Ma'aseh Oreg on Mishnah Machshirin

Question

Artscroll edition of Machshirin refers to something called Ma'aseh Oreg making a comment on mishnah 5:7. I can't find any work of this name on either Hebrewbooks, Otzar or Bar Ilan. Or indeed Google... Can anyone help?

Answer 1

The sefer was authored by Rav Yitzchak Isaac Safrin, the Komarno Rebbe.

Yitsḥak Ayzik of Komarno was the most interesting and original of the dynasty’s leaders in its second generation. In effect, he founded a new Hasidic dynasty, that of Komarno, and was known by the name Safrin, whereas other members of the family were called Eichenstein. After his marriage he studied with his father-in-law, Avraham Mordekhai of Pińczów, but when his teacher died he became a prominent disciple of his uncle, Tsevi Hirsh. Eventually the dynasty was known by the double name Zhidachov-Komarno.

When Tsevi Hirsh died, Yitsḥak Ayzik (Aleksander-Sender’s son) moved from Zhidachov to Komarno, where his father had served as rabbi. Yitsḥak Ayzik of Komarno wrote many books—most of which were published in his lifetime—expounding the Torah, the Mishnah, and the Zohar. The principal thrust of his writing is mystical, and as the title pages proclaim, his works are based on the teachings of the Besht, the Zohar, and Yitsḥak Luria. In addition to his kabbalistic texts, Yitsḥak Ayzik also wrote a book of meditative visions, Megilat setarim (1999), modeled after the visionary texts of Ḥayim Vital, revealing what he calls the source of his soul and hinting that he is the Messiah of the House of Joseph.

The Ma'aseh Oreg is contained in the full set of Mishnayos Komarno as seen here. You can access it on Otzar here (but you will have to pay for the privilege of seeing it in Machshirin as it is beyond the free page allowance).

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EDIT

Following on from my answer, I can now prove my assertion:

Firstly, the Artscroll Mishna Machshirin 5:7 - p.181, on the opening words of Mishna 7 ("המים עולין בספינה"), the notes write:

The reason for this ruling is similar to that of the case concerning one who crossed a river that obstructed his path (Mishnah 1), in which case the water that adheres to the person's body is not fit to be machshir. That is, he has no need for the water; to the contrary, he would have preferred to avoid this river altogether. he crossed the river only because he had no other way to proceed. Similarly, a person travelling by boat has no need for the water that adheres to the boat and is interested only in reaching his destination (Ma'aseh Oreigh; see further Mishnah Acharonah)

One can see the text below of the Ma'aseh Oreig which clearly echoes this explanation written in the Artscroll notes: