Metamme'ey Mishkav uMoshav - Chapter 11

1We have already explained that the word of unlearned persons is accepted with regard to the purification process of the red heifer. Because of the severity involved, the matter is never treated lightly.אכְּבָר בֵּאַרְנוּ שֶׁעַמֵּי הָאָרֶץ נֶאֱמָנִין עַל טָהֳרַת פָּרַת חַטָּאת; מִפְּנֵי חֻמְרָתָהּ, אֵין מְזַלְזְלִין בָּהּ.

Similarly, their word is accepted with regard to the wine and oil intended for the accompanying offerings of a sacrifice. If they say that they are pure, they are assumed to be pure. Because this is a very severe matter,1 they are mindful of it.וְכֵן נֶאֱמָנִין הֵן עַל טָהֳרַת יַיִן וְשֶׁמֶן שֶׁל נְסָכִים - אִם אָמְרוּ "טָהוֹר הוּא", הֲרֵי זֶה בְּחֶזְקַת טָהֳרָה; מִפְּנֵי חֻמְרָתוֹ, נִזְהָרִין בּוֹ.

Similarly, their word is accepted with regard to the purity of Terumah during the time when winepresses and olive vats are active, for all people purify themselves and their utensils to prepare their wine in a state of purity.2 When the time when winepresses and olive vats are active passes, their word is no longer accepted.וְכֵן נֶאֱמָנִין הֵן עַל הַתְּרוּמָה, בִּשְׁעַת הַגִּתּוֹת וְהַבַּדִּים - מִפְּנֵי שֶׁכָּל הָעָם מְטַהֲרִין עַצְמָן וּכְלֵיהֶן, כְּדֵי לַעֲשׂוֹת יֵינָם וְשַׁמְנָם בְּטָהֳרָה. עָבְרוּ הַגִּתּוֹת וְהַבַּדִּים, אֵינָן נֶאֱמָנִין.

2When an unlearned person brings a priest a
barrel of wine or oil that is Terumah,3 he should not accept it from him, because it is assumed to be impure.בכֹּהֵן שֶׁהֵבִיא לוֹ עַם הָאָרֶץ חָבִית יַיִן אוֹ שֶׁמֶן שֶׁל תְּרוּמָה - לֹא יְקַבְּלֶנָּה מִמֶּנּוּ, מִפְּנֵי שֶׁהִיא בְּחֶזְקַת טֻמְאָה.

If the unlearned person left it in his own possession until the next time of the winepresses and olive vats and brought it to the priest, he should accept it even though he knows it is from the previous year. For no impurity was decreed on unlearned people during the time when winepresses and olive vats are active.הִנִּיחָהּ עַם הָאָרֶץ אֶצְלוֹ עַד גַּת הַבָּאָה, וֶהֱבִיאָהּ לוֹ - יְקַבְּלֶנָּה, אַף עַל פִּי שֶׁהוּא יוֹדֵעַ שֶׁהִיא מִשֶּׁל אֶשְׁתָּקֵד; שֶׁלֹּא גָזְרוּ עֲלֵיהֶם טֻמְאָה בִּשְׁעַת הַגִּתּוֹת וְהַבַּדִּים.

3When an unlearned person locks his olive press or wine vat when the people completed pressing and brought the key to a priest, even though several days pass since the pressing season was completed, there is room for leniency.4 The priest may come, open the press or vat in the unlearned person’s presence, have him immerse himself, press the olives or grapes and take Terumah in a state of ritual purity.געַם הָאָרֶץ שֶׁנָּעַל בֵּית בַּדּוֹ אוֹ גִתּוֹ בְּשָׁעָה שֶׁגָּמְרוּ הָעָם לִדְרוֹךְ, וְהוֹלִיךְ אֶת הַמַּפְתֵּחַ מִיָּד לְכֹהֵן, אַף עַל פִּי שֶׁשָּׁהָה כַּמָּה יָמִים אַחַר שֶׁעָבְרוּ הַגִּתּוֹת - הֲרֵי הַכֹּהֵן בָּא וּפוֹתֵחַ בְּפָנָיו, וּמַטְבִּילוֹ וְדוֹרֵךְ, וְנוֹטֵל תְּרוּמָה בְּטָהֳרָה.

If he did not do this, he should only take olives and grapes that were not made fit to contract impurity5 from an unlearned person, for they will not contract impurity.6וְאִם לֹא עָשָׂה כֵּן - לֹא יִטֹּל תְּרוּמָה מֵעַם הָאָרֶץ אֶלָּא זֵיתִים וַעֲנָבִים שֶׁאֵינָן מֻכְשָׁרִין, שֶׁאֵינָן מְקַבְּלִין טֻמְאָה.

4If an unlearned person brought a priest a barrel of Terumah wine or oil during the remainder of the year and told him: “I have separated consecrated wine or oil from it,”7 even if only a revi’it,8 since his word is accepted with regard to the purity of the consecrated wine or oil, his word is accepted with regard to the entire amount.דהֵבִיא לוֹ עַם הָאָרֶץ חָבִית שֶׁל תְּרוּמָה בִּשְׁאָר יְמוֹת הַשָּׁנָה, וְאָמַר "הִפְרַשְׁתִּי בְּתוֹכָהּ קֹדֶשׁ", אֲפִלּוּ רְבִיעִית - מִתּוֹךְ שֶׁנֶּאֱמָן עַל טָהֳרַת הַקֹּדֶשׁ, נֶאֱמָן עַל הַכֹּל.

Even during the time when winepresses and olive vats are active and the word of unlearned people is accepted with regard to Terumah, their word is not accepted with regard to the empty containers to say that they are pure and may be used for Terumah.9אֲפִלּוּ בִּשְׁעַת הַגִּתּוֹת וְהַבַּדִּים, שֶׁעַמֵּי הָאָרֶץ נֶאֱמָנִין עַל הַתְּרוּמָה - אֵינָן נֶאֱמָנִין עַל הַכְּלִי הָרֵיקָם, לוֹמַר שֶׁהוּא טָהוֹר לַתְּרוּמָה.

Similarly, their word is never accepted with regard to empty containers10 to say that they are pure and may be used for consecrated liquids.וְכֵן אֵינָן נֶאֱמָנִין לְעוֹלָם עַל כְּלִי רֵיקָם, לוֹמַר שֶׁהוּא טָהוֹר לַקֹּדֶשׁ.

5When there was a container of wine or oil and we saw an unlearned person waiting and protecting it so that he could take accompanying offerings from it,11 his word is accepted with regard to the purity of the container for even 70 days before the time when winepresses and olive vats are active.12 Before these 70 days, by contrast, their word is not accepted.13הכְּלִי שֶׁהָיָה בְתוֹכוֹ יַיִן אוֹ שֶׁמֶן, וְרָאִינוּ עַם הָאָרֶץ יוֹשֵׁב וּמְשַׁמְּרוֹ כְּדֵי לְהוֹצִיא מִמֶּנּוּ נְסָכִים - הֲרֵי זֶה נֶאֱמָן עַל טָהֳרַת הַכְּלִי, וַאֲפִלּוּ קֹדֶם לַגִּתּוֹת וְלַבַּדִּים בְּשִׁבְעִים יוֹם; אֲבָל קֹדֶם לְשִׁבְעִים, אֵינָן נֶאֱמָנִין.

Where does the above apply? In the other portions of the land of Israel. In Jerusalem, by contrast, the word of unlearned people that empty earthenware containers are pure for consecrated articles is always accepted. This applies with regard to small utensils or large ones, whether they are full or empty. Implied is that the word of an unlearned person that a container is pure is accepted even though the liquids14 in the container are impure.15 Even if the garment of the unlearned person which is considered as impure due to midras enters the container, the container is assumed to be pure with regard to sacrificial foods.16בַּמֶּה דְּבָרִים אֲמוּרִים? בִּשְׁאָר אֶרֶץ יִשְׂרָאֵל. אֲבָל בִּירוּשָׁלַיִם, נֶאֱמָנִין עַל כְּלִי חֶרֶס הָרֵיקָם לוֹמַר שֶׁהוּא טָהוֹר לַקֹּדֶשׁ לְעוֹלָם; בֵּין כֵּלִים דַּקִּים בֵּין כֵּלִים גַּסִּים, בֵּין מְלֵאִין בֵּין רֵיקָנִין - הֲרֵי הוּא נֶאֱמָן עַל הַכְּלִי, אַף עַל פִּי שֶׁהַמַּשְׁקִין שֶׁבְּתוֹכוֹ טְמֵאִין; אֲפִלּוּ הָיָה בִּגְדוֹ שֶׁהוּא מִדְרָס בְּתוֹךְ הַכְּלִי, הֲרֵי הַכְּלִי בְּחֶזְקַת טָהֳרָה לַקֹּדֶשׁ.

Why was such leniency shown? Because kilns for earthenware containers are not made in Jerusalem.17וּמִפְּנֵי מָה הֵקֵלּוּ בָּהֶם? מִפְּנֵי שֶׁאֵין עוֹשִׂין כִּבְשׁוֹנוֹת בִּירוּשָׁלַיִם.

6From Modi’it18 and closer, the word of unlearned people is accepted with regard to earthenware containers. Outside that area, their word is not accepted. Modi’it itself is sometimes considered as within that area and sometimes as outside.ומִן הַמּוֹדִיעִית וְלִפְנִים, נֶאֱמָנִין עַל כְּלֵי חֶרֶס; וּמִן הַמּוֹדִיעִית וְלַחוּץ, אֵין נֶאֱמָנִין; וְהַמּוֹדִיעִית עַצְמָהּ, פְּעָמִים כְּלַחוּץ וּפְעָמִים כְּלִפְנִים.

What is implied? If a chavair was entering that town and an unlearned person carrying an earthenware container was departing,19 his word—that the container is pure with regard to sacrificial food20 —is accepted in Modi’it.21 If they were both either entering or departing, the word of the unlearned person is not accepted unless he is closer to Jerusalem than Modi’it.22כֵּיצַד? הָיָה חָבֵר נִכְנָס, וְעַם הָאָרֶץ יוֹצֵא וּכְלִי חֶרֶס בְּיָדוֹ - הֲרֵי זֶה נֶאֱמָן בַּמּוֹדִיעִית לוֹמַר שֶׁהוּא טָהוֹר לַקֹּדֶשׁ; הָיוּ שְׁנֵיהֶן נִכְנָסִין אוֹ שְׁנֵיהֶן יוֹצְאִין - אֵינוֹ נֶאֱמָן, עַד שֶׁיְּהֵא לִפְנִים מִן הַמּוֹדִיעִית.

7The following rules apply when a potter brings pots and places them down closer to Jerusalem than Modi’it. Potential customers come and he tells them that it is pure. If a chavair purchases a pot and brings it in, it is considered as pure with regard to sacrificial food, but not with regard to Terumah, as we explained.זקַדָּר שֶׁהֵבִיא קְדֵרוֹת, וְהִנִּיחָן לִפְנִים מִן הַמּוֹדִיעִית, וּבָאוּ הַלּוֹקְחִין, וְהוּא אוֹמֵר לָהֶן שֶׁטְּהוֹרוֹת הֵן; לָקַח קְדֵרָה וְנִכְנַס בָּהּ - הֲרֵי הִיא טְהוֹרָה לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה, כְּמוֹ שֶׁבֵּאַרְנוּ.

If he purchased a pot and took it outside of Modi’it, it is impure, both for sacrificial foods and for Terumah. This applies even though these are the same pots and the same potter. His word is accepted only within a radius beginning from Modi’it.לָקַח קְדֵרָה וְיָצָא בָּהּ חוּץ לַמּוֹדִיעִית - הֲרֵי זוֹ טְמֵאָה, בֵּין לַתְּרוּמָה בֵּין לַקֹּדֶשׁ; אַף עַל פִּי שֶׁהֵן הֵן הַקְּדֵרוֹת, וְהוּא הַקַּדָּר עַצְמוֹ - אֵינוֹ נֶאֱמָן אֶלָּא לִפְנִים מִן הַמּוֹדִיעִית.

8When one takes earthenware containers from a kiln no matter where it is located, they are considered pure, both with regard to sacrificial foods and with regard to Terumah. We do not suspect that perhaps an unlearned person touched them. Even if they were taken from the first row23 and even if the kiln was open and half of its contents were already taken,24 containers taken by a chavair are considered as pure. For a decree was not established concerning utensils in a kiln.חהַלּוֹקֵחַ כְּלֵי חֶרֶס מִן הַכִּבְשָׁן בְּכָל מָקוֹם - הֲרֵי אֵלּוּ טְהוֹרִין, בֵּין לַקֹּדֶשׁ בֵּין לַתְּרוּמָה; וְאֵין אוֹמְרִין, שֶׁמָּא נָגַע בָּהֶן עַם הָאָרֶץ. וַאֲפִלּוּ לָקַח מִן הַסֵּדֶר הָרִאשׁוֹן, וְאַף עַל פִּי שֶׁהַכִּבְשָׁן פָּתוּחַ וּכְבָר נִלְקַח חֶצְיוֹ - שֶׁלֹּא גָזְרוּ טֻמְאָה עַל הַכֵּלִים שֶׁבַּכִּבְשָׁן.

9During the pilgrimage festivals,25 the impurity decreed upon the unlearned is suspended and they are considered as pure.26 For the entire Jewish people are considered as chavairim during the pilgrimage festivals. All of their utensils, their food, and their liquids are considered as pure during the festivals, for everyone purifies themselves and ascends to Jerusalem on the festivals.טטֻמְאַת עַמֵּי הָאָרֶץ בָּרֶגֶל, כִּטְהוֹרָה הִיא חֲשׁוּבָה - שֶׁכָּל יִשְׂרָאֵל חֲבֵרִים הֵן בָּרְגָלִים. וּכְלֵיהֶן כֻּלָּן וְאָכְלֵיהֶן וּמַשְׁקֵיהֶן, טְהוֹרִין בָּרֶגֶל - מִפְּנֵי שֶׁהַכֹּל מְטַהֲרִין עַצְמָן וְעוֹלִין לָרֶגֶל.

Therefore their word is accepted—whether with regard to sacrificial foods or with regard to Terumah—throughout the festivals. After the festival passes, they are considered as impure again.27לְפִיכָךְ הֵן נֶאֱמָנִין כָּל יְמוֹת הָרֶגֶל, בֵּין עַל הַקֹּדֶשׁ בֵּין עַל הַתְּרוּמָה; מִשֶּׁעָבַר הָרֶגֶל, חוֹזְרִין לְטֻמְאָתָן.

10When a person opened his barrel of wine or of oil or began selling his dough during the festival,28 once the festival passes, the remainder of the contents of the barrel and the remainder of the dough are assumed to be impure, for they were touched by an unlearned person.יהַפּוֹתֵחַ חָבִיתוֹ בָּרֶגֶל וְהַמַּתְחִיל בְּעִסָּתוֹ, וְעָבַר הָרֶגֶל - הֲרֵי שְׁאָר הֶחָבִית וּשְׁאָר הָעִסָּה בְּחֶזְקַת טֻמְאָה, שֶׁהֲרֵי נָגְעוּ בוֹ עַמֵּי הָאָרֶץ.

Although he touched them only during the time that he is considered as a chavair, they are only considered as pure during the days of the festival.29וְאַף עַל פִּי שֶׁלֹּא נָגַע בָּהּ אֶלָּא בִּזְמַן שֶׁהוּא כְּחָבֵר, אֵינָהּ טְהוֹרָה אֶלָּא בִּימֵי הָרֶגֶל בִּלְבָד.

11After the festival, on the night following the festival, the priests would immerse all the utensils that were in the Temple in a mikveh, because the unlearned people had touched them during the festival.יאאַחַר הָרֶגֶל, בְּמוֹצָאֵי יוֹם טוֹב, הָיוּ מַטְבִּילִין כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, מִפְּנֵי שֶׁנָּגְעוּ בָהֶן עַמֵּי הָאָרֶץ בָּרֶגֶל בִּשְׁעַת הֶחָג.

Therefore they would tell the people: “Do not touch the Golden Table,” when they would show it to the festive pilgrims so that, after the festival, it would not be considered as impure because they touched it and thus would require immersion and waiting until nightfall before it would regain purity. This is undesirable, because with regard to the showbread, Exodus 25:30 states: “It should be before Me continuously.”וּלְפִיכָךְ הָיוּ אוֹמְרִין לָהֶן 'אַל תִּגְּעוּ בַּשֻּׁלְחָן', בְּשָׁעָה שֶׁמַּרְאִין אוֹתוֹ לְעוֹלֵי רְגָלִים, כְּדֵי שֶׁלֹּא יִהְיֶה טָמֵא בְּמַגָּעוֹ אַחַר הָרֶגֶל וְנִמְצָא צָרִיךְ טְבִילָה וְהַעֲרֵב שֶׁמֶשׁ, וְנֶאֱמַר בְּלֶחֶם הַפָּנִים "לְפָנַי תָּמִיד".

All of the sacred utensils require immersion and waiting until nightfall with the exception of the Golden Altar and the Copper Altar.30 They do not contract impurity, because their metal plating is considered as subsidiary to their inner material).31וְכָל הַכֵּלִים הָיוּ טְעוּנִים טְבִילָה וְהַעֲרֵב שֶׁמֶשׁ, חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת - מִפְּנֵי שֶׁצִּפּוּיֵיהֶן כִּבְטֵלִין לְגַבֵּיהֶן.

12When an unlearned person says: “I have not contracted the impurity associated with a human corpse,” or “This k’li has not contracted the impurity associated with a human corpse,” his word is accepted.32 He or the k’li is immersed only because of the impurity associated with unlearned people and must wait until nightfall. There is, however, no need for the ashes of the red heifer to be sprinkled on him or it.33יבעַם הָאָרֶץ שֶׁאָמַר "טָהוֹר אֲנִי מִטֻּמְאַת מֵת", אוֹ שֶׁאָמַר "כְּלִי זֶה טָהוֹר מִטֻּמְאַת מֵת" - נֶאֱמָן, וּמַטְבִּילִין אוֹתוֹ מִשּׁוּם טֻמְאַת עַם הָאָרֶץ בִּלְבָד; וְצָרִיךְ הַעֲרֵב שֶׁמֶשׁ, וְאֵינוֹ צָרִיךְ הַזָּאָה.

When does the above apply? When he is asked and he says that it is pure. When, however, a person takes a k’li from the domain of an unlearned person without clarification, it is suspected that it contracted the impurity associated with a human corpse and the ashes of the red heifer are sprinkled on it on the third and seventh days, as is the law regarding keilim that are found in any place outside of Jerusalem. As will be explained with regard to situations where impurity is questionable, a decree was not established with regard to the impurity of keilim found in Jerusalem.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁשָּׁאֲלוּ וְאָמַר "טָהוֹר הוּא". אֲבָל הַלּוֹקֵחַ כְּלִי סְתָם מֵרְשׁוּת עַם הָאָרֶץ, חוֹשְׁשִׁין לוֹ שֶׁמָּא טְמֵא מֵת הוּא; וּמַזִּין עָלָיו שְׁלִישִׁי וּשְׁבִיעִי, כְּכָל הַכֵּלִים הַנִּמְצָאִים בְּכָל מָקוֹם חוּץ לִירוּשָׁלַיִם - שֶׁלֹּא גָזְרוּ טֻמְאָה עַל הַכֵּלִים הַנִּמְצָאִים בִּירוּשָׁלַיִם, כְּמוֹ שֶׁיִּתְבָּאֵר בְּטֻמְאַת הַסְּפֵקוֹת.

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Footnotes

For this wine and oil are offered on the altar.

For doing so is much more worthwhile fmancially.

During the remainder of the year.

We do not fear that the unlearned person will unlock the entrance without the priest's knowledge.

I.e., that had not come into contact with water.

According to Scriptural Law; according to Rabbinic Law, they do contract impurity, as stated in Hilchot Tum'at Ochalin 11:1.

Tosafot (Chulin 35b) interprets this to mean that the person declared: “A revi’it which I will ultimately separate from this barrel is consecrated.” We are forced to accept this interpretation. Otherwise, the consecrated wine will be mixed together with the terumah and hence, the entire quantity would be forbidden to a priest.

I.e., a relatively small amount of wine, 86 cc. according to Shiurei Torah, 150 cc according to Chazon Ish.

Rambam LeAm suggests that a precise reading of the Rambam's wording implies that even the barrel in which wine or oil was kept cannot be used a second time. See Rashi (Chagigah 25b).

10.

This refers to empty containers in general. The particular container in which consecrated wine or oil was kept is, however, considered pure. For it is not considered as respectful to consider the containers of consecrated foods as impure (ibid.).

11.

Even though he had not consecrated the wine or the oil yet.

12.

For it was common that unlearned persons would prepare the utensils used to make wine and oil before the season when these liquids were actually produced.

13.

For it was unlikely that the preparations would be made so far in advance.

14.

I.e., ordinary liquids.

15.

For the word of an unlearned person is not accepted with regard to the liquids except when the olive presses and wine vats are active.

16.

I.e., the determination of the clothes of an unlearned person as impure was only a Rabbinic decree and they ruled that this decree should not be applied in such a situation.

17.

So that their smoke does not ruin the appearance of the holy city (Hilchot Beit HaBechirah 7:14). Accordingly, there was a shortage of containers in the city and it was necessary to use those touched by unlearned people. In his Commentary to the Mishnah (Chagigah 3:6), the Rambam writes that because of the shortage, the unlearned people were careful and would not cause the containers to become impure.

18.

Others render the name of the town as Modi'im. As stated in Pesachim 93b, it was located 15 mil (approximately 15 kilometers) outside Jerusalem.

19.

The chavair was entering Modi'it on his way to Jerusalem and the unlearned person was departing on his way home.

20.

But not with regard to terumah.

21.

And the c סntainer may be used. The rationale is that the potter is departing and the chavair will not have another opportunity to purchase this pot

22.

If they are both departing, the chavair could have purchased the container beforehand. If he did not, there is no need to show him leniency. (Alternatively, once he has left Jerusalem, he is not in need of the container.) If they are both entering, there is no need to extend the leniency, for they can proceed together until they are passed Modi'it (see the commentaries to Chagigah op. cit.).

23.

I.e., we do not fear that perhaps the potter (who was unlearned) touched the utensils in the first row when he opened the ki1n [the Rambam's Commentary to the Mishnah (Parah 5:1)].

24.

I.e., we do not fear that a previous purchaser (who was unlearned) picked up several of the utensils and then put them back in place.

25.

Pesach, Shavuot, and Sukkot, when the entire Jewish people are commanded to make a pilgrimage to Jerusalem and bring sacrificial offerings. They would enter the Temple and partake of the offerings. Both of these acts must be performed in a state of ritual purity (Hilchot Tum’at Ochalin 16:10).

26.

I.e., while they are in Jerusalem.

27.

I.e., even if they know that they did not contract impurity afterwards. According to the Rambam’s wording, this concept is difficult to understand: Since the reason the unlearned people are considered impure is “because they purify themselves,” why do they and everything they touch revert to a state of impurity after the festivals? [Rashi (Chagigah 26a) interprets the ruling differently, stating that, on the festivals, the Sages relaxed their decree so as not to embarrass the common people. According to that interpretation, there is no question, for we do not assume that the people were actually pure. However, according to the Rambam who states that the people purify themselves, it is difficult to understand why after the festivals the law changes.]
Likkutei Sichot clarifies the issue, explaining that during the festivals, the entire people are judged as a collective. Since by and large the people purify themselves, as a collective, everyone is considered as pure. After the festivals, when that collective identity is no longer highlighted, everyone is judged as an individual. Since it is possible that an unlearned person was impure, retroactively, he is considered as impure.

28.

And thus it was probably touched by unlearned people. During the festival, it is considered as pure.

29.

After the festival, they are considered as impure retroactively.

30.

The Copper Altar refers to the era of the Sanctuary. In Jerusalem, the Outer Altar was a large structure made from stones lime, pitch, and molten lead (Hilchot Beit HaBechirah 2:16). There was no way it could be picked up. Moreover, since it was connected to the ground, it was not susceptible to ritual impurity.

31.

They were wooden utensils plated with metal. As the Rambam explains in his Commentary to the Mishnah (Keilim 11:4), plated utensils do not contract impurity, even if they have a receptacle. The rationale is that the Torah (Leviticus 11:32) speaks of impurity being imparted to “all utensils with which work is performed.” The Sifra to this verse explains that this phrase excludes all coated utensils, for work is not being performed with the utensil itself, only with the coating. And the coating itself does not contract impurity, because it is not considered as an independent entity. See also Hilchot Keilim 4:4 and the commentary there.

32.

As the Rambam writes in his Commentary to the Mishnah (Keilim 10:1), the reason unleamed people are considered as impure is not because we think that they will lie, but that they are unaware of the intricacies of the laws and will not take proper precautions. With regard to the impurity associated with a human corpse, the laws are rather straightforward. Hence, if he states that a k'li is pure, his word is accepted. See also Chapter 12, Halachah 1.

33.

As would be necessary to purify it from the impurity associated with a human corpse.

Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.

The text on this page contains sacred literature. Please do not deface or discard.

Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.

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