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Tefisat Yedey Adam: Difference between revisions
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==Background== | ==Background== | ||
#If a person draws water into a mikveh even if | #If a person draws water into a mikveh, even if they do not use a vessel at all or use a vessel with a hole in it, the water is invalid because of tefisat yadey adam, or "human contact." This is because the water is considered to be sheuvim, or "drawn water," which is not considered to be pure for ritual purposes.<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 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 makes it considered sheuvim even if it isn’t 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.</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. | *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. | ||
