Washing From a Barrel That Got Turned on Its Side - Mishna Berura Daf Hashavua Siman 159 Seif 10

Okay, good morning everyone. Shalom aleichem. Baruch haba'im. We're continuing in Mishna Berurah. We are learning Siman kuf nun tes. In honor of parshas Bamidbar that has sukkim. Sif yud. If you leaned a barrel full of water and you left and it sat there and you left and it sat there and because you tilted it down the chavis is pouring water and also you tilted a big chavis and because of that you tilting the water is constantly pouring out and you come back 2 and 1/2 hours later and you wash your hands from it. It works. Says the Mishna Berurah. Even if Reuven was the one who tilted the chavis. In other words Elizur ben Shedeur Reuven came and tilted the chavis and an hour and a half later Shlumiel ben Zurishaddai Shimon came and he washed his hands from the chavis. It works. And even though Elizur was not chavin for Shlumiel, that was not his kavana. He didn't have in mind at all for a netila that's still still it's good given the Adam given the same netila since the guy who washes his hands afterwards was the same netila given the same netila given the same netila given the same netila given the same netila. >> All you need is the cover now of one of them. By the way, we're not talking about the Indian of myths voice three highest cover now here. This is something else. This is the Indian of otherwise it's masasa sick. In other words, either the guy who poured the water or the guy being poured on has to be my cabin. So the guy one guy came along and he kicked the barrel because he was very upset. An hour later a guy came by and washed the TLC dime. It works. Why? Because the guy who's night down was my cabin the shame the dealer the whole life we are shove light. So here's the million-dollar question. How in this world how could this work? We just said in Civ test that only the Schwinn machine is considered. Koyak Gabra We said at the end of Civ test that if you had a barrel full of water, you could put it on your knees and you could wash your hands. And if it was leaning on the ground and the water was pouring out of it by itself and there was no Koyak Gabra, it doesn't work. And if there's a spigot and you opened up the spigot, it's Koyak Gabra but you have to keep on opening and closing the spigot again and again because only the The mission will explain this the way I make a lucky machine. And here are the guy tilted down the barrel and 2 and 1/2 hours later which is for sure not machine, it's still considered Koyak Gabra. So why do we say in Civ Tes, only Kiluach Rishon is Koach Gavra, and here we say everything that comes out is Koach Gavra. Says the Mishna Berura, "Lo Idamei L'Mishnah Berura B'Sif Tes, the Koach Gavra Nechshav Rak Hakiluach Rishon L'vad. It's not similar to what we explain in Sif Tes, that Koach Gavra is only considered what came out first." U'mi Tam Zeh, for this reason, Zero B'Chushvei Chushvei, you have to put the spigot open and close it, open and close it. Why? What's the difference? What's the difference between Sif Tes that we say that you have to do a Maaseh on every Shvi'ah, and in Sif Yud, you don't have to do a Maaseh on every Shvi'ah? The answer is it's a a bomb Kasha. The answer is the Chasam Maaseh B'Guf Mayim. There you did no act in the actual water. Rak Sheheser Habarza Hamayan Mayim L'Hotzi, you just removed the stopper. B'Lachein Lo Yachshav B'Mi Kochoi. Therefore, it's not considered coming from your Koach. Rak Kiluach Rishon Hayotzei Miyad K'Shepatuach. It's only considered Koach Rishon what comes immediately. Aval Hacha, but over here, She'asah Maaseh B'Guf Mayim, you didn't just remove a stopper. You did an act with the actual water, you tilted the whole barrel on its side. Shehini'ah Oisam, you moved it. U'Machmas Hatayasah Nishpachin, and because of your leaning, it poured out. Kol Man Sheshoivchin Mayachavios. B'Kiluach, as long as it's pouring out of the barrel in a flow, Lo Olam Chashav B'Mi Kochoi. >> That's very interesting Hiluk. It's a Peladica Hiluk. Again, get the question clear, very important question. Why in Sif Tes do we say that when you open the spigot then only the water that comes out immediately is Bami Kocho, the water that comes out later is not Bami Kocho. And here we say you push a barrel down an hour later it's not effective. I'm sorry, an hour later it is effective. What do you mean? It is not Kiluach Rishon. And the Mishna Berurah says it makes a difference if you're removing an impediment. If you're removing an impediment, then only what comes out immediately as opposed to if you do an act on all of the water. There's a famous case in Gemara Sanhedrin of Bidka D'Maya where if let's say there's a dam and you remove the dam and there's a guy lying there, are you a murderer? And the Halacha is you are a murderer. Why? Because you're harnessing the water. The water, it's like shooting a gun. So, I didn't do it. I didn't do it. I just removed the thing in the way of the bullet. I just put I just pushed to the side the thing blocking the bullet. And then, so it's a Grama. It's not a Grama. The bullet is standing right there. When you move away the impediment, you're unleashing it and wherever it goes that's considered you. So, usually we say if you make a Bidka D'Maya, you crack the dam, whatever water comes out, that is you. That is Kocho. Even a mile away. And yet the Mishna Berurah here is saying, "No, not so fast. If you have a Barza and you open and close the Barza, that's not necessarily called accessing and harnessing the water. It's only what comes out immediately is considered Kocho." There's another question because this is against Sif Zayin. Why is it against Sif Zayin? In Sif Zayin we said we said that if you pour water into an irrigation canal, you can't put your hands in it for the water to flow on. But the Mahabit says It's considered me high. But if it's not close, then it's not me high. Why not? You did a mass to the water. What? Why if it's not close is it any different? So this question is raised by Rav Gifter. The dish brings it in 67. That if you pour water into irrigation canal where you did a mass on the water, yet if it's not close to the mass high, it's not considered by me high. Not sure I hear the question. >> [cough] >> It's because it's not close to the mass It's not close. If it's not close, it's not by me high. Here it's close. Here we're talking about you put that you push down the barrel and the water is pouring out of the barrel and it is close. So your initial putting down of the barrel is directly responsible for what's coming out. Rav Gifter gives a different answer. Rav Gifter says that in a barrel, you're acting on all the water in the barrel when you put it to the side. Well, maybe this is what he's saying. But when you pour water into a canal, even though you're also pouring in all the water, if it's not Karav, Yeah. Okay, good. So So right now you in your mind you have to be able to reconcile Zion, Tes, and Yud. Zion, Tes, and Yud. In Yud we say that if you push down a barrel and the water's pouring out for hours and hours, days later, 3 days, 10 days later, you come back 100 years later, it still works. You could wash until you die. Why? You did a Ma'aseh to the water and it's B'me Kocho. As opposed to in Sif Tes, we say with a spigot, since you're not doing a Ma'aseh to the water, it's only the Kilu Achri Shine. Sif Zion, if you pour water into an irrigation canal, it's only if it's close to where you pour. If it's not close, it's a Nifsa Kocho. So there's a Chelek between Sif Zion, Sif Tes, and Sif Yud. Okay? It should be clear. Says the Mishna Berura, Mhm. Sif Samach Zion, also Lo In Netila. Also Lo In Netila. I But with all of this, I am the Ber Halacha L'chatchila. L'chatchila used to be Machmir. Says the Ber Halacha, also Lo In Netila. Amachaber Sason Mazeh B'li Shem Chelek. The Machaber gives this Halacha unqualifiedly without any dissenting view. And the Achroinim agree with him. Al Yadi Bashai Achroinim. But the Gra proves that this is not unanimous. Because if you don't if you can't use a monkey in Sif Yud Bais, then how could you use Sif Yud? If If a monkey is not Koach Gavra, is the barrel continuing to pour Koach Gavra? And if you're Machmir there, you should be Machmir here. Even though you could say what is the comparison to a Koif? A Koif is not a Gavra. So, if you're Mach- If you're Machmir in Sif Yud Bais, then do you have to be Machmir in Sif Yud? In Yud, there is Koach Gavra. The question is was it was Was it Pasak? Mhm. The Groh says though, the two Dinim of Sif Yud and Sif Yud Bais, Sif Yud is a barrel that the barrel that um tilts over in the case of a monkey are both Mishnayos in Maseches Yadayim. And in both cases, it's Machlokes Rabbanan and the Re. So, if you're going to be Machmir by the If you're going to take on the Chumra Shita by the monkey, why would you not be Machmir by the case of the barrel? But, I would say the Machaber holds that you could drive a truck through the Chiluk. A monkey, that especially back in the days, there was a dramatic difference between a human being and a monkey. There You could tell the difference between a human being and an ape, let's say. There was a time in the the history of the world that you could tell the difference. So, maybe the Machaber says there were Machmir because it's not a Gavra. Ma Shehechyanu, if you put a barrel on its side, it is Koach Gavra. So, by the way, Tav Be Alacha doesn't say the Machaber is not correct. It says "L'chatchila shari Machmir." But that means fundamentally, even the Mishna Berurah concedes there's a difference between Sav Yud and Sav Yud Bet. Yud Bet is a monkey. Yud is still Koach Gavra. But but since the two Machlokes are learned the two cases are learned together and it's the same shitos that are Machmir there, they're Machmir here, the Gra says if you can be Machmir there, you should be Machmir here. Recording stopped.