Rambam - 1 Chapter a Day - Daily Torah Study

1It is explicitly stated in the Torah that foods and liquids contract ritual impurity, as Leviticus 11:34 states: “Of all foods that will be eaten that were exposed to water will become impure and any beverage which one will drink in any vessel will become impure.” Food that contracted impurity does not impart impurity to other foods according to Scriptural Law.1 Nor do liquids that contracted impurity impart impurity to other entities according to Scriptural Law.אדָּבָר מְפֹרָשׁ בַּתּוֹרָה שֶׁהָאֹכָלִין וְהַמַּשְׁקִין מִתְטַמְּאִין, שֶׁנֶּאֱמַר "מִכָּל הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם יִטְמָא, וְכָל מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל כְּלִי יִטְמָא". וְאֵין הָאֹכֶל שֶׁנִּטְמָא מְטַמֵּא אֹכֶל אַחֵר מִן הַתּוֹרָה; וְלֹא הַמַּשְׁקִין שֶׁנִּטְמְאוּ מְטַמְּאִין דָּבָר אַחֵר מִן הַתּוֹרָה.

Nevertheless, according to Rabbinic Law, it was decreed that impure food that touched other foods would impart impurity to them. Similarly, if impure foods touched liquids, the liquids are impure.2 Food does not, by contrast, ever impart impurity to a container that it touches even according to Rabbinic Law.3 Similarly, the Sages decreed that impure liquids should impart impurity to foods, liquids, and keilim that they touch.אֲבָל מִדִּבְרֵי סוֹפְרִים גָּזְרוּ עַל הָאֹכֶל הַטָּמֵא - שֶׁאִם נָגַע בְּאֹכֶל אַחֵר, טִמְּאָהוּ; וְכֵן אִם נָגַע הָאֹכֶל הַטָּמֵא בְּמַשְׁקִין, טִמְּאָן. וְאֵין אֹכֶל מְטַמֵּא כְּלִי שֶׁנָּגַע בּוֹ לְעוֹלָם, וַאֲפִלּוּ מִדִּבְרֵיהֶם. וְכֵן גָּזְרוּ עַל הַמַּשְׁקִין הַטְּמֵאִין, שֶׁיְּטַמְּאוּ אֹכָלִין אוֹ מַשְׁקִין אוֹ כֵּלִים שֶׁנָּגְעוּ בָהֶן.

2There are no derivatives of impurity that impart impurity to keilim other than impure liquids. This impurity is a Rabbinic decree. It applies provided the original source of the liquid’s impurity is a primary category of impurity,4 whether of Scriptural or Rabbinic origin. Why did they decree that impure liquids should impart impurity to keilim? Because of a similarity to the liquids that emanate from a zav,5 which are a primary source of impurity and impart impurity to keilim according to Scriptural Law,6 as ibid. 15:8 states: “When a zav shall spit on a person who is pure,” as we explained.באֵין לְךָ וְלַד טֻמְאָה שֶׁמְּטַמֵּא כֵלִים, אֶלָּא מַשְׁקִין טְמֵאִין בִּלְבָד; וְטֻמְאָה זוֹ מִדִּבְרֵיהֶם. וְהוּא שֶׁיִּהְיוּ אוֹתָן הַמַּשְׁקִין טְמֵאִין מֵחֲמַת אָב מֵאֲבוֹת הַטֻּמְאוֹת, בֵּין שֶׁל תּוֹרָה, בֵּין שֶׁל דִּבְרֵיהֶם. וּמִפְּנֵי מָה גָּזְרוּ עַל מַשְׁקִין טְמֵאִין שֶׁיְּטַמְּאוּ כֵלִים? גְּזֵרָה מִשּׁוּם מַשְׁקֵה הַזָּב, שֶׁהוּא אָב וּמְטַמֵּא כֵלִים דִּין תּוֹרָה, שֶׁנֶּאֱמַר "וְכִי יָרֹק הַזָּב בַּטָּהוֹר", כְּמוֹ שֶׁבֵּאַרְנוּ.

3When the Sages decreed that impure liquids should impart impurity to containers, they decreed that they should impart impurity from their inner surfaces.7גכְּשֶׁגָּזְרוּ עַל הַמַּשְׁקִין שֶׁיְּטַמְּאוּ אֶת הַכֵּלִים, גָּזְרוּ שֶׁיִּהְיוּ מְטַמְּאִין אֶת הַכֵּלִים מִתּוֹכָן.

What is implied? If impure liquids fell into the inner space of an earthenware container,8 it becomes impure in its entirety.9 It is considered as a secondary derivative.10 If they touch other containers on their inner surface,11 they become impure in their entirety and are considered as secondary derivatives of impurity. If, however, impure liquids touch the outer surface of a container, whether it be an earthenware container, a k’li that can be purified by immersion,12 or a metal k’li, only the outer surface becomes impure.13 The outer surface is considered as a secondary derivative, but its inner surface does not become impure.כֵּיצַד? אִם נָפְלוּ לַאֲוִיר כְּלִי חֶרֶס - נִטְמָא כֻלּוֹ, וַהֲרֵי הוּא שֵׁנִי; וְאִם נָגְעוּ בִּשְׁאָר כֵּלִים מִתּוֹכָן - מְטַמֵּא כֻלָּן, וְנַעֲשׂוּ שְׁנִיִּים. אֲבָל אִם נָגְעוּ מַשְׁקִין טְמֵאִין בַּאֲחוֹרֵי הַכְּלִי שֶׁיֵּשׁ לוֹ תּוֹךְ, בֵּין בִּכְלִי חֶרֶס בֵּין בִּכְלִי שֶׁטֶף וּכְלִי מַתְּכוֹת - נִטְמְאוּ אֲחוֹרָיו בִּלְבָד; וַהֲרֵי אֲחוֹרָיו שֵׁנִי, וְלֹא נִטְמָא תּוֹכוֹ.

In what context does the above apply? To terumah. For sacrificial foods,14 by contrast, when the outside of a container becomes impure, it becomes impure in its entirety and it is considered a secondary derivative of impurity in its entirety.בַּמֶּה דְּבָרִים אֲמוּרִים? לַתְּרוּמָה; אֲבָל לַקֹּדֶשׁ - כְּלִי שֶׁנִּטְמְאוּ אֲחוֹרָיו, נִטְמָא כֻלּוֹ וַהֲרֵי כֻּלּוֹ שֵׁנִי לַטֻּמְאָה.

4We already explained15 that foods do not impart impurity to utensils, but that liquids do. Why did our Sages make the above distinction- that when the outer surface of a container was touched by impure liquids, its inner surface does not become impure for terumah? To make it known that the impurity of these keilim is a Rabbinic institution so that terumah and sacrificial foods will not be burnt as a result.16דכְּבָר בֵּאַרְנוּ שֶׁהָאֹכָלִין אֵין מְטַמְּאִין כֵּלִים, וְהַמַּשְׁקִין מְטַמְּאִין; וְלָמָּה עָשׂוּ בְּטֻמְאַת מַשְׁקִין הֶכֵּר זֶה, וְאָמְרוּ שֶׁהַכְּלִי שֶׁנָּגְעוּ מַשְׁקִין טְמֵאִין בַּאֲחוֹרָיו לֹא נִטְמָא תּוֹכוֹ לַתְּרוּמָה? לְהוֹדִיעַ שֶׁטֻּמְאַת כֵּלִים אֵלּוּ מִדִּבְרֵיהֶם, שֶׁלֹּא יִשְׂרְפוּ עָלֶיהָ תְּרוּמָה וְקָדָשִׁים.

5We already explained17 that foods and liquids that touch one of the primary sources of impurity become primary derivatives of impurity. Similarly, if food touched a person or a k’li that had contracted impurity from a source of impurity, that food becomes a second derivative of impurity. Food that touches this secondary derivative is considered a tertiary derivative of impurity and if the tertiary derivative touches a fourth food, it is considered a fourth degree derivative of impurity.הכְּבָר בֵּאַרְנוּ שֶׁהָאֹכָלִין וְהַמַּשְׁקִין שֶׁנָּגְעוּ בְּאָב מֵאֲבוֹת הַטֻּמְאוֹת, הֲרֵי הֵן רִאשׁוֹן לַטֻּמְאָה; וְכֵן אִם נָגַע אֹכֶל בְּאָדָם אוֹ בִּכְלִי שֶׁנִּטְמָא בְּאָב, הֲרֵי אוֹתוֹ הָאֹכֶל שֵׁנִי לַטֻּמְאָה. וְאֹכֶל שֶׁנָּגַע בְּזֶה הַשֵּׁנִי, נִקְרָא "שְׁלִישִׁי לַטֻּמְאָה"; וְאִם נָגַע הַשְּׁלִישִׁי בְּאֹכֶל רְבִיעִי, הֲרֵי זֶה נִקְרָא "רְבִיעִי לַטֻּמְאָה".

To what does the above apply? To foods. With regard to liquids, by contrast, whether a liquid touches a primary source of impurity, a primary derivative or a secondary derivative, that liquid is considered as a primary derivative. It imparts impurity to another liquid, which in turn can impart impurity to another liquid, even if there is a chain of a hundred. For there is no concept of degrees of impurity with regard to liquids.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּאֹכָלִין. אֲבָל הַמַּשְׁקִין - אֶחָד מַשְׁקֶה שֶׁנָּגַע בְּאַב הַטֻּמְאָה, אוֹ שֶׁנָּגַע בְּרִאשׁוֹן, אוֹ שֶׁנָּגַע בְּשֵׁנִי, הֲרֵי אוֹתוֹ הַמַּשְׁקֶה תְּחִלָּה לַטֻּמְאָה; וּמְטַמֵּא אֶת חֲבֵרוֹ וַחֲבֵרוֹ אֶת חֲבֵרוֹ, אֲפִלּוּ הֵן מֵאָה - שֶׁאֵין מוֹנִין בַּמַּשְׁקִין.

What is implied? When wine touched a primary source of impurity or a primary or secondary derivative, the wine is considered as a primary derivative of impurity.18 Similarly, if this wine touched oil, that oil touched milk, that milk touched honey, that honey touched water, and that water touched wine, in an endless chain, all the liquids are considered as primary derivatives. It is as if each one of them contracted impurity from a primary source. They all impart impurity to keilim.כֵּיצַד? יַיִן שֶׁנָּגַע בְּאַב הַטֻּמְאָה, אוֹ בְּרִאשׁוֹן, אוֹ בְּשֵׁנִי - הֲרֵי יַיִן זֶה כְּרִאשׁוֹן לַטֻּמְאָה; וְכֵן אִם נָגַע יַיִן זֶה בְּשֶׁמֶן, וְשֶׁמֶן בְּחָלָב, וְחָלָב בִּדְבַשׁ, וּדְבַשׁ בְּמַיִם, וּמַיִם בְּיַיִן אַחֵר, וְכֵן עַד לְעוֹלָם - כֻּלָּן רִאשׁוֹן לַטֻּמְאָה, וּכְאִלּוּ כָּל אֶחָד מֵהֶן נִטְמָא בְּאָב תְּחִלָּה. וְכֻלָּן מְטַמְּאִין אֶת הַכֵּלִים.

Similarly, if the outer surface of a container19 contracted impurity from a liquid and other liquids touched that impure outer surface, even if the other liquids are not sacred,20 the other liquids are considered as a primary derivative of impurity and impart impurity to other containers, making them secondary derivatives of impurity. Needless to say, they impart impurity to other foods and liquids.וְכֵן כְּלִי שֶׁנִּטְמְאוּ אֲחוֹרָיו בְּמַשְׁקִין, וְנָגְעוּ מַשְׁקִין אֲחֵרִים בַּאֲחוֹרֵי הַכֵּלִים הַטְּמֵאִין, אֲפִלּוּ הָיוּ מַשְׁקִין חֻלִּין - נַעֲשׂוּ הַמַּשְׁקִין הָאֲחֵרִים תְּחִלָּה לַטֻּמְאָה, וּמְטַמְּאִין כֵּלִים אֲחֵרִים, וְעוֹשִׂין אוֹתָן שְׁנִיִּים; וְאֵין צָרִיךְ לוֹמַר, שֶׁהֵן מְטַמְּאִין אֹכָלִין וּמַשְׁקִין אֲחֵרִים.

6When the outer surface of a container contracted impurity from a liquid and then foods—even food that are terumah—touched this impure outer surface, the foods are pure.21 For when only the outer surface of a container contracts impurity, it does not impart impurity to foods with the exception of sacrificial foods. For when the outer surface of a container contracts impurity, it is considered as entirely impure with regard to sacrificial foods, as we explained.22 Therefore, it imparts impurity to sacrificial foods.ואֲחוֹרֵי הַכְּלִי שֶׁנִּטְמְאוּ בְּמַשְׁקִין, וְנָגְעוּ אֹכָלִין בַּאֲחוֹרֵי הַכְּלִי הַטָּמֵא, אֲפִלּוּ אֹכָלֵי תְרוּמָה - הֲרֵי הֵן טְהוֹרִין; שֶׁהַכְּלִי שֶׁנִּטְמְאוּ אֲחוֹרָיו בִּלְבָד, אֵינוֹ מְטַמֵּא אֶת הָאֹכָלִין אֶלָּא לַקֹּדֶשׁ בִּלְבָד - שֶׁהַכְּלִי שֶׁנִּטְמְאוּ אֲחוֹרָיו הֲרֵי זֶה טָמֵא כֻלּוֹ לַקֹּדֶשׁ, כְּמוֹ שֶׁבֵּאַרְנוּ, וּלְפִיכָךְ מְטַמֵּא אֹכֶל הַקֹּדֶשׁ.

Footnotes

See the notes to Chapter 10, Halachah 9, and Chapter 11, Halachah 4.

This appears to be a Rabbinic institution like the impurity imparted to foods. There are, however, certain authorities who maintain that impure foods impart impurity to liquids according to Scriptural Law.

See Hilchot Tum’at Ochalin 4:12 which restates this concept and adds that impure food also does not impart impurity to humans.

The Rambam is emphasizing that the original source of the impurity must be a primary source of impurity. Nevertheless, if an entity contracts impurity from a primary source of impurity (becoming a derivative of impurity) and, later, a liquid comes in contact with that derivative, the liquid becomes impure. The Rambam is only excluding the impurity associated with a person’s hands that stems from a Rabbinic decree (see the following chapter). Indeed, even a secondary derivative can impart impurity to liquids (the Rambam’s Commentary to the Mishnah, the Introduction to Seder Taharot; Kessef Mishneh).

I.e., his saliva, seed, and urine, as stated in Hilchot Metamei Mishkav UMoshav 1:14,15.

Therefore, our Sages instituted the above decree to safeguard the observance of this precept.

In a way that resembles the Scriptural Law applying to earthenware containers, as stated in Hilchot Tum’at Meit 1:5, et al.

Even if they did not touch it.

I.e., both its inner surface and its outer surface.

10.

I.e., an entity that contracted impurity from a derivative.

11.

In this instance to impart impurity, they must touch the inner wall or bottom of the container.

12.

This term refers to utensils made from wood, bone, or glass (see the Rambam's Commentary to the Mishnah, the Introduction to the order of Taharot).

13.

The Ra’avad differs with the Rambam with regard to an earthenware container, maintaining that there is no place for such a stringency. If a human corpse or the carcass of a crawling animal does not impart impurity in such an instance, why should an impure liquid? The Kessef Mishneh justifies the Rambam’s ruling by citing Talmudic sources. He also explains that greater stringency is shown with regard to liquids, because they are likely to become impure.

14.

Since they are on a higher level of holiness, our Sages ruled more stringently regarding them.

15.

Halachah 1.

16.

Terumah and sacrificial foods that contract Scriptural impurity must be burnt. Nevertheless, it is forbidden to burn these substances when they are not impure. Hence, burning such a substance because of Rabbinic impurity would violate Scriptural Law. By making this distinction, the Sages made it clear that the substances should not be burnt if they contract such impurity. Instead, they are left and burnt after they become Scripturally impure or the time in which they could be eaten passes.

17.

Chapter 6, Halachah 12 (see also Chapter 10, Halachah 9); Hilchot Tum’at Meir 5:8.

18.

I.e., even if the liquid is not a primary derivative of impurity, it imparts impurity as if it were.

19.

The outer surface of a container is mentioned, because its impurity is itself merely a Rabbinic decree, as stated in Halachah 3.

20.

Needless to say, this ruling would apply were the other liquids terumah or from consecrated foods.

21.

Rav Yosef Corcus explains that liquids are likely to contract impurity. Hence our Sages were more stringent in their regard.

22.

Halachah 3.

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