Bots, Bureaucrats, Interface administrators, Suppressors, Administrators, wiki-admin, wiki-controller, wiki-editor, wiki-reader
1,210
edits
Mikvaot: Difference between revisions
From Halachipedia
→Pipes
(→Pipes) |
|||
| Line 240: | Line 240: | ||
# A bent pipe that could hold water is valid. There is a minority opinion that it is invalid. Some say that it is invalid only if the angle created is less than 90 degrees and water could be held in that bend, however, a bent pipe that is 90 degrees or more and just directs the water flow doesn’t create sheuvim. Others explain that according to the strict opinion any bent pipe is an issue even to direct water flow. A possible solution is to have one pipe flow into another pipe at an angle but not actually connect them and make them into one pipe.<ref>The Raavad Mikvaot 8:7 cites the Tosefta 5:4 that holds that bent pipes create sheuvim. He explains that even though they aren’t susceptible to tumah they nonetheless create sheuvim. Kesef Mishna (Mikvaot 8:7) disagrees because the bent pipes weren't made to hold water and shouldn't make sheuvim (Mishna Mikvaot 4:3). Rash (Mikvaot 6:8) and Meiri (Mikvaot 6:8) interpret the Tosefta to be discussing a case where the bend makes the pipe have a receptacle to hold water. | # A bent pipe that could hold water is valid. There is a minority opinion that it is invalid. Some say that it is invalid only if the angle created is less than 90 degrees and water could be held in that bend, however, a bent pipe that is 90 degrees or more and just directs the water flow doesn’t create sheuvim. Others explain that according to the strict opinion any bent pipe is an issue even to direct water flow. A possible solution is to have one pipe flow into another pipe at an angle but not actually connect them and make them into one pipe.<ref>The Raavad Mikvaot 8:7 cites the Tosefta 5:4 that holds that bent pipes create sheuvim. He explains that even though they aren’t susceptible to tumah they nonetheless create sheuvim. Kesef Mishna (Mikvaot 8:7) disagrees because the bent pipes weren't made to hold water and shouldn't make sheuvim (Mishna Mikvaot 4:3). Rash (Mikvaot 6:8) and Meiri (Mikvaot 6:8) interpret the Tosefta to be discussing a case where the bend makes the pipe have a receptacle to hold water. | ||
*Do we hold like the Raavad? The Raavad isn’t quoted by the Shulchan Aruch, Rama, Shach, or Taz. Chelkat Binyamin 539 quotes the Bet Shlomo 2:66 who is strict. | *Do we hold like the Raavad? The Raavad isn’t quoted by the Shulchan Aruch, Rama, Shach, or Taz. Chelkat Binyamin 539 quotes the Bet Shlomo 2:66 who is strict. | ||
*What does the Raavad do about the Mishna Mikvaot 4:3 established that any pipe which wasn’t meant to hold water even if it has a receptacle doesn’t create sheuvim? Rav Chaim (Mikvaot 6:4) explains that the Raavad is only relevant to dipping in a pipe as a mikveh or using the pipe to connect two mikvot that are lacking. The explanation is that when connecting mikvaot anything used to connect them is necessary for that section to be kosher even if he were to be tovel in that section. However, the bent pipe doesn't actually make it sheuvim. Divrei Chaim 201:33 explains that the Raavad only meant that if the bent pipe is meant to hold to water is it invalid even if it originally wasn’t meant to hold anything. Gidulei Tahara 9 also limits the Raavad to where the bent pipe has some way of holding something, albeit in a temporary fashion. But a pipe just used to redirect water doesn't make sheuvim. Rabbi Buckwald (Baalei Hanefesh p. 157 fnt. 32) prefers the Gidulei Tahara's explanation in light of what he writes in Baalei Hanefesh and his teshuvot. However, Rav Aryeh Leib Malin (73 s.v. vnireh, 2:71:2) understands the Raavad to mean that since the bent pipe is useful in that it can direct water flow it creates sheuvim. Chelkat Binyamin 201:529 cites the dispute between those who limit the Raavad and those who apply it generally.</ref> | *What does the Raavad do about the Mishna Mikvaot 4:3 established that any pipe which wasn’t meant to hold water even if it has a receptacle doesn’t create sheuvim? Rav Chaim (Mikvaot 6:4) explains that the Raavad is only relevant to dipping in a pipe as a mikveh or using the pipe to connect two mikvot that are lacking. The explanation is that when connecting mikvaot anything used to connect them is necessary for that section to be kosher even if he were to be tovel in that section. However, the bent pipe doesn't actually make it sheuvim. Divrei Chaim 201:33 explains that the Raavad only meant that if the bent pipe is meant to hold to water is it invalid even if it originally wasn’t meant to hold anything. Gidulei Tahara 9 also limits the Raavad to where the bent pipe has some way of holding something, albeit in a temporary fashion. But a pipe just used to redirect water doesn't make sheuvim. Rabbi Buckwald (Baalei Hanefesh p. 157 fnt. 32) prefers the Gidulei Tahara's explanation in light of what he writes in Baalei Hanefesh and his teshuvot. However, Rav Aryeh Leib Malin (73 s.v. vnireh, 2:71:2) understands the Raavad to mean that since the bent pipe is useful in that it can direct water flow it creates sheuvim. Chelkat Binyamin 201:529 cites the dispute between those who limit the Raavad and those who apply it generally. Mikveh Mayim v. 3 p. 206 quotes Taharat Mayim who argues with Rav Aryeh Leib. Mikveh Mayim's conclusion is not to use pipes that are made in the shape of a L. </ref> | ||
# A pipe which was attached to the ground and got a indentation because it rotted in one place is kosher according to most poskim, but invalid according to some poskim.<ref>Hagahot Mordechai (Kiddushin 560) quotes one opinion who is strict to say that if a pipe gets a depression because the pipe rotted in one place it is invalid. That depression makes it a kli and the water flowing in that pipe is sheuvim. However, Rabbenu Shemarya argued that it is kosher since he didn't intend that the rotting would make it a kli. Maharik 56 writes that the minhag is like Rabbenu Shemarya but he was personally strict for the strict opinion. Bet Yosef 201:36 argues with the strict opinion since the pipe wasn't made into a kli intentionally. Rama 201:36 codifies this opinion. Chatom Sofer YD 201 disagrees and holds based on Chullin 13a that the pipe with a depression that happened on its own is completely invalid. Likutei Haarot on Chatom Sofer quotes Chesed Lavraham who strongly disagrees with Chatom Sofer.</ref> | # A pipe which was attached to the ground and got a indentation because it rotted in one place is kosher according to most poskim, but invalid according to some poskim.<ref>Hagahot Mordechai (Kiddushin 560) quotes one opinion who is strict to say that if a pipe gets a depression because the pipe rotted in one place it is invalid. That depression makes it a kli and the water flowing in that pipe is sheuvim. However, Rabbenu Shemarya argued that it is kosher since he didn't intend that the rotting would make it a kli. Maharik 56 writes that the minhag is like Rabbenu Shemarya but he was personally strict for the strict opinion. Bet Yosef 201:36 argues with the strict opinion since the pipe wasn't made into a kli intentionally. Rama 201:36 codifies this opinion. Chatom Sofer YD 201 disagrees and holds based on Chullin 13a that the pipe with a depression that happened on its own is completely invalid. Likutei Haarot on Chatom Sofer quotes Chesed Lavraham who strongly disagrees with Chatom Sofer.</ref> | ||
