Tefisat Yedey Adam: Difference between revisions

#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,<ref>The poskim and Shulchan Aruch equate this invalidation of water that came because of human force if it was poured from a person's hands or hair and if a person poured the water from a bucket that has a hole in it. However, it is possible to distinguish between them and only invalidate human force when the water directly comes from the person's body, such as his hands or hair, but not if he's holding a kli that doesn't make sheuvim. Such a possibility is possible to infer from Rosh (Teshuvot Nosafot 55*) who writes he isn't confident to permit drawing water with a bucket that has a hole in it to create a mikveh initially. He implies that he didn't think human force of holding the bucket with a hole isn't a clear reason to assume that the water is invalid. However, if the water directly comes from his water it is invalid as he writes in his Pesakim (Mikvaot n. 2). This is also implied by Maharam Lublin 60 who writes that it is inappropriate to drawn water with a bucket with a hole in it to create a mikveh. He doesn't write that it is completely invalid. Either way, the halacha is that it is invalid as the poskim on seif 40 write. </ref> the water is invalid because of ''tefisat yadey adam'' or "human involvement." 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:  

#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>

#Having a machine make ice, according to some poskim, is considered tefisat yadey adam.<ref>Imrei Yosher 1:148</ref>