Which Utensils Must I Immerse?
Question #1: With Cookie Cutter Precision!
Rivkah Baker asks:
“Do I need to toivel the cookie cutter that I just purchased?”
Question #2: Butch’s Cleaver
Butch Katzav, the proprietor of the local glatt kosher meat market, inquires: “Under my previous hechsher, I was told that I did not need to toivel my meat cleavers, since they are used only for raw meat. However, my new rav hamachshir requires me to toivel them. Why is there a difference?”
In Parshas Matos, the Torah teaches: Regarding the gold and the silver; the copper, the iron, the tin and the lead: any item that was used in fire needs to be placed in fire to become kosher, yet it must also be purified in mikveh water. In addition, that which was not used in fire must pass through water” (Bamidbar 31:22-23). From these verses, we derive the mitzvah of tevilas keilim — the mitzvah to immerse metal implements in a kosher mikveh or spring prior to using them for food. The Gemara (Avodah Zarah 75b) notes that this immersion is required, even if the vessel has never been used. In other words, this mitzvah is unrelated to the requirement of koshering equipment that was used for non-kosher food, or to the laws related to purifying implements that became tamei.
The Gemara (Avodah Zarah 75b) further states that in addition to metal items intended for food use, we are also required to immerse glass dishes, because both metal and glass share a similarity – they are repairable by melting and reconstructing, what we call today recyclable. This renders them different from vessels made of stone, bone, wood or earthenware, all of which cannot be repaired this way.
Immediately prior to immersing something that definitely requires tevilah, one recites a beracha: Asher kideshanu bemitzvosav vetzivanu al tevilas keilim. One does not recite this beracha when it is uncertain that immersion is required, such as, when the authorities dispute whether tevilah is necessary. When there is no mitzvah to immerse a utensil, reciting a beracha is prohibited, becauses it constitutes a beracha levatalah, one stated in vain. Therefore, when we are uncertain whether an item requires tevilah, we immerse it — but without reciting a beracha. A better solution is to immerse something that definitely requires a beracha at the same time that one immerses the “questionable” item, and to recite a beracha on the “definite” item/utensil. We will soon see an example.
Is this a kashrus law?
The Gemara cites a highly instructive dialogue about the mitzvah of immersing new vessels:
“Rav Nachman said in the name of Rabbah bar Avuha: ‘From the verse, one can derive that one must immerse even brand new items, because used vessels that were purged in fire are as kosher as those that are brand-new, and yet they require immersion.’
Rav Sheishes then asked him: ‘If it is true that the mitzvah of immersing vessels is not because of kashrus concerns, then maybe one is required to immerse even clothing shears?’
Rav Nachman responded: ‘The Torah mentions only vessels that are used for meals (klei seudah)'” (Avodah Zarah 75b).
Rav Sheishes suggested that if the immersion of utensils is not a means of koshering a non-kosher vessel, then perhaps we have many more opportunities to fulfill this mitzvah, and it applies to any type of paraphernalia — even cameras, cellphones and clothing shears!
To this, Rav Nachman retorted that the Torah includes only items used for klei seudah – as Rashi explains, household implements used with fire are normally pots, pans and other cooking implements. Thus, the mitzvah of tevilas keilim applies only to utensils used for preparing food, and not those intended for other purposes.
Klei Seudah – appliances used for meals
We should note that Rav Nachman did not say that all food preparation utensils require immersion, but he required immersion only of klei seudah, items used for meals. We will soon see how this detail affects many of the halachos of tevilas keilim.
What exactly are considered klei seudah, and how is this different from simply saying that all food implements must be immersed?
Early halachic authorities provide some direction about this issue. For example, the Mordechai (Chullin #577, quoted by Beis Yosef, Yoreh Deah 120) rules that a shechitah knife does not require immersion. Why not? After all, it is used to prepare food.
The answer is that since meat cannot be eaten immediately after shechitah, this knife does not qualify as klei seudah. Only utensils that prepare food to the point that they can be eaten are called klei seudah. This is the approach that the Shulchan Aruch follows (Yoreh Deah 120:5).
Making a point!
According to this approach, cleavers used for raw meat, tenderizers (mallets used to pound raw meat), and reidels, the implements used to perforate matzoh dough prior to baking, would all not require tevilah, since the meat or dough is not edible when these implements complete their task (Darkei Moshe, 120:4, quoting Issur VaHeter).
However, not all authorities reach this conclusion. Indeed, the same Darkei Moshe, who ruled that reidels do not require tevilah, quoted that both the Rash and the Tashbeitz, two prominent early authorities, toiveled shechitah knives before using them. Why did these poskim toivel their shechitah knives? Did they contend that any implement used to process food at any stage requires tevilah? If so, would they also require immersing reidels, meat grinders and rolling pins?
We find a dispute among halachic authorities how to explain this opinion. According to the Taz (120:7) and the Gra (120:14), the Rash and the Tashbeitz indeed require immersing appliances whose finished product is not yet edible. In their opinion, the Rash and the Tashbeitz require the toiveling of reidels and presumably, also, meat grinders. Since the matter is disputed – the Mordechai contending that these items do not require tevilah, and the Rash and the Tashbeitz requiring tevilah — the Taz and the Gra rule that we should follow a compromise position, immersing shechitah knife and reidels before use, but without reciting a beracha, because maybe there is no requirement to immerse them, and the beracha will be in vain.
What is the difference between a reidel and a knife?
On the other hand, the Shach (120:11) disputes the way the Taz and the Gra understand the opinion of the Rash and the Tashbeitz. The Shach contends that although the Rash and the Tashbeitz rule that one must toivel a shechitah knife, they would not require the immersion of a reidel before use. A shechitah knife must be toiveled because it can potentially be used for food that is ready to be eaten. The Shach concludes that an implement that can be used only for items that are not yet edible does not require immersion, and therefore a reidel does not require tevilah.
Cookie cutting precision!
Most of our readers probably do not regularly use shechitah knives or reidels, but may have more experience with cookie cutters. If a cookie cutter is used only for dough, then according to the conclusion of the Mordechai and the Shulchan Aruch, it would not require tevilah. However, my wife informs me that cookie cutters are often used to form shapes in melons or jello; therefore, they must be immersed.
There are other items where this question is germane, such as items that would be used only for kneading, e.g., a metal rolling pin; or for items used for processing raw meat, e.g., a meat grinder, or a schnitzel mallet. Must one immerse these items?
The answer is that it is dependent on the above-quoted dispute between the Gra and the Shach. According to the Gra, those early authorities who require the toiveling of a shechitah knife require that all food implements be toiveled. Since we usually require toiveling shechitah knives, we must also toivel reidels, meat grinders, and rolling pins, although we would toivel all of these items without a beracha (see Pri Megadim, Orach Chayim 451:6).
However, according to the Shach, there is a big difference between a shechitah knife, which can be used to cut ready-to-eat foods, and a reidel, which can be used only for food that is not ready to eat. Since reidels are never used for ready-to-eat food, they do not require tevilah.
There is yet a third approach to this issue. Some other authorities contend that an item used for a major tikun, or change, in the food, such as shechitah, requires tevilah, even if the food is not edible when this step is complete. However, an item that performs only a minor tikun, such as the reidel, does not require immersion, if the food is not yet edible (Pri Chodosh and Aruch Hashulchan). In their opinion, the potential use of the shechitah knife is not what requires the tevilah. It is the fact that the shechitah performed with this knife is a major stage in making the finished product, the meat, edible. Those who follow this approach would rule that one need not toivel a meat grinder, whereas the Gra and the Taz would rule that one should.
The saga of Butch’s cleaver
We can now address Butch Katzav’s question:
“Under my previous hechsher, I was told that I did not need to toivel my meat cleavers, since they are used only for raw meat. However, my new rav hamachshir requires me to toivel them. Why is there a difference?”
In true Jewish style, let us answer Butch’s question with a question. Is a cleaver like a shechitah knife or like a reidel?
In certain ways, a cleaver is like a knife, in that it can be used both for raw meat and for cooked, ready-to-eat food. On the other hand, it is unlike a shechitah knife which performs a major tikun by making the meat kosher, and in this way, the cleaver is more similar to a reidel which performs a relatively minor function.
Now we can answer Butch’s question. The previous hechsher may have ruled like the Pri Chodosh and the Aruch Hashulchan that an item used for a minor change does not require tevilah, unless it is used with edible food. The current rav hamachshir may follow the opinion of the Shach that an item, such as a knife or cleaver, requires tevilah when used for food that is not yet edible, since it could be used for ready-to-eat food. It is also possible that the current rav follows the opinion of the Gra and the Taz that any food implement requires tevilah without a beracha, and would require that even a reidel be immersed.
According to Rav Hirsch, metal vessels, which require mining, extracting and processing, represent man’s mastery over the earth and its materials, whereas vessels made of earthenware or wood only involve man’s shaping the world’s materials to fit his needs. The manufacture of metal utensils demonstrates man’s creative abilities to utilize natural mineral resources to fashion matter into a usable form. Consuming food, on the other hand, serves man’s most basic physical nature. Use of metal food vessels, then, represents the intellectual aspect of man serving his physical self, which, in a sense, is the opposite of why we were created — to use our physical self to assist our intellect to do Hashem’s will. Specifically in this instance, the Torah requires that the items thereby produced be immersed in a mikveh, to endow them with increased kedusha before they are put to food use. This demonstrates that although one may use one’s intellect for physical purposes, when doing so, one must first sanctify the item to focus on the spiritual.