ב"ה
Rambam - 1 Chapter a Day
Parah Adumah - Chapter 14
Parah Adumah - Chapter 14
1When an earthenware container that held the ashes of a red heifer was touched by the carcass of a crawling animal on its side, it is pure, for an earthenware container does not contract impurity from its outside,1 even with regard to this purification process.אכְּלִי חֶרֶס שֶׁהָיָה בּוֹ אֵפֶר חַטָּאת, וְנָגַע בּוֹ שֶׁרֶץ מִצִּדּוֹ - טָהוֹר; שֶׁאֵין כְּלִי חֶרֶס מִטַּמֵּא מִגַּבּוֹ, אֲפִלּוּ לְגַבֵּי חַטָּאת.
If, however, one placed the container on top of the carcass of the crawling animal, the ashes contract impurity, even though the container remains pure, as indicated by Numbers 19:9: states: “And he shall place them down outside the camp in a pure place,” and this is not a pure place.הִנִּיחַ הַכְּלִי עַל גַּבֵּי הַשֶּׁרֶץ, אַף עַל פִּי שֶׁלֹּא נִטְמָא הַכְּלִי - הֲרֵי הָאֵפֶר טָמֵא, שֶׁנֶּאֱמַר "וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר" - וְאֵין זֶה מָקוֹם טָהוֹר.
Not only does placing the ashes on the carcass of a crawling animal render them impure, they contract impurity even if they are placed on food which is a secondary derivative of impurity or the like2 which are less substantial types3 of impurity originating in Rabbinic decrees. For it is written: “A pure place, “i.e., that they should not be placed o n any impurity whatsoever.4וְלֹא עַל גַּבֵּי הַשֶּׁרֶץ בִּלְבָד, אֶלָּא אֲפִלּוּ הִנִּיחוֹ עַל גַּבֵּי אֹכֶל שֵׁנִי וְכַיּוֹצֵא בוֹ, מִדְּבָרִים שֶׁטֻּמְאָתָן טֻמְאָה קַלָּה, וְהֵם מִדִּבְרֵי סוֹפְרִים - הֲרֵי נִטְמָא הָאֵפֶר, שֶׁנֶּאֱמַר "בְּמָקוֹם טָהוֹר" - שֶׁלֹּא יִהְיֶה עַל גַּבֵּי שׁוּם טֻמְאָה בָּעוֹלָם.
Similar rulings apply if an earthenware container holding the ashes of the red heifer was placed on an aperture in an impure house.5 If the container was hanging within the inner space of the house, the ashes contract impurity even if the aperture was not a handbreadth by a handbreadth in size.6 If it was not hanging into the inner space of the house, it is impure if the aperture is a handbreadth by a handbreadth in size.7וְכֵן כְּלִי חֶרֶס שֶׁהָיָה בוֹ אֵפֶר חַטָּאת, וְנָתוּן עַל אֲרֻבָּה שֶׁבְּבַיִת טָמֵא: אִם הָיָה הַכְּלִי מְשֻׁלְשָׁל לַבַּיִת - נִטְמָא הָאֵפֶר, וְאַף עַל פִּי שֶׁאֵין בָּאֲרֻבָּה פּוֹתֵחַ טֶפַח. וְאִם לֹא הָיָה מְשֻׁלְשָׁל, אִם הָיָה בָּאֲרֻבָּה פּוֹתֵחַ טֶפַח - טָמֵא.
2If the container was made of stone,8 the ashes are pure, whether the aperture is a handbreadth by a handbreadth or not.9בהָיָה הַכְּלִי שֶׁל אֶבֶן, בֵּין שֶׁיֵּשׁ בָּהּ פּוֹתֵחַ טֶפַח בֵּין שֶׁאֵין בָּהּ - הָאֵפֶר טָהוֹר.
3Similarly, when a container that has the ashes of the red heifer or sanctified water was sealed closed and placed under the same shelter as a corpse, the ashes and/or the water are impure.10 The rationale is that articles associated with the purification process of the red heifer are not protected by a closed seal, for with regard to them, it is written: “a pure place,” and this is not a pure place.גוְכֵן כְּלִי שֶׁיֵּשׁ בּוֹ אֵפֶר אוֹ מַיִם מְקֻדָּשִׁים, וּמֻקָּף צָמִיד פָּתִיל, וְנָתוּן בְּאֹהֶל הַמֵּת - הֲרֵי הָאֵפֶר וְהַמַּיִם טְמֵאִים; שֶׁאֵין הַחַטָּאת נִצֶּלֶת בְּצָמִיד פָּתִיל, שֶׁנֶּאֱמַר "בְּמָקוֹם טָהוֹר" - וְאֵין זֶה מָקוֹם טָהוֹר.
4Similarly, sacrificial foods and liquids are not protected from impurity by being in a sealed container.דוְכֵן אֹכָלִין וּמַשְׁקִין שֶׁל קֹדֶשׁ, אֵינָן נִצָּלִין בְּצָמִיד פָּתִיל.
Nevertheless, water that had not been sanctified and an empty container that was purified for use in this purification process are protected by a sealed container.11אֲבָל מַיִם שֶׁאֵינָן מְקֻדָּשִׁין, וּכְלִי רֵיקָן הַטָּהוֹר לַחַטָּאת - נִצָּל בְּצָמִיד פָּתִיל.
When does the above apply? When the owner was pure. If, however, the owner contracted impurity, the water is disqualified, no matter where it is located.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁהָיוּ הַבְּעָלִים טְהוֹרִים; אֲבָל אִם נִטְמְאוּ הַבְּעָלִים, נִפְסְלוּ הַמַּיִם בְּכָל מָקוֹם שֶׁהֵן.
What is implied? If a person’s water was in a sealed container and he and it were both under the same shelter as a corpse, they are both impure.כֵּיצַד? הָיוּ מֵימָיו מֻקָּפִין צָמִיד פָּתִיל, וְהוּא וְהֵם בְּאֹהֶל הַמֵּת - שְׁנֵיהֶם טְמֵאִים.
If he is outside and water that is not sanctified is inside, they are both pure.הָיָה הוּא מִבַּחוּץ, וְהַמַּיִם שֶׁאֵינָן מְקֻדָּשִׁין מִבִּפְנִים - שְׁנֵיהֶם טְהוֹרִים.
If he is inside and the water is outside, just as he becomes impure, his water is also disqualified.הוּא בִּפְנִים, וְהַמַּיִם בַּחוּץ - כְּשֵׁם שֶׁהוּא טָמֵא, כָּךְ מֵימָיו פְּסוּלִין.
5The following laws apply when a person who had purified himself for the sake of this purification process was standing on an oven12 or a similar implement that had not been purified for this process13 and he extended his hands outside the space of the oven while holding a receptacle containing the water for this purification process. Similar laws apply if a bar was placed over an oven and receptacles holding water for this purification process were hanging from either side. The receptacles are impure, because they are not in a place that is pure for this purification process. Since they are supported by the oven, it is as if they are placed on top of it.14ההַטָּהוֹר לַחַטָּאת שֶׁהָיָה עוֹמֵד עַל גַּבֵּי הַתַּנּוּר וְכַיּוֹצֵא בוֹ מִכֵּלִים שֶׁאֵינָם טְהוֹרִים לַחַטָּאת, וּפָשַׁט יָדוֹ חוּץ לַתַּנּוּר, וּכְלִי שֶׁיֵּשׁ בּוֹ מֵי חַטָּאת בְּיָדוֹ, וְכֵן קָנֶה הַמֻּטָּל עַל גַּבֵּי הַתַּנּוּר, וּשְׁנֵי כֵלִים שֶׁיֵּשׁ בָּהֶן מֵי חַטָּאת תְּלוּיִין בּוֹ, אֶחָד מִכַּאן וְאֶחָד מִכַּאן - הֲרֵי אֵלּוּ טְמֵאִין, לְפִי שֶׁאֵינָן בְּמָקוֹם הַטָּהוֹר לַחַטָּאת, וְהוֹאִיל וְהֵם נִשְׁעָנִין עַל הַתַּנּוּר, הֲרֵי הֵן כְּאִלּוּ מֻנָּחִין עַל גַּבָּיו.
If, however, one was standing on an oven while holding an empty receptacle that was purified for this purification process or water that was not yet sanctified, their prior state of purity remains unchanged.15אֲבָל אִם הָיָה עוֹמֵד עַל הַתַּנּוּר וּבְיָדוֹ כְּלִי רֵיקָן הַטָּהוֹר לַחַטָּאת אוֹ מַיִם שֶׁאֵינָן מְקֻדָּשִׁין - הֲרֵי אֵלּוּ טְהוֹרִין כְּמוֹת שֶׁהָיוּ.
If one was standing away from an oven and stretched out his hand and took a container that had water sanctified for this purification process and carried it over the oven, it remains pure.16הָיָה עוֹמֵד חוּץ לַתַּנּוּר, וּפָשַׁט יָדוֹ לְחַלּוֹן, וְנָטַל כְּלִי שֶׁיֵּשׁ בּוֹ [מֵי] חַטָּאת וְהֶעֱבִירוֹ עַל גַּבֵּי הַתַּנּוּר - הֲרֵי זֶה טָהוֹר.
Similarly, if when one sprinkled this water, it passed over an impure place, e.g., a place where one sits or lies17 that became impure or the like, it is pure.וְכֵן הַזָּיָה שֶׁעָבְרָה עַל גַּבֵּי טֻמְאָה, כְּגוֹן מִשְׁכָּב וּמוֹשָׁב וְכַיּוֹצֵא בָהֶן - הֲרֵי זוֹ טְהוֹרָה.
6When a receptacle containing water for the purification process involving the ashes of the red heifer touches a receptacle containing consecrated food, the receptacle that contains the sanctified water and everything inside of it is considered as impure. The receptacle containing sacrificial food, by contrast, remains pure.18וכְּלִי שֶׁיֵּשׁ בּוֹ מֵי חַטָּאת וּכְלִי שֶׁיֵּשׁ בּוֹ קֹדֶשׁ, שֶׁנָּגְעוּ זֶה בָּזֶה - הֲרֵי נִטְמָא כְּלִי שֶׁל חַטָּאת, וְכֹל שֶׁיֵּשׁ בּוֹ; אֲבָל כְּלִי הַקֹּדֶשׁ, טָהוֹר כְּשֶׁהָיָה.
Similarly, if a person who purified himself for this purification process touched both of these receptacles, each one with one of his hands while they are placed on the ground, the receptacle containing the sanctified water, becomes impure. The rationale is that the person who had purified himself for this process contracted impurity when touching a container that had not been purified for this purpose,19 as we explained,20 and then, he imparts impurity to the sanctified water.21וְכֵן אִם נָגַע הַטָּהוֹר לַחַטָּאת בִּשְׁנֵיהֶן בִּשְׁתֵּי יָדָיו, כְּשֶׁהֵן מֻנָּחִין עַל הָאָרֶץ - הֲרֵי נִטְמָא שֶׁל חַטָּאת; שֶׁהֲרֵי הַטָּהוֹר לַחַטָּאת נִטְמָא בִּנְגִיעַת הַכְּלִי שֶׁאֵינוֹ טָהוֹר לַחַטָּאת, כְּמוֹ שֶׁבֵּאַרְנוּ, וְחָזַר וְטִמֵּא אֶת מֵי חַטָּאת.
7If he22 lifted up both receptacles, each with a different hand, they are both impure. The receptacle containing the sanctified water becomes impure because it was touched by a person who touched a container that was not purified for the sake of this purification process. And the one containing the sacrificial food became impure because it was lifted up by a person who became impure by carrying sanctified water. For the water conveys impurity when carried, because it contracted impurity from the receptacle containing sacrificial food.23זהִגְבִּיהַּ שְׁנֵי הַכֵּלִים בִּשְׁתֵּי יָדָיו, שְׁנֵיהֶן טְמֵאִין. זֶה שֶׁל חַטָּאת נִטְמָא, מִפְּנֵי שֶׁנָּגַע בּוֹ אָדָם שֶׁנָּגַע בִּכְלִי שֶׁאֵינוֹ טָהוֹר לַחַטָּאת; וְשֶׁל קֹדֶשׁ נִטְמָא, מִפְּנֵי זֶה שֶׁהִגְבִּיהוֹ וְהוּא טָמֵא בִּנְשִׂיאַת מֵי נִדָּה, שֶׁהֵן מְטַמְּאִין בַּמַּשָּׂא מִפְּנֵי שֶׁנִּטְמְאוּ מֵחֲמַת הַכְּלִי שֶׁל קֹדֶשׁ.
For this reason, if the receptacle containing the sacrificial food was wrapped in paper and he lifted it up in the paper without touching the receptacle itself, and he lifted up the receptacle containing the sanctified water in his other hand, they are both pure. He did not contract impurity with regard to the purification process involving the ashes of the red heifer since he did not touch the other receptacle.24לְפִיכָךְ, אִם הָיָה הַכְּלִי שֶׁל קֹדֶשׁ כָּרוּךְ בִּנְיָר, וְהִגְבִּיהַּ בַּנְּיָר וְלֹא נָגַע בּוֹ, וְהִגְבִּיהַּ הַחַטָּאת בְּיָדוֹ שְׁנִיָּה - שְׁנֵיהֶן טְהוֹרִין; שֶׁהֲרֵי לֹא נָגַע בַּכְּלִי, וְלֹא נִטְמָא לַחַטָּאת.
If, however, he touched the receptacle containing the sacrificial food with his hand,25 they both contract impurity even though the receptacle containing the sanctified water was wrapped in paper.26אֲבָל אִם הָיָה נוֹגֵעַ בִּכְלִי הַקֹּדֶשׁ בְּיָדוֹ, אֲפִלּוּ הָיָה שֶׁל חַטָּאת בִּנְיָר - שְׁנֵיהֶן טְמֵאִין.
8If he moved the two receptacles with his hands simultaneously without touching them, they are both pure. For a receptacle that was not purified for this purification process does not impart impurity to a person who purified himself for that purpose unless he touches it with his hands unless it is fit to contract impurity when a zav lies or sits upon it, as we explained.27חהֵסִיט אֶת שְׁנֵי הַכֵּלִים בְּיָדוֹ, וְלֹא נָגַע בָּהֶן - שְׁנֵיהֶן טְהוֹרִין; שֶׁאֵין הַכְּלִי שֶׁאֵינוֹ טָהוֹר לַחַטָּאת מְטַמֵּא אֶת הַטָּהוֹר לַחַטָּאת, עַד שֶׁיִּגַּע בּוֹ בְּיָדוֹ, אֶלָּא אִם כֵּן הָיָה רָאוּי לְמִדְרָס, כְּמוֹ שֶׁבֵּאַרְנוּ.
9In all of the situations where there is a question with regard to impurity and the ruling is that one is pure with regard to terumah, as will be explained,28 he is also considered pure with regard to this purification process.טכָּל סְפֵק הַטֻּמְאוֹת, שֶׁהוּא טָהוֹר לְגַבֵּי תְרוּמָה כְּמוֹ שֶׁיִּתְבָּאֵר - הֲרֵי הוּא טָהוֹר לַחַטָּאת.
With regard to all of the situations where terumah is left for its status to be determined,29 were such a situation to occur with regard to the water or the ashes designated for this process, they should be disposed of.30וְכָל הַסְּפֵקוֹת שֶׁתּוֹלִין עֲלֵיהֶן אֶת הַתְּרוּמָה, אִם נוֹלְדוּ בַּחַטָּאת - הֲרֵי אֵלּוּ נִשְׁפָּכִין.
If pure entities31 were used on the above utensils or if a person became involved in such a situation where the doubt causes the ashes and/or the water to be disposed of, the status of the pure entities is left in the balance.32וְאִם נַעֲשׂוּ טְהָרוֹת עַל גַּבֵּי אוֹתָן כֵּלִים וְאָדָם שֶׁנּוֹלְדוּ לָהֶן סְפֵקוֹת אֵלּוּ שֶׁהַחַטָּאת נִשְׁפָּכִין עֲלֵיהֶן, הֲרֵי אוֹתָן הַטְּהָרוֹת תְּלוּיוֹת.
Rafters are not considered as utensils. Hence, they are pure with regard to terumah, sacrificial foods, and the purification process involving the ashes of the red heifer.33וְהָרְפָפוֹת אֵינָן כְּכֵלִים, וַהֲרֵי הֵן טְהוֹרוֹת לַתְּרוּמָה וְלַקֹּדֶשׁ וְלַחַטָּאת.
10The following laws apply when a dried fig that is terumah fell34 into water sanctified for this purification process and then it was taken out and eaten. If it is the size of an egg,35 the water becomes impure whether the fig was impure or pure. The rationale is that all foods, even sanctified foods, are not pure with regard to this purification process. One who partakes of it is liable for death,36 because he partook of terumah after he contracted impurity from the sanctified water.37ידְּבֵלָה שֶׁל תְּרוּמָה שֶׁנָּפְלָה לְתוֹךְ מֵי חַטָּאת, וּנְטָלָהּ וַאֲכָלָהּ: אִם יֵשׁ בָּהּ כַּבֵּיצָה - הַמַּיִם טְמֵאִין, בֵּין שֶׁהָיְתָה הַדְּבֵלָה טְמֵאָה, בֵּין שֶׁהָיְתָה טְהוֹרָה; שֶׁכָּל הָאֹכָלִין, אֲפִלּוּ אֹכֶל קֹדֶשׁ, אֵינוֹ טָהוֹר לַחַטָּאת. וְהָאוֹכְלָהּ חַיָּב מִיתָה, מִפְּנֵי שֶׁאָכַל תְּרוּמָה (טמאה) [וְהוּא כְּבָר נִטְמָא בְּמֵי נִדָּה].
If the fig is not the size of an egg, the water remains pure,38 because food does not impart impurity to other entities unless it is the size of an egg. This applies with regard to terumah, to sacrificial foods, and to this purification process.וְאִם אֵין בָּהּ כַּבֵּיצָה, הַמַּיִם בְּטָהֳרָתָן; שֶׁאֵין הָאֹכֶל מְטַמֵּא אֶת אֲחֵרִים עַד שֶׁיִּהְיֶה בוֹ כַּבֵּיצָה, בֵּין לַתְּרוּמָה בֵּין לַקֹּדֶשׁ בֵּין לַחַטָּאת.
Footnotes
1.
See Hilchot Tum’at Meit 6:3 which explains that to impart impurity, the source of impurity must enter the receptacle’s inner space.
2.
Holy Scriptures (Parah 10:3).
3.
Our translation follows the authoritative manuscripts of the Mishneh Torah. The standard printed text has a slightly different version.
4.
The situation described by the Rambam invites consideration of an oft discussed Rabbinic question: Can the prohibition of an object by Rabbinic decree affect its status vis-á-vis Scriptural Law? To explain: The simple way of interpreting this law is that implicit in the Sages’ decree that such an object would become impure according to Rabbinic Law is that the ashes of the red heifer should not be placed upon it.
There is, however, an alternative. It could be said that since the Sages deemed such an object as impure, the ashes may not be placed there according to Scriptural Law, for in the context of their present halachic status, they cannot be considered as “a pure place.”
5.
E. g., a house containing a corpse or the like or one where there is a blemish of tzara'at.
6.
Since it is within the inner space of the house, it contracts impurity.
7.
For then the impurity rises through the aperture, as stated in Hilchot Tum’at Meit 16:1.
8.
Which never contracts ritual impurity (ibid. 6:2). Since the container is not susceptible to ritual impurity, it intervenes in the face of it.
9.
The Kessef Mishneh cites Rav Yosef Corcus who clarifies that this is speaking about an instance in which the container is not hanging within the house. In such a case, the fact that the ashes are in a pure container protects them. When, however, the container is hanging into the house, even if it is made of stone, the ashes contract impurity, because they are not in “a pure place.”
10.
Generally, objects in a container that is sealed close remain pure even though they are placed in a shelter where a corpse is located (Hilchot Tum’at Meit 21:1). In this instance, an exception is made, as the Rambam proceeds to explain.
11.
The water may later be sanctified and the container later used for the ashes of the red heifer even though they were once in an impure house. In his Commentary to the Mishnah (Parah 10:5), the Rambam explains that the rationale is that the Torah required “a pure place” only for the ashes of the red heifer — or sanctified water, because it came in contact with those ashes. Other substances — even when they will be used in this purification process - are not bound by this stringency.
12.
As evident from Chapter 13, Halachah 10, standing on the oven does not render the person impure.
13.
Even if it would be considered as pure in other contexts, since it was not purified for the sake of this purification process, it is not considered as a pure place in that context. See the Rambam’s Commentary to the Mishnah (Parah 10:4).
14.
In all the instances mentioned by the Rambam, though in actual fact, the ashes were not above the oven, since it was necessary for their support, they are considered as in its space.
15.
Because of the rationale mentioned in the notes to the first clause of the previous halachah.
16.
Passing over an impure entity does not cause it to be considered as being in an impure place.
17.
More particularly, something placed in the categories of mishkav or moshav.
18.
The impurity contracted by the other receptacle is not conveyed back to the one containing the sacrificial food.
19.
Even though it was pure and containing sacrificial food.
20.
Chapter 13, Halachot 6, 10.
21.
Since the receptacles are placed on the ground and the person did not carry the sanctified water directly, the receptacle containing the sacrificial food does not become impure [see the Rambam's Commentary to the Mishnah (Parah 10:6)].
22.
A person who purified himself for this process.
23.
For carrying sanctified water causes anyone who is not pure with regard to this purification process to become impure (ibid.; Chapter 15, Halachah 1). By touching the receptacle containing the sacrificial food, the person entered the above category and that caused him to contract impurity. He then conveyed this impurity to the sacrificial food. The Ra’avad offers a slightly different interpretation.
24.
Hence he does not become impure due to carrying that water.
25.
He is then deemed impure with regard to this purification process.
26.
Because once he is deemed impure, carrying that receptacle is sufficient to impart impurity to the water, even if he did not touch it.
27.
Chapter 13, Halachah 7.
28.
Hilchot Sha’ar Avot HaTwn’ah 14:1.
29.
I.e., the food is not considered as pure, nor is it considered as impure. Instead, it is left until it contracts definite impurity. See Ibid. 13:13.
30.
The rationale is that, because of the doubt that arose, the status of the article in question has been downgraded and it will never be considered as acceptable again. With regard to terwnah, since it is food and it is forbidden to destroy it unnecessarily, it cannot be disposed of or destroyed unless it is known that it is definitely impure. Hence, we wait for such a situation to occur. There is, however, no such restriction regarding the water or the ashes for this process. Hence, once their status is downgraded, they are discarded.
31.
Ordinary food and utensils that were kept in a state of ritual purity.
32.
I.e., they are not considered as impure, nor as pure, but left until they incur definite impurity. They are not disposed of immediately like the ashes or the water used for the purification process, because they are articles of value and should not be destroyed without cause [the Rambam’s Commentary to the Mishnah (Parah 11:2)].
33.
The concept of impurity is not relevant to them at all (ibid.).
34.
Although the Rambam appears to be referring to an instance where the fig fell unintentionally, without the owner desiring this, this same law would apply if he was happy with it having fallen.
35.
The minimum measure for foods to impart impurity (Hilchot Tum’at Ochalin 4:1).
36.
At the hand of heaven.
37.
I.e., the person contracted impurity because he touched the sanctified water (that was on the fig) for a purpose other than sprinkling (as will be stated in Chapter 15, Halachah 1). He is then liable for death at the hand of heaven for partaking of terumah while impure, as stated in Hilchot Terumah 7:1.
Our translation follows the version of the authoritative manuscripts of the Mishneh
Torah and the Rambam’s Commentary to the Mishnah (Parah 11 :3). The standard printed texts states “because he partook of impure terumah.” We favor our version, because, as stated in Hilchot Terumah, op. cit., an impure person who partakes of impure terumah is not liable for death.
The commentaries have noted that, based on that ruling, the person eating the fig should not be liable, because the fig contracts impurity. The Kessef Mishneh explains that the impurity the fig contracts is merely a Rabbinic stringency and the designation of something as impure due to a Rabbinic stringency does not have the power to free the person from liability according to Scriptural Law.
38.
The person partaking of the terumah is still liable for death, because he becomes impure and then partakes of terumah while impure.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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