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Tefisat Yedey Adam: Difference between revisions
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=== Proofs that it isn't an issue === | === Proofs that it isn't an issue === | ||
* The Mishna Mikvaot 2:7-9 says that it is permitted to turn over a kli that has non-sheuvim water in it to go into the mikveh. Why isn't that | * The Mishna Mikvaot 2:7-9 says that it is permitted to turn over a kli that has non-sheuvim water in it to go into the mikveh. Why isn't that tefisat yad adam? Maharam Shik 196 presents three answers to this question: | ||
** Rash says that it is hamshacha, which only according to the opinion that hamshacha works for a mikveh that's completely sheuvim. | ** Rash says that it is hamshacha, which only according to the opinion that hamshacha works for a mikveh that's completely sheuvim. | ||
** Rosh would answer that hamshacha for | ** Rosh would answer that hamshacha for tefisat yad adam works even if it is hamshacha on everything. It isn't the same as sheuvim. | ||
** Rambam would answer that | ** Rambam would answer that tefisat yad adam is only a problem if it comes directly from a person's hand and not if it comes from his koach (movement). | ||
** Chazon Ish (Mikvaot Tinyana 3:17) answers that tefisat yad adam is only a problem if he picks up the water and then pours it into the mikveh but not if he just pushes water into the mikveh. Similarly, pushing a kli over so that its water spills into the mikveh isn't tefisat yad adam. | ** Chazon Ish (Mikvaot Tinyana 3:17) answers that tefisat yad adam is only a problem if he picks up the water and then pours it into the mikveh but not if he just pushes water into the mikveh. Similarly, pushing a kli over so that its water spills into the mikveh isn't tefisat yad adam. | ||
* The Mishna Mikvaot 5:5 discusses a person having water run over his hand into a mikveh and only raises the issue of havaya al yedey dvar hamekabel tumah. Why isn't that | * The Mishna Mikvaot 5:5 discusses a person having water run over his hand into a mikveh and only raises the issue of havaya al yedey dvar hamekabel tumah. Why isn't that tefisat yad adam? | ||
** Chazon Ish (Mikvaot Tinyana 3:17) answers that tefisat yad adam is only a problem if he picks up the water and then pours it into the mikveh but not if he just aids water to flow into the mikveh. | ** Chazon Ish (Mikvaot Tinyana 3:17) answers that tefisat yad adam is only a problem if he picks up the water and then pours it into the mikveh but not if he just aids water to flow into the mikveh. | ||
* The Mishna Mikvaot 6:3 allows three people to be tovel in three pits whose water join together because of the water displacement of the three people. Why isn't that | * The Mishna Mikvaot 6:3 allows three people to be tovel in three pits whose water join together because of the water displacement of the three people. Why isn't that tefisat yad adam? | ||
** Maharam Shik YD 196 answers that | ** Maharam Shik YD 196 answers that tefisat yad adam is only a problem if it comes directly from a person's hand and not if it come from his koach. | ||
* The Mishna Mikvaot 7:7 allows pushing water from inside a mikveh onto a stair upon which is a needle in order to purify the needle. Why isn't that | * The Mishna Mikvaot 7:7 allows pushing water from inside a mikveh onto a stair upon which is a needle in order to purify the needle. Why isn't that tefisat yad adam? | ||
** Tosfot Yom Tov answers that the water is always attached to the mikveh so it doesn't become invalidated because of | ** Tosfot Yom Tov answers that the water is always attached to the mikveh so it doesn't become invalidated because of tefisat yad adam. Shach 201:123 rejects this answer because Rosh allows pushing water onto the stair to purify the needle even if the water detaches from the mikveh as long as there's 40 seah in the water that detached. | ||
** Maharam Shik YD 196 answers that | ** Maharam Shik YD 196 answers that tefisat yad adam is only a problem if it comes directly from a person's hand and not if it come from his koach. | ||
*The Tosefta Mikvaot 3:2 writes that if a person has 3 lugin of water in his hair and he goes into an incomplete mikveh, the mikveh is valid. Why isn't that | *The Tosefta Mikvaot 3:2 writes that if a person has 3 lugin of water in his hair and he goes into an incomplete mikveh, the mikveh is valid. Why isn't that tefisat yad adam? | ||
**Rash (Mikvaot 2:6) answers that the mikveh is complete with 40 seah when the water from his hair went in. Therefore, the mikveh remains kosher. | **Rash (Mikvaot 2:6) answers that the mikveh is complete with 40 seah when the water from his hair went in. Therefore, the mikveh remains kosher. | ||
**According to Raavad 3:4, who holds that water that is moved by a person unintentionally isn't considered tefisat yad adam, this Tosefta can be explained that the water was there unintentionally. | **According to Raavad 3:4, who holds that water that is moved by a person unintentionally isn't considered tefisat yad adam, this Tosefta can be explained that the water was there unintentionally. | ||
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==Kocho and Grama== | ==Kocho and Grama== | ||
#Some achronim think that some rishonim hold anything which doesn't come from a person's hand directly isn't | #Some achronim think that some rishonim hold anything which doesn't come from a person's hand directly isn't tefisat yad adam, even though it comes because of his movement.<ref>Maharam Shik YD 196 proves this from Rambam, but shows that it isn't the opinion of Rosh, Rashba, Raavad, Tur, and Shulchan Aruch.</ref> However, the halacha is that water that comes because of a person's movement is called tefisat yad adam and is invalid.<ref>Shach 201:46, [https://www.hebrewbooks.org/pdfpager.aspx?req=37194&st=&pgnum=260 Rabbi Akiva Eiger (Drush Vechiddush Ketavim)], Chazon Ish (Mikvaot Tinyana 3:17)</ref> | ||
#Many achronim hold that removing a spigot or something else that was preventing the water from entering the mikveh isn't considered tefisat yad adam and is not sheuvim or havaya al yedey dvar hamekabel tumah.<ref>Chatom Sofer YD 214 s.v. umay, [https://www.hebrewbooks.org/pdfpager.aspx?req=1428&st=&pgnum=150 Maharash Engel 1:52], Chazon Ish (Mikvaot Tinyana 3:17), Taharat Mayim siman 24 quoting Darkei Teshuva 195, and Emek Sheylah YD 48, 57. Chatom Sofer says it is grama. Chazon Ish says it isn't an issue because he didn't pick up the water.</ref> | #Many achronim hold that removing a spigot or something else that was preventing the water from entering the mikveh isn't considered tefisat yad adam and is not sheuvim or havaya al yedey dvar hamekabel tumah.<ref>Chatom Sofer YD 214 s.v. umay, [https://www.hebrewbooks.org/pdfpager.aspx?req=1428&st=&pgnum=150 Maharash Engel 1:52], Chazon Ish (Mikvaot Tinyana 3:17), Taharat Mayim siman 24 quoting Darkei Teshuva 195, and Emek Sheylah YD 48, 57. Chatom Sofer says it is grama. Chazon Ish says it isn't an issue because he didn't pick up the water.</ref> | ||
#Using certain types of pumps where the water doesn't come immediately is considered grama and not tefisat yadey adam.<ref>Rabbi Akiva Eiger ([https://www.hebrewbooks.org/pdfpager.aspx?req=37194&st=&pgnum=260 Derush Vchidush Ketamim]) writes that water pumped up by a person isn’t considered tefisat yadey adam since at the time of when one pulls up the pump nothing happens to the water directly. He calls it grama. This is quoted by the [http://www.hebrewbooks.org/pdfpager.aspx?req=8197&st=&pgnum=215 Lechem Vsimla (210:145)] and Divrei Yosef p. 147-8. Zichron Yosef YD 13 is lenient regarding using a pump since it is a koach kocho which isn’t considered like a maaseh of a person.</ref> Also, even if the water comes immediately once the first gush of water is | #Using certain types of pumps where the water doesn't come immediately is considered grama and not tefisat yadey adam.<ref>Rabbi Akiva Eiger ([https://www.hebrewbooks.org/pdfpager.aspx?req=37194&st=&pgnum=260 Derush Vchidush Ketamim]) writes that water pumped up by a person isn’t considered tefisat yadey adam since at the time of when one pulls up the pump nothing happens to the water directly. He calls it grama. This is quoted by the [http://www.hebrewbooks.org/pdfpager.aspx?req=8197&st=&pgnum=215 Lechem Vsimla (210:145)] and Divrei Yosef p. 147-8. Zichron Yosef YD 13 is lenient regarding using a pump since it is a koach kocho which isn’t considered like a maaseh of a person.</ref> Also, even if the water comes immediately once the first gush of water is tefisat yad adam and the rest is considered grama.<ref>Taharat Mayim siman 24 quotes this from the Aruch Hashulchan 201:75.</ref> | ||
#A pump powered by wind or water to pump water into a mikveh isn't tefisat yad adam after the first gush of water.<ref>Chazon Ish Mikvaot Tinyana 3:17 writes that the water comes with koach rishon is considered coming because of a person, but water that comes with koach sheni (water that wouldn't come if the pump was opened and closed immediately) is grama.</ref> | #A pump powered by wind or water to pump water into a mikveh isn't tefisat yad adam after the first gush of water.<ref>Chazon Ish Mikvaot Tinyana 3:17 writes that the water comes with koach rishon is considered coming because of a person, but water that comes with koach sheni (water that wouldn't come if the pump was opened and closed immediately) is grama.</ref> | ||
#Melting ice with hot metal boards isn’t an issue of tefisat yadey adam since it is grama.<ref>Maharsham 1:200 writes that melting ice with hot metal boards isn’t tefisat yadey adam since it is a grama. Chatom Sofer 1:200, Maharam Shik 196, and Nachal Eshkol 53 agree.</ref> | #Melting ice with hot metal boards isn’t an issue of tefisat yadey adam since it is grama.<ref>Maharsham 1:200 writes that melting ice with hot metal boards isn’t tefisat yadey adam since it is a grama. Chatom Sofer 1:200, Maharam Shik 196, and Nachal Eshkol 53 agree.</ref> | ||
