Immersion of Utensils on Shabbat

Is there an issue with immersing utensils on Shabbat?

Utensils that definitely require immersion should not be immersed on Shabbat, as it appears like a repair. If the utensil is needed for Shabbat and there is no other option, it should be given to a non-Jew present. If it is a utensil commonly filled with water, it should be filled with water from the mikveh and immersed through a subterfuge, without a blessing.

If none of the above options are available and there is doubt whether it needs immersion, or even if it definitely needs immersion but it would disrupt the Shabbat meal and enjoyment, it may be immersed on Shabbat.

In the Gemara Beitza 17: "Everyone agrees that utensils should not be immersed on Shabbat. Why? Raba said: a decree lest one carry it four cubits in a public domain. This explains Shabbat, but what about Yom Tov? A decree for Yom Tov due to Shabbat. Rav Yosef said: a decree because of squeezing. Abaye said: this explains utensils subject to squeezing, but what about utensils not subject to squeezing? He replied: a decree one because of the other. Rav Bibi said: a decree lest one delay. Rava said: because it appears like repairing a utensil.

The Gemara in Beitza discusses the immersion of utensils from impurity to purity. There are four reasons for this. But in the immersion of utensils purchased from non-Jews, the reason of squeezing does not apply, as there are no utensils purchased from non-Jews subject to squeezing. Also, the reason of delay does not apply, as even if used in prohibition, the food is not forbidden, and no decree is made. Only in impurity, where one can use terumah and the one who eats it is liable to death, a decree is made.

However, the reasons of carrying apply, and it appears like repairing. The Rif ruled it is permitted, and the Rambam forbids.

The Shulchan Aruch in Orach Chaim, siman 323, paragraph 7, writes: "It is permitted to immerse a new utensil that requires immersion, but there are those who forbid. A God-fearing person will fulfill all and give the utensil to a non-Jew as a gift and then ask it back, and immersion is not required." The Rema writes: "If it is a utensil suitable for filling with water, it can be filled with water from the mikveh, and immersion is achieved."

From his words, it implies that by the basic law it is permitted, but to consider the opinion of those who forbid, he brought the above advice. However, in Yoreh Deah, siman 120, paragraph 16, it implies that by the basic law it is forbidden.

In Chochmat Adam, klal 73, paragraph 23, it is written to permit if it disrupts the joy of Shabbat.

In case of doubt, the Mishnah Berurah, siman 323, sk 33, writes: "If there is doubt about the utensil if it requires immersion, one can rely on the first opinion and immerse it initially if it is not easy to perform the advice explained in the Shulchan Aruch."

And the fact that it is permitted to give as a gift is because it is necessary for Shabbat. Therefore, I also wrote in the explanation of the Shulchan Aruch that if there is no other option, and the utensil is needed for Shabbat.