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Kollel Iyun Hadaf, Jerusalem
1) We could explain 'she'Lo le'Ratzon' to mean Stam, and still conform with the opinion of Rebbi Yehudah - by bearing in mind that we are talking about wickerwork-baskets of olives and grapes, from which the juice drips out and goes to waste. Since that is so, Stam here is *not* considered a liquid (because it is considered 'Lo Nicha Lei'), even though in other cases, it has the Din of Nicha Lei.
2) Even when we establish the Beraisa (which permits squeezing plums, quinces and sorb-apples) like Rebbi Yehudah, since when does Rebbi Yehudah permit actually squeezing fruits for their juices - until now, we have spoken only about permitting the juice that comes out by itself? Consequently, we will have to differentiate between fruit that one tends to squeeze (which Rebbi Yehudah has been speaking about until now), and fruit that one does *not*. In that case, the Beraisa may as well go according to the Rabbanan, and we will apply exactly the same Sevara and permit squeezing the fruit according to them, too.
(a) Why should the Tana forbid squeezing pomegranates because that's what they did in the house of Menasheh bar Menachem? Since when is Menasheh bar Menachem the majority of the world, that we should contend with what he does?4) According to Rav Papa, the juice of the pomegranate will invalidate the Mikvah - by changing its appearance - even if it is not considered a liquid. In his opinion, anything which is not Kasher to *validate* a Mikvah, *invalidates* it (even if it is not considered a liquid). Consequently, Rav Chisda's Din has nothing to do with the Tana of the Beraisa, and we will not know how to explain the Tana's statement.
5) The Din of three Lugin, which invalidate a Mikvah - is confined to drawn water only, not to fruit-juices, which invalidate through changing the appearance of the water exclusively.
(a) According to Rebbi Ya'akov, who considers juice (of olives and grapes) to have the Din of a liquid, the first oil that emerges is Tahor - because he is not interested in retaining it.7)
(a) In the Gemara's first answer, the author of the Mishnah in Mikva'os, which writes 'Nafal Letochan Yayin, O Chometz O Mohel, ve'Shinah Mar'av, Pasul' - is Rebbi Ya'akov, who considers Mohel to be a liquid (i.e. to have the Din of oil).8)
(a) Shmuel permits squeezing a bunch of grapes into a dish which contains food - because he holds 'Mashkeh ha'Ba le'Ochel, Ochel Hu'. Consequently, it is like separating *food* from food (rather than *liquid* from food) - and it is the way of Sochet to extract *liquid* from solid, not *solid* from solid.9)
(a) The reason that the Mishnah in Taharos (which rules that if a Tamei Mes squeezed olives or grapes which are exactly a k'Beitzah, the oil remains Tahor) mentions specifically a Tamei Mes - is because, had we been speaking about a Zav, for example, the juice would have been Tamei (even if there was exactly a k'Beitzah), because a Zav is Metamei be'Heset, which means that the juice would become Tamei as soon as it left the fruit, even if he did not touch it.Next daf