Tefisat Yedey Adam: Difference between revisions
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#If a person draws water into a mikveh even if he doesn’t use a vessel at all or uses a vessel with a hole in it the water is invalid because of tefisat yadey adam. That is the water is treated like sheuvim. <ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=8785&pgnum=116 Raavad Baalei Hanefesh p. 116] writes that a person drawing water into the mikveh even without a vessel is considered sheuvim. He says that it is derived from the concept that a mikveh is compared to a spring and just like a spring needs to be natural, so too a mikveh needs to be natural and not artificial. His proofs include: Tosefta Mikvaot 4:4 regarding wringing out hair and carrying water with one’s feet, Mishna Mikvaot 3:3 and 7:6 regarding wringing out clothing. Rashba (Meyuchasot LRamban 231) and Rosh Mikvaot n. 2 agree. This concept is codified in Shulchan Aruch YD 201:15.</ref> | #If a person draws water into a mikveh even if he doesn’t use a vessel at all or uses a vessel with a hole in it the water is invalid because of tefisat yadey adam. That is the water is treated like sheuvim. <ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=8785&pgnum=116 Raavad Baalei Hanefesh p. 116] writes that a person drawing water into the mikveh even without a vessel is considered sheuvim. He says that it is derived from the concept that a mikveh is compared to a spring and just like a spring needs to be natural, so too a mikveh needs to be natural and not artificial. His proofs include: Tosefta Mikvaot 4:4 regarding wringing out hair and carrying water with one’s feet, Mishna Mikvaot 3:3 and 7:6 regarding wringing out clothing. Rashba (Meyuchasot LRamban 231) and Rosh Mikvaot n. 2 agree. This concept is codified in Shulchan Aruch YD 201:15.</ref> | ||
#Whether this is | #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.</ref> A person’s actions makes it considered sheuvim even if it isn’t 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. | ||
*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. | ||
*Ramban responsa 231 citing the Raavad agrees that anything which comes from a person’s actions is considered drawn water. Even though one’s hair is certainly not a vessel the water squeeze out of it is invalid since it was drawn by a person into the mikveh.</ref> | *Ramban responsa 231 citing the Raavad agrees that anything which comes from a person’s actions is considered drawn water. Even though one’s hair is certainly not a vessel the water squeeze out of it is invalid since it was drawn by a person into the mikveh.</ref> | ||
