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Mikvaot: Difference between revisions
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→Mayan’s Minimum Measurements
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==Mayan’s Minimum Measurements== | ==Mayan’s Minimum Measurements== | ||
# A mayan is different than a mikveh in that it purifies utensils even with the smallest amount<ref>Torat Kohanim 9</ref> and can also purify when it is moving. For a person who is going to purify themselves in a mayan it requires 40 seah just like a mikveh but the water of a mayan can still be moving.<ref> | # A mayan is different than a mikveh in that it purifies utensils even with the smallest amount<ref>Torat Kohanim 9</ref> and can also purify when it is moving. For a person who is going to purify themselves in a mayan it requires 40 seah just like a mikveh but the water of a mayan can still be moving.<ref> Rosh (Mikvaot no. 2) cites the Ri as holding that a mayan only purifies a kli with any amount but a person requires 40 seah. The Rosh agrees with the Ri. However, The Rambam Mikvaot 4:8 and Raavad (Baalei Hanefesh ch. 3 s.v. vhani mili) argue that a mayan is effective with any amount even for a person. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9023#p=117 Rashba (Torat Habayit 30b, Shaar Hamayim 11)] agrees with the Rambam and Raavad. Shulchan Aruch 201:1 rules like the Ri. </ref> | ||
#If a mayan was less than 40 seah and more drawn water was added some say that it is in fact invalid since a mayan needs 40 seah for a person to go in it and since its requisite amount was completed with drawn water it is invalid.<ref>Ritva Macot 4a s.v. od citing Tosfot</ref> Others hold that it is kosher.<ref> Mordechai Mikvaot 746 at the end cites a dispute about this point in which the Rav Chaim Ben Chisday ruled it was invalid but the Mordechai didn’t understand why that would be the case and Rabbenu Simcha also was lenient. Rosh responsa 30:3 implies that it is kosher. Bet Yosef 201:15 cites these sources.</ref> | #If a mayan was less than 40 seah and more drawn water was added some say that it is in fact invalid since a mayan needs 40 seah for a person to go in it and since its requisite amount was completed with drawn water it is invalid.<ref>Ritva Macot 4a s.v. od citing Tosfot</ref> Others hold that it is kosher.<ref> Mordechai Mikvaot 746 at the end cites a dispute about this point in which the Rav Chaim Ben Chisday ruled it was invalid but the Mordechai didn’t understand why that would be the case and Rabbenu Simcha also was lenient. Rosh responsa 30:3 implies that it is kosher. Bet Yosef 201:15 cites these sources.</ref> | ||
#A mayan which has a majority of drawn water only is effective to purify someone if it is stationary and not moving.<ref>Mishna Mikvaot 1:7, Rabbenu Chananel Shabbat 65b, Ramban Shabbat 65b in the name of Rabbenu Chananel</ref> | #A mayan which has a majority of drawn water only is effective to purify someone if it is stationary and not moving.<ref>Mishna Mikvaot 1:7, Rabbenu Chananel Shabbat 65b, Ramban Shabbat 65b in the name of Rabbenu Chananel</ref> | ||
# A mayan which has a majority of rainwater is only effective to purify someone if it is stationary.<ref>Rashi Shabbat 65b s.v. vsaver</ref> | # A mayan which has a majority of rainwater is only effective to purify someone if it is stationary.<ref>Rashi Shabbat 65b s.v. vsaver</ref> | ||
==Zochlin== | ==Zochlin== | ||
#Only a mayan purifies whether the water is moving or stationary<ref>Ramban Shabbat 65b clarifies that the a mayan can purify if it is moving and certainly if it is stationary. Shach 201:7 agrees.</ref>, but a mikveh is biblically<ref>Being that the invalidation of zochlin is in Torat Kohanim as a derivation of a pasuk it should be biblical. That is the opinion of the Trumat Hadeshen 254, Maharik 115, Bet Yosef 201:3, and Rama 201:2 agree. The Darkei Moshe 201:7 explains that the issue of rainwater in a mikveh moving is considered a biblical invalidation but the concern of having a majority of rainwater in a mikveh is only rabbinic. | #Only a mayan purifies whether the water is moving or stationary<ref>Ramban Shabbat 65b clarifies that the a mayan can purify if it is moving and certainly if it is stationary. Shach 201:7 agrees.</ref>, but a mikveh is biblically<ref>Being that the invalidation of zochlin is in Torat Kohanim as a derivation of a pasuk it should be biblical. That is the opinion of the Trumat Hadeshen 254, Maharik 115, Bet Yosef 201:3, and Rama 201:2 agree. The Darkei Moshe 201:7 explains that the issue of rainwater in a mikveh moving is considered a biblical invalidation but the concern of having a majority of rainwater in a mikveh is only rabbinic. | ||
