The Arizal’s Mikveh – History, Background, Teshuvah, Kohanim

The Arizal’s Mikveh:[1]

History of Arizal: Rabbi Isaac Luria, known as the Arizal, was born in Jerusalem in 1534 (ה׳רצ״ד) to Rabbi Shlomo Luria. His background was a blend of Ashkenazi and Sefardi heritage: his father descended from Ashkenazi lineage, while his mother came from a Sefardi family.[2] According to tradition, Eliyahu Hanavi foretold his birth and even held him at his circumcision. The Arizal studied under Rabbi Betzalel Ashkenazi i.e. author of the Shita Mekubetzes] for seven years, after which he spent six years in solitude by the Nile River, dedicating himself to intense spiritual practice. Through extreme asceticism, he is said to have attained a divine spirit known as Ruach HaKodesh.[3] At the age of 36, following a directive from Eliyahu Hanavi that he would live only two more years, he moved to the city of Tzfat. There, following the passing of the Ramak, he became the central figure of the kabbalistic circles.[4] The Ari was able to understand Torah on every level—literal, hinted, interpretive, and mystical. He was said to communicate with souls, spirits, and angels, and could recognize people’s thoughts just by looking at their faces or foreheads. Encounters with Eliyahu hanavi were a regular part of his life. [5] It is said that the Ari could absorb a tremendous amount of Torah knowledge even while sleeping on Shabbat.[6] He spoke very little, and only in Hebrew. He was extremely careful about purity, and would use the ashes of the RParah Aduma as part of his practices.[7]

History of his Mikveh: Nestled near the Arizal’s synagogue and cemetery in Tzfat, there exists a mikveh renowned for its depth, icy spring water. According to tradition, the Arizal was accustomed to immers daily in a Mikveh, which has since become known as the mikvah of the Ari.[8] It is even recorded in the writings of his student Rabbi Chaim Vital, that he had instructed that his body be immersed in the mikveh following his death and when his body was lowered into the mikveh, it miraculously leaned forward and immersed itself. This mikvah is written about in a number of books and journals of travelers including Otzar Masa’ot[9], Eretz Hagalil [1854], Eretz Hachaim [Sitwan], and Masa Meron. Despite this, some make the claim that the mikvah in which the Ari immersed in is not the mikvah that we traditionally refer to today as the mikvah of the Arizal.[10] This is based on the descriptions brought in the above books[11] as well as other books which do not align with its current location. In fact, some claim that the current mikvah was traditionally used for immersing corpses prior to burial, and not by the daily immersion the Arizal. Hence, although we can certainly conclude based on the documented sources that Arizal immersed in a mikvah somewhere in the Tzefas area, it is difficult to ascertain for certain that the current mikvah known as mikvah Arizal is indeed the one he immersed in. Whatever the case, the argument can be made that since many Kabbalists and Hasidic leaders have immersed in the mikveh, it certainly has attributed special holiness and merit even if we cannot pinpoint for certain that it is the exact mikvah of the Arizal himself.

One who immerses will not die without repentance: A tradition exists that anyone who immerses in the Ari’s mikvah will not die without doing repentance. There is no known source for this statement other than its widely popularized oral tradition. The famous Kabbalist Rabbi Yitzchak Kaduri was once asked as to the accuracy of the above statement and he stated that he is unaware.[12]

Kohanim:[13] It is absolutely forbidden for Kohanim to enter the area of the Mikveh Ari, as the paths are built over graves. Indeed, at the entrance to the cemetery near the Ari Mikveh in Safed, signs warn that Kohanim are forbidden to descend due to possible graves in the area. Now, while some traditions suggest an alternative route via the Or Yakar Yeshiva and the dirt path for Kohanim. Recent clarifications emphasize that there is no accessible route to the mikveh for Kohanim without risking ritual impurity from graves in all directions. And so was indeed the ruling of many of the Gedolei Harabanim of Tzefas, that it is forbidden for Kohanim to immerse there.

[1] See Otzer Hamasaos p. 245; Masa Meron p. 33; Sippurei Eretz Hagalil; Sefer Eretz Chemdah by Rabbi Yechiel Michel Stern; Sefer Eretz Hachaim; Divrei Yitzchak p. 260; Koveitz Beir Torah 53; Kovetz Torani Kol Mevaser (on custom of the Vizhnitz Rebbe); Shut Mishnat Yosef (Lieberman, vol. 7, sec. 50); Sefer Imrei Yehoshua (Domb, vol. 6, p. 306) regarding women’s immersion

[2] See Emek Hamelech Hakdama 3; Yosef Ometz 20; Yayin hatov 2:2; Chasam Sofer O.C. 197; Minchas Elazar 1:11 p. 16; Yabia Omer 6:10

[3] Emek Hamelech; Shaar Reuvein

[4] Shivcheiy Harizal

[5] Peri Eitz Chaim

[6] Shaar Hakavanos; Kaf Hachaim

[7] See Midbar Kedmot of Chida 41:26

[8] See Shaar Hakavanos Seder Shabbos

[9] P. 245

[10] See Sefer Eretz Chemdah by Rabbi Yechiel Michel Stern who writes that we have not find any source that connects this mikvah to the Arizal; Rabbi Ben Zion Mutzafi, citing his father Rabbi Salman, held that the mikveh was used for purifying the deceased, not for ritual immersion.

[11] See Shaar Hakavanos Seder Shabbos that he would go outside of the city of tzefas to immerse

[12] Divrei Yitzchak p. 260

[13] Minchat Simcha (Rabbi Simcha Kaplan of Safed, on Kohanim’s practice); Sefer Menuchat Emet (Rabbi Mordechai Gross) p. 548; Taharat HaKohanim (Monk), Taharat HaKohanim KeHilchata (Gross) p. 121