1. The Role of Water in Parshas Pinchas
In this week’s parsha, Parshas Pinchas, we encounter the episode where Hashem tells Moshe Rabbeinu that it is time for him to prepare for his passing, and once again the Torah enumerates why Moshe was not allowed to enter Eretz Yisrael—the Land of Israel. The verse references the earlier incident at the rock, where Hashem instructed Moshe to speak to the rock to bring forth water, but instead he struck it. Rashi explains that this was a lost opportunity: had Moshe spoken to the rock, it would have demonstrated that even an inanimate object listens to Hashem without force, teaching Bnei Yisrael a lesson about obedience. Yet, the verse emphasizes “to sanctify Me with the water before their eyes.” This raises a question: why does the Torah highlight water in this context? The main issue seems to be Moshe and Aharon’s disobedience, not specifically that it involved water. The Torah could have simply said “to sanctify Me before their eyes” without mentioning water at all.2. Water as a Vehicle for Sanctity
Perhaps there is a deeper hint here: water itself serves as an opportunity for kiddush Hashem—sanctifying God’s name. The concept of mikveh—a ritual bath—demonstrates how water can be elevated beyond its physical properties. Unlike secular notions of hygiene or cleanliness, immersion in a mikveh is a spiritual act rooted in Hashem’s command. Through this mitzvah, we recognize that sanctity comes not from physical means but from fulfilling Hashem’s will. The use of water in this way testifies to our appreciation of holiness as defined by Torah. This idea ties directly into the laws and construction of a mikveh, which I wanted to discuss today.3. Meeting an Expert and Observing Mikveh Construction
Recently, I met Rabbi Halperin from Yerushalayim—a renowned expert in mikvehs—whom I knew from decades ago when I lived there. We toured a newly constructed mikveh at Encampment together. Inspired by this visit, I wanted to share some basic principles about how a mikveh is built and functions according to halacha.4. Basic Principles of Mikveh According to Torah Law
The Torah describes two types of purifying waters: be’er—a well or spring—and bor—a pit or collection of water (mikveh). Immersion in either can purify, but each has distinct requirements. A well is naturally occurring and requires no minimum amount or stillness; even flowing water suffices. A mikveh, on the other hand, must be a stationary gathering of water—mikveh mayim. It cannot leak or have circulating water and must contain at least forty se’ah—a specific halachic volume—to be valid for immersion. While certain forms of ritual impurity require mayim chayim—living waters from a spring—for purification (which is less relevant today), most contemporary uses rely on rainwater collected according to strict halachic guidelines.5. Gathering Rainwater and Avoiding Drawn Water (Mayim She’uvim)
Ideally, rainwater should fall directly into the mikveh pit. However, practical concerns arise: we need to change the water regularly for hygiene reasons, which would be impossible if only rainwater were used directly each time. Halacha therefore provides three main methods for ensuring that even drawn or piped water can become kosher for use in a mikveh: 1. Amshochah al gabbei karka—runs along the ground: If drawn water flows over natural earth for three tefachim, it loses its status as “she’uvim” (drawn) and becomes like rainwater. 2. Zeriyah—mixed with rainwater: A pit filled with forty se’ah of rainwater remains stationary while city or tap water is added and mixed in until it overflows into the immersion pool. 3. Hashakah—“kissing” waters: Two adjacent pits are separated by a wall with an opening between them so that rainwater and regular water touch through this hole, making them halachically one body of water. Each method has detailed requirements regarding materials used (such as non-keilim, i.e., non-vessels), how pipes are constructed, and how contact between waters is achieved.6. Practical Considerations and Chumros in Mikveh Construction
To ensure all opinions are satisfied (safek de’oraita lechumra—we are stringent with Torah-level doubts), multiple methods are often combined when constructing modern mikvehs. For example: - In standard mikvehs (not Chabad), there may be both a bore zeriyah, where city water mixes with stored rainwater before entering the immersion pool. - There may also be a separate pit for hashakah, connecting via an opening so that waters “kiss.” A technical challenge arises when emptying such mikvehs: if you forget to plug the connecting hole during draining, regular tap water could flow back into the rainwater pit and dilute it beyond halachic limits (notel v’notel v’notel ad shebatel harishon l’gamrei). Therefore, careful procedures are required whenever cleaning or refilling takes place.7. The Rebbe Rashab’s Innovation: Ber al Gabei Ber Design
The Rebbe Rashab instituted an innovative design known as bore al gabei bore—a pit above another pit separated by a floor with an opening between them: - Rainwater collects in the lower pit (which stays cooler). - When filling or cleaning the upper immersion pool, most rainwater remains undisturbed below. - Water falls directly onto the opening between pits during filling (zeriyah) while maintaining ongoing contact (hashakah) between upper and lower pools. - This design minimizes risk of dilution or invalidation due to improper mixing during maintenance. However, you cannot combine all three methods simultaneously in one structure (e.g., two separate zeriyahs). Each approach has its own advantages and limitations depending on local needs and expertise.8. Spiritual Significance and Community Impact of Mikveh Use
Ultimately, all these technical details serve one purpose: sanctification through fulfilling Hashem’s will via immersion in a kosher mikveh. For women, using the mikveh is a Torah obligation central to family purity laws (Taharas HaMishpacha). Among Chassidim especially, men also immerse regularly as an added spiritual practice. With new facilities being built locally, hopefully more people will have access year-round—easier than braving lakes during summer or winter months! May our efforts in building proper mikvehs bring increased holiness both personally and communally (Kiddush HaTorah u’Kiddush Shem Shamayim al yedei ha-mitzvah hazos) through this vital mitzvah.