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Daily Daf Dose
*** There are eleven halachos (stringencies that apply by kodesh and not terumah) listed in the Mishna and yet Rabbi Ila said that there were only ten. It is evident that two of them are based upon the same reasoning; the first (one utensil inside the other) and the fifth (a garment with a knot) are both because of chatzitzah.)
If they are both on the account of chatzitzah, why did the Mishna separate them; shouldn’t they be listen one after the other?
(Turei Even, Merumei Sadeh)
*** The Mishna had stated: We may immerse utensils inside of other utensils in a mikvah for terumah, but not for kodesh.
Rabbi Ila answered: It is because the weight of the inside utensil prevents the water from circulating freely between the two utensils; if this would occur, the immersion would not be valid because the water must touch every part of the utensil. (This case would not constitute a Biblical chatzitzah (an interposition between the water and the utensil) because the water does find a way to pass through the utensils, but since it appears like a chatzitzah, the Chachamim were stringent regarding kodesh, but not in regards to terumah.)
In the sefer Masaas Binyomin (81), he rules that a woman who is physically unable to stand can be immersed in the mikvah while she is laying on a mat that is not susceptible to tumah.
The Sidrei Tahara (198: 47) asks from our Gemora: Shouldn’t her weight on the mat constitute a chatzitzah; the water will not be able to circulate freely between the woman and the mat?
I had a similar question on the Gemora above: If a wave that consisted of forty se’ah separated from the sea and fell on a person or utensils that were tamei, they become tahor. The Gemora explains that the Mishna is referring to a case where the person is sitting on the shore waiting for the wave to separate from the sea and fall on him or on the utensils. It is evident from our Gemora that even though the person did not directly immerse the utensils in the water; he was merely anticipating that the wave will detach itself from the sea and fall on the contaminated utensils, this is sufficient, provided that he has intention that the water should purify the utensils.
How does the water get in between the person or the utensils and the ground on the shore?
*** Dayan Weiss (4:35) has a teshuva regarding the validity of immersion while wearing a bathing suit.
*** Shoel Umeishiv (I:2:122) writes: “In the year 5615, I was learning Meseches Chagigah on the yahrtzeit of my mother because my father told me that the holy seforim say that it is beneficial to study Meseches Chagigah on a yahrtzeit.”
What is the source for this and what is the reasoning?
If they are both on the account of chatzitzah, why did the Mishna separate them; shouldn’t they be listen one after the other?
(Turei Even, Merumei Sadeh)
*** The Mishna had stated: We may immerse utensils inside of other utensils in a mikvah for terumah, but not for kodesh.
Rabbi Ila answered: It is because the weight of the inside utensil prevents the water from circulating freely between the two utensils; if this would occur, the immersion would not be valid because the water must touch every part of the utensil. (This case would not constitute a Biblical chatzitzah (an interposition between the water and the utensil) because the water does find a way to pass through the utensils, but since it appears like a chatzitzah, the Chachamim were stringent regarding kodesh, but not in regards to terumah.)
In the sefer Masaas Binyomin (81), he rules that a woman who is physically unable to stand can be immersed in the mikvah while she is laying on a mat that is not susceptible to tumah.
The Sidrei Tahara (198: 47) asks from our Gemora: Shouldn’t her weight on the mat constitute a chatzitzah; the water will not be able to circulate freely between the woman and the mat?
I had a similar question on the Gemora above: If a wave that consisted of forty se’ah separated from the sea and fell on a person or utensils that were tamei, they become tahor. The Gemora explains that the Mishna is referring to a case where the person is sitting on the shore waiting for the wave to separate from the sea and fall on him or on the utensils. It is evident from our Gemora that even though the person did not directly immerse the utensils in the water; he was merely anticipating that the wave will detach itself from the sea and fall on the contaminated utensils, this is sufficient, provided that he has intention that the water should purify the utensils.
How does the water get in between the person or the utensils and the ground on the shore?
*** Dayan Weiss (4:35) has a teshuva regarding the validity of immersion while wearing a bathing suit.
*** Shoel Umeishiv (I:2:122) writes: “In the year 5615, I was learning Meseches Chagigah on the yahrtzeit of my mother because my father told me that the holy seforim say that it is beneficial to study Meseches Chagigah on a yahrtzeit.”
What is the source for this and what is the reasoning?
2 comments:
Maybe thats the way the halachos were said, like we had some place before.
Perhaps the water can get through by the sand by the shore even though the kli is on it - does anyone ask it?
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