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Tefisat Yedey Adam: Difference between revisions
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* and Mishna Mikvaot 3:3 and 7:6 regarding wringing out clothing. | * and Mishna Mikvaot 3:3 and 7:6 regarding wringing out clothing. | ||
* Rashba (Meyuchasot LRamban 231) and Rosh Mikvaot n. 2 agree with Raavad. This concept is codified in Shulchan Aruch YD 201:15.</ref> | * Rashba (Meyuchasot LRamban 231) and Rosh Mikvaot n. 2 agree with Raavad. This concept is codified in Shulchan Aruch YD 201:15.</ref> | ||
#Whether this is biblical<ref>The [http://www.hebrewbooks.org/pdfpager.aspx?req=14026&st=&pgnum=148 Torat Kohanim (Shemini 9:1)] learns that just like a spring is natural so too a mikveh needs to be natural and if there’s tefisat yadey adam it is invalid.</ref> or rabbinic depends on the dispute of whether drawn water in a vessel is biblical or rabbinic.<ref>Chelkat Binyamin 201:15 s.v. ubikar and 201:248 writes that according to most rishonim the rules of tefisat yedey adam is identical with sheuvim, even though the Raavad makes some distinctions. Raavad (cited by Ramban and Rashba b"b 66b) understands that tefisat yedey adam is a biblical invalidation, but shevuim is only derabbanan. However, the other rishonim who discussing this Torat Kohanim did not invoke tefisat yedey adam to understand it. Rather they understood it because of sheuvim or havaya al yedey dvar hamekabel tumah.</ref> A person’s actions to move the water makes it considered sheuvim even if the water isn't collected in any vessel.<ref> | #Whether this is biblical<ref>The [http://www.hebrewbooks.org/pdfpager.aspx?req=14026&st=&pgnum=148 Torat Kohanim (Shemini 9:1)] learns that just like a spring is natural so too a mikveh needs to be natural and if there’s tefisat yadey adam it is invalid.</ref> or rabbinic depends on the dispute of whether drawn water in a vessel is biblical or rabbinic.<ref>Chelkat Binyamin 201:15 s.v. ubikar and 201:248 writes that according to most rishonim the rules of tefisat yedey adam is identical with sheuvim, even though the Raavad makes some distinctions. Raavad (cited by Ramban and Rashba b"b 66b) understands that tefisat yedey adam is a biblical invalidation, but shevuim is only derabbanan. However, the other rishonim who discussing this Torat Kohanim did not invoke tefisat yedey adam to understand it. Rather they understood it because of sheuvim or havaya al yedey dvar hamekabel tumah. Chazon Ish Mikvaot Tinyana 3:17 writes that havaya al yedey adam is only derabbanan. He does not explain why this is true if sheuvim is deoritta.</ref> A person’s actions to move the water makes it considered sheuvim even if the water isn't collected in any vessel.<ref> | ||
*The Mishna Mikvaot 3:3 establishes that if a person wrings out a cloth into the mikveh it is invalid. The Rambam Hilchot Mikvaot 5:2 codifies this but adds that it only applies if one first picked up the cloth out of the mikveh but if it is still partially in the mikveh water that comes out of it isn’t an issue. | *The Mishna Mikvaot 3:3 establishes that if a person wrings out a cloth into the mikveh it is invalid. The Rambam Hilchot Mikvaot 5:2 codifies this but adds that it only applies if one first picked up the cloth out of the mikveh but if it is still partially in the mikveh water that comes out of it isn’t an issue. | ||
*Tosefta Mikvaot 4:4 writes that if one has 3 lug of water in one’s hair and squeezes them out into a mikveh it is invalid. Rosh Hilchot Mikvaot no. explains that squeezing out water wasn’t originally drawn water but it is considered drawn water since it involves a human action to squeeze it into the mikveh. | *Tosefta Mikvaot 4:4 writes that if one has 3 lug of water in one’s hair and squeezes them out into a mikveh it is invalid. Rosh Hilchot Mikvaot no. explains that squeezing out water wasn’t originally drawn water but it is considered drawn water since it involves a human action to squeeze it into the mikveh. | ||
