Chapter 7: Preparing for Davening[1]

1. The three main preparations for Davening:[2]

There are three preparations that are necessary for proper concentration in prayer:

1. Tevila: Immersion in a Mikvah, is according to some opinions required for Davening, and according to all opinions makes the prayers more acceptable.
2. Charity: Giving charity before prayer removes angelic prosecutions against the person which tried to compromise on his prayer.
3. Mussar: The study of Mussar and Kabbalah, especially Zohar, before prayer helps with concentration.

2. Contemplating G-ds greatness before Davening:[3]

One is required to contemplate the greatness of G-d and the lowliness of man prior to the start of prayer.

*See Chapter 2 Halacha 4 for further details on this subject!

3. Tehillim:[4]

Tehillim is to be recited prior to Shacharis in order to cut off the Kelipos prior to Davening in order so one’s prayer be readily accepted above.

4. Getting rid of mucus and saliva:[5]

Prior to prayer, one is to remove any mucous or saliva which he has, as well as any other disturbance, in order so he will not be disrupted during his prayer.

  Bathroom-Using the Bathroom before and during Davening, and the law if one Davened with a bathroom urge:[6]

5. Prior to Davening:

Checking if need to use the bathroom: Prior to Davening one is initially to check himself well to verify that he will not need to use the bathroom during Davening.

The Prohibition to pray if one feels an urge to use the bathroom: If prior to Davening [Baruch Sheamar] one feels that he must use the bathroom, then it is forbidden for him to begin Davening until he relieves himself. This applies even if he is able to withhold his needs until after Davening or for even many hours and will not transgress Bal Tishkatzu.

If will miss Zman Tefila: If relieving oneself before Davening will cause one to miss Davening within Zman Tefila, then if he is able to withhold himself for a Parsa distance [1 hour and 36 minutes], then he may first Daven. If, however, one estimates that he cannot hold himself in for that amount of time, then he must first relieve himself and then Daven, even though this will cause him to miss Zman Tefila.

If will miss Minyan:[7] If one will not miss Zman Tefila if he were to first use the bathroom, but suspects that he will miss Davening with the Minyan, then he must nevertheless first use the bathroom, even if he is able to withhold himself for a Parsa’s distance, and even if this will certainly cause him to miss the Minyan.

The Prohibition to learn Torah if one feels an urge to use the bathroom: Just as it is forbidden for one to pray if he feels an urge to use the bathroom, so too it is forbidden for one to study Torah if one feels such an urge.

1. Bedieved-The law if one Davened despite the urge to use the bathroom:

Able to withhold himself for a Parsa’s distance: One who felt a need to use the bathroom before Davening and transgressed and went ahead and first Davened, then if he estimated that he was able to withhold himself for a Parsas distance [1 hour 36 minutes], then he has fulfilled his prayer obligations and does not need to re-Daven.

Urge to defecate: If, however, one was not able to withhold himself for that amount of time, then if he felt the need before Davening for a bowel movement, then his prayer is considered an abomination and therefore he has not fulfilled his prayer obligations and must re-Daven.

Urge to urinate: If, however, one only felt the need to urinate, then he has fulfilled his obligation even if he was not able to withhold himself for a Parsa distance.

1. Using the bathroom during Davening:

Defecating: One who did not feel the need to defecate before Davening and then suddenly in middle of Davening became aroused with a desire to defecate, then if he is past Baruch Sheamar then he may not stop to relieve himself if he can withhold his bowels until after prayer. This applies even if withholding one’s needs will cause him to transgress Baal Tishaktzu.

Urinating: One who did not feel the need to urinate before Davening and then suddenly in middle of Davening became aroused with a desire to urinate, then if he is past Baruch Sheamar, then he may choose to stop and urinate even if he is in the midst of Birchas Kerias Shema. However, he is not obligated to stop to urinate and may hold himself in if he wishes.

Felt the urge prior to Baruch Sheamar: If one is prior to saying the blessing in Baruch Sheamar, then he is obligated to defecate or urinate if he feels an urge to do so. This applies even if he will not transgress Baal Tishaktzu.

Felt urge during Shemoneh Esrei: If during Shemoneh Esrei one feels the need to relieve himself, then he must hold himself in as much as physically possible whether to urinate or defecate. If the urge is so strong that it is physically impossible to withhold himself any longer, then by a bowel movement he is to stop his prayer and go to the bathroom. However, by urination it remains forbidden for him to move from his spot, and he is rather to remain there even if he urinates within his clothing.

6. Davening if one is very gassy:[8]

Shemoneh Esrei: If a person is very gassy, then it is better that he does not daven Shacharis Shemoneh Esrei in this state and he is to rather Daven Tashlumin of Shacharis after Mincha.

Pesukei Dezimra: Accordingly, one is not to say Pesukei Dezimra with its blessings of Baruch Sheamar and Yishtabach, however, it may be said without its blessings.

Shema: Even a person who is very gassy must say Birchas Kerias Shema together with Shema within its correct time.

Wearing a Tallis: One may wear his Tallis while he is releasing gas.

Wearing Tefillin: If one can hold himself from releasing gas for the recital of Shema, then he is to put on Tefillin with a blessing between the blessing of Habocher Beamo Yisrael and Shema and then immediately remove them. If he can’t withhold himself from releasing gas even for the duration of time it takes to recite the Shema, then he is to recite the Shema without wearing Tefillin.

Washing hands before Davening:[9]

7. The general law:

In general, one is obligated to wash his hands prior to Davening. However, if water is not available in one’s current area but is available elsewhere, then regarding if one is required to go to the other area to wash his hands, there’s a difference in this law between clean hands, known as Stam Yadayim, versus dirty hands.

1. The law by Stam Yadayim:[10]

What is Stam Yadayim? Stam Yadayim refers to hands which are not dirty, and one does not recall touching any of the below to be mentioned dirty items and areas, nonetheless, if he did not consciously guard his hands from touching any of the below mentioned dirty areas from the time that he washed his hands in the morning upon awakening, then he is obligated to wash his hands prior to Davening.

The law if water is available: If water is available in one’s current location, he is always obligated to wash his hands prior to Davening. This applies even to Stam Yadayim.

No water available in current location: If, however, there is no water available in one’s current location, then by Stam Yadayim, he is not required to travel elsewhere for water, and rather he may suffice with cleaning his hands over a stone, or by rubbing the hands on a wall or any other material which cleans.

Stam Yadayim by Learning and Brachos: Stam Yadayim are Kosher for learning Torah and saying Brachos, hence even if one did not consciously guard his hands, he is nevertheless allowed to learn and say Brachos.

1. The law by Dirty hands- One’s hands are dirty or touched a filthy area:[11]

If one’s hands touched a filthy area after washing the hands in the morning upon awakening, then he is obligated to wash his hands with water prior to Davening.

No water available in current location-How far must one go to get water? If water is not available in one’s current location, then he must travel up to a mil [i.e. 2000 Amos, 18/24 minutes by foot or available transportation] to a place with availability of water to wash hands prior to prayer. If, however, one’s travels towards the water will cause one to miss Zman Tefila then he may Daven in his current location, despite the lack of water availability and is to simply rub his hands on something prior to prayer and pray.

If one is unsure if there is water available within a Mil’s distance:[12] One is only required to travel up to a Mil’s distance in order to wash his hands prior to prayer if he knows for certain that there is water in the second location. If, however, one is unsure if he will find water there, then he is not required to travel to search for water and is to simply rub his hands prior to prayer and pray.

The filthy areas which when touched obligates one’s hands to be washed:

1. Used the bathroom.
2. Touched ear wax.
3. Touched mucous of the nose.
4. One scratched one’s head.
5. One touched the normally covered parts of the body.

Must one wash hands if they were dirty prior to learning Torah or saying a Bracha: When learning Torah, even if one touched one of the above-mentioned dirty areas, it suffices to wipe one’s hands on any material. This applies even if one has water available in front of him. The same applies for a Bracha.

1. One who touches a dirty area during prayer:[13]

Until Shemoneh Esrei: One may not touch the normally covered areas of the body during Davening, starting from Pesukei Dezimra, and certainly during the Shema. If one did touch such an area, then he must wash his hands with water prior to continuing his Davening.

During Shemoneh Esrei: If during Shemoneh Esrei one touched one of the above-mentioned dirty areas, then he is to clean his hands on the wall, [or any other item that cleans].

1. How to wash for Stam Yadayim:[14]

One is to wash his hands a single time up to his knuckles. One is to leave some water in his palm and then rub the hands together with the water. One does not need to use a vessel, nor must the water be poured as a result of human action, nor is it necessary to use water that is valid for washing hands for bread, nor are any of the restrictions that apply when washing for bread or in the morning applicable by this washing. [Nonetheless, the custom is even prior to prayer to use a vessel and wash according to all the laws applicable to washing for bread. The custom of many is likewise to wash each hand three times inconsecutively, just as we do in the morning upon awakening, even though from the letter of the law, a single washing suffices.] A blessing is not recited upon washing the hands prior to prayer.

1. Washing when traveling:

No water available in current location: One who is traveling on the road and has stopped to Daven, then if one has dirtied his hands in a way that requires washing [i.e. See C], then he must travel up to 24 minutes out of his way, or 92 minutes forwards, to a place with availability of water, if water is not available in his current area. One is only required to search for water if he knows for certain that there is water in the second location.[15]

Will cause one to miss Zman Tefila or miss the transportation, or not arrive in time: If, however, further traveling towards water will cause one to miss Zman Tefila or that he will have to travel alone without his traveling partners, or will cause him to not reach his destination on time, then he may Daven in his current location, despite the lack of water availability. Nevertheless, one is to clean his hands with a stone, earth, wood, or any material which cleans.

  Giving charity before prayer:[16]

Before Davening: It is proper to give charity prior to Davening, in living with the verse “Ani Betzedek Echazeh Panecha/I, with charity will see Your face.” The majority of people are accustomed to giving it prior to the start of Hodu, and so is the proper thing to do. Giving charity prior to Davening helps to remove foreign thoughts from entering one’s mind during prayer. Likewise, doing so draws down Divine revelation and inspiration into one’s thoughts during the prayer.

When saying the words “Veata Moshel Bakol”: The Poskim rule, based on the teachings of the Arizal, that one is to give the charity in a standing position while saying the words “Veata Moshel Bakol” [in the paragraph of Vayivarech David]. Nonetheless, this is not considered an obligatory custom, and thus one who desires to follow it may do so if it does not disturb him during his prayer, and one who does so is blessed. However, if one fears that it will disturb his prayer, then he should suffice with his giving of charity prior to the start of the prayer. Furthermore, even one who gives charity in the middle of the prayers should also give to charity prior to the start of the entire prayer.

How much charity should one give? The custom of the Arizal was to give a total of three coins to charity upon saying the words “Veata Moshel Bakol.” At first, he would give two coins to charity and then give another third coin to charity. This custom is omitted from the Shulchan Aruch of Admur, and the Rebbes writings.

  Tevila before Davening & The law of a Baal Keri:[17]

9. The Daily immersion:

There are three things which have the power and capability of removing all [i.e. spiritual, mental, and emotional], disturbances which we commonly experience during prayer, and the first one is the immersion in the Mikveh, as a Mikveh has ability to purify.

Daily Mikveh: In today’s times, it is customary amongst Chassidim and men of piety to immerse daily in the Mikveh prior to the daily prayer. This custom is based on the encouraged practice of previous generations to increase in immersions prior to prayer, and based on the intrinsic value that it contains based on both Halacha, and Kabbalah, for purification from Keri, and Tosefes Taharah and for purposes of Teshuvah, and to prepare oneself for service of G-d similar to a Kohen, and to refine one’s heart to feel G-dliness during prayer, and to bathe the body prior to prayer out of respect of G-d.

Auspicious days: Even if for whatever reason one cannot immerse daily, one should endeavor not to have three days pass without immersing in a Mikveh. In the original yeshiva of Tomchei Temimim in Lubavitch, the custom amongst its students, the Temimim, was to immerse on Mondays and Thursdays and Erev Shabbos. One is to especially immerse in a Mikveh on Yud Tes Kisleiv, and on Erev Shabbos and Shabbos morning.

The Rebbe’s directives: The Rebbe encouraged people to immerse prior to prayer on as many occasions as possible, especially if one is a Baal Keri, and even if one is not a Baal Keri, and explained its basis in Halacha. On one occasion, the Rebbe replied to an individual in Yechidus, “Regarding your question of how often to immerse in a Mikveh during the week, this is dependent on one’s Hergesh/feelings, and one cannot say a set answer regarding this, and if one is in doubt, he should consult with Mashpi’im.”  The Rebbe stated that immersing purifies the body and strengthens one’s Emunah.

Must break body before immersing in Mikveh: In order to purify the body, it does not suffice to immerse it in a Mikveh alone, but rather one must preface this with a broken heart, and bitterness over one’s lowly spiritual state. One needs to then make a firm resolution to leave his evil ways and accept the Yoke of Heaven. Only when the body is immersed with this spiritual preparation can the waters of the Mikveh purify it.

When-Before or after learning Chassidus: The custom in Tomchei Temimim was to go to Mikveh prior to studying Chassidus. This is due to several reasons: a) In order so one’s study of Chassidus be with purity. b) In order so one spend the time between Chassidus and prayer in contemplation.

If for whatever reason one could not immerse before Davening, is it of any value to immerse afterwards? Yes. Some have a tradition that such an immersion helps retroactively.

1. Baal Keri- Takanas Ezra:[18]

Letter of law: Ezra the Sofer prohibited a Baal Keri from learning Torah or reading Kerias Shema or Davening until he immerses in a Mikveh. However, this institution of Ezra did not become accepted amongst the majority of the Jewish people and hence even a Baal Keri may learn Torah or read Kerias Shema or Daven without immersing beforehand.

Stringency: Nonetheless, there are many Poskim who are stringent in this matter and rule that even today there remains an obligation to immerse from the state of Keri prior to Davening, and the abolishment of the decree was only in regard to being allowed to study Torah prior to immersion. Furthermore, according to the ruling of Kabbalah, Tevilas Ezra remains an obligation even today. Furthermore, according to all, purifying oneself from the state of Keri assists one to attain levels of purity, and elevates his prayer.[19]

Custom of Chassidim: Accordingly, it is the custom of Chassidim and Anshei Maaseh to be very particular in Tevilas Ezra and to make sure to immerse in the morning prior to prayer if one is a Baal Keri. This especially applies to those who study Penimiyus Hatorah and Kabbalah.

Reciting blessings: Some are stringent to the point that they do not recite any blessings until after they have immersed and purified themselves from their state of Keri.

Missing Zeman Kerias Shema: It is forbidden to delay saying Kerias Shema within Zeman Kerias Shema due to Tevilas Ezra. In a case of doubt that perhaps one may miss saying Kerias Shema on time if he delays until he immerses, then he is to say it with a precondition!

Missing Zeman Tefila: One is not to delay saying Kerias Shema or Davening within Zeman Tefila due to Tevilas Ezra. [Nonetheless, those Chasssidim who invest much time in their Avoda of Tefila may delay Davening past Zeman Tefila until after they immerse for the sake of elevating the quality of their Davening. Nonetheless, they are not to delay Davening past midday even for this reason.]

Missing Minyan: Some Poskim rule that one is not to even miss Davening with a Minyan due to Tevilas Ezra. Other Poskim, however, argue and rule that one may skip Davening with a Minyan for the sake of Tevilas Ezra. Practically, one may be lenient in this matter.

Cleaning semen from body: It is only permitted for a Bal Keri to Daven after cleaning the semen off from his body. However, so long as he still has semen on his [body or outer clothing] it is forbidden for him to Daven.

1. Special occasions when immersion is restricted:[20]

During Shiva: One may not immerse in a Mikveh during Shiva. However, one who is a Baal Keri and is always particular to immerse after becoming a Baal Keri may immerse in a Mikveh of cold water even during Shiva.  However, some Poskim are stringent even in such a case.

During the nine days: One who is particular to immerse in a Mikveh whenever he is a Baal Keri [or daily prior to Davening] may likewise do so during the nine days.  When immersing in a Mikveh, one is to immerse in a cold or warm Mikveh, as opposed to hot.  If, however, one is unable to immerse in a cold Mikveh, he may immerse in a hot one. It is however forbidden to remain within the hot water more than necessary.

Yom Kippur and Tishe Beav: It is forbidden for a man to immerse in a Mikveh, or pour nine Kavim on his body, on Yom Kippur even if he became a Baal Keri and desires to do so due to the Takana of Ezra.

On a fast day: One is to immerse in the Mikveh even on a fast day, and in fact doing so has special advantages even over the regular daily immersion.

1. In expense of other laws-Missing Kerias Shema or Davening within the Zeman, or missing Davening with a Minyan, due to Tevila:[21]

Missing Zeman Kerias Shema: It is forbidden to miss saying Kerias Shema within Zeman Kerias Shema due to Tevilas Ezra [i.e. Baal Keri] and certainly it may not be delayed on behalf of the daily immersion. Thus, if one suspects that he may not be able to immerse with enough time to say the Shema on time, he is to say it beforehand.  Likewise, if one plans to eat prior to immersion, he is to recite the Shema beforehand. In a case of doubt that perhaps one may miss saying Kerias Shema on time if he delays until he immerses, then by Tevilas Ezra [i.e. Baal Keri], he should say it with intent that it is under condition that if he does not manage to say it on time later on then he intends to be Yotzei with this reading, and if he does manage to say it on time later on after immersion, then he intends to not be Yotzei with this Kerias Shema. 

Missing Zeman Tefila: One is not to delay Davening within Zeman Tefila due to Tevilas Ezra [i.e. Baal Keri], and certainly may not do so for the sake of the daily immersion. [Nonetheless, those Chasssidim who invest much time in their Avoda of Tefila may delay Davening past Zeman Tefila until after they immerse for the sake of elevating the quality of their Davening. Nonetheless, they are not to delay Davening past midday even for this reason.]

Missing Minyan: It is disputed amongst the Poskim if one may skip Davening with a Minyan for the sake of Tevilas Ezra [i.e. Baal Keri]. Practically, one may be lenient in this matter regarding Tevilas Ezra. However, one may not be lenient in this matter for the sake of the daily immersion if he is not a Baal Keri. 

1. Illness-One who is sick or fears to immerse due to health reasons:[22]

One who goes to fulfill the mitzvah of immersing in a Mikveh will be guarded so no evil happens to him. Accordingly, there is a tradition from the Bal Shem Tov that one should not fear any damage to one’s health from a single immersion in a Mikva. Likewise, there is a tradition in Chabad, that the Rabbeim take the responsibility of a single immersion.  Nonetheless, in the case that there is real worry of danger to one’s health one should not rely on this unless he truly trusts that he is deserving of this protection, or speaks with a doctor. Certainly, if he contains a contagious illness, he is not to immerse and place others in danger of getting ill.

One whose ears cannot get wet: One whose ears cannot get wet is to place a wet cotton ball in his ear, based on his doctor’s directives.

1. How to immerse:[23]

How many times should one immerse in the Mikveh? When immersing in order to purify oneself from the state of Keri, a single immersion within the water suffices. When immersing as a symbol of Teshuvah, one is to immerse three times. [The Rebbe negated the rumor that he stated that one should immerse five times, and did not arbitrate any final number to immerse. Nonetheless, Rabbi Groner quotes the Rebbe to have directed him and others to immerse nine times, and that so is the accepted practice.]

Preparation for Mikveh-Chatzitza: When immersing for purposes of Keri, one is not required to remove a Chatzitza from the body prior to immersion. Likewise, it is not customary to be particular in this by the daily immersion, aside for a general showering of the body and removal of clothing.

The Kavanos: Although the Mikveh effects the person even if he immerses habitually without anything in, nevertheless, it is a great advantage for one to immerse with the proper concentration. The Mittler Rebbe writes that it does not suffice to immerse without the intent of “Bittul Ruchni,” of thinking of one’s nullification to G-d in doing so.

Taking a shower after Mikveh: It is permitted to shower after Mikveh, although some are stringent not to do so. Nevertheless, on Erev Shabbos [and Erev Yom Tov] according to all it is better not to do so, in order so one not completely wash off the Mikveh water from his body, as will be explained next.

Drying oneself after Mikveh: Based on the teachings of the Arizal one should not dry the Mikveh water off his body after immersing. Practically, we are particular to dry ourselves with a towel after immersion and one who desires to follow the directive of the Arizal is to leave some part of his body not dried. It suffices for one to leave his feet wet in order to fulfill this directive.

1. The alternatives if a Mikveh is not available:[24]

Regarding the purification from Keri the Sages established that a Kosher Mikveh is not required and hence the immersion in drawn water, or pouring of nine Kavim, is valid, [as will be explained below]. However, regarding the purity added to the soul, these forms of Mikveh are invalid. Hence, one is always to prefer a Kosher Mikveh over the methods below and the methods below are to only be used when there is lack of alternative.

Using Mayim Sheuvim: To achieve purification from the state of Keri one may immerse in 40 Seah [90 gallons or 332 liters] of even drawn water that is in the ground [such as a typical swimming pool].  However, it does not help to immerse in a vessel that contains drawn water. 

Can one fill up his bathtub and immerse in the water for purification of Keri? It is only valid to do so if: a) the hole of the bathtub is at least 3.8 centimeters circumference, and b) one is able to stop up the hole, and c) it is filled with 332 liter of water, and d) one is able to fully immerse his entire body within the water simultaneously. [Typical bathtubs are not large enough to accomplish this by a normal sized person.]

In ground swimming pools: If a Kosher Mikveh is available, one is not to immerse in a swimming pool. This applies even if the pool does not contain a filter. If a Kosher Mikveh is not available one may immerse in the pool, making sure to turn off the filter prior to doing so. If one is unable to turn off the filter he is nevertheless not to refrain from immersing in the pool if there is no other Mikveh available.  Ground pools that are made through inserting an external pool structure into the ground are only valid in this regard if they have a hole of at least 3.8 centimeters circumference, otherwise they have the same status as above ground pools.

Above ground pools: Above ground pools are invalid for immersion, even for the sake of a Baal Keri, as it is invalid to immerse in a vessel that contains drawn water.

Wearing a bathing suit: It is permitted for a man to immerse in a Mikveh, pool, ocean, while wearing a bathing suit and tee shirt and the immersion remains valid even in such a case. Nevertheless, initially it is best to immerse without any clothing, if the circumstances and level of privacy allow it to be done.

Nine Kavim-shower: If one is not able to immerse in a body of water [even a swimming pool and the like] then he is to pour nine Kavim [12.5 Liters] of water over his body. Likewise, if it is painful for one to immerse in a Mikveh [such as the water is too cold, or one is sick] then he may follow use this method of pouring nine Kavim of water.

Can one perform “nine Kavim” in the shower? Yes.  One can do so by staying under the shower head for 3-4 minutes consecutively without turning the water off for even a moment in between.  One is to stand straight under the shower head with his hands weakly folded over his chest as explained next. It is invalid when one is lying in the bath, as will be explained.

Washing the hands forty times in a case that one is unable to immerse in a Mikveh or shower: If one is unable to immerse in a Mikveh or shower with nine Kavim then he can purify his hands by pouring water on them forty times. The order is as follows: One first pours ten times on each hand, alternating between each hand after each pour. One then pours ten times consecutively on the right hand and ten times consecutively on the left hand for a total of 40 pours between the two hands combined. The 40 acts of pouring correspond to the 40 Seah of a Mikveh.  One is to intend the Divine 72 letter name [שם ע”ב], which is found in the Divine name of Havaya, during these pouring’s. The Rebbe states that these pouring’s only give a person the additional purity that the immersing in a Mikveh accomplishes, however it does not remove the Keri impurity from the body.

Learning Mishnayos: One who is unable to immerse in a Mikveh is to learn Mishnayos that deal with the laws of Purity. This especially applies to Miseches Mikvaos. Nevertheless, this only gives a person the additional purity that the immersing in a Mikveh accomplishes, however it does not remove the state of Keri impurity from the body.

If one immersed in a pool or performed nine Kavim should he also pour forty times on his hands or recite the Mishnayos? Seemingly one is to do so in order to gain the additional purity received from these washings. However, we have not seen this witnessed.

Washing hands with intent of Gemara Brachos 15a and feeling regret for inability to immerse: The Sh’lah Hakadosh  writes that one who is unable to immerse should have in mind the Gemara in Brachos 15a regarding how washing hands before prayer can be considered as if he immersed. One who does so and regrets at the time of the washing that he could not immerse in a Mikveh, Hashem considers as if he immersed.

1. How to act in a Mikveh:

The order in getting undressed: When getting undressed one begins removing the clothing from his left side and then removes it from his right side.

Which clothing is one to remove first? The custom amongst Chassidim and G-d fearing Jews is to get undressed from bottom to top.  Thus, one is to first remove his pants and then his shirt and Tzitzis [and last he is to remove his Yarmulke]. The custom amongst Ashkenazi Jewry is to get undressed from top to bottom.

Which clothing is one to wear first? The custom amongst Chassidim and G-d fearing Jews is to get dressed from top to bottom. Thus one is to first wear the Yarmulke , then the undershirt, Tzitzis, shirt and then the underwear, pants, socks and shoes. The custom amongst Ashkenazi Jewry is to get dressed from bottom to top, first putting on the pants and only then the shirt and Tzitzis. 

Preceding the right when getting dressed: 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.

Placing both sleeves in one’s right arm:  It is proper to hold both sides of one’s clothing in his right hand and then place it on his right limb and then on the left limb, having in mind that everything is incorporated on the right and is then drawn down to the left.

Talking restrictions: It is an act of piety to avoid speaking in a bathhouse or Mikveh unless it is absolutely necessary. 

May one think words of Torah in a Mikvah? By a cold Mikvah that does not receive vapor from the showers, one is allowed to do so. By a hot Mikvah, this is forbidden.

Washing hands afterwards: One who leaves a bathhouse must wash his hands one time [immediately] afterwards. [This applies even if he entered the bathhouse and did not use it.  This applies even by today’s public bathhouses. However, many are lenient regarding private bathrooms that contain only a shower or bath and not a toilet.]

Is it permitted for one to leave his Mikva towel in shul? Mikvah towels should not be placed in a shul, by the main sanctuary where people pray and doing so is disrespectful to the shul and to the people who pray there.

_______________________________________________________________

[1] See Tefila Kehilchasa Chapter 7; ; Ishei Yisrael 10; Shulchan Menachem 1:46-48

[2] See Likkutei Torah Parshas Ki Seitzei; Ketzos Hashulchan 12:6

[3] See Admur 98:1; Shulchan Menachem 1:47

[4] Levush 1:9 in name of Shaareiy Orah; Elya Raba 1; P”M 1 M”Z 8; Beir Heiytiv 6:5; M”B 6:8; Beir Moshe 1; See Tefila Kehilchasa 7:61-62

[5] See Admur 92:1

[6] See Admur 92:1-2; Basra 3:11; Siddur Admur; Michaber 92:2; Ketzos Hashulchan 12:1-2; 18:7; 19 footnote 27-28; 20:1; See Tefila Kehilchasa 7:10-17; Ishei Yisrael 10

[7] Ketzos Hashulchan ibid

[8] See Admur 80:2; Ketzos Hashulchan 12:2

[9] See Admur 92:5, 7; Basra 4:1; Siddur Admur [Letter 10-11 in Raskin] Ketzos Hashulchan 12:3-4; Piskeiy Teshuvos 4:3; 92:7; Tefila Kehilchasa 7:18-24; Ishei Yisrael 10

[10] Ketzos Hashulchan 12:3

[11] Ketzos Hashulchan 12:4

[12] M”B 92:7; Ketzos Hashulchan 12:4; Piskeiy Teshuvos ibid

[13] Ketzos Hashulchan 18:12

[14] See Siddur Admur Letter 10-11 [in Hearos of Rav Raskin]; Piskeiy Teshuvos ibid

[15] Ketzos Hashulchan 12:4 in name of M”B

[16] See Admur 51:11; 92:10; Michaber O.C. 92:10; Y.D. 249:14; Tur 92:10; Rambam Hilchos Matanos Aniyim 10:15; Bava Basra 10a “Rebbe Eliezer Yahiv Peruta Leanai Vehadar Matzli”; M”A 51:7; Taz 92:4; Ketzos Hashulchan 12:6; Kaf Hachaim 51:44; 92:45; Likkutei Torah Ki Savo; Siddur Im Dach p. 18; Tanya Igeres Hakodesh 8; Igros Kodesh 11:324 [13th Menachem Av 5715]; Toras Menachem 5742 4:1953 and 2170; Shulchan Menachem 1:48 [p. 149-153]; Kovetz Or Yisrael 16:137; Piskeiy Teshuvos 46:2; 51:2; See Tefila Kehilchasa 7:60

[17] See Likkutei Torah Parshas Ki Savo p. 86; Siddur Im Dach 2:156; Beis Rebbe P. 32; Kerem Chabad 4:34, 196; Yuma 30a; Shabbos 50b; Rambam Tefila 4:3; Bias Hamikdash 5:4; Admur Basra 4:1; 21; Kama 4:1; Siddur Admur; M”A 4:1; Rashba 1:190; Shelah Shaar Haosiyos Os Taharah; Reishis Chochmah Shaar Ahavah 11:22; Yesod Veshoresh Havoda 8:1; Keser Shem Tov in Tzavaah; Keser Shem Tov 2; Likkutei Yekarim 178; Tzivas Harivash 1:17-19; Mishmeres Shalom Kudinov 2:2; Emek Yehoshua; Likkutei Maharich; Divrei Torah [Munktach] 3:20; Arugas Habosem O.C. 19; Imrei Pinchas of Rav Pinchas of Koritz p. 386; Ketzos Hashulchan 2 footnote 25; Piskeiy Teshuvos 4:4; Kuntrus Havoda p. 55; Sefer Hasichos 5703 p. 85; Igros Kodesh Rayatz 3:189; 7:131; Igros Kodesh 9:253; 11:401; 15:88; 20:93; 22:353; 27:430; Sefer Hamamarim 1516 p. 481; Sichas Parshas Savo 5713; Toras Menachem 9 p. 169; Shulchan Menachem 1:46 [p. 13-14, 140-144]; Heichal Menachem 1:220; Sefer Haminhagim p. 25, 92; Lishmoa Ozen p. 202; Reshimos Harabash p. 100; Hamashpia Rav Shlomo Chaim Kesselman 1:459-460; Zichron Livinei Yisrael p. 58; Zichronosaiy of Rav Shmaryahu Sasunkin; Heichal Baal Shem Tov 14:44; 15:183; 16:183; 17:166; 18:153; 19:171; 23:192; 24:178; 30:245; Tefila Kehilchasa 7:25-26

[18] See Admur 88:1; Igros Kodesh 8:153; Encyclopedia Talmudit Vol. 4 Erech Baal Keri p. 145 footnote 270

[19] See Sefer Chassidim 73; Reishis Chochmah Ahavah 11; Likkutei Torah Parshas Savo p. 43; Hisvadyus 27:92; Igros Kodesh 9:259; 27:430

[20] See Admur 613:19; Michaber 613:11; Rambam Yom Kippur 3:3; See Piskeiy Teshuvos 613:6; Nodah Beyehuda Kama Y.D. 99; Siddur Yaavetz; Dass Torah 551; Shulchan Melachim Dinei Tevilas Ezra; Gesher Hachaim 22:1-7; Nitei Gavriel 105:2; Pnei Baruch 14:9; Ashel Avraham Butchach 551; Mishpatecha Leyaakov 40; Shevet Halevi 7:77; Tzitz Eliezer 11:57; Piskeiy Teshuvos 551:48; Ben Ish Chaiy Devarim 16; Aruch Hashulchan 551:35; Kaf Hachaim 551:190; Ashel Avraham Butchach; Sheivet Haleivi 7:77; Tzitz Eliezer 11:57; Orchois Rabbeinu p. 133 in name of Chazon Ish

[21] See Admur 46:9; Kuntrus Achron 70:2; 613:19, Michaber 613:11, Rambam Yom Kippur 3:3; Peri Chadash 46:9; Hagahos of Rav Akiva Eiger 46; M”B 88:2; Leket Hakemach 89:39; Mishmeres Shalom 2:1; Halacha Lemoshe Tevilas Ezra 36; Divrei Yatziv 1:55; Mishnas Yosef 5:16; Meorer Yisheinim 88:16; Minchas Yitzchak 4:61; Kinyan Torah 7:4; Teshuvos Vehanhagos 1:109; See Divrei Yatziv 1:55; Beir Sarim 4:126 Piskeiy Teshuvos 4:4; 88:3; Sheyikadesh Atzmo 63:9 and 11

[22] See Reishis Chochma Shaar Ahava 11:39; Mishmeres Shalom 2:1; Siddur Lev Sameich in name of Belzer Rav; Baal Shem Tov Al Hatorah Parshas Yisro 15; Igros Kodesh Rayatz 2:142; Igros Kodesh 13:441; 23:295; Likkutei Sichos 17:481 that some say this in the name of the Besht; Shemuos Usippurim  end of Volume 1; Divrei Yatziv 1:56; Piskeiy Teshuvos 88 footnote 16; Sheyikadesh Atzmo 63:5; Heichal Besht Vol. 14 footnote 39; 15 p. 183

[23] See Admur 606:11-12; Igros Kodesh 20:252, printed in Likkutei Sichos 7:315

[24] See Admur 88:1; 606:11; Shiurei Torah 3:29; Minchas Yitzchak 3:64