(This should not be relied upon for practical halacha. When a question arises a Rabbi should be consulted.)

1. One should cover his head before getting dressed because the head is the most important part of the body and we want to show it the proper respect (Ben Ish Chai Vayishlach 17). Indeed, it is extremely important that all men cover their heads with a yarmulka, or head covering, at all times. This head covering serves as a reminder that Hashem is always above us (See Sefer Umekareiv Biyamin 11).

2. Jewish law requires one to give precedence to his right over his left for all matters. The reason for this is because the right is given greater significance throughout the entire Torah regarding many laws, including the inauguration procedure of the levites in the Beis Hamikdash (the right thumb of the hand and foot were smeared with oil), the metzora purification procedure (the right thumb of the hand and foot were smeared with oil), and regarding the chalitza procedure (the shoe is worn on the right foot) [Shulchan Aruch Harav 2:4].

Therefore, writes the Shulchan Aruch Harav, when putting on shoes one should first place on his right shoe (without tying the laces, as will be explained) and only then wear his left shoe. Similarly, when one places on his shirt and other clothing, such as a jacket or undershirt, he is always to begin with dressing the right arm first and then the left arm. Likewise when placing on one’s pants, socks, and other clothing one first places them on his right leg. In addition, one when is bathing he should wash his right arm before his left. (The head takes precedence before both arms, as noted above.)

3. Based on the above laws, many chassidim have the custom that when buttoning a shirt or jacket they button the right side over the left side, and not vice versa. And therefore take precaution upon ordering a tailored suit and the like that the buttons are placed on the left side and the holes on the right side, and in this way the right side will be worn over the left (See Sefer Ketzos Hashulchan 3:4). The Chazon Ish was also particular that the buttons be placed on the left side and the holes on the right side (as cited in the Sefer Orchos Rabbeinu vol. 1 page 227). The Sefer Taamei Haminhagim (5 in a footnote) writes that the common custom is to place the buttons on the left side, however, on pants the buttons are placed on the right side.

4. Harav Moshe Stern zt”l, the Rav of Debreczin, rules that a left handed person is to give precedence to his right side, just like a right handed person, and therefore should dress his right side of his body before his left. He should also bathe the right side before his left (Shu”t Beer Moshe vol. 2 5:3). Similarly, the Mishnah Berurah (2:6) writes that a left handed person should place his right shoe before his left, just like a right handed person (see also Harav Yaakov Emden’s Sefer Amudei Shamayim seder Levisha 3).

5. As stated above, one places his right shoe on before his left shoe. If one’s shoes have laces then he should put on his right shoe without tying it, and then put on his left shoe. He then ties his left shoe and then his right shoe. When tying shoes we honor the left side because the tefillin are worn on the left arm (Shulchan Aruch 2:4).

6. Harav Shlomo Zalman Auerbach zt”l (oral ruling cited in Shu”t Rivevos Ephraim vol. 4 page 412) and Harav Yosef Shalom Elyashiv zt”l (oral ruling cited in Shu”t Avnei Yashfei 1:1) both feel that since women do not wear tefillin they do not have to be concerned with tying the left shoes first and may put on the right shoe first and tie it (see however Shu”t Rivevos Ephraim 1:5 for a dissenting view).

7. The Sefer Avnei Yashfei (ibid.) writes that a young child should put his shoes on in the same manner as an adult.

8. When removing shoes and other clothing one removes the left item first. This gives honor to the right article of clothing since it remains on the person longer (Shulchan Aruch Harav 2:4).

9. The sages (Gemara Horios 13) revealed to us that there are certain activities that one should avoid since (according to kabbalistic reasons) they are detrimental to one’s memory. According to some authorities performing these actions is biblically prohibited (opinion of Harav Yosef Chaim Sonnenfeld zt”l as cited in Shalmas Chaim 41, see also Teshuvos V’Hanhagos 1:3 and Sefer Shemiras Haguf V’Hanefesh by Rav Yitzchak Lerner shlit”a introduction chapter 18. However, others feel that there is only a rabbinic prohibition – see Sefer Chassidim 1008 [as explained by Harav Ovadia Yosef zt”l in Yabia Omer 2 Y.D. 8] and Sefer Hazikaron by Harav Chaim Kanievsky shlit”a).

9. One of the actions that one should avoid is placing two articles of clothing on at the same time (Magen Avraham 2:3 and Mishnah Berurah 2:2).

10. Many poskim maintain that one may don two shoes at the same time. Therefore, one may don shoes with galoshes (Aruch Hashulchan 2:6, Shulchan Malachim 3, Shu”t Tzitz Eliezer 7:2. See also Maasef Licha Machanos 2:12).

11. According to Harav Shlomo Zalman Auerbach zt”l (Halichos Shlomo vol. 1 page 22) one may remove two articles of clothing at the same time. The prohibition only extended to donning clothing, not removing them. However, Harav Yitzchak Eisik Yehuda Yechiel Safrin zt”l of Komarno, known as the Komarno Rebbe, writes (Shulchan Hatahor 2) that removing two articles of clothing at the same time is also detrimental to one’s memory.

12. It seems that women are not restricted by the above laws and they may don and remove two articles of clothing at the same time (since according to many poskim women are permitted to perform actions that cause forgetfulness- see Mishmeres Shalom 72:2, Sefer Hazikaron chapter 2, Shu”t Yad Yitzchak vol. 2 84:17).

Please email  any questions or comments to avizakutinsky@gmail.com

(This should not be relied upon for practical halacha. When a question arises a Rabbi should be consulted.)

The Mitzvah of tevilas keilim is alluded to in Bamidbar 31:23 where Elazar HaKohen instructs the army returning from war with Midyan regarding the booty they have captured. The verse states: “Kol davar asher yavoh ba’aish ta’averu ba’aish v’taher”. The verse begins by telling us that all utensils that have been used to cook non-kosher must be purged of the flavor they have absorbed in the manner that they were used. The verse then states “v’taher”, meaning that they are then made tahor through an added step of purification. According to the Gemara, Avodah Zara 75b this added step of purification is accomplished through immersion in a mikvah
This process is required for all utensils which are bought or otherwise acquired from a non-Jew, even if they are brand new. Just as a convert requires immersion, when transitioning from non-Jewish to Jewish, so too, utensils require immersion when being transferred from non-Jewish to Jewish ownership. To discuss the intricate details of tevilas keilim would be extremely difficult, therefore, in this article we will be focusing on which materials and items require tevilah in a mikvah.
The Obligation

Most Rishonim assume that the obligation to immerse new vessels is biblical in nature , see Sefer Tevilas Keilim page 34 for a complete list. The Piskei Harid feels that although one is required to immerse the vessels, one is allowed to use them before they were immersed. However, the majority of the poskim, including the Rama (Y.D. 120:8), feel that in addition to the obligation to immerse these utensils, there exists a prohibition not to use them before they are placed in the mikveh.
The poskim discuss the nature of this prohibition. The Ohr Zarua (Avodah Zara 293) is of the opinion that this issur is biblical in nature. Rav Shlomo Zalmen Auerbach zt”l (cited in Tevilas Keilim page 241) deduces that the Shagas Aryeh agrees with the opinion of the Ohr Zarua. However, after analyzing the works of the achronim it seems that this prohibition is merely rabbinic in nature. This is indeed the opinions of the Yeshuos Yaakov (Y.D. 120:1), Mishnna Berurah (Biur Halacha 323:7) and Rav Ovadia Yosef zt”l (Yechave Daas 4:44 Yabia Omer vol. 2 Y.D. 9,2).

A. Metals (Including Steel and Aluminum)

When describing the obligation to purify and immerse utensils that were owned and used by non-Jews the Torah mentions only six types of metals; Gold, Silver, Copper, Iron, Tin and Lead. These items need immersion on a biblical level. The poskim discuss whether metals like aluminum or steel, which were not listed explicitly in the verse, are required to be immersed and whether the obligation is biblical or rabbinic in nature. It would seem that according to the Tiferes Yisroel (Kuntres Yevakesh Daas) the obligation is biblical. The Sefer Tevilas Keilim (page 225, footnote 113) cites the oral ruling of Rav Shmuel Wosner shlit”a, that all types of metals, including aluminum and the like, are required to be immersed m’doraysa (biblical law).
Rav Moshe Feinstein zt”l (Igros Moshe Y.D. 3:22) disagrees and he feels that there is no biblical obligation to immerse any metal which was not enumerated in the verse. He explains that G-d was obviously aware of all materials that were in use and that will be in use and if He did not list it in the posuk, clearly He felt that there is no biblical obligation to immerse them in a mikvah. That being said, there is a rabbinic obligation to immerse these utensils due to it’s similarities to the metals listed in the verse (a similar ruling exists regarding glass items, as we shall discuss iy”h later on).

B. Glass

The Shulchan Aruch rules that glass utensils require tevilah. Since glass is similar to metal, in that it can be melted down and reformed, it requires tevilah. The Poskim disagree as to whether this obligation is rabbinic or biblical (most authorities feel that it is merely rabbinic, see Tevilas Keilim page 40 for full list), however, according to all authorities a blessing is recited.

C. Wood and Stone

The Chida (Shiurei Bracha Y.D. 120:2) writes that utensils made of wood or stone do not require immersion in the mikvah.

D. Plastic and Nylon

When analyzing whether plastic and nylon items require immersion one would assume at first glance that they do not, as the only items that require immersion are metals and glass. The only possibility to require immersion is based upon the following premise. On a biblical level only metals require tevilah, however, according to most authorities; the Rabbis extended this obligation to glass utensils as well. It may very well be possible that this extension can be advanced to obligate immersion for plastic and rubber utensils.
The Rav of Debritzin (Beer Moshe 2:53) writes that utensils made of plastic or nylon do not require tevilah in a mikveh. These items have no connection to metal or glass utensils  and therefore the obligation was never extended towards these materials. The Chelkas Yaakov (Y.D. 45) adds that because these materials were not in existence during the times of the Gemara when the obligation to immerse glass was instituted (according to most authorities) we are unable to create our extend the requirement to these new materials. A similar view can be found in the Sefer Tzitz Eliezer (7:37, 8:26). This is indeed the opinions of many great poskim, including Rav Moshe Feinstein zt”l, Rav Eliyahu Henkin zt”l, the Chazon Ish (all cited in Sefer Tevilas Keilim page 227) and ybc”l Rav Shmuel Wosner shlit”a (cited in Chaya Halevi 4:56:3). Rav Ovadia Yosef zt”l (Yabia Omer Y.D. 4:8) has a permissible view as well, he does write that if one wishes to immerse these items (without a blessing) “may he be blessed”.
It should be noted that the Minchas Yitzchak (3:76) rules that because some forms of plastic can be melted down and reformed (similar to glass) one should immerse them without a blessing. But as noted above the majority of poskim disagree with this view.

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