Ask the Rav: 1) Is it Mutar to play board games; 2) How to Kosher a men’s Mikveh

1. Question: [Tuesday, 25^th Tishreiy, 5781]

Is it permitted to play board games, video games, cards, puzzles, etc? Is there a list of criteria for what’s mutar and what’s not?

Answer:

The concept of playing games is recorded in both the Talmud and Shulchan Aruch, and is to be viewed similar to all other mundane activity that may be performed so long as it is free of prohibition. The issues that games must be cleared from prior to playing include:

• Bittul Torah for men who are able to learn at this time
• Moshav Leitzim [Vetzaruch Iyun as to what games exactly are included in this matter]
• Immodesty
• Violence
• Gambling
• Darkei Emori [ways of the gentiles, for which reason playing with the typical set of cards that contains king sand queens have been avoided for generations by Frum Jews]

Sources for general ball playing and games, and the negation of gambling and Darkei Emori and Moshav Leitzim: See Admur 338:6; 307:30; Taz 518:12; Ketzos Hashulchan 110 footnote 16; Minchas Yitzchak 1:33; Igros Moshe Yoreh Deah 3:15

Sources for Bittul Torah: See Admur 156:16 that one must spend his day doing productive activity, otherwise it transgresses the prohibition of Vidibarta Bam; See however Tanya Chapter 8 that there exists Devarim Biteilim Biheter such as for an ignoramus or one who currently cannot learn, versus Devarim Biteilim Bi’issur for one who is able to learn, thus even a Torah scholar may engage in playing “games” at times that he is unable to learn [although it may be included in the Kelipa of Noga if it is purposeless], and that he may even initially do so, and elevate it to Kedusha, when it is being done to help him learn better later on, as writes Admur in Chapter 7 regarding saying a joke before the Shiur. 

Sources on cards: Biur Halacha 670: “Venohagin”; Kedushas Levi Parshas Mikeitz; Bnei Yissachar The Chassidic masters spoke ardently against playing cards, saying that it contains much impurity.  Some write that the 36 candles lit throughout Chanukah corresponds to the thirty-six Tractates of Gemara that the Yevanim desired to abolish with their Kelipa that was represented by the thirty-six cards introduced in those times.

2. Question: [Friday, 28^th Tishreiy, 5781]

Hi Rabbi Goldstein, my name is xxxxx and I am the shliach xxxxxx. I recently made a men’s mikva outside of our house for the community’s use considering the current situation. Initially, I filled it with water that all came through המשכה over a cement block for 3 tefachim.

I was interested in making the mikva more kosher by using ice and melting it in through המשכה. I was wondering though if:

1. A) It wouldn’t help anyways because our filter will make the water שאובין anyways?(attached is a picture of our filter)
2. B) Do I need all מ’ סאה to be from the ice or only כ”א סאה with the rest coming through המשכה?

C)Does all the ice have to melt in at one time or can I spread it out over a few days?

In addition, I was wondering whether the filter could be on during use and not cause an issue of זוחלין if the filter is taking from the bottom of the container and returning the water on the top?

Thank you so much for your help!

Answer:

For Tevilas Ezra, and according to some Poskim even Tosefes Taharah, Mayim Sheuvim is valid, and hence there is no obligation for it to be considered Halachically valid rainwater. Nonetheless, if you desire to make a real Kosher Mikveh that would be valid according to all even for Tosefes Taharah then the following is the law regarding that which you wrote:

• Initially, I filled it with water that all came through המשכה over a cement block for 3 tefachim.

It is invalid [dispute if Biblical or Rabbinical], as Hamshacha only works if there is already 21 Seah of Meiy Geshamim. Thus, there is little advantage in doing so, as it does not gain much more advantage over using regular Mayim Sheuvim, which is also debated if its invalidation is Biblical or Rabbinical [for a Kosher Mikveh, as for Baal Keri, Mayim Sheuvim is valid even initially]. However, some Poskim rule that even if the entire Mikveh is made Behamshacha it is valid, although the Shulchan Aruch does not rule that way, and hence bottom line, according to the Shulchan Aruch, whether its 40 Seah Mayim Sheuvum, or 40 Seah Hamshacha, its invalid [for a Kosher Mikveh, but valid for Tevilas Ezra].

• I was interested in making the mikva more kosher by using ice and melting it in through המשכה.

Using processed ice is a debate amongst Poskim if Kosher, as many Poskim hold that it retains its status of Sheuvim. However, certainly it is better than Mayim Sheuvim and may be used for a men’s Mikveh in a time of need.

• I was wondering though if: A) It wouldn’t help anyways because our filter will make the water שאובין anyways? (attached is a picture of our filter)

There is no way for me to tell whether your filter contains inside a Beis Kibul that would make it Mayim Sheuvim. You should speak to a Mikveh expert.

• B) Do I need all מ’ סאה to be from the ice or only כ”א סאה with the rest coming through המשכה?

No. Only 21 Seah. The rest can be Hamshacha

• C)Does all the ice have to melt in at one time or can I spread it out over a few days?

Don’t see any reason to require it to melt all at once.

• In addition, I was wondering whether the filter could be on during use and not cause an issue of זוחלין if the filter is taking from the bottom of the container and returning the water on the top?

Is a problem specifically because it is taking from the bottom. It should be off due to Zochlin, although some Poskim are lenient.

Sources for that Hamshacha only works with 21 Seah of rainwater already being present: Michaber Y.D. 201:44; Taharas Mayim p. 117; Mikveh Mayim 3:225-230

Sources for processed ice: Michaber Y.D. 201:31; Shach 201:73-74; Taharas Mayim p. 54-56; Mikveh Mayim 3:245; Shulchan Menachem 4:176

Sources for filters: See https://shulchanaruchharav.com/halacha/men-immersing-in-mikveh-with-a-filter/