Mikvaos, Siman 201, Shiur 15 – July 10, 2019

July 10, 2019

Shiur #15. 

Some points of the Shiur. 

Image result for water wheel with buckets

1-   A Mikvah that is filled using a water wheel. The wheel has buckets that dip into a river or a well. When the buckets flip or turn over the water spills into a pipe that leads into an empty pool/ Mikvah. 

There are two issues: 

A- The river water is 100% Kosher. When the bucket scoops it up it becomes posul. מים שאובין 

The way to correct this issue is to puncture holes at the bottom of the buckets and thus the buckets are no longer considered a כלי. 

Image result for water wheel with buckets

B- If it fills a pool with a full 40 סאה then there is no issue.

The question is: Does one need to wait until the pool/Mikvah has 40 סאה or can we consider even a half filled pool as an extension of the river since there is a continuous flow of water from the river into the buckets into the pipe and into the Mikvah. 

2- We learned the perplexing דברי חיים where he defines the concept of זוחלין. 

The author, Reb Chaim Halberstam was the founder of the Tzanz/Klausenberg/Bobov dynasty and a very respected Talmid Chochom. 

Whereas what we learned until now זוחלין means water flowing or leaking out of a Mikvah, the דברי חיים writes that in order for a Mikvah to be Kosher water can also not be flowing into the Mikvah when using it!!

In practical terms that would mean that, say, a Mikvah that is filled with tap water (then made kosher via השקה  or זריעה) the tap must be closed prior to using this  Mikvah. 

Image result for ‫ניצוק חיבור‬‎

This ruling of the דברי חיים was a topic hotly discussed by many Rabbonim which split into three groups. 

A- Follow the דברי חיים to make sure no water is flowing into the Mikvah. 

B- No need to adhere to his חומרה. 

C- That’s not what he meant at all! 

To be continued next week…


See the Shulchan Aruch and Shach below:


ואם המים באים אל הצינור על ידי כלים הקבועים בגלגל והם נקובים בדרך שלא מקרי כלי – And if the water enters the pipe via vessels fixed to a wheel and they are punctured  in a ways that they are not called vessels, מותר לטבול בהן אם יש מ’ סאה במקוה (מרדכי הלכות נדה בשם רוקח) – one may immerse in them if they have 40 seah in the mikvah   אבל אם אין בה מ’ סאה, אין לטבול שם דלא מקרי חבור לנהר ע”י זה ועיין בא”ח סימן קנ”ט (ב”י ס”ס זה ולא כרוקח) – but if they do not have 40 seah, one may not immerse in them as they are not considered attached to the river via this, and see Orach Chaim chapter 159.


Here is the Shach: 

(פ) ואם המים באים כו’ בגלגל כו’.

ז”ל ד”מ – These are the words of the D”M   כתב המרדכי על הגלגל המגלגל מים ובגלגל קבועים כלים קטנים נקובי’ ככונס משקה – The Mordechai writes: Concerning a wheel which turns by/with water, and in the wheel there are small vessels, hollowed out like the amount to allow liquid to spill in/out  וכשהגלגל מתגלגל מתמלאים הכלים קטנים ושופכים כו’ – And as the wheel turns the small vessels fill and then spill out כ’ הרוקח דמותר לטבול בענין ההוא אפי’ אין כאן שיעור מקוה – The Rokeach writes that one may immerse this way, even if there is not the valid amount for a mikvah  דכיון שהמים עולים תמיד הוי חיבור אע”ג דאין הכלים נקובים כשפופרת הנאד – Since the waters are constantly going upwards, it’s as if it’s connected. Even though they don’t have holes like a shfoiferes hanod כיון דהמים צפים על פני הדולה מכאן ומכאן הוי חיבור ואינן פסולים משום שנשאבו בכלים – Since the water are floating to the brim it’s considered connected, and not invalid because they’re in vessels. דהרי הכלים נקובים ככונס משקה עכ”ל – Even though the vessels are hollowed to allow liquid. ולבי מהסס עכ”ל המרדכי  – Yet my heart is hesitant…

וכתב ב”י דכל המפרשים חולקים על היתר זה דלא הוי חיבור בכה”ג לענין מקוה – The B”Y writes that all commentators argue on this leniency, as it is not considered  a valid connection in this situation.  אע”ג דהמים צפים למעלה ע”ג הדולה כו’ עכ”ל ד”מ – Even though the waters flow to the brim. These are the words of the D”M. 

ודברים אלו מבוארים בב”י ס”ס זה – And these words are also brought down by the Mechaber at the end of this siman.   ומבואר שם דאם הכלים נקובים כשפופרת הנאד פשיטא דהוי חיבור – And it is explained there that if the vessels do have a hole like a shfoiferes hanod it would obviously be considered valid as connected.  אלא דהתם לא הוי נקובים רק ככונס משקה ופשוט הוא כדלקמן סעיף נ”ב – Rather over there the commentators disagreed because it was only hollowed to allow liquid and not punctured like a shfoiferes hanod. 

ומעתה יש לתמוה על הרב שהעתיק דברים אלו שאינם אלא למ”ד שכלי שניקב ככונס משקה לא חשיב כלי – With this, we must wonder on the Ramo who wrote this leniency only according to the opinion which holds that a vessel which was hollowed liquid to spill in/out is not a veseel.    אבל הרב הא כתב לעיל סעיף ז’ דבעינן נקב כשפופרת הנאד וכן לקמן סעיף מ’ סתם כדברי הט”ו וא”כ כיון דנקובים כאן בדרך שלא מיקרי כלי) הוי חבור ג”כ וצל”ע – However the Ramo himself wrote previously that we need the hole to be punctured like a shfoiferes hanod. Therefore, over here as well, since the vessels are punctured in a way to disqualify them as vessels, it should be considered a connection.