Save
Copy
Add to Collection
Export to Google Docs
Share(י) וּֽלֲהַבְדִּ֔יל בֵּ֥ין הַקֹּ֖דֶשׁ וּבֵ֣ין הַחֹ֑ל וּבֵ֥ין הַטָּמֵ֖א וּבֵ֥ין הַטָּהֽוֹר׃
(10) for you must distinguish between the sacred and the profane, and between the unclean and the clean;
| Rabbi Samson Raphael Hirsch (Parshat Shmini) When a person immerses his entire body in such water, (viz. water that has not lost its’ elemental character) and sinks completely, into this element, all connections between this person and the realm of impurity is severed. This person leaves the ground of human beings, and returns for a moment to the world of elements, in order to begin a new life of purity. Symbolically, this person is reborn. |
כָּל הַטְּמֵאִין בֵּין אָדָם בֵּין כֵּלִים בֵּין שֶׁנִּטְמְאוּ טֻמְאָה חֲמוּרָה שֶׁל תּוֹרָה בֵּין שֶׁנִּטְמְאוּ בְּטֻמְאָה שֶׁל דִּבְרֵיהֶן אֵין לָהֶן טָהֳרָה אֶלָּא בִּטְבִילָה בְּמַיִם הַנִּקְוִין בְּקַרְקַע:
All impure entities - whether humans or keilim, whether they contracted a severe impurity of Scriptural origin or whether they contracted Rabbinic impurity - regain purity only through immersion in water that is collected in a pool in the ground.
(א) דִין תּוֹרָה שֶׁכָּל מַיִם מְכֻנָּסִין טוֹבְלִין בָּהֶן שֶׁנֶּאֱמַר (ויקרא יא לו) "מִקְוֵה מַיִם" מִכָּל מָקוֹם. וְהוּא שֶׁיִּהְיֶה בָּהֶן כְּדֵי לְהַעֲלוֹת בָּהֶן כְּדֵי טְבִילָה לְכָל גּוּף הָאָדָם בְּבַת אַחַת. שִׁעֲרוּ חֲכָמִים אַמָּה עַל אַמָּה בְּרוּם שָׁלֹשׁ אַמּוֹת. וְשִׁעוּר זֶה הוּא מַחֲזִיק אַרְבָּעִים סְאָה מַיִם בֵּין שְׁאוּבִין בֵּין שֶׁאֵינָן שְׁאוּבִין:
(1) According to biblical law, any water that is gathered may be used for immersion, as it is written: "A gathering of water" (Leviticus 11:36), of any kind; provided that there is enough of it to fill up the measure required for the complete immersion of a human's entire body. The sages have calculated the measure to be one cubit square by three cubits deep.
The world’s natural bodies of water—its oceans, rivers, wells and spring-fed lakes—are mikvahs in their most primal form. They contain waters of Divine source, and thus, tradition teaches, the power to purify. Created even before the earth took shape, these bodies of water offer a quintessential route to consecration. But they pose difficulties as well. They are not necessarily kosher for immersion (a competent rabbi must be consulted). In addition, these waters may be inaccessible or dangerous, not to mention the problems of inclement weather and lack of privacy. Jewish life therefore necessitates the construction of mikvahs(“pools”), and indeed this has been done by Jews in every age and circumstance.
- Following the niddah period after menstruation, prior to resuming marital relation
- Following the niddah period after childbirth, prior to resuming marital relation
- By a bride or groom before their wedding
- As part of a conversion to Judaism
- Immersion of utensils acquired from a gentile
- Before Yom Kippur
- Before a Jewish holiday
- Weekly before Shabbat, under Hasidic and Haredi customs
ותניא כל עיר שאין בה עשרה דברים הללו אין תלמיד חכם רשאי לדור בתוכה בית דין מכין ועונשין וקופה של צדקה נגבית בשנים ומתחלקת בשלשה ובית הכנסת ובית המרחץ וביהכ"ס רופא ואומן ולבלר (וטבח) ומלמד תינוקות משום ר' עקיבא אמרו אף מיני פירא מפני שמיני פירא מאירין את העינים:
And it is taught in a baraita: A Torah scholar is not permitted to reside in any city that does not have these ten things: A court that has the authority to flog and punish transgressors; and a charity fund for which monies are collected by two people and distributed by three, as required by halakha. This leads to a requirement for another three people in the city. And a synagogue; and a bathhouse; and a public bathroom; a doctor; and a bloodletter; and a scribe [velavlar] to write sacred scrolls and necessary documents; and a ritual slaughterer; and a teacher of young children. With these additional requirements there are a minimum of 120 men who must be residents of the city. They said in the name of Rabbi Akiva: The city must also have varieties of fruit, because varieties of fruit illuminate the eyes.
- Pidyon shvuyim (redeeming captives) is primary.
- Supporting a mikveh, in a place where there is no other mikveh and there is a chance that people will stumble in prohibitions that involve kareis—takes precedence over supporting a yeshiva.
- Charity so that children can study Torah is next (i.e., a yeshiva).
- There is a debate as to whether tzedakah to run the day-to-day activity in the beis ha’knesses (for example, the electricity bill) receives precedence over tzedakah to poor people.
