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The Torah commands us to immerse metal <Ref> Gold, silver, copper, iron, tin, and lead are all types of metal. </ref> utensils that are purchased or otherwise acquired from a non-Jew in a mikva prior to their first use. <ref> Bamidbar 31:23; Rashi, Avoda Zara 75b </ref> This mitzva is referred to as "tevilat keilim", the immersion of utensils. It is suggested that tevilat keilim, which appears in the Torah following the battle with the Midianites, was a mitzva intended to remove impurity from the utensils which had been in the presence of the dead. <ref> Rashi;Bamidbar 31:23 </ref>
The Torah commands us to immerse metal<Ref> Gold, silver, copper, iron, tin, and lead are all types of metal. </ref> utensils that are purchased or otherwise acquired from a non-Jew in a mikva prior to their first use.<ref> Bamidbar 31:23; Rashi, Avodah Zara 75b </ref> This mitzva is referred to as "[[Tevilat Keilim]]", the immersion of utensils.  


The mitzva of tevilat keilim is often compared to the conversion of a Gentile to Judaism - just as a conversion to Judaism requires immersion in a mikva, so too a utensil which "converts" from Gentile to Jewish ownership requires immersion, as well. <Ref> Rashba (Yevamot 47b) and Issur veHetter HeAroch (Shaar 58 Ot 76) citing Yerushalmi Avoda Zara 5:16 </ref> One is not required to immerse utensils which one borrows from a non-Jew. <Ref>S”A Y.D. 120:8, Kitzur Shulchan Aruch 37:5 </ref>As we will see, the mitzva of tevilat keilim generally applies only to metal and glass utensils.
The mitzva of tevilat keilim is often compared to the conversion of a Gentile to Judaism - just as a conversion to Judaism requires immersion in a mikva, so too a utensil which "converts" from Gentile to Jewish ownership requires immersion, as well.<Ref>Rashba (Yevamot 47b) and Issur veHetter HeAroch (Shaar 58 Ot 76) citing Yerushalmi Avoda Zara 5:16</ref> One is not required to immerse utensils which one borrows from a non-Jew.<Ref>Shulchan Aruch Y.D. 120:8, Kitzur Shulchan Aruch 37:5 </ref>As we will see, the mitzva of tevilat keilim generally applies only to metal and glass utensils.


==Basics==
==Basics==
# Utensils used for a meal that are bought from a non-Jew require Tevilah (immersion in a kosher mikveh). <Ref>S”A YD 120, Gemara Avoda Zara 75b </ref>
# Utensils used for a meal that are bought from a non-Jew require Tevilah (immersion in a kosher mikveh or mayan that are 40 seah).<ref>Shulchan Aruch Yoreh Deah 120:1, Gemara Avoda Zara 75b. Even for a mayan 40 seah is necessary as Shulchan Aruch notes. Shach 201:42 agrees. </ref>
# One who is unsure whether or not one's utensils were purchased from a Jewish owned company should immerse them without reciting the accompanying blessing. <Ref> Igrot Moshe Y.D. 3:21 </ref>
# It is actually a matter of dispute amongst the authorities whether the mitzva of tevilat keilim has the status of a Torah commandment<ref>Rabbenu Tam (Tosfot Yoma 78a), Rashba (Torat Habayit Ha'aroch 125b) </ref> or a rabbinical one.<Ref> Ramban on Parashat Bamidbar 31:23. See Yabia Omer Y.D. 2:9 for a list of both opinions. </ref>Nevertheless, most halachic authorities treat tevilat keilim as a biblical mitzva for all intents and purposes. <Ref> Aruch Hashulchan Y.D. 120:4, Sh”t Yechave Daat 4:44 </ref> All poskim agree that glass is only rabbinic.<ref> Pri Chadash 120:3 </ref>
# It is actually a matter of dispute amongst the authorities whether the mitzva of tevilat keilim has the status of a Torah commandment<ref>Rabbenu Tam (Tosfot Yoma 78a), Rashba (Torat Habayit Ha'aroch 125b) </ref> or a rabbinical one.<Ref> Ramban on Parashat Bamidbar 31:23. See Yabia Omer Y.D. 2:9 for a list of both opinions. </ref>Nevertheless, most halachic authorities treat tevilat keilim as a Biblical mitzva for all intents and purposes. <Ref> Aruch Hashulchan Y.D. 120:4, Sh”t Yechave Daat 4:44 </ref> All poskim agree that glass is only rabbinic.<ref> Pri Chadash 120:3 </ref>
# A non-kosher utensil should first be kashered prior to immersing it. <ref> Shulchan Aruch YD 121:2, Kitzur Shulchan Aruch 37:4 </ref>
# One shouldn't dip utensils in snow. If there's no other available options one may dip glass utensils in a mikveh.<ref>Mordechai quotes the Rabbenu Shemaryahu who says that one may dip in a mikveh of snow even if it didn't melt. However, Rabbenu Eliezer argued. Bet Yosef YD 201:30 defended Rabbenu Shemaryahu but concludes that for Biblical halachot one shouldn't dip a utensil in snow. Pitchei Teshuva YD 120:4 cites the Chachmat Adam who writes that for an extenuating circumstances we can rely on the Rabbenu Shemaryahu to dip utensils in snow that isn't melted. [http://www.ateret4u.com/online/f_01905.html Hilchot Tevilat Kelim 5:6] agrees.</ref>
 


==Procedure of Tevilah==
==Procedure of Tevilah==
# One must immerse the entire vessel at one time and not half at a time. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur S”A YD 120:5) </ref>
# One must immerse the entire vessel at one time and not half at a time. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur Shulchan Aruch Yoreh Deah 120:5) </ref>
# One must make sure to remove all stickers, labels, and rust. <Ref>Yalkut Yosef YD 120:6, Kitzur Shulchan Aruch 37:10 </ref>
# One must make sure to remove all stickers, labels, and rust. <Ref>Yalkut Yosef YD 120:6, Kitzur Shulchan Aruch 37:10 </ref>
# The utensil is immersed once, ensuring that it is completely covered by the water of the mikva. <ref> Kitzur Shulchan Aruch 37:10 </ref>
# The utensil is immersed once, ensuring that it is completely covered by the water of the mikva. <ref> Kitzur Shulchan Aruch 37:10 </ref>
# One should hold the vessel loosely. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur S”A YD 120:5) </ref>
# One should hold the vessel loosely. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur Shulchan Aruch Yoreh Deah 120:5) </ref>
# One should remove a knife from the case before immersion. <Ref>Yalkut Yosef YD 120:6 </ref>
# One should remove a knife from the case before immersion. <Ref>Yalkut Yosef YD 120:6 </ref>
# Ideally, a person should loosen his grasp of the kli for a second so that it leaves his grip for a moment. If a person is worried about it falling and breaking or getting lost, it is advisable to do the tevilat kelim over a basket. If that’s not possible such as with a large fragile kli, one should 1) first hold onto the kli with both hands, 2) remove one hand momentarily and then grasp it again, 3) remove the other hand and grasp it again.<ref>The Chelkat Binyamin 120:26 writes that there’s 4 opinions about whether holding onto the kelim poses as a chasisa:
# Ideally, a person should loosen his grasp of the kli for a second so that it leaves his grip for a moment. If a person is worried about it falling and breaking or getting lost, it is advisable to do the tevilat kelim over a basket. If that’s not possible such as with a large fragile kli, one should 1) first hold onto the kli with both hands, 2) remove one hand momentarily and then grasp it again, 3) remove the other hand and grasp it again.<ref>The Chelkat Binyamin 120:26 writes that there’s 4 opinions about whether holding onto the kelim poses as a chasisa:
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* The Taz holes that if the hand was wet with mikveh water and didn’t leave the mikveh it is an effective tevilah even if she grabbed tightly. If the hand was wet with non-mikveh water or mikveh water but was removed from the mikveh and then it holds onto the kli tightly the tevilah is ineffective.  
* The Taz holes that if the hand was wet with mikveh water and didn’t leave the mikveh it is an effective tevilah even if she grabbed tightly. If the hand was wet with non-mikveh water or mikveh water but was removed from the mikveh and then it holds onto the kli tightly the tevilah is ineffective.  
* The Mahari Bruna holds that even if the hand was wetted with mikveh water and didn’t leave the mikveh if it is holding tightly the tevilah is ineffective. The halacha follows the Rama but one should be strict for the Taz unless it is an extenuating circumstance.</ref>
* The Mahari Bruna holds that even if the hand was wetted with mikveh water and didn’t leave the mikveh if it is holding tightly the tevilah is ineffective. The halacha follows the Rama but one should be strict for the Taz unless it is an extenuating circumstance.</ref>
# A child under [[Bar Mitzvah]] can only do Tevilah in the presence of an adult. In such a case he can even make the Bracha. <Ref>Shulchan Aruch Y.D. 120:14, Kitzur Shulchan Aruch 37:12, Yalkut Yosef YD 120:25, Sh”t Yabia Omer 2:9(8). The reason for this is established by the Trumat Hadeshen that either no intention is necessary for Tevilat Keilim since it isn't similar to purification from impurity and also it is possible to teach a child to have the correct intention. </ref>  
==Accidental Tevilah==
# An object which falls into a mikveh accidentally does not need to be immersed again. <ref> Shulchan Aruch 198:48 </ref>
==Who Can Perform the Tevilah==
# A child under [[Bar Mitzvah]] can only do Tevilah in the presence of an adult. In such a case he can even make the Bracha. <Ref>Shulchan Aruch Y.D. 120:14, Kitzur Shulchan Aruch 37:12, Yalkut Yosef YD 120:25, Sh”t Yabia Omer 2:9(8). The reason for this is established by the Trumat Hadeshen that either no intention is necessary for Tevilat Keilim since it isn't similar to purification from impurity and also it is possible to teach a child to have the correct intention. </ref>
 
==Shabbat and Yom Tov==
# According to Sephardim, it is permitted to do tevilat keilim on Shabbat or Yom Tov but initially one should give it to a non-Jew and then borrow it back and at that point it won't be obligated in tevilat keilim<ref> The gemara Beitzah 18a provides four reasons why it is forbidden to do tevilah of a tameh kli on Shabbat or Yom Tov. These include: a person might come to carry in a public domain, if it is clothing one might squeeze it out, one might delay all of one's tevilah until then, and it looks like fixing the kli. The Rif (Beitzah 10a) only records the reasons of squeezing and delaying and the Rambam (Yom Tov 4:17) only the reason of delaying. The Rosh (Beitzah 2:3) writes that according to the Rif it would emerge that it is permitted to perform tevilat keilim on Shabbat. However, the Rosh argues that we should follow the other reasons that gemara gave and so it would be forbidden to do tevilat keilim on Shabbat. Shulchan Aruch 323:7 rules like the Rif and Rambam that it is permitted but initially one should give it a non-Jew and then borrow it back from him, at which point there's no obligation of tevilat keilim.</ref>, but after Shabbat or Yom Tov one should do tevilat keilim on it without a bracha.<ref>Mishna Brurah 323:36, Kitzur Shulchan Aruch 37:13</ref> According to Ashkenazim, one shouldn't do tevilat keilim on Shabbat or Yom Tov. Rather one should give it to a non-Jew and borrow it back. If it is a vessel that one could use to draw water one could use it to draw water from the mikveh and that is effective for tevilat keilim and doesn't appear as tevilat keilim.<ref> The Rama 323:7 writes that one should do it in a way that appears that you're only drawing water from the mikveh. Kitzur Shulchan Aruch 37:13 writes that in general it is forbidden to do tevilat keilim on Shabbat or Yom Tov but rather should give it to a non-Jew and borrow it back. </ref>
# According to Sephardim, it is permitted to do tevilat keilim on Shabbat or Yom Tov but initially one should give it to a non-Jew and then borrow it back and at that point it won't be obligated in tevilat keilim<ref> The gemara Beitzah 18a provides four reasons why it is forbidden to do tevilah of a tameh kli on Shabbat or Yom Tov. These include: a person might come to carry in a public domain, if it is clothing one might squeeze it out, one might delay all of one's tevilah until then, and it looks like fixing the kli. The Rif (Beitzah 10a) only records the reasons of squeezing and delaying and the Rambam (Yom Tov 4:17) only the reason of delaying. The Rosh (Beitzah 2:3) writes that according to the Rif it would emerge that it is permitted to perform tevilat keilim on Shabbat. However, the Rosh argues that we should follow the other reasons that gemara gave and so it would be forbidden to do tevilat keilim on Shabbat. Shulchan Aruch 323:7 rules like the Rif and Rambam that it is permitted but initially one should give it a non-Jew and then borrow it back from him, at which point there's no obligation of tevilat keilim.</ref>, but after Shabbat or Yom Tov one should do tevilat keilim on it without a bracha.<ref>Mishna Brurah 323:36, Kitzur Shulchan Aruch 37:13</ref> According to Ashkenazim, one shouldn't do tevilat keilim on Shabbat or Yom Tov. Rather one should give it to a non-Jew and borrow it back. If it is a vessel that one could use to draw water one could use it to draw water from the mikveh and that is effective for tevilat keilim and doesn't appear as tevilat keilim.<ref> The Rama 323:7 writes that one should do it in a way that appears that you're only drawing water from the mikveh. Kitzur Shulchan Aruch 37:13 writes that in general it is forbidden to do tevilat keilim on Shabbat or Yom Tov but rather should give it to a non-Jew and borrow it back. </ref>
# A non-kosher utensil should first be kashered prior to immersing it.  <ref> Shulchan Aruch YD 121:2, Kitzur Shulchan Aruch 37:4 </ref>
# According to most poskim, Tevilat Kelim doesn't need kavana. Therefore, if a vessel fell into the mikveh it doesn't need to be toveled again.<ref>The Trumat Hadeshen 257 writes that a katan can have kavana for tevilat kelim and also tevilat kelim is chulin and doesn't need kavana, it is just a mitzvah unlike niddah (where the Rama 198:48 requires kavana initially). Rashba in teshuva 3:255 is clearly compares niddah and tevilat kelim, but in his conclusion he cites the Rambam who holds that even for Niddah kavana isn't necessary. Radvaz 1:34 thinks that the Rashba agrees with the Rambam. He explains that the general topic of mitzvot needing kavana isn’t relevant here since tevila and shechita are matirin and not mitzvot. Both the Shach YD 120:20 and Taz 198:17 write that we accept the Truamt Hadeshen and kavan isn't necessary for tevilat kelim. However, the Gra 120:38 sides with the Bach who thinks that initially you need kavana just like niddah (based on the comparison of the Rashba).</ref>
# According to most poskim, Tevilat Kelim doesn't need kavana. Therefore, if a vessel fell into the mikveh it doesn't need to be toveled again.<ref>The Trumat Hadeshen 257 writes that a katan can have kavana for tevilat kelim and also tevilat kelim is chulin and doesn't need kavana, it is just a mitzvah unlike niddah (where the Rama 198:48 requires kavana initially). Rashba in teshuva 3:255 is clearly compares niddah and tevilat kelim, but in his conclusion he cites the Rambam who holds that even for Niddah kavana isn't necessary. Radvaz 1:34 thinks that the Rashba agrees with the Rambam. He explains that the general topic of mitzvot needing kavana isn’t relevant here since tevila and shechita are matirin and not mitzvot. Both the Shach YD 120:20 and Taz 198:17 write that we accept the Truamt Hadeshen and kavan isn't necessary for tevilat kelim. However, the Gra 120:38 sides with the Bach who thinks that initially you need kavana just like niddah (based on the comparison of the Rashba).</ref>
# It is unclear whether or not one who converts to Judaism is required to immerse the utensils he already owns. <ref>Sh"t Shevet HaLevi 4:92, 6:245(2) holds that a convert is required to immerse his vessels. Sh”t Yabia Omer YD 8:7 writes that seemingly the convert wouldn’t be obligated to immerse the utensils and quotes the Sefer Devarim Achadim (Rav Eliyahu Kalskin Siman 196), Shem MeShmuel (Parshat Matot), Sh”t Nezer HaKodesh 17 who agree. Yabia Omer concludes that one should immerse metal vessels without a Bracha and one wouldn’t need to immerse glass vessels. See Tzitz Eliezer 8:19-20, 22:49.</ref>
# It is unclear whether or not one who converts to Judaism is required to immerse the utensils he already owns. <ref>Sh"t Shevet HaLevi 4:92, 6:245(2) holds that a convert is required to immerse his vessels. Sh”t Yabia Omer YD 8:7 writes that seemingly the convert wouldn’t be obligated to immerse the utensils and quotes the Sefer Devarim Achadim (Rav Eliyahu Kalskin Siman 196), Shem MeShmuel (Parshat Matot), Sh”t Nezer HaKodesh 17 who agree. Yabia Omer concludes that one should immerse metal vessels without a Bracha and one wouldn’t need to immerse glass vessels. See Tzitz Eliezer 8:19-20, 22:49.</ref>


==Beracha==
==Beracha==
# For one vessel the Bracha is Al Tevilat Kli and for multiple vessels the Bracha is Al [[Tevilat Kelim]]. After the fact, if one switched Kli for Kelim or the opposite one has fulfilled one’s obligation. <Ref>Yalkut Yosef YD 120:7 </ref>
# For one vessel the Bracha is Al Tevilat Kli and for multiple vessels the Bracha is Al [[Tevilat Kelim]].<ref>Shulchan Aruch Y.D. 120:3</ref> After the fact, if one switched Kli for Kelim or the opposite one has fulfilled one’s obligation.<Ref>Pri Chadash 120:11, Bear Heitiv 120:4, Chelkat Binyamin 120:31, Yalkut Yosef YD 120:7 </ref> Some say that there's a minhag to always recite the text Al Tevilat Kelim.<ref>Chelkat Binyamin 120:31 quoting Knesset Hagedola, Aruch Hashulchan, and Chachmat Adam. He writes that this is also the opinion of the Mordechai, Ritva, and Meiri a"z 75b.</ref>
# If someone is going to be tovel a pot and a cover one should say Al Tevilat Kelim.<ref>Chelkat Binyamin (Biurim 120:3 s.v. shenayim) has a doubt about being tovel a pot and a cover if that's considered one kli or multiple kelim since they function together. He concludes that there's no issue to just say tevilat kelim since many hold to say that even for one kli.</ref>


==Which Vessels require Tevilah?==
==Which Vessels require Tevilah?==
# While the immersion of metal utensils is required by Torah law, glass utensils must be immersed only by rabbinic enactment. Glass was incorporated into the mitzva of tevilat keilim because glass and metal share a common characteristic - they are both materials which can be melted and reconstructed when needed. <ref> Pri Chadash 120:3, Aruch Hashulchan Y.D. 120:25 </ref>
# While the immersion of metal utensils is required by Torah law, glass utensils must be immersed only by rabbinic enactment. Glass was incorporated into the mitzva of tevilat keilim because glass and metal share a common characteristic - they are both materials which can be melted and reconstructed when needed. <ref> Pri Chadash 120:3, Aruch Hashulchan Y.D. 120:25 </ref>
# Metal, glass, crystal, pyrex, and duralux require Tevilah. However, plastic, nylon, earthenware, and vessels covered in earthenware do not require Tevilah. <Ref>Sh”t Yabia Omer 4:8, Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-3) </ref>
# Metal, glass, crystal, pyrex, and duralux require Tevilah. However, plastic, nylon, earthenware, and vessels covered in earthenware do not require Tevilah. <Ref>Sh”t Yabia Omer 4:8, Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-3) </ref>
# Some say that porcelain requires Tevilah, <ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:6) explains that even though some poskim held that it wasn’t obligated that was only because they were discussing porcelain which was ceramic not covered with glass, however, nowadays the common porcelain is covered with glass and must require Tevilah. Sh”t Yabia Omer 4:8 writes that porcelain doesn’t require tevilah. </ref>
# Some say that porcelain requires Tevilah.<ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:6) explains that even though some poskim held that it wasn’t obligated that was only because they were discussing porcelain which was ceramic not covered with glass, however, nowadays the common porcelain is covered with glass and must require Tevilah. Sh”t Yabia Omer 4:8 writes that porcelain doesn’t require tevilah. </ref> Some say it does not need tevila.<ref>[https://www.koltorah.org/halachah//tevilat-keilim-part-ii-by-rabbi-howard-jachter Rav Jachter] quoting Rav Hershel Schachter because the glass coating is very thin. </ref> According to Sepharadim, porcelain does not require tevila. <ref> Halichot Olam 7, 257 </ref>
# Plastic or wood cutting boards do not need Tevilah, but those who are strict and do Tevilah for it will be blessed. <Ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-4) </ref>
# Plastic or wood cutting boards do not need Tevilah, but those who are strict and do Tevilah for it will be blessed.<Ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-4) </ref>
# Earthenware dishes or fine china that have a glass glaze must have tevilat keilim without a bracha.<Ref>Yalkut Yosef Y.D. 120:2-3. See Igrot Moshe Y.D. 2:46 who in the context of kashrut and absorption of meat and milk writes that the glass glaze on china is insignificant and doesn't make it like glass.</ref>
# Earthenware dishes or fine china that have a glass glaze must have tevilat keilim.<Ref>Yalkut Yosef Y.D. 120:2-3 holds that it requires tevila with a bracha. See Igrot Moshe Y.D. 2:46 who in the context of kashrut and absorption of meat and milk writes that the glass glaze on china is insignificant and doesn't make it like glass.</ref>
# Similarly, jars, bottles, or metal containers which are used only to store food and not used for food preparation or consumption should be immersed without a blessing. Utensils which are only used indirectly with food, such as bottle openers, and the like, do not require immersion. <Ref> Shach Y.D. 120:11, Kitzur Shulchan Aruch 37:8-9, [[Shevet Halevi]] 6:245:4 </ref>
# Anything used to improve the food that is ready to eat needs tevila include a metal noodle strainer.<ref>[https://www.crcweb.org/Tevillas%20Keilim%20(Jan%202019).pdf CRC]</ref> However, a utensil that only prepares ingredients that are not edible after that stage of the cooking require tevila without a bracha, such as a metal flour sifter.<ref>Rama Y.D. 120:5, Tevilat Kelim 11:150, [https://www.kof-k.org/articles/040108090413W-3%20Tevilas%20Keilim.pdf Kof-K]</ref>
# Common custom is not to require the immersion of plastic utensils<ref> Melamed Lehoil 2:48 </ref> even though some authorities argue that the similarities between glass and plastic would require it. <ref> Tzitz Eliezer 7:37, 8:26, Chelkat Yaakov 2:163, Yabia Omer Y.D. 4:8 </ref>
# Similarly, jars, bottles, or metal containers which are used only to store food and not used for food preparation or consumption should be immersed without a blessing. Utensils which are only used indirectly with food, such as bottle or can openers, and the like, do not require immersion.<Ref> Shach Y.D. 120:11, Kitzur Shulchan Aruch 37:8-9, [[Shevet Halevi]] 6:245:4 </ref>
# Common custom is not to require the immersion of plastic utensils<ref> Melamed Lehoil 2:48 </ref> even though some authorities argue that the similarities between glass and plastic would require it.<ref> Tzitz Eliezer 7:37, 8:26, Chelkat Yaakov 2:163, Yabia Omer Y.D. 4:8 </ref>
# Utensils which one is certain that they contain no glass or metal components need not be immersed.  <Ref> Kitzur Shulchan Aruch 37:3 </ref>
# Utensils which one is certain that they contain no glass or metal components need not be immersed.  <Ref> Kitzur Shulchan Aruch 37:3 </ref>
# Due to the doubt whether or not Corelle dishes are halachically similar to glass dishes, they too should be immersed, though the accompanying blessing is not recited. <ref>[http://www.star-k.org/tevilas%20list.pdf Star K] and [http://www.oukosher.org/index.php/passover/article/tevilat_keilim/ OU] write that corelle dishes require tevilah with a bracha. [http://www.kashrut.com/articles/tevilas_keilim/ Rabbi Binyamin Forst] and [http://www.torah.org/advanced/weekly-halacha/5762/vayera.html Rabbi Doniel Neustadt] agree. [http://www.torahlab.org/doitright/dipping_your_dishes/ Rabbi Tzvi Haber of Los Angeles]writes that the obligation to immerse corelle is questionable and so one should dip it without a bracha. </ref>
# Corelle dishes are halachically similar to glass dishes and should be immersed. According to most poskim they are immersed with a bracha.<ref>[http://www.star-k.org/tevilas%20list.pdf Star K] and [http://www.oukosher.org/index.php/passover/article/tevilat_keilim/ OU] write that corelle dishes require tevilah with a bracha. [http://www.kashrut.com/articles/tevilas_keilim/ Rabbi Binyamin Forst] and [http://www.torah.org/advanced/weekly-halacha/5762/vayera.html Rabbi Doniel Neustadt] agree. [http://www.torahlab.org/doitright/dipping_your_dishes/ Rabbi Tzvi Haber of Los Angeles]writes that the obligation to immerse corelle is questionable and so one should dip it without a bracha.
# One should immerse the kos of eliyahu used for the seder night without a beracha. <ref> [http://tvunah.org/2014/04/07/507/ Rav Osher Weiss] </ref>  
* [https://www.koltorah.org/halachah//tevilat-keilim-part-ii-by-rabbi-howard-jachter Rabbi Jachter] quotes Rav Teitz and Rav Mordechai Willig as holding that corelle should have tevilah without a bracha. He also cites Ohelei Yeshurun p. 74 that Rav Moshe is quoted as holding that corelle strictly don't need tevilah but should have it without a bracha.</ref>
# One should immerse the kos shel eliyahu used for the seder night without a beracha.<ref> [http://doseofhalacha.blogspot.com/2018/03/tovel-seder-plate-and-kos-shel-eliyahu.html Rav Osher Weiss (Minchat Asher 3:62)], [https://judaism.stackexchange.com/questions/80639/does-one-have-to-tovel-the-cup-of-eliyahu Rav Zilberstein] in Chashukei Chemed (A"Z 75b)</ref>
#Regarding a seder plate if the food directly touches the seder plate it requires tevila and if not it doesn't.<ref>[https://yeshiva-university.zoom.us/rec/play/uMB7I-D--j83ToDAtgSDUaJ7W9Xueqis0nRK-6FfmUm0VSMBZ1qjYLIbZbHenouY882eTH8fEnI5K7DA?startTime=1585587811000&_x_zm_rtaid=5PWyeRatQdGWZ2q1UH7K6w.1585657713810.05dafc99f0c11cb46ffb1a63ddd87e47&_x_zm_rhtaid=904 Rav Willig (min 1)] based on Sefer Tevilat Kelim p. 236. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 93 n. 30) held that a seder plate doesn't need tevila.</ref>
#Tongs used to do tevilat kelim don't themselves need tevilat kelim.<ref>[https://yeshiva-university.zoom.us/rec/play/uMB7I-D--j83ToDAtgSDUaJ7W9Xueqis0nRK-6FfmUm0VSMBZ1qjYLIbZbHenouY882eTH8fEnI5K7DA?startTime=1585587811000&_x_zm_rtaid=5PWyeRatQdGWZ2q1UH7K6w.1585657713810.05dafc99f0c11cb46ffb1a63ddd87e47&_x_zm_rhtaid=904 Rav Willig (min 1)]</ref>
# A mixer should have tevila without a bracha since it is usually used to mix foods which aren't ready to eat immediately.<ref>Rama Y.D. 120:5 writes that a shechita knife should have tevila without a bracha since it is generally used for shechita and prepare raw meat at which point the food is still not ready to be eaten. An article on [https://oukosher.org/blog/consumer-kosher/tevilas-keilim-a-primer/ OUkosher.org] compares a mixer to this case.</ref>
# A pocketknife requires tevilah.<ref> Halichot Olan, 7, Page 274 </ref>
# An ice tray, ice maker, or ice cream maker needs tevila if it is made out of metal or glass.<ref>Al Tevilat Kelim p. 121 fnt. 72 quoting Rav Shlomo Zalman Auerbach (Tevilat Kelim p. 237, Minchat Shlomo 2:66:8) and Kashrut Hashulchan p. 202. </ref>
 
===A Utensil following its Repair===
# A utensil which was sent to be fixed by a non-Jew does not require tevila. <ref> Halichot Olam, 7, page 268 </ref>  
 
===Disposable Utensils===
===Disposable Utensils===
# The mitzva of tevilat keilim only requires one to immerse those utensils which are intended to be used in food preparation or consumption. Although disposable utensils, such as aluminum pans, need not be immersed, <ref> Rambam Keilim 7:5, Igrot Moshe Y.D. 3:23 </ref> one who intends to re-use them a number of times should do so. <ref> Minchat Yitzchak 5:32 </ref> Others argue that disposable aluminum pans require Tevilat Keilim.<ref>Chazon Ovadia (Shabbat v. 2 p. 56) writes that disposable aluminum pans require tevilat kelimim since they are considered a real kli even though they are disposable. Even if they don't have tumah they still require tevilat kelim since it doesn't depend on tumah as the Mahari Asad writes. Biography Pear Hadar p. 230 by Rav Eliyahu Abittan writes that Rav Ovadia regularly ruled this way.</ref>
# The mitzva of tevilat keilim only requires one to immerse those utensils which are intended to be used in food preparation or consumption. Most poskim hold that disposable utensils, such as aluminum pans, need not be immersed<ref> Rambam Keilim 7:5, Igrot Moshe Y.D. 3:23, Minchat Yitzchak 5:32. Or Hahalacha 120:27 writes that this is the majority of poskim.</ref> even if he decides to use it a number of times should do so.<ref>Or Letzion 1:24 writes that disposable containers that you decide to use more than once doesn't need tevilah since it is considered as though the Jew made it into a utensil.</ref> Others argue that disposable aluminum pans require Tevilat Keilim.<ref>Chazon Ovadia (Shabbat v. 2 p. 56) writes that disposable aluminum pans require tevilat kelimim since they are considered a real kli even though they are disposable. Even if they don't have tumah they still require tevilat kelim since it doesn't depend on tumah as the Mahari Asad writes. Biography Pear Hadar p. 230 by Rav Eliyahu Abittan writes that Rav Ovadia regularly ruled this way. [https://www.torahanytime.com/#/lectures?v=145037 Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781 min 5)] said that his father was lenient on disposable pans and even though he wrote they needed tevila he meant it is a stringency.</ref>
# This discussion is also relevant to food packages that are made out of glass or metal, such as a can of soda or wine. Even according to those who are strict generally about disposable utensils, there are only reasons to be lenient to leave the food in the packages.<ref>Rav Ovadia Yosef in Yabia Omer YD 7:9:3 is strict generally regarding disposable utensils, nonetheless, he is lenient to use the packages made of metal or glass for storage. For example, liquor that comes in a glass bottle or a can of nuts which are made by non-Jews doesn't require tevilah immediately since one is only passively using the utensil (Maharil Diskin Kuntres Achron 136 s.v. vda). Furthermore, some say that one has intention not to buy the container but only the food inside (Mishna Halachot 4:107). Or Hahalacha 120:27 quotes this and agrees.</ref>
# There is no leniency to use any utensil one time before tevilah.<Ref>Rama Y.D. 120:8, Yachava Daat 4:44, Avnei Darech 9:105</ref>


===Tevilat Kelim on Snapple Bottles===
===Tevilat Kelim on Snapple Bottles===
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# Rav Hershel Schachter (Ten Minute Halacha - Practical Tevilas Keilim Issues by Rabbi Aryeh Lebowitz, min. 8) says that in fact it is forbidden to drink from these bottles. Rather, when you open the bottle, you must pour the contents into another vessel before drinking. On the other hand, Rav Moshe (Igrot Moshe YD 2:40) writes that it is not an issue to drink from the Snapple bottle since the Jew who opens it is considered the one who created the vessel and then it would not require tevilah. Chacham Ben-Zion Abba Shaul (Or Litzion OC 1:24) agrees. Alternatively, R' Yechiel Yaakov Weinberg (Sridei Esh YD 2:29) suggests a different solution. He says when you buy the Snapple, just have in mind not to acquire the bottle and then you have no issue as you do not own the vessel and you can drink from the bottle. Rav Menashe Klein (Mishne Halachot 4:107) writes that it is permissible since one doesn’t have in mind to acquire the bottle because nobody wants to buy something prohibited. For a similar idea, see Yabia Omer 7:9:3.
# Rav Hershel Schachter (Ten Minute Halacha - Practical Tevilas Keilim Issues by Rabbi Aryeh Lebowitz, min. 8) says that in fact it is forbidden to drink from these bottles. Rather, when you open the bottle, you must pour the contents into another vessel before drinking. On the other hand, Rav Moshe (Igrot Moshe YD 2:40) writes that it is not an issue to drink from the Snapple bottle since the Jew who opens it is considered the one who created the vessel and then it would not require tevilah. Chacham Ben-Zion Abba Shaul (Or Litzion OC 1:24) agrees. Alternatively, R' Yechiel Yaakov Weinberg (Sridei Esh YD 2:29) suggests a different solution. He says when you buy the Snapple, just have in mind not to acquire the bottle and then you have no issue as you do not own the vessel and you can drink from the bottle. Rav Menashe Klein (Mishne Halachot 4:107) writes that it is permissible since one doesn’t have in mind to acquire the bottle because nobody wants to buy something prohibited. For a similar idea, see Yabia Omer 7:9:3.


===Tevilat Kelim on Aluminum===
 
===Tevilat Kelim on Aluminum Pans===
[[Image:Aluminum Pans.jpg|250px|left]]
# The Gemara (Avoda Zara 75b) learns from the pesukim by the war with Midyan that when one buys utensils from a non-Jew one must immerse them in a mikveh before using them. Metal utensils are obligated in [[Tevilat Kelim]].<ref> Shulchan Aruch YD 120:1</ref> Though aluminum is scientifically a metal, there is a discussion in the poskim whether aluminum is considered a metal according to the Torah.<ref>See Rav Yacov Kamenetsky in Emet LeYacov (YD 120:1). He concludes that you should dip without a beracha.</ref> In any event, our minhag is to be strict in this regard.<ref>Rav Hershel Schachter in a shiur on yutorah.org “Hilchos Tevilas Keilim”, Igrot Moshe YD 3:22</ref>
# The Gemara (Avoda Zara 75b) learns from the pesukim by the war with Midyan that when one buys utensils from a non-Jew one must immerse them in a mikveh before using them. Metal utensils are obligated in [[Tevilat Kelim]].<ref> Shulchan Aruch YD 120:1</ref> Though aluminum is scientifically a metal, there is a discussion in the poskim whether aluminum is considered a metal according to the Torah.<ref>See Rav Yacov Kamenetsky in Emet LeYacov (YD 120:1). He concludes that you should dip without a beracha.</ref> In any event, our minhag is to be strict in this regard.<ref>Rav Hershel Schachter in a shiur on yutorah.org “Hilchos Tevilas Keilim”, Igrot Moshe YD 3:22</ref>
# Regarding aluminum tins, which are commonly only used once and then disposed of, there is a new point of discussion. Rav Moshe Feinstein (Igrot Moshe YD 3:23) proves from the rishonim that utensils which don’t last for an extended period of time, such as a vessel made from a pumpkin, don’t accept tumah. He assumes that since temporary vessels don’t qualify as a vessel for tumah, it must not also with regards to tevilat kelim. Seemingly, this applies to aluminum pans.<ref>An article on [http://oukosher.org/passover/articles/immersing-ourselves-in-tevilat-keilim/ ou.org] writes that aluminum pans are exempt according to Rav Moshe. Mishneh Halachot 7:111 fundamentally agrees with Rav Moshe but writes that aluminum pans are obligated since it could be reused many times.</ref> Nonetheless, he adds, that vessels which could last a long time but are disposed of because they are cheap would certainly be obligated in tevilat kelim, even for a single use. Some, however, argue that even such vessels don’t qualify as a vessel.<ref>Chelkat Yacov YD 46, OC 152:2, Minchat Yitzchak 5:32</ref>
# Regarding aluminum tins, which are commonly only used once and then disposed of, there is a new point of discussion. Rav Moshe Feinstein (Igrot Moshe YD 3:23) proves from the rishonim that utensils which don’t last for an extended period of time, such as a vessel made from a pumpkin, don’t accept tumah. He assumes that since temporary vessels don’t qualify as a vessel for tumah, it must not also with regards to tevilat kelim. Seemingly, this applies to aluminum pans.<ref>An article on [http://oukosher.org/passover/articles/immersing-ourselves-in-tevilat-keilim/ ou.org] writes that aluminum pans are exempt according to Rav Moshe. Mishneh Halachot 7:111 fundamentally agrees with Rav Moshe but writes that aluminum pans are obligated since it could be reused many times.</ref> Nonetheless, he adds, that vessels which could last a long time but are disposed of because they are cheap would certainly be obligated in tevilat kelim, even for a single use. Some, however, argue that even such vessels don’t qualify as a vessel.<ref>Chelkat Yacov YD 46, OC 152:2, Minchat Yitzchak 5:32</ref> See above [[#Disposable_Utensils]] for general disposable utensils.
====Disposable Grills====
# Some hold that disposable grills don't need tevilat kelim.<ref>Avnei Darech 9:105 writes that since the way people generally use the dispoable grills is to use it once and then throw it out because it is difficult to clean it is considered a utensil that can only be used once and is exempt from tevilat kelim. He is relying upon the leniency of Rav Moshe Feinstein in Igrot Moshe YD 3:23 regarding tin pans and expands upon it. He adds that if the way of the world changes and it is easy to clean and people do reuse them then it would require tevilah.</ref> Others hold that they are obligated in tevilat kelim.<ref>Rav Yisrael Belsky (Shulchan Halevi 1:24:33:5) holds that disposable grills made from strong metal need tevilah without a bracha. Also, in Avnei Darech he copies a letter he received from the author of Sh"t Michkarei Aretz who disagreed with him and holds that disposable grills which are sturdy and can be reused need tevilah. Since the reason that they're not reused is just for convenience makes it obligated in tevilat kelim.</ref>


==Electric appliances==
==Electric appliances==
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# A blender needs Tevilah with a bracha. <ref>Bayit HaYehudi 39:6, [[Tevilat Kelim]] 11:14, Mishneh Halachot 2:32 </ref>
# A blender needs Tevilah with a bracha. <ref>Bayit HaYehudi 39:6, [[Tevilat Kelim]] 11:14, Mishneh Halachot 2:32 </ref>
===Microwave===
===Microwave===
# Some say that a microwave (glass) tray which does not touch food doesn't require Tevilah, and if it does touch food then it requires Tevilah.<ref>[https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K] </ref> However, some say that one should dip it without a bracha in all cases. <Ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K] </ref>
# Some say that a microwave (glass) tray which does not touch food doesn't require Tevilah, and if it does touch food then it requires Tevilah.<ref>[https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K]. Also, Ach Tov Vchesed YD p. 32 writes that if the microwave plate majority of the time doesn't touch the food directly it doesn't need tevilah.</ref> However, some say that one should dip it without a bracha in all cases.<Ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K] </ref>
===Keurig Machine===
# A Keurig machine according to many poskim does not require tevila. It is preferable to sell it to a non-Jew and borrow it back to avoid any issue.<ref>[https://oukosher.org/halacha-yomis/does-a-keurig-coffee-maker-require-tevila/ OU Halacha Yomi] explains that Rav Schachter holds a keurig machine doesn't require tevila because it would break if it were to be toveled. Rav Belsky holds that there are other reasons to exempt it from tevila but it is better to sell it to a non-Jew to avoid any issue.</ref>
# For the reusable K-Kup coffee filters see discussion page.
 
==Avoiding Tevila==
#A person should not make his utensils ownerless to avoid the mitzvah of tevilat kelim. In an extenuating circumstance some poskim allow making it ownerless in front of 3 people to use it without tevila. When a person reacquires it he should do tevila with a bracha.<ref>Tevilat Kelim 3:8 and 4:19. In ch. 3 fnt. 14 he cites Rav Shlomo Zalman Auerbach and Mishna Halachot 4:107 that in extenuating circumstance it is permitted to make it ownerless and use it without tevila. [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-1-Mar-24-2020.pdf Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1)] applied this solution during covid and the mikvah's were closed.</ref>
# One can avoid the requirement to immerse a utensil by having it disassembled and reassembled professionally by a Jew. <ref> Teshuvot VeHanhagot 1:450; Ach Tov VaHessed, Year 5783, page 205 </ref>
# If an item is too big or will be ruined by immersion then one can avoid the requirement to immerse a utensil by giving the utensil to a non-Jew as a gift with a formal acquisition procedure in front of witnesses and then borrowing it back. <ref> Shulchan Aruch 323:7, Shulchan Aruch 120:16; Horaa Berura 100:77; Ach Tov VaHessed, Year 5783, page 205 </ref>
# In extenuating circumstances, one can purchase an item which requires immersion but only intend to buy its use and not the item itself, as a result, the person is considered a borrower and may wait until the opportunity to immerse arises. <ref> Yehave Daat, 4, Page 234 </ref>
 
==A Convert’s Obligation in Tevilat Kelim==
==A Convert’s Obligation in Tevilat Kelim==
# There is a mitzvah to dip in a mikveh food utensils that one buys from a non-Jew called [[Tevilat Kelim]]. An interesting case arises when a non-Jew converts to Judaism. Are his pots, pans, and silverware considered as though they were acquired from a non-Jew, requiring [[Tevilat Kelim]]? Or, perhaps the mitzvah only applies when buying utensils and not when the utensils remain in the same domain.  
# There is a mitzvah to dip in a mikveh food utensils that one buys from a non-Jew called [[Tevilat Kelim]]. An interesting case arises when a non-Jew converts to Judaism. Are his pots, pans, and silverware considered as though they were acquired from a non-Jew, requiring [[Tevilat Kelim]]? Or, perhaps the mitzvah only applies when buying utensils and not when the utensils remain in the same domain.  
# Rav Ovadia Yosef (Yabia Omer YD 7:8) entertains the possibility of exempting a convert from [[Tevilat Kelim]] because this situation isn’t similar to the original story of Bnei Yisrael acquiring utensils from Midyan in which the utensils changed domains and not that the owners have undergone a transformation. Rav Wosner in Shevet HaLevi (4:92:2) disagrees and says that even though the form of [[acquisition]] isn’t identical to the original story, the fundamental transfer from a secular domain to one of [[kedusha]] is applicable to a convert. Interestingly, the Sochachover Rebbe (cited by Yabia Omer) argued that the convert’s undergoing of conversion is sufficient to also convert his utensils and exempt them from any obligation of [[Tevilat Kelim]]. Rabbi Aryeh Leib Grossnass (Lev Aryeh Siman 25) recommends doing tevilat kelim without a bracha because of the dispute.  
# While there is a minority opinion that the convert does not have to do tevilat kelim because he isn't acquiring them from a non-Jew, he is just keeping his utensils and they become holy when he converts,<ref>Rav Ovadia Yosef (Yabia Omer YD 7:8) entertains the possibility of exempting a convert from [[Tevilat Kelim]] because this situation isn’t similar to the original story of Bnei Yisrael acquiring utensils from Midyan in which the utensils changed domains and not that the owners have undergone a transformation. He concludes that for glass one can rely on this idea and for metal the convert must do tevilat kelim. Interestingly, the Sochachover Rebbe (cited by Shem Mshmuel 5678 s.v. vheneh) argued that the convert’s undergoing of conversion is sufficient to also convert his utensils and exempt them from any obligation of [[Tevilat Kelim]].</ref> however, most hold that the utensils require tevilat kelim. Due to the dispute one should do tevilat kelim without a bracha.<ref>Rav Wosner in Shevet HaLevi (4:92:2 and 6:245:2) disagrees and says that even though the form of [[acquisition]] isn’t identical to the original story, the fundamental transfer from a secular domain to one of [[kedusha]] is applicable to a convert and is obligated in tevilat kelim with a bracha. Rabbi Aryeh Leib Grossnass (Lev Aryeh Siman 25) recommends doing tevilat kelim without a bracha because of the dispute. Teshuvot Vehanagot 1:449 agrees. Tzitz Eliezer 8:19 agrees to do it without a bracha, even though fundamentally he agrees with the Shevet Halevi.</ref>


==If One Didn't Immerse a Utensil==
==If One Didn't Immerse a Utensil==
# A utensil may not be used, even once, before it is immersed in a mikva. <Ref>  Rema Y.D. 120:8, Rambam Hilchot Maachalot Asurot 17:3. While the Chatam Sofer YD 114 writes that this prohibition is from the Torah, the Yeshuot Yaakov 120:1 holds this is only dirabanan. </ref>
# It is permissible to have utensils in one's home which have not been immersed yet as we are not worried that they will be used before being immersed. <ref> Halichot Olam, 7, page 268 </ref>
# A utensil may not be used, even once, before it is immersed in a mikva.<Ref>  Rema Y.D. 120:8, Rambam Hilchot Maachalot Asurot 17:3. While the Chatam Sofer YD 114 writes that this prohibition is from the Torah, the Yeshuot Yaakov 120:1 holds this is only dirabanan. </ref>
# One, who for whatever reason, is unable to immerse a utensil which is urgently needed should give the item to a Gentile as a gift and then borrow it back from him.  <Ref>  Rama Y.D. 120:16 </ref>
# One, who for whatever reason, is unable to immerse a utensil which is urgently needed should give the item to a Gentile as a gift and then borrow it back from him.  <Ref>  Rama Y.D. 120:16 </ref>
# If foods were placed upon or served with utensils which were not immersed in a mikva, it does not render the food non-kosher, <ref> Yerushalmi Avoda Zara 5:15 and Tosafot and Rosh (Avoda Zara 75b), as well as Ramban, Rashba and Ran there, Rema Y.D. 120:16, Beiur Halacha 323 </ref>though one should not eat off such utensils. <Ref> Igrot Moshe 3:22, Shu"t Yechave Daat 4:44 </ref> However, some are lenient to eat in a restaurant where the utensils are not dipped.<ref> Darkei Teshuva 120:70, Shu"t Yechave Daat 4:44. This is based on Beit Yosef 120:8, where he writes that if somebody buys utensils for business purposes, and then lends them out to someone who will be using them for eating, the borrower need not dip them, and the Pri Chadash 120:22 and Aruch Hashulchan 120:43 agree with the Shulchan Aruch on that, even though other acharonim (including the Shach and Taz) disagree.   
# If foods were placed upon or served with utensils which were not immersed in a mikva, it does not render the food non-kosher,<ref> Yerushalmi Avoda Zara 5:15 and Tosafot and Rosh (Avoda Zara 75b), as well as Ramban, Rashba and Ran there, Rema Y.D. 120:16, Beiur Halacha 323 </ref>though one should not eat off such utensils.<Ref> Igrot Moshe 3:22, Shu"t Yechave Daat 4:44 </ref> However, some are lenient to eat in a restaurant where the utensils are not dipped.<ref> Darkei Teshuva 120:70, Shu"t Yechave Daat 4:44. This is based on Beit Yosef 120:8, where he writes that if somebody buys utensils for business purposes, and then lends them out to someone who will be using them for eating, the borrower need not dip them, and the Pri Chadash 120:22 and Aruch Hashulchan 120:43 agree with the Shulchan Aruch on that, even though other acharonim (including the Shach and Taz) disagree.   
* Regarding the restaurant owner himself, Rav Shlomo kluger (tuv taam vidaat 3:23) says that a restaurant owner doesn't need to dip, unless most of his customers will be Jewish. Yechave Daat 4:44 is lenient on this as well, even if most of the customers are Jewish, even for metal utensils.</ref>
* Regarding the restaurant owner himself, Rav Shlomo kluger (tuv taam vidaat 3:23) says that a restaurant owner doesn't need to dip, unless most of his customers will be Jewish. Yechave Daat 4:44 is lenient on this as well, even if most of the customers are Jewish, even for metal utensils.</ref>
# Kosher food which was cooked in utensils which were not immersed in a mikva but is then served on dishes that were (or disposable dishes) may be eaten without hesitation.<Ref> Rama Y.D. 120:16, Igrot Moshe Y.D. 2:41 </ref>
# Kosher food which was cooked in utensils which were not immersed in a mikva but is then served on dishes that were (or disposable dishes) may be eaten without hesitation.<Ref> Rama Y.D. 120:16, Igrot Moshe Y.D. 2:41 </ref>
# A guest in a home whose owner did not do tevilat kelim should not eat off the utensils but can pour the food onto plastic or paper utensils and eat the food.<ref>Sefer Tevilat Kelim 3:10 citing many poskim who hold that a guest using the utensils is like someone borrowing them and using them without tevilah.</ref>
===Unsure if Toveled a Kli===
# One who is unsure if a utensil was toveled already or not should tovel it again without a bracha. Some say that it isn't necessary to tovel glass utensils in this situation, while others are strict.<ref>Sefer Tevilat Kelim 4:20 based on the Maharsham 4:48 and Ben Ish Chai (Shana Sheniya Matot). They are strict since the initial status is that they required tevila and we're strict for safek derabbanan when there's a chezat isur. However, he also notes Aruch Hashulchan 120:13 and Bet Hillel 120:2 who are lenient and don't consider tevilat kelim chezkat isur since it is really a mitzvah to do tevila. He cites Yabia Omer 2:9:10 who is lenient for glass in cases of doubt unlike Kaf Hachaim 323:47.</ref>
# One who is unsure whether or not one's utensils were purchased from a Jewish owned company should immerse them without reciting the accompanying blessing.<Ref> Sefer Tevilat Kelim 4:20 based on Erech Hashulchan YD 120 and Yeshuot Yakov 120:3 are strict even for glass since one shouldn't initially rely upon safek derabbanan lkula. He also cites the Pri Chadash (cited by Pitchei Teshuva 120:11), Pri Toar 120:1, and Maharsham 4:48 who are lenient since it there isn't a chezkat isur and safek dvar sheyesh lo matirin doesn't apply if there isn't a chezkat isur. Igrot Moshe Y.D. 2:40 writes that for metal utensils certainly in a case of doubt they need tevila, for glass there is room to be lenient if it would involve excessive effort. However, one should investigate to determine if they need tevila. Also, even for metal one should investigate to see if they need tevila with a bracha. See also Igrot Moshe Y.D. 3:21.</ref>
===If a Pot Got Mixed up with Others===
===If a Pot Got Mixed up with Others===
# If one has utensils that a majority of them had tevilat kelim and one that didn't have tevilat kelim got mixed in and it isn't discernible which didn't have tevilah, one should do tevilat kelim on all of them. If it would be a major exertion of effort ask one's rabbi as there might be what to rely on.<ref>The Teshurat Shay 2:104 writes that if a store bought utensils made by Jews and also utensils made by non-Jews and the majority are from the Jews then still the utensils need tevilat kelim. His reasoning is that it is a dvar sheyesh lo matirin since they can be put in the mikveh (similar to Shulchan Aruch YD 102:3). Even though the Maharshal Chullin 8:86 says that there's no dvar sheyesh lo matirin if an action is necessary that is qualified by the fact that nedarim are a dvar sheyesh lo matirin. Since nullifying a neder is a mitzvah it is a dvar sheyesh lo matirin even though it is an action. So too, to dip utensils in the mikveh is a mitzvah. Anyway, the Maharshal is against the Rashba Torat Habayit Haaruch 12b and Torat Habayit Hakatzar 8a, Shulchan Aruch 102:2, and Shach 102:8. [http://www.hebrewbooks.org/pdfpager.aspx?req=37782&st=&pgnum=263 Ruach Chaim YD 122:1] comes to the same conclusion. Halichot Olam v. 7 p. 276 and Darkei Teshuva 122:36 quote these poskim. (See Mayan Omer v. 4 p. 404 who quotes Rav Ovadia that it was only glass then one wouldn't need to actually dip it in a mikveh. In the footnote he discusses it potentially not being a dvar sheyesh lo matirin in light of the Tzlach Pesach 9b.) Nonetheless, it wouldn't be considered a dvar sheyesh lo matirin if it would cost a lot of money to do the tevilat kelim (Shulchan Aruch 102:3). Additionally, in general, Badei Hashulchan 102:33 quotes the Pri Chadash and Chayei Adam that if someone would require a great deal of effort to do it wouldn't be considered a dvar sheyesh lo matirin.</ref> No bracha should be recited.<ref>Shevet Halevi 4:93</ref>
# If one has utensils that a majority of them had tevilat kelim and one that didn't have tevilat kelim got mixed in and it isn't discernible which didn't have tevilah, one should do tevilat kelim on all of them. If it would be a major exertion of effort ask one's rabbi as there might be what to rely on.<ref>The Teshurat Shay 2:104 writes that if a store bought utensils made by Jews and also utensils made by non-Jews and the majority are from the Jews then still the utensils need tevilat kelim. His reasoning is that it is a dvar sheyesh lo matirin since they can be put in the mikveh (similar to Shulchan Aruch YD 102:3). Even though the Maharshal Chullin 8:86 says that there's no dvar sheyesh lo matirin if an action is necessary that is qualified by the fact that nedarim are a dvar sheyesh lo matirin. Since nullifying a neder is a mitzvah it is a dvar sheyesh lo matirin even though it is an action. So too, to dip utensils in the mikveh is a mitzvah. Anyway, the Maharshal is against the Rashba Torat Habayit Haaruch 12b and Torat Habayit Hakatzar 8a, Shulchan Aruch 102:2, and Shach 102:8. [http://www.hebrewbooks.org/pdfpager.aspx?req=37782&st=&pgnum=263 Ruach Chaim YD 122:1] comes to the same conclusion. Halichot Olam v. 7 p. 276 and Darkei Teshuva 122:36 quote these poskim. Yabia Omer 2:9:3. (See Mayan Omer v. 4 p. 404 who quotes Rav Ovadia that it was only glass then one wouldn't need to actually dip it in a mikveh. In the footnote he discusses it potentially not being a dvar sheyesh lo matirin in light of the Tzlach Pesach 9b.) Nonetheless, it wouldn't be considered a dvar sheyesh lo matirin if it would cost a lot of money to do the tevilat kelim (Shulchan Aruch 102:3). Additionally, in general, Badei Hashulchan 102:33 quotes the Pri Chadash and Chayei Adam that if someone would require a great deal of effort to do it wouldn't be considered a dvar sheyesh lo matirin.</ref> No bracha should be recited.<ref>Har Tzvi 93, Shevet Halevi 4:93. See however, Divrei Dovid 2:23 who argues that one should recite a bracha since we don't accept the Tzlach we hold that it is a dvar sheyesh lo matirin and as such it isn't batel and requires tevilah.</ref>
# If a utensil from a Jew is mixed into a majority of utensils from non-Jews there is an obligation to do tevilat kelim with a bracha. If one is only doing the tevilat kelim on one of the utensils at one time one wouldn't recite a bracha.<ref>Teshurat Shay 2:104 writes that if the majority of the utensils are from non-Jews there is an obligation to do tevilat kelim on all of the utensils. He adds that there’s no bracha for the one which was originally from a Jew since we don’t follow rov for brachot (Zachor Lavraham OC 3:60 s.v. eych). Also, since it is a dvar sheyesh lo matirin bitul is ineffective (see Magen Avraham 513:13 quoting the Maharshal). However, there is still a bracha for the ones that are from a non-Jew.</ref>
# If a utensil from a Jew is mixed into a majority of utensils from non-Jews there is an obligation to do tevilat kelim with a bracha. If one is only doing the tevilat kelim on one of the utensils at one time one wouldn't recite a bracha.<ref>Teshurat Shay 2:104 writes that if the majority of the utensils are from non-Jews there is an obligation to do tevilat kelim on all of the utensils. He adds that there’s no bracha for the one which was originally from a Jew since we don’t follow rov for brachot (Zachor Lavraham OC 3:60 s.v. eych). Also, since it is a dvar sheyesh lo matirin bitul is ineffective (see Magen Avraham 513:13 quoting the Maharshal). However, there is still a bracha for the ones that are from a non-Jew.</ref>
===Lifnei Iver===
#There is a discussion if selling a kli which doesn't have tevila to someone you know won't do tevila is forbidden because of lifnei iver.<Ref>Is it lifnei iver to sell a kli to another Jew that you know isn’t going to tovel it? Rav Shlomo Zalman (Minchat Shlomo 1:35:2) writes that it depends if there’s an isur derabbanan to use a kli that doesn’t have tevila or just it is a bitul mitzvah. If it is just a bitul mitvzah, then there’s no lifnei iver, since it isn’t a chefsa of isur. He compares this to Ritva (bm 5b and az 6b) who writes about giving an animal to a goy before their holiday or an animal to a shepherd since they don’t have to use it for an isur and they were going to do the aveira anyway it isn't lifnei iver. However, if it is an isur to use without tevila then there’s lifnei iver. In Minchat Shlomo 2:68, he was asked about Ritva Sukkah 10b who writes that there’s lifnei iver even for a mitzvah aseh. Rav Shlomo Zalman answers that he's only lenient if it is transferred to the other person's domain like by selling it to him and also only if it is possible he won't violate the halacha.</ref>


==Bodies of Water Fit for Immersing In==
# One shouldn't dip utensils in snow. If there's no other available options one may dip glass utensils in a mikveh.<ref>Mordechai quotes the Rabbenu Shemaryahu who says that one may dip in a mikveh of snow even if it didn't melt. However, Rabbenu Eliezer argued. Bet Yosef YD 201:30 defended Rabbenu Shemaryahu but concludes that for biblical halachot one shouldn't dip a utensil in snow. Pitchei Teshuva YD 120:4 cites the Chachmat Adam who writes that for an extenuating circumstances we can rely on the Rabbenu Shemaryahu to dip utensils in snow that isn't melted. [http://www.toratemetfreeware.com/online/f_01599.html#HtmpReportNum0004_L2 Hilchot Taharat Kelim 5:7] agrees if the snow is collected in a pit.</ref>
==Links==
==Links==
# [https://www.star-k.org/articles/kosher-lists/1170/tevilas-keilim-guidelines/ Tevilas Keilim Guidelines by the Star-K]
# [https://www.star-k.org/articles/kosher-lists/1170/tevilas-keilim-guidelines/ Tevilas Keilim Guidelines by the Star-K]
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[[Category:Kashrut]]
[[Category:Kashrut]]
{{Kashrut}}

Latest revision as of 01:44, 10 July 2024

Pots.jpg

The Torah commands us to immerse metal[1] utensils that are purchased or otherwise acquired from a non-Jew in a mikva prior to their first use.[2] This mitzva is referred to as "Tevilat Keilim", the immersion of utensils.

The mitzva of tevilat keilim is often compared to the conversion of a Gentile to Judaism - just as a conversion to Judaism requires immersion in a mikva, so too a utensil which "converts" from Gentile to Jewish ownership requires immersion, as well.[3] One is not required to immerse utensils which one borrows from a non-Jew.[4]As we will see, the mitzva of tevilat keilim generally applies only to metal and glass utensils.

Basics

  1. Utensils used for a meal that are bought from a non-Jew require Tevilah (immersion in a kosher mikveh or mayan that are 40 seah).[5]
  2. It is actually a matter of dispute amongst the authorities whether the mitzva of tevilat keilim has the status of a Torah commandment[6] or a rabbinical one.[7]Nevertheless, most halachic authorities treat tevilat keilim as a biblical mitzva for all intents and purposes. [8] All poskim agree that glass is only rabbinic.[9]
  3. A non-kosher utensil should first be kashered prior to immersing it. [10]


Procedure of Tevilah

  1. One must immerse the entire vessel at one time and not half at a time. [11]
  2. One must make sure to remove all stickers, labels, and rust. [12]
  3. The utensil is immersed once, ensuring that it is completely covered by the water of the mikva. [13]
  4. One should hold the vessel loosely. [14]
  5. One should remove a knife from the case before immersion. [15]
  6. Ideally, a person should loosen his grasp of the kli for a second so that it leaves his grip for a moment. If a person is worried about it falling and breaking or getting lost, it is advisable to do the tevilat kelim over a basket. If that’s not possible such as with a large fragile kli, one should 1) first hold onto the kli with both hands, 2) remove one hand momentarily and then grasp it again, 3) remove the other hand and grasp it again.[16]

Accidental Tevilah

  1. An object which falls into a mikveh accidentally does not need to be immersed again. [17]

Who Can Perform the Tevilah

  1. A child under Bar Mitzvah can only do Tevilah in the presence of an adult. In such a case he can even make the Bracha. [18]

Shabbat and Yom Tov

  1. According to Sephardim, it is permitted to do tevilat keilim on Shabbat or Yom Tov but initially one should give it to a non-Jew and then borrow it back and at that point it won't be obligated in tevilat keilim[19], but after Shabbat or Yom Tov one should do tevilat keilim on it without a bracha.[20] According to Ashkenazim, one shouldn't do tevilat keilim on Shabbat or Yom Tov. Rather one should give it to a non-Jew and borrow it back. If it is a vessel that one could use to draw water one could use it to draw water from the mikveh and that is effective for tevilat keilim and doesn't appear as tevilat keilim.[21]
  2. According to most poskim, Tevilat Kelim doesn't need kavana. Therefore, if a vessel fell into the mikveh it doesn't need to be toveled again.[22]
  3. It is unclear whether or not one who converts to Judaism is required to immerse the utensils he already owns. [23]

Beracha

  1. For one vessel the Bracha is Al Tevilat Kli and for multiple vessels the Bracha is Al Tevilat Kelim.[24] After the fact, if one switched Kli for Kelim or the opposite one has fulfilled one’s obligation.[25] Some say that there's a minhag to always recite the text Al Tevilat Kelim.[26]
  2. If someone is going to be tovel a pot and a cover one should say Al Tevilat Kelim.[27]

Which Vessels require Tevilah?

  1. While the immersion of metal utensils is required by Torah law, glass utensils must be immersed only by rabbinic enactment. Glass was incorporated into the mitzva of tevilat keilim because glass and metal share a common characteristic - they are both materials which can be melted and reconstructed when needed. [28]
  2. Metal, glass, crystal, pyrex, and duralux require Tevilah. However, plastic, nylon, earthenware, and vessels covered in earthenware do not require Tevilah. [29]
  3. Some say that porcelain requires Tevilah.[30] Some say it does not need tevila.[31] According to Sepharadim, porcelain does not require tevila. [32]
  4. Plastic or wood cutting boards do not need Tevilah, but those who are strict and do Tevilah for it will be blessed.[33]
  5. Earthenware dishes or fine china that have a glass glaze must have tevilat keilim.[34]
  6. Anything used to improve the food that is ready to eat needs tevila include a metal noodle strainer.[35] However, a utensil that only prepares ingredients that are not edible after that stage of the cooking require tevila without a bracha, such as a metal flour sifter.[36]
  7. Similarly, jars, bottles, or metal containers which are used only to store food and not used for food preparation or consumption should be immersed without a blessing. Utensils which are only used indirectly with food, such as bottle or can openers, and the like, do not require immersion.[37]
  8. Common custom is not to require the immersion of plastic utensils[38] even though some authorities argue that the similarities between glass and plastic would require it.[39]
  9. Utensils which one is certain that they contain no glass or metal components need not be immersed. [40]
  10. Corelle dishes are halachically similar to glass dishes and should be immersed. According to most poskim they are immersed with a bracha.[41]
  11. One should immerse the kos shel eliyahu used for the seder night without a beracha.[42]
  12. Regarding a seder plate if the food directly touches the seder plate it requires tevila and if not it doesn't.[43]
  13. Tongs used to do tevilat kelim don't themselves need tevilat kelim.[44]
  14. A mixer should have tevila without a bracha since it is usually used to mix foods which aren't ready to eat immediately.[45]
  15. A pocketknife requires tevilah.[46]
  16. An ice tray, ice maker, or ice cream maker needs tevila if it is made out of metal or glass.[47]

A Utensil following its Repair

  1. A utensil which was sent to be fixed by a non-Jew does not require tevila. [48]

Disposable Utensils

  1. The mitzva of tevilat keilim only requires one to immerse those utensils which are intended to be used in food preparation or consumption. Most poskim hold that disposable utensils, such as aluminum pans, need not be immersed[49] even if he decides to use it a number of times should do so.[50] Others argue that disposable aluminum pans require Tevilat Keilim.[51]
  2. This discussion is also relevant to food packages that are made out of glass or metal, such as a can of soda or wine. Even according to those who are strict generally about disposable utensils, there are only reasons to be lenient to leave the food in the packages.[52]
  3. There is no leniency to use any utensil one time before tevilah.[53]

Tevilat Kelim on Snapple Bottles

Snapple.png
  1. One of the most famous practical issues of tevilat kelim is glass bottles like Snapple. This seems to be a big issue as it is a vessel that we drink from (so it is klei Seudah), so it should require tevilah. Some think that one use would be allowed even without tevilah, but that seems to be made up. So just because we are richer than we used to be and throw out (or recycle of course) this perfectly good glass bottle, should that exempt us from tevilas keilim?
  2. Rav Hershel Schachter (Ten Minute Halacha - Practical Tevilas Keilim Issues by Rabbi Aryeh Lebowitz, min. 8) says that in fact it is forbidden to drink from these bottles. Rather, when you open the bottle, you must pour the contents into another vessel before drinking. On the other hand, Rav Moshe (Igrot Moshe YD 2:40) writes that it is not an issue to drink from the Snapple bottle since the Jew who opens it is considered the one who created the vessel and then it would not require tevilah. Chacham Ben-Zion Abba Shaul (Or Litzion OC 1:24) agrees. Alternatively, R' Yechiel Yaakov Weinberg (Sridei Esh YD 2:29) suggests a different solution. He says when you buy the Snapple, just have in mind not to acquire the bottle and then you have no issue as you do not own the vessel and you can drink from the bottle. Rav Menashe Klein (Mishne Halachot 4:107) writes that it is permissible since one doesn’t have in mind to acquire the bottle because nobody wants to buy something prohibited. For a similar idea, see Yabia Omer 7:9:3.


Tevilat Kelim on Aluminum Pans

Aluminum Pans.jpg
  1. The Gemara (Avoda Zara 75b) learns from the pesukim by the war with Midyan that when one buys utensils from a non-Jew one must immerse them in a mikveh before using them. Metal utensils are obligated in Tevilat Kelim.[54] Though aluminum is scientifically a metal, there is a discussion in the poskim whether aluminum is considered a metal according to the Torah.[55] In any event, our minhag is to be strict in this regard.[56]
  2. Regarding aluminum tins, which are commonly only used once and then disposed of, there is a new point of discussion. Rav Moshe Feinstein (Igrot Moshe YD 3:23) proves from the rishonim that utensils which don’t last for an extended period of time, such as a vessel made from a pumpkin, don’t accept tumah. He assumes that since temporary vessels don’t qualify as a vessel for tumah, it must not also with regards to tevilat kelim. Seemingly, this applies to aluminum pans.[57] Nonetheless, he adds, that vessels which could last a long time but are disposed of because they are cheap would certainly be obligated in tevilat kelim, even for a single use. Some, however, argue that even such vessels don’t qualify as a vessel.[58] See above #Disposable_Utensils for general disposable utensils.

Disposable Grills

  1. Some hold that disposable grills don't need tevilat kelim.[59] Others hold that they are obligated in tevilat kelim.[60]

Electric appliances

  1. Modern-day electrical appliances present the mitzva of tevilat keilim with its biggest challenge. This is, of course, because water can damage electrical appliances or even cause harm to those who use the item following the immersion. There are differing approaches among the halachic authorities as to how one should to proceed with such items. Some authorities are of the opinion that anything which must be plugged into the wall in order to be used is halachically considered as if it were attached to the ground and anything which is attached to the ground is exempt from tevilat keilim. [61] Most authorities, however, reject this comparison and require even electrical items to be immersed just like all others. While some of these authorities require the entire item to be immersed along with all its electrical components, others say that only the actual components which come in direct contact with food need be immersed. [62]

Hot Water Urn

  1. A metal hot water urn does require tevilah with a Bracha. [63]If its impossible to tovel it, one may give it to a non-Jew as a present on condition that he lend it back to you and it will not be obligated in Tevilat Kelim.[64]

Toaster

  1. According to many authorities a toaster requires Tevilah with a bracha. [65]However, some argue that it doesn't require Tevilah. [66] Sephardim hold that that it requires but should be done without a bracha. [67]
  2. If the toaster will break by being dipped in the mikvah one should either bring it to an Jewish expert mechanic who will take it apart (to the point that no everyone would know how to fix it) and put it back together or to give it to a non-Jew and then borrow it from him. [68]

Sandwich Maker

  1. A sandwich-maker needs to be Toveled. [69]

Blender

  1. A blender needs Tevilah with a bracha. [70]

Microwave

  1. Some say that a microwave (glass) tray which does not touch food doesn't require Tevilah, and if it does touch food then it requires Tevilah.[71] However, some say that one should dip it without a bracha in all cases.[72]

Keurig Machine

  1. A Keurig machine according to many poskim does not require tevila. It is preferable to sell it to a non-Jew and borrow it back to avoid any issue.[73]
  2. For the reusable K-Kup coffee filters see discussion page.

Avoiding Tevila

  1. A person should not make his utensils ownerless to avoid the mitzvah of tevilat kelim. In an extenuating circumstance some poskim allow making it ownerless in front of 3 people to use it without tevila. When a person reacquires it he should do tevila with a bracha.[74]
  2. One can avoid the requirement to immerse a utensil by having it disassembled and reassembled professionally by a Jew. [75]
  3. If an item is too big or will be ruined by immersion then one can avoid the requirement to immerse a utensil by giving the utensil to a non-Jew as a gift with a formal acquisition procedure in front of witnesses and then borrowing it back. [76]
  4. In extenuating circumstances, one can purchase an item which requires immersion but only intend to buy its use and not the item itself, as a result, the person is considered a borrower and may wait until the opportunity to immerse arises. [77]

A Convert’s Obligation in Tevilat Kelim

  1. There is a mitzvah to dip in a mikveh food utensils that one buys from a non-Jew called Tevilat Kelim. An interesting case arises when a non-Jew converts to Judaism. Are his pots, pans, and silverware considered as though they were acquired from a non-Jew, requiring Tevilat Kelim? Or, perhaps the mitzvah only applies when buying utensils and not when the utensils remain in the same domain.
  2. While there is a minority opinion that the convert does not have to do tevilat kelim because he isn't acquiring them from a non-Jew, he is just keeping his utensils and they become holy when he converts,[78] however, most hold that the utensils require tevilat kelim. Due to the dispute one should do tevilat kelim without a bracha.[79]

If One Didn't Immerse a Utensil

  1. It is permissible to have utensils in one's home which have not been immersed yet as we are not worried that they will be used before being immersed. [80]
  2. A utensil may not be used, even once, before it is immersed in a mikva.[81]
  3. One, who for whatever reason, is unable to immerse a utensil which is urgently needed should give the item to a Gentile as a gift and then borrow it back from him. [82]
  4. If foods were placed upon or served with utensils which were not immersed in a mikva, it does not render the food non-kosher,[83]though one should not eat off such utensils.[84] However, some are lenient to eat in a restaurant where the utensils are not dipped.[85]
  5. Kosher food which was cooked in utensils which were not immersed in a mikva but is then served on dishes that were (or disposable dishes) may be eaten without hesitation.[86]
  6. A guest in a home whose owner did not do tevilat kelim should not eat off the utensils but can pour the food onto plastic or paper utensils and eat the food.[87]

Unsure if Toveled a Kli

  1. One who is unsure if a utensil was toveled already or not should tovel it again without a bracha. Some say that it isn't necessary to tovel glass utensils in this situation, while others are strict.[88]
  2. One who is unsure whether or not one's utensils were purchased from a Jewish owned company should immerse them without reciting the accompanying blessing.[89]

If a Pot Got Mixed up with Others

  1. If one has utensils that a majority of them had tevilat kelim and one that didn't have tevilat kelim got mixed in and it isn't discernible which didn't have tevilah, one should do tevilat kelim on all of them. If it would be a major exertion of effort ask one's rabbi as there might be what to rely on.[90] No bracha should be recited.[91]
  2. If a utensil from a Jew is mixed into a majority of utensils from non-Jews there is an obligation to do tevilat kelim with a bracha. If one is only doing the tevilat kelim on one of the utensils at one time one wouldn't recite a bracha.[92]

Lifnei Iver

  1. There is a discussion if selling a kli which doesn't have tevila to someone you know won't do tevila is forbidden because of lifnei iver.[93]

Bodies of Water Fit for Immersing In

  1. One shouldn't dip utensils in snow. If there's no other available options one may dip glass utensils in a mikveh.[94]

Links

  1. Tevilas Keilim Guidelines by the Star-K
  2. Tevilas Keilim: A Primer by the OU
  3. Hilchos Tevilas Keilim by Rav Hershel Schachter
  4. Taharat HaKelim (Kitzur, Full) by רב משה פרזיס

Sources

  1. ↑ Gold, silver, copper, iron, tin, and lead are all types of metal.
  2. ↑ Bamidbar 31:23; Rashi, Avodah Zara 75b
  3. ↑ Rashba (Yevamot 47b) and Issur veHetter HeAroch (Shaar 58 Ot 76) citing Yerushalmi Avoda Zara 5:16
  4. ↑ Shulchan Aruch Y.D. 120:8, Kitzur Shulchan Aruch 37:5
  5. ↑ Shulchan Aruch Yoreh Deah 120:1, Gemara Avoda Zara 75b. Even for a mayan 40 seah is necessary as Shulchan Aruch notes. Shach 201:42 agrees.
  6. ↑ Rabbenu Tam (Tosfot Yoma 78a), Rashba (Torat Habayit Ha'aroch 125b)
  7. ↑ Ramban on Parashat Bamidbar 31:23. See Yabia Omer Y.D. 2:9 for a list of both opinions.
  8. ↑ Aruch Hashulchan Y.D. 120:4, Sh”t Yechave Daat 4:44
  9. ↑ Pri Chadash 120:3
  10. ↑ Shulchan Aruch YD 121:2, Kitzur Shulchan Aruch 37:4
  11. ↑ Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur Shulchan Aruch Yoreh Deah 120:5)
  12. ↑ Yalkut Yosef YD 120:6, Kitzur Shulchan Aruch 37:10
  13. ↑ Kitzur Shulchan Aruch 37:10
  14. ↑ Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur Shulchan Aruch Yoreh Deah 120:5)
  15. ↑ Yalkut Yosef YD 120:6
  16. ↑ The Chelkat Binyamin 120:26 writes that there’s 4 opinions about whether holding onto the kelim poses as a chasisa:
    • The Rama 120:2 and Levush 120:2 hold that as long as the hand was wet with mikveh water and wasn’t removed from the mikveh and then took hold of the kli it is an effective tevilah. However, if the hand was wet with regular tap water or mikveh water but was then removed from the mikveh and then took hold of the kli the tevilah is ineffective.
    • The Gra holds that whether the hand was wet by mikveh water or other water the tevilah is effective.
    • The Taz holes that if the hand was wet with mikveh water and didn’t leave the mikveh it is an effective tevilah even if she grabbed tightly. If the hand was wet with non-mikveh water or mikveh water but was removed from the mikveh and then it holds onto the kli tightly the tevilah is ineffective.
    • The Mahari Bruna holds that even if the hand was wetted with mikveh water and didn’t leave the mikveh if it is holding tightly the tevilah is ineffective. The halacha follows the Rama but one should be strict for the Taz unless it is an extenuating circumstance.
  17. ↑ Shulchan Aruch 198:48
  18. ↑ Shulchan Aruch Y.D. 120:14, Kitzur Shulchan Aruch 37:12, Yalkut Yosef YD 120:25, Sh”t Yabia Omer 2:9(8). The reason for this is established by the Trumat Hadeshen that either no intention is necessary for Tevilat Keilim since it isn't similar to purification from impurity and also it is possible to teach a child to have the correct intention.
  19. ↑ The gemara Beitzah 18a provides four reasons why it is forbidden to do tevilah of a tameh kli on Shabbat or Yom Tov. These include: a person might come to carry in a public domain, if it is clothing one might squeeze it out, one might delay all of one's tevilah until then, and it looks like fixing the kli. The Rif (Beitzah 10a) only records the reasons of squeezing and delaying and the Rambam (Yom Tov 4:17) only the reason of delaying. The Rosh (Beitzah 2:3) writes that according to the Rif it would emerge that it is permitted to perform tevilat keilim on Shabbat. However, the Rosh argues that we should follow the other reasons that gemara gave and so it would be forbidden to do tevilat keilim on Shabbat. Shulchan Aruch 323:7 rules like the Rif and Rambam that it is permitted but initially one should give it a non-Jew and then borrow it back from him, at which point there's no obligation of tevilat keilim.
  20. ↑ Mishna Brurah 323:36, Kitzur Shulchan Aruch 37:13
  21. ↑ The Rama 323:7 writes that one should do it in a way that appears that you're only drawing water from the mikveh. Kitzur Shulchan Aruch 37:13 writes that in general it is forbidden to do tevilat keilim on Shabbat or Yom Tov but rather should give it to a non-Jew and borrow it back.
  22. ↑ The Trumat Hadeshen 257 writes that a katan can have kavana for tevilat kelim and also tevilat kelim is chulin and doesn't need kavana, it is just a mitzvah unlike niddah (where the Rama 198:48 requires kavana initially). Rashba in teshuva 3:255 is clearly compares niddah and tevilat kelim, but in his conclusion he cites the Rambam who holds that even for Niddah kavana isn't necessary. Radvaz 1:34 thinks that the Rashba agrees with the Rambam. He explains that the general topic of mitzvot needing kavana isn’t relevant here since tevila and shechita are matirin and not mitzvot. Both the Shach YD 120:20 and Taz 198:17 write that we accept the Truamt Hadeshen and kavan isn't necessary for tevilat kelim. However, the Gra 120:38 sides with the Bach who thinks that initially you need kavana just like niddah (based on the comparison of the Rashba).
  23. ↑ Sh"t Shevet HaLevi 4:92, 6:245(2) holds that a convert is required to immerse his vessels. Sh”t Yabia Omer YD 8:7 writes that seemingly the convert wouldn’t be obligated to immerse the utensils and quotes the Sefer Devarim Achadim (Rav Eliyahu Kalskin Siman 196), Shem MeShmuel (Parshat Matot), Sh”t Nezer HaKodesh 17 who agree. Yabia Omer concludes that one should immerse metal vessels without a Bracha and one wouldn’t need to immerse glass vessels. See Tzitz Eliezer 8:19-20, 22:49.
  24. ↑ Shulchan Aruch Y.D. 120:3
  25. ↑ Pri Chadash 120:11, Bear Heitiv 120:4, Chelkat Binyamin 120:31, Yalkut Yosef YD 120:7
  26. ↑ Chelkat Binyamin 120:31 quoting Knesset Hagedola, Aruch Hashulchan, and Chachmat Adam. He writes that this is also the opinion of the Mordechai, Ritva, and Meiri a"z 75b.
  27. ↑ Chelkat Binyamin (Biurim 120:3 s.v. shenayim) has a doubt about being tovel a pot and a cover if that's considered one kli or multiple kelim since they function together. He concludes that there's no issue to just say tevilat kelim since many hold to say that even for one kli.
  28. ↑ Pri Chadash 120:3, Aruch Hashulchan Y.D. 120:25
  29. ↑ Sh”t Yabia Omer 4:8, Hilchot Tevilat Kelim (Rabbi Moshe Fariz, 2:2-3)
  30. ↑ Hilchot Tevilat Kelim (Rabbi Moshe Fariz, 2:6) explains that even though some poskim held that it wasn’t obligated that was only because they were discussing porcelain which was ceramic not covered with glass, however, nowadays the common porcelain is covered with glass and must require Tevilah. Sh”t Yabia Omer 4:8 writes that porcelain doesn’t require tevilah.
  31. ↑ Rav Jachter quoting Rav Hershel Schachter because the glass coating is very thin.
  32. ↑ Halichot Olam 7, 257
  33. ↑ Hilchot Tevilat Kelim (Rabbi Moshe Fariz, 2:2-4)
  34. ↑ Yalkut Yosef Y.D. 120:2-3 holds that it requires tevila with a bracha. See Igrot Moshe Y.D. 2:46 who in the context of kashrut and absorption of meat and milk writes that the glass glaze on china is insignificant and doesn't make it like glass.
  35. ↑ CRC
  36. ↑ Rama Y.D. 120:5, Tevilat Kelim 11:150, Kof-K
  37. ↑ Shach Y.D. 120:11, Kitzur Shulchan Aruch 37:8-9, Shevet Halevi 6:245:4
  38. ↑ Melamed Lehoil 2:48
  39. ↑ Tzitz Eliezer 7:37, 8:26, Chelkat Yaakov 2:163, Yabia Omer Y.D. 4:8
  40. ↑ Kitzur Shulchan Aruch 37:3
  41. ↑ Star K and OU write that corelle dishes require tevilah with a bracha. Rabbi Binyamin Forst and Rabbi Doniel Neustadt agree. Rabbi Tzvi Haber of Los Angeleswrites that the obligation to immerse corelle is questionable and so one should dip it without a bracha.
    • Rabbi Jachter quotes Rav Teitz and Rav Mordechai Willig as holding that corelle should have tevilah without a bracha. He also cites Ohelei Yeshurun p. 74 that Rav Moshe is quoted as holding that corelle strictly don't need tevilah but should have it without a bracha.
  42. ↑ Rav Osher Weiss (Minchat Asher 3:62), Rav Zilberstein in Chashukei Chemed (A"Z 75b)
  43. ↑ Rav Willig (min 1) based on Sefer Tevilat Kelim p. 236. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 93 n. 30) held that a seder plate doesn't need tevila.
  44. ↑ Rav Willig (min 1)
  45. ↑ Rama Y.D. 120:5 writes that a shechita knife should have tevila without a bracha since it is generally used for shechita and prepare raw meat at which point the food is still not ready to be eaten. An article on OUkosher.org compares a mixer to this case.
  46. ↑ Halichot Olan, 7, Page 274
  47. ↑ Al Tevilat Kelim p. 121 fnt. 72 quoting Rav Shlomo Zalman Auerbach (Tevilat Kelim p. 237, Minchat Shlomo 2:66:8) and Kashrut Hashulchan p. 202.
  48. ↑ Halichot Olam, 7, page 268
  49. ↑ Rambam Keilim 7:5, Igrot Moshe Y.D. 3:23, Minchat Yitzchak 5:32. Or Hahalacha 120:27 writes that this is the majority of poskim.
  50. ↑ Or Letzion 1:24 writes that disposable containers that you decide to use more than once doesn't need tevilah since it is considered as though the Jew made it into a utensil.
  51. ↑ Chazon Ovadia (Shabbat v. 2 p. 56) writes that disposable aluminum pans require tevilat kelimim since they are considered a real kli even though they are disposable. Even if they don't have tumah they still require tevilat kelim since it doesn't depend on tumah as the Mahari Asad writes. Biography Pear Hadar p. 230 by Rav Eliyahu Abittan writes that Rav Ovadia regularly ruled this way. Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781 min 5) said that his father was lenient on disposable pans and even though he wrote they needed tevila he meant it is a stringency.
  52. ↑ Rav Ovadia Yosef in Yabia Omer YD 7:9:3 is strict generally regarding disposable utensils, nonetheless, he is lenient to use the packages made of metal or glass for storage. For example, liquor that comes in a glass bottle or a can of nuts which are made by non-Jews doesn't require tevilah immediately since one is only passively using the utensil (Maharil Diskin Kuntres Achron 136 s.v. vda). Furthermore, some say that one has intention not to buy the container but only the food inside (Mishna Halachot 4:107). Or Hahalacha 120:27 quotes this and agrees.
  53. ↑ Rama Y.D. 120:8, Yachava Daat 4:44, Avnei Darech 9:105
  54. ↑ Shulchan Aruch YD 120:1
  55. ↑ See Rav Yacov Kamenetsky in Emet LeYacov (YD 120:1). He concludes that you should dip without a beracha.
  56. ↑ Rav Hershel Schachter in a shiur on yutorah.org “Hilchos Tevilas Keilim”, Igrot Moshe YD 3:22
  57. ↑ An article on ou.org writes that aluminum pans are exempt according to Rav Moshe. Mishneh Halachot 7:111 fundamentally agrees with Rav Moshe but writes that aluminum pans are obligated since it could be reused many times.
  58. ↑ Chelkat Yacov YD 46, OC 152:2, Minchat Yitzchak 5:32
  59. ↑ Avnei Darech 9:105 writes that since the way people generally use the dispoable grills is to use it once and then throw it out because it is difficult to clean it is considered a utensil that can only be used once and is exempt from tevilat kelim. He is relying upon the leniency of Rav Moshe Feinstein in Igrot Moshe YD 3:23 regarding tin pans and expands upon it. He adds that if the way of the world changes and it is easy to clean and people do reuse them then it would require tevilah.
  60. ↑ Rav Yisrael Belsky (Shulchan Halevi 1:24:33:5) holds that disposable grills made from strong metal need tevilah without a bracha. Also, in Avnei Darech he copies a letter he received from the author of Sh"t Michkarei Aretz who disagreed with him and holds that disposable grills which are sturdy and can be reused need tevilah. Since the reason that they're not reused is just for convenience makes it obligated in tevilat kelim.
  61. ↑ Chelkat Yaakov 1:126
  62. ↑ Igrot Moshe Y.D. 1:57-58, Chelkat Yaakov 3:43
  63. ↑ Star-K Tevilas Kelim Guidelines, Kof-K article, Rabbi Mordechai Eliyahu
  64. ↑ Rabbi Mordechai Eliyahu explains that if its impossible to do tevilat kelim on a hot water urn or the like one may give it to a non-Jew on condition that they lend it back to you and then it will not require Tevilat Kelim.
  65. ↑ Mishneh Halachot 9:162, Bear Moshe 4:100, Teshuvot VeHanhagot 1:450, Sefer Tevilat Kelim 11:52 quoting Rav Shlomo Zalman and Rav Wosner, Bayit HaYehudi 39:6, Kof-K quoting Rav Yacov Kamenetsky that such is the minhag
  66. ↑ Sh"t Igrot Moshe YD 3:24
  67. ↑ http://halachayomit.co.il/QuestionDetails.aspx?ID=160 which is based on the opinions of Rav Ovadyah Yosef
  68. ↑ http://halachayomit.co.il/QuestionDetails.aspx?ID=160, http://www.moreshet.co.il/web/shut/shut2.asp?id=118646
  69. ↑ Rabbi B. Forst http://www.kashrut.com/articles/tevilas_keilim/ . din-online points out that it is possible to tovel a sandwich maker if you leave it to dry for 24 hours.
  70. ↑ Bayit HaYehudi 39:6, Tevilat Kelim 11:14, Mishneh Halachot 2:32
  71. ↑ Kof-K. Also, Ach Tov Vchesed YD p. 32 writes that if the microwave plate majority of the time doesn't touch the food directly it doesn't need tevilah.
  72. ↑ Star-K
  73. ↑ OU Halacha Yomi explains that Rav Schachter holds a keurig machine doesn't require tevila because it would break if it were to be toveled. Rav Belsky holds that there are other reasons to exempt it from tevila but it is better to sell it to a non-Jew to avoid any issue.
  74. ↑ Tevilat Kelim 3:8 and 4:19. In ch. 3 fnt. 14 he cites Rav Shlomo Zalman Auerbach and Mishna Halachot 4:107 that in extenuating circumstance it is permitted to make it ownerless and use it without tevila. Rav Hershel Schachter (Teshuva dated 28 Adar 5780 p. 1) applied this solution during covid and the mikvah's were closed.
  75. ↑ Teshuvot VeHanhagot 1:450; Ach Tov VaHessed, Year 5783, page 205
  76. ↑ Shulchan Aruch 323:7, Shulchan Aruch 120:16; Horaa Berura 100:77; Ach Tov VaHessed, Year 5783, page 205
  77. ↑ Yehave Daat, 4, Page 234
  78. ↑ Rav Ovadia Yosef (Yabia Omer YD 7:8) entertains the possibility of exempting a convert from Tevilat Kelim because this situation isn’t similar to the original story of Bnei Yisrael acquiring utensils from Midyan in which the utensils changed domains and not that the owners have undergone a transformation. He concludes that for glass one can rely on this idea and for metal the convert must do tevilat kelim. Interestingly, the Sochachover Rebbe (cited by Shem Mshmuel 5678 s.v. vheneh) argued that the convert’s undergoing of conversion is sufficient to also convert his utensils and exempt them from any obligation of Tevilat Kelim.
  79. ↑ Rav Wosner in Shevet HaLevi (4:92:2 and 6:245:2) disagrees and says that even though the form of acquisition isn’t identical to the original story, the fundamental transfer from a secular domain to one of kedusha is applicable to a convert and is obligated in tevilat kelim with a bracha. Rabbi Aryeh Leib Grossnass (Lev Aryeh Siman 25) recommends doing tevilat kelim without a bracha because of the dispute. Teshuvot Vehanagot 1:449 agrees. Tzitz Eliezer 8:19 agrees to do it without a bracha, even though fundamentally he agrees with the Shevet Halevi.
  80. ↑ Halichot Olam, 7, page 268
  81. ↑ Rema Y.D. 120:8, Rambam Hilchot Maachalot Asurot 17:3. While the Chatam Sofer YD 114 writes that this prohibition is from the Torah, the Yeshuot Yaakov 120:1 holds this is only dirabanan.
  82. ↑ Rama Y.D. 120:16
  83. ↑ Yerushalmi Avoda Zara 5:15 and Tosafot and Rosh (Avoda Zara 75b), as well as Ramban, Rashba and Ran there, Rema Y.D. 120:16, Beiur Halacha 323
  84. ↑ Igrot Moshe 3:22, Shu"t Yechave Daat 4:44
  85. ↑ Darkei Teshuva 120:70, Shu"t Yechave Daat 4:44. This is based on Beit Yosef 120:8, where he writes that if somebody buys utensils for business purposes, and then lends them out to someone who will be using them for eating, the borrower need not dip them, and the Pri Chadash 120:22 and Aruch Hashulchan 120:43 agree with the Shulchan Aruch on that, even though other acharonim (including the Shach and Taz) disagree.
    • Regarding the restaurant owner himself, Rav Shlomo kluger (tuv taam vidaat 3:23) says that a restaurant owner doesn't need to dip, unless most of his customers will be Jewish. Yechave Daat 4:44 is lenient on this as well, even if most of the customers are Jewish, even for metal utensils.
  86. ↑ Rama Y.D. 120:16, Igrot Moshe Y.D. 2:41
  87. ↑ Sefer Tevilat Kelim 3:10 citing many poskim who hold that a guest using the utensils is like someone borrowing them and using them without tevilah.
  88. ↑ Sefer Tevilat Kelim 4:20 based on the Maharsham 4:48 and Ben Ish Chai (Shana Sheniya Matot). They are strict since the initial status is that they required tevila and we're strict for safek derabbanan when there's a chezat isur. However, he also notes Aruch Hashulchan 120:13 and Bet Hillel 120:2 who are lenient and don't consider tevilat kelim chezkat isur since it is really a mitzvah to do tevila. He cites Yabia Omer 2:9:10 who is lenient for glass in cases of doubt unlike Kaf Hachaim 323:47.
  89. ↑ Sefer Tevilat Kelim 4:20 based on Erech Hashulchan YD 120 and Yeshuot Yakov 120:3 are strict even for glass since one shouldn't initially rely upon safek derabbanan lkula. He also cites the Pri Chadash (cited by Pitchei Teshuva 120:11), Pri Toar 120:1, and Maharsham 4:48 who are lenient since it there isn't a chezkat isur and safek dvar sheyesh lo matirin doesn't apply if there isn't a chezkat isur. Igrot Moshe Y.D. 2:40 writes that for metal utensils certainly in a case of doubt they need tevila, for glass there is room to be lenient if it would involve excessive effort. However, one should investigate to determine if they need tevila. Also, even for metal one should investigate to see if they need tevila with a bracha. See also Igrot Moshe Y.D. 3:21.
  90. ↑ The Teshurat Shay 2:104 writes that if a store bought utensils made by Jews and also utensils made by non-Jews and the majority are from the Jews then still the utensils need tevilat kelim. His reasoning is that it is a dvar sheyesh lo matirin since they can be put in the mikveh (similar to Shulchan Aruch YD 102:3). Even though the Maharshal Chullin 8:86 says that there's no dvar sheyesh lo matirin if an action is necessary that is qualified by the fact that nedarim are a dvar sheyesh lo matirin. Since nullifying a neder is a mitzvah it is a dvar sheyesh lo matirin even though it is an action. So too, to dip utensils in the mikveh is a mitzvah. Anyway, the Maharshal is against the Rashba Torat Habayit Haaruch 12b and Torat Habayit Hakatzar 8a, Shulchan Aruch 102:2, and Shach 102:8. Ruach Chaim YD 122:1 comes to the same conclusion. Halichot Olam v. 7 p. 276 and Darkei Teshuva 122:36 quote these poskim. Yabia Omer 2:9:3. (See Mayan Omer v. 4 p. 404 who quotes Rav Ovadia that it was only glass then one wouldn't need to actually dip it in a mikveh. In the footnote he discusses it potentially not being a dvar sheyesh lo matirin in light of the Tzlach Pesach 9b.) Nonetheless, it wouldn't be considered a dvar sheyesh lo matirin if it would cost a lot of money to do the tevilat kelim (Shulchan Aruch 102:3). Additionally, in general, Badei Hashulchan 102:33 quotes the Pri Chadash and Chayei Adam that if someone would require a great deal of effort to do it wouldn't be considered a dvar sheyesh lo matirin.
  91. ↑ Har Tzvi 93, Shevet Halevi 4:93. See however, Divrei Dovid 2:23 who argues that one should recite a bracha since we don't accept the Tzlach we hold that it is a dvar sheyesh lo matirin and as such it isn't batel and requires tevilah.
  92. ↑ Teshurat Shay 2:104 writes that if the majority of the utensils are from non-Jews there is an obligation to do tevilat kelim on all of the utensils. He adds that there’s no bracha for the one which was originally from a Jew since we don’t follow rov for brachot (Zachor Lavraham OC 3:60 s.v. eych). Also, since it is a dvar sheyesh lo matirin bitul is ineffective (see Magen Avraham 513:13 quoting the Maharshal). However, there is still a bracha for the ones that are from a non-Jew.
  93. ↑ Is it lifnei iver to sell a kli to another Jew that you know isn’t going to tovel it? Rav Shlomo Zalman (Minchat Shlomo 1:35:2) writes that it depends if there’s an isur derabbanan to use a kli that doesn’t have tevila or just it is a bitul mitzvah. If it is just a bitul mitvzah, then there’s no lifnei iver, since it isn’t a chefsa of isur. He compares this to Ritva (bm 5b and az 6b) who writes about giving an animal to a goy before their holiday or an animal to a shepherd since they don’t have to use it for an isur and they were going to do the aveira anyway it isn't lifnei iver. However, if it is an isur to use without tevila then there’s lifnei iver. In Minchat Shlomo 2:68, he was asked about Ritva Sukkah 10b who writes that there’s lifnei iver even for a mitzvah aseh. Rav Shlomo Zalman answers that he's only lenient if it is transferred to the other person's domain like by selling it to him and also only if it is possible he won't violate the halacha.
  94. ↑ Mordechai quotes the Rabbenu Shemaryahu who says that one may dip in a mikveh of snow even if it didn't melt. However, Rabbenu Eliezer argued. Bet Yosef YD 201:30 defended Rabbenu Shemaryahu but concludes that for biblical halachot one shouldn't dip a utensil in snow. Pitchei Teshuva YD 120:4 cites the Chachmat Adam who writes that for an extenuating circumstances we can rely on the Rabbenu Shemaryahu to dip utensils in snow that isn't melted. Hilchot Taharat Kelim 5:7 agrees if the snow is collected in a pit.
Category Topics
Bishul Akum - Checking for Bugs - Gelatin - Kosher Food without Kosher Supervision - Kosher Food Packaging for Deliveries - Kosher Food Left with a Non-Jew - Koshering a Kitchen - Kashering for Pesach - Kosher in the Workplace - Medications - Pat Palter - Selling Non-Kosher Foods - Serving Guests - Sharp Foods - Shechitah (Kosher Slaughter) - Tevilat Keilim - Tzaar Baalei Chayim - Yashan
Meat and Milk
Dairy Bread - Eating Dairy and Meat at the Same Table - Kosher Cheese - Kosher Milk (Chalav Yisrael) - Milk and Meat in the Kitchen - Non-Dairy Milk - Waiting between Meat and Milk
Principles of Kashrut
Items That Cannot Be Nullified - Transferring Taste - Nullification - Zeh Vzeh Gorem - Trusting Others for Kashrut
Shechitah
Shechitah_(Kosher_Slaughter) - Who_Can_Be_a_Shochet - The_Shechitah_Knife - Modern_Day_Industrial_Shechitah - Glatt Kosher Meat - Kashering Meat
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