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Tevilat Keilim: Difference between revisions

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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) </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>  
# 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>
# A non-kosher utensil should first be kashered prior to immersing it.  <ref> Shulchan Aruch YD 121:2, Kitzur Shulchan Aruch 37:4 </ref>