכל בברכה זו.[7] מפורש לאיסור ברבינו ירוחם נתיב ח"ד. (פרט למי שמפריעלו לאכילתו).[8]  [9] מכתב-קודש מימיהסליחות תשכ"ב, נספח לד"ה קדושים תהיו תשמ"א הנדמ"ח. בס'ישמיע כל תהלתו מביא ממס"ק 'כתר' להשוות תיבה זו עם זו שבפרק קיט, צג.[10] מכתב-קודש מיום י"א תמוז תשכ"ג, נספח למאמרהנ"ל. המובא מאשכבתא דרבי הוא שם בע' 61. וראה גם מאסף לכל המחנות סי' כחסק"ו

This week, I talk to Financial adviser and Jewish community volunteer at-large Adam Garen. We talk about his journey back to Minnesota and his current line of work, the importance of his volunteer work with Maayanot, the egalitarian Mikveh here in the Twin Cities, and how Mount Zion helped his father come to Minnesota 77 years ago, on this week's Who The Folk Podcast.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The thirteenth of Adar – the day before Purim – is observed as a fast called Ta'anit Ester. This fast commemorates the fast that the Jews observed during the time of Mordechai and Ester on the day they waged war to defend themselves against those in the Persian Empire who sought to annihilate them. By commemorating that fast, we remind ourselves that God listens to our prayers and accepts our repentance during times of distress and saves us from calamity. The Maggid (angel) who taught Torah to Rabbi Yosef Karo revealed to him another aspect of Ta'anit Ester. Our indulgence in food, drink and merriment on Purim could potentially lead us to sin. We therefore observe a fast day which is a Segula against sin, to help ensure that the Satan will not have the power to cause us to sin during the Purim festivities. Ta'anit Ester is thus a crucial part of the Purim celebration, as it helps guarantee that our observance will be pure. Furthermore, by observing a fast before Purim we demonstrate that we eat and drink on Purim not to satisfy our physical drives, but rather for the sacred purpose of fulfilling God's will. The work Kav Ha'yashar (chapter 99; listen to audio recording for precise citation) writes that the day of Ta'anit Ester is an especially auspicious time for our prayers to gain acceptance in the merit of Ester and Mordechai. The Kav Ha'yashar therefore advises those in need of divine compassion to set aside some time on Ta'anit Ester and recite the 22nd chapter of Tehillim ("Lamenase'ah Al Ayelet Ha'shahar"), followed by a prayer for whatever it is that they need. In this prayer one should explicitly invoke the merit of Mordechai and Ester. Ta'anit Ester has been accepted by the Jewish people as an obligatory fast day, and, as such, one does not have to declare a formal acceptance the previous day. Although some people have the practice to refrain from bathing on a public fast day (as mentioned by the Mishna Berura, in the laws of Ta'anit Sibur), all agree that bathing is allowed on Ta'anit Ester. Since Ta'anit Ester does not commemorate any tragic event and is not observed in response to a dangerous situation, it is not an unhappy day, and bathing is entirely permissible according to all views. The fast begins at Amud Ha'shahar, or approximately 72 minutes before sunrise, and it concludes at Set Ha'kochavim, which occurs anywhere from 20 to 40 minutes after sunset (one should consult with his Rabbi for personal guidance in this regard). In truth, the precise time of Set Ha'kochavim with regard to Ta'anit Ester is generally irrelevant, since the fast in any event is observed until after the nighttime Megila reading, which ends after the latest possible time for Set Ha'kochavim. According to the Shulhan Aruch, it is permissible to stipulate before going to sleep the night before Ta'anit Ester that one wishes to eat and drink before the onset of the fast. This stipulation must be made verbally, and one cannot rely on a stipulation made before a previous fast day. But if a verbal declaration is made before one goes to sleep, one may, according to the Shulhan Aruch, eat and drink if he wakes up before Amud Ha'shahar. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), however, based on the Zohar, maintained that once one goes to sleep the night before a fast, he may no longer eat, even if he made a verbal stipulation. He may, however, drink, even according to the Arizal's view. Therefore, it is certainly permissible to wake up early before the fast begins to drink a cup of coffee, for example, as long as one made a verbal declaration before he went to sleep. One who is not well, or feels that he will be unable to complete the fast if he does not eat in the morning before the fast begins, may rely on the Shulhan Aruch's ruling and make a stipulation before going to sleep. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Ateret Tiferet (198), writes that it is proper to immerse thirteen times on any fast day and in times of crisis. These thirteen immersions correspond to the thirteen divine attributes of mercy. If possible, one should recite the corresponding attribute each time he immerses, while he is in the water. (Obviously, this assumes that the conditions allow for reciting matters of sanctity.) Summary: Ta'anit Ester is a very meaningful occasion and an auspicious time for having one's prayers answered. The fast begins 72 minutes before sunrise, and ends after the nighttime Megila reading. If necessary, one may verbally stipulate before going to sleep the night before the fast that he plans on eating and drinking before the fast begins. Preferably, though, this stipulation should be made only for drinking, but not for eating. It is permissible to bathe on Ta'anit Ester, even according to the custom to refrain from bathing on other fasts. There is a custom to immerse thirteen times in a Mikveh on every fast day.

If a utensil that had yet to be immersed in a Mikveh became mixed with utensils that had been immersed, and one cannot distinguish between them, such as forks or dishes of the same set, the question arises whether these utensils require an additional immersion. Since one cannot discern between the utensil that had not undergone immersion and those that had, any utensil from the group could potentially be the one that still requires immersion. Would one be required to immerse all the utensils before using them with food? According to some authorities, we may apply in this case the standard Halachic principle known in the Talmud as "Chad Be'trei Batil," which means that the majority in a mixture of indistinguishable items effectively negates the minority. In our case, the majority of the forks in the set are permissible for use, and one would therefore be permitted to use all the forks, even though one of them has not undergone immersion. Others, however, including Rabbi Chayim Palachi (Turkey, 1788-1868), disagreed, claiming that the case of a utensil requiring immersion falls under the category of "Davar She'yeish Lo Matirin," items that could be made permissible. The concept of "Bittul," which allows for a forbidden item to become negated by a majority of permissible items, applies only when the forbidden status is permanent and unshakeable. For example, when dealing with a piece of non-kosher meat that becomes mixed with pieces of kosher meat, there is no mechanism by which the non-kosher meat can become permissible for consumption, and therefore the law of Bittul applies. In our case, however, one has the option of immersing all the utensils and thereby rendering them all permissible for use. In such a case, where there is a readily available means of rectifying the situation, one may not rely on Bittul, and one must therefore immerse all the utensils before using them. Rabbi Chayim Palachi rules that one would even recite a Beracha when immersing the set of utensils. Some authorities disputed this application of "Davar She'yeish Lo Matirin" to this case. They argued that the rule of "Davar She'yeish Lo Matirin" does not apply if some action is required to render the forbidden item permissible. In the case of the immersed utensils that became mixed with non-immersed utensils, the passage of time alone will not remove the utensils' forbidden status; an act of immersion is required. This case thus does not qualify as "Davar She'yeish Lo Matirin," and we may therefore apply the standard rule of "Bittul." As for the final Halacha, Chacham Ovadia Yosef, in his work Halichot Olam (vol. 7, p. 276), distinguishes between different kinds of utensils. When dealing with a set of metal utensils, which require immersion on the level of Torah obligation, one should be stringent and immerse the entire set if one of the utensils has not undergone immersion. However, no Beracha would be recited over this immersion. In cases involving glass utensils, which require immersion only on the level of Rabbinic enactment, one may rely on the rule of Bittul and use all the utensils without immersion. Summary: If a utensil that has yet to undergo immersion mixes with other utensils that had been immersed, and one cannot tell the utensils apart, then in the case of metal utensils one must immerse the entire set without reciting a Beracha. If this occurred with glass utensils, one may use them even without immersing them.

If one acquires a new metal peeler used to peel vegetables or fruits, must he first immerse it in a Mikveh before using it? This question relates to a discussion among the Halachic authorities concerning the knife used for Shehita (slaughtering animals), which comes in contact with meat, but only when the meat is still raw and inedible. The Shulhan Aruch rules that a Shehita knife does not require immersion, since it comes in contact with inedible meat that must undergo several additional stages before it becomes fit for consumption. Tebila is required for utensils that come in contact with edible food, such as the pots and other utensils used in preparing the food, and dishes and cutlery used while eating. The Shehita knife, however, is used at an earlier stage, and therefore, according to Shulhan Aruch, it does not require immersion. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) disagrees with this distinction, and rules that a Shehita knife requires immersion, since it comes in contact with meat. It emerges, then, that Ashkenazim and Sepharadim are divided on this issue. Ashkenazim, who follow the Rama's rulings, must immerse a new Shehita knife before it is used, whereas Sepharadim, who follow the rulings of Maran, do not. This issue will affect the status of metal peelers, as well. If a peeler is used only for potatoes, for example, or for another food which is not eaten raw, then it resembles a Shehita knife, and its status vis-à-vis Tebila will thus hinge on the aforementioned debate between Maran and the Rama. Ashkenazim would be required to immerse such a knife, whereas Sepharadim would not. If the peeler is used for other foods, as well, such as carrots, cucumbers, mangos and other foods which can be eaten raw, then its status is determined by its majority use. If it is used mostly for potatoes, and only occasionally for other foods, then it does not require Tebila, since its primary use is with an inedible substance. However, if it is used mainly for other foods, then it requires Tebila, even for Sepharadim. If one is unsure whether the peeler is used mostly with potatoes or with other foods, then it should be immersed without a Beracha. Summary: According to Sephardic practice, if a metal peeler is used exclusively or mostly for potatoes or other foods that are inedible at the time they are peeled, it does not require immersion in a Mikveh. If it used mostly for foods that can be eaten in their state at the time of peeling, then it requires Tebila. If one is unsure as to the majority use of the peeler, it should be immersed without a Beracha. According to Ashkenazic custom, a metal peeler requires immersion under all circumstances.

Food utensils that have been purchased or received from a gentile require Tevila (immersion) in a Mikveh before they may be used for preparing or eating food. The question arises as to how this Halacha is applied in cases of electrical appliances such as an urn, which will likely be ruined as a result of immersion in water. In some instances, manufacturers tell consumers that immersion will not ruin the appliance if it is left to dry for several days afterward. In other cases, immersion will likely harm the appliance even if one waits several days before using it, and the question thus arises how the obligation of Tevila would apply to such a utensil. Chacham Ovadia Yosef writes in "Halichot Olam" that in such a case, one should transfer ownership over the utensil to a gentile, and then ask permission to borrow the utensil. According to Halacha, a utensil that one borrows or rents from a gentile does not require immersion. Thus, one can circumvent the obligation of Tevila by legally giving the item to a gentile, and then using it only in the capacity of borrowing. Do the grates of one's oven and stove require immersion? One might argue that although generally they do not come in direct contact with the food, nevertheless, since one occasionally toasts bread and the like by placing it directly on the grates, they should require Tevila. However, Chacham Ovadia rules that in determining a utensil's status with regard to Tevila, we follow its majority usage. Since grates are much more commonly used in a manner that does not involve direct contact with food, they do not require Tevila, even if on occasion one places food directly on the grates. It should be noted, however, that the grate of a barbeque, which is intended for direct contact with food, indeed requires Tevila. Summary: If one purchases an electrical appliance used for preparing food, and it will likely be ruined as a result of immersion in a Mikveh, he should formally transfer ownership over the item to a gentile and then ask to borrow it, so that it will not require Tevila. Grates of stoves and ovens that do not normally come in direct contact with food do not require Tevila, whereas barbeque grates do require Tevila.

The Torah obligation of Tebilat Kelim – immersing new utensils – applies only to metal utensils, and the Sages extended this obligation to glass utensils. Utensils made from other materials, such as plastic, nylon, rubber and enamel, do not require immersion at all. This is the ruling of Hacham Ovadia Yosef, in Halichot Olam (vol. 7). The Halachic authorities debate the status of a Teflon pot with respect to Tebilat Kelim. On the one hand, since the pot is made primarily of metal, and the Teflon is just a thin layer of nylon covering the pot, it seemingly should require immersion like other metal utensils. On the other hand, people who acquire Teflon pots are specifically interested in the Teflon, which prevents the food from sticking to the surface of the utensil, and thus perhaps the Teflon should be regarded as the primary material, such that the pot should not require Tebila. As mentioned, the Aharonim (later authorities) debate this question. In light of the difference of opinion in this regard, Teflon utensils should be immersed in a Mikveh, but without a Beracha. Summary: Utensils made from materials other than metal and glass do not require Tebila. Metal utensils lined with Teflon should be immersed, but without a Beracha.

If a minor or gentile immerses one's new utensil in a Mikveh, does this immersion suffice to render the utensil permissible for use with food? According to all authorities, an adult may allow a Jewish minor who has reached the age of Torah education (seven or eight years of age) to immerse a utensil under the adult's supervision. In such a case, the minor may even recite the Beracha before the immersion. If, however, a minor claims to have immersed a utensil without adult supervision, then, according to the Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909), the child is not trusted and the utensil still requires immersion. Chacham Ovadia Yosef, however, distinguishes in this regard between metal and glass utensils. With regard to metal utensils, which require immersion on the level of Torah obligation, one should not trust a minor who claims he immersed it. Glass utensils, however, require immersion only by force of Rabbinic enactment, and one may therefore trust the child's claim and the utensil need not be immersed before use. As for gentiles, one should preferably not allow a gentile to immerse one's utensil on his behalf, because he would thereby forfeit the recitation of the Beracha. One cannot recite the Beracha over the immersion if a gentile immerses the utensil. Therefore, in order not to forfeit the opportunity to recite the Beracha, one should preferably immerse the utensil oneself. However, if a gentile did immerse one's new utensil in a Mikveh in front of the Jew, and even if the utensil fell into the Mikveh by itself, the immersion is effective and the utensil may then be used without an additional immersion. Summary: One may allow a child who has reached the age of Torah education (7-8 years of age) to immerse a new utensil under adult supervision, and the child may recite the Beracha. If a child claims he immersed a metal utensil privately, the utensil still requires immersion; if he claims to have immersed a glass utensil, it does not require immersion. One should preferably not allow a gentile to immerse one's utensil, but if a gentile did immerse the utensil in front of the Jew, it does not require another immersion. See Halichot Olam, Helek 7, pages 262-263

If a person purchases a utensil, such as a plate, to give as a gift, may he first immerse it in a Mikveh to spare the recipient the trouble of immersing the utensil? Rabbi Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that immersing a utensil before giving it as a gift is ineffective, and does not absolve the recipient from immersing the utensil after he receives it. The obligation of Tevila (immersion) takes effect only when a person assumes ownership over a utensil for the purpose of using it with food. Therefore, before the gift is given, the utensil is not yet owned for the purpose of using with food; it is owned only for the purpose of being given as a gift. Hence, since the obligation does not yet take effect, the immersion is ineffective, and the recipient would be required to immerse the utensil again upon receiving the gift. Rabbi Shlomo Zalman then addresses the question of whether a person in this situation can give the utensil temporarily to a third party who would receive it on behalf of the intended recipient. There is Halachic concept known as "Mezakeh Al Yedei Acheirim," which means that a person can take possession of an item on behalf of somebody else, and that other person then acquires legal ownership over that object. At first glance, therefore, if one gives the utensil to a third party to acquire on behalf of the intended recipient, the utensil is now under the recipient's ownership, and the immersion should thus be valid. However, Rabbi Shlomo Zalman rules that this technique would not be effective in validating the immersion. Even once a third party takes possession of the utensil on behalf of the recipient, it remains to be seen whether or not the recipient intends to use the utensil with food. He may decide to return it to the store, give it as a gift to somebody else, or use it for some purpose not involving food. Therefore, even at this point, the utensil has yet to come under a person's ownership for the specific purpose of use with food. As such, the Tevila obligation has yet to take effect, and immersing the utensil before giving it as a gift would not absolve the recipient from immersing it after receiving the gift. Therefore, if one gives a new utensil as a gift, he should not first immerse it, and he should instead inform the recipient that it requires immersion. See "Tevilat Kelim" by Svi Cohen, perek8, Halacha 6, and letter from Rabbi Zalman Auerbach Z"L at the end of his book. The Halacha, it is not proper to dip Kellim when you are going to give them to somebody as a gift. You should tell them as a matter of fact that it is not dipped, so they should not be confused and they should dip it themselves.

Before one immerses a new utensil, he recites the Beracha, "Baruch Ata…Asher Kideshanu Be'misvotav Ve'sivanu Al Tebilat Keli." If he immerses more than one utensil on one occasion, then he recites "Al Tebilat Kelim," in the plural form, instead of the singular form of "Al Tebilat Keli." Nevertheless, if one mistakenly recited the Beracha in the plural form for a single utensil, or in the singular form for multiple utensils, he has fulfilled his obligation and does not repeat the Beracha. While reciting the Beracha, one should preferably hold the utensil in his right hand. Furthermore, it is proper to stand while reciting the Beracha, just as one should stand whenever he recites a Beracha over a Misva. Some Rabbis found an allusion for this Halacha in the verse (Tehilim 33:11), "Asat Hashem Le'olam Ta'amod" (literally, "the counsel of God shall always endure"). The letters of the words "Asat" and "Le'olam" are "Ayin," "Sadi," "Tav," "Lamed," "Ayin," "Lamed" and "Mem," which represent the words, "Erub," "Sisit," "Tefilin," "Lulab," "Omer," "Lebana" and "Mila." This verse thus alludes to the fact that when one recites the Beracha over these Misvot, "Ta'amod" – he must stand. This applies to Tebilat Kelim (immersing utensils), as well. Nevertheless, if a person sat while reciting the Beracha before immersing a utensil, he has fulfilled his obligation and does not repeat the Beracha. Tebilat Kelim differs from other Misvot in that it is not an outright obligation; one is not required to immerse a new utensil unless he wishes to use it. As such, there is greater room for leniency, and thus one who mistakenly sat while reciting the Beracha does not repeat the Beracha. One must not speak after reciting the Beracha until he finishes immersing all the utensils he intends to immerse. One may speak in matters related to the immersion, such as asking somebody to bring him another utensil or the scraper to remove stickers. If one spoke in matters unrelated to the immersion after he recited the Beracha and before he began immersing the utensils, he must repeat the Beracha. While immersing a utensil, one should hold it with a loose grip, in order to allow the water in the Mikveh to come in contact with the entire surface of the utensil. Alternatively, one may wet his hands before immersing the utensil, in which case he is allowed to hold the utensil with an average grip during the immersion. Since his hands are already wet, the part of the utensil that he holds will come in contact with Mikveh water by touching his hands. One may even wet his hands with water from a sink for this purpose, as this water will obtain the status of Mikveh water once it enters the Mikveh (due to a Halachic concept known as "Hashaka"). Many people use baskets with holes in the bottom and sides when immersing several utensils at once. They lower the basket into the Mikveh, and the water in the Mikveh enters the basket through the holes and touches the utensils. This is certainly permissible, but on condition that one places the utensils alongside one another, as opposed to on top of one another. When utensils rest on top of one another, the weight of the top utensil might prevent the water from touching the upper surface of the lower utensil. One must therefore ensure that the utensils are lined across, next to one another, without any utensil on top of another. Summary: Before immersing a utensil, one recites the Beracha of "Al Tebilat Keli" (or "Al Tebilat Kelim" for multiple utensils), preferably while standing and while holding the utensil in his right hand. He should not speak in matters unrelated to the immersion until he finishes immersing all the utensils. One should hold the utensil with a loose grip, or wet his hands prior to the immersion and then hold the utensil with an average grip. Perforated baskets may be used to immerse several utensils together, provided that no utensil is placed on top of another.

A situation once arose where a person hosted a large number of guests on Shabbat and he needed more dishes. He had some brand new dishes stocked away, and he wanted to use them, but he realized that they had never been immersed. Halacha forbids using new utensils purchased from a gentile before immersing them, and thus he needed to immerse these dishes. (There is a common misconception that new utensils may be used once without immersion, but this is not correct.) Is it permissible to perform the immersion on Shabbat? Assuming there is no issue concerning carrying the utensils in a public domain – for example, one has a Mikveh in his home, or there is a valid Erub – may one immerse a new utensil in a Mikveh on Shabbat? The Shulhan Aruch (Orah Haim 323:7; listen to audio recording for precise citation) writes that it is permissible to immerse a new utensil on Shabbat, but then adds "Ve'yesh Oserim" – "There are those who forbid it." This second view cited by the Shulhan Aruch is that of the Rif (Rabbi Yishak of Fez, Morocco, 1013-1103), who writes (in Masechet Besa) that immersing a new utensil resembles "Boneh" (building). A utensil before immersion is unfit for use, and by immersing it one renders it usable. Immersion thus constitutes "Tikkun Mana," fixing a utensil, which is forbidden on Shabbat by virtue of the prohibition of "Boneh." Generally speaking, when the Shuhan Aruch issues a ruling and then notes that others disagree ("Stam Va'yesh"), he sides with the first view. As such, in this case, we would think that the Shulhan Aruch allows immersing new utensils on Shabbat. However, immediately after recording these two views, the Shulhan Aruch adds that a God-fearing person should avoid this issue by giving the utensil as a gift to a non-Jew and then "borrowing" it. For example, he can bring it to a housekeeper or neighbor and tell the gentile that he is giving the utensil to him or her as a gift, so it now becomes that person's utensil. After the non-Jew takes hold of the utensil to formally acquire ownership, the Jew can then ask to borrow the utensil, and thereupon use it without first immersing it, since utensils borrowed from a non-Jew do not require immersion before use. Although Halacha generally does not allow giving or receiving gifts on Shabbat, for the purpose of a Misva it is permitted, and thus for the sake of avoiding the need to immerse a utensil one may give the utensil as a gift to a non-Jew. As a rule, we do not encourage employing this strategy to avoid the obligation of Tebilat Kelim, but in a circumstance when one needs a utensil on Shabbat, he should give it to a gentile and then borrow it. After Shabbat, the Jew must then go back to the non-Jew and ask if he would return ownership over the utensil. Once he retakes possession over the utensil, he must then immerse it before using it again. If the gentile to whom he gave the utensil will not be coming back – such as if one gave it to a non-Jew whom he did not know, who was just walking in the street or in a store – then since the non-Jew does not come back to retrieve it, he expresses his disinterest in the utensil and the Jew takes ownership over it by default. In such a case, he should immerse the utensil after Shabbat without reciting a Beracha. This is the ruling of the Taz (Rabbi David Halevi Segal, Poland, 1586-1667), cited by the Mishna Berura (Rav Yisrael Meir Kagan, 1839-1933). This is also an advisable solution for a traveler who spends Shabbat in an area without a Jewish community, and needs a pot for cooking. Since he does not have access to a Mikveh, and cannot use the pot without immersing it, he should find a gentile to whom he can formally give the pot, and then borrow it and use it. Summary: If a person needs to use a new utensil on Shabbat, he should formally give it to a non-Jew and then ask to borrow it. He may then use it even though it has not been immersed. After Shabbat, he should ask for the utensil back, and then immerse it in a Mikveh.