ב"ה
Rambam - 1 Chapter a Day
Tum'at Met - Chapter 12
Tum'at Met - Chapter 12
1A covering that is a square,1 a handbreadth2 by a handbreadth and a handbreadth high3 brings ritual impurity and intervenes between ritual impurity according to Scriptural Law. For an ohel4 is given that distinction only when it is a handbreadth by a handbreadth and a handbreadth high or more.אטֶפַח עַל טֶפַח מְרֻבָּע עַל רוּם טֶפַח מֵבִיא אֶת הַטֻּמְאָה וְחוֹצֵץ בִּפְנֵי הַטֻּמְאָה, דִּין תּוֹרָה; שֶׁאֵין קָרוּי אֹהֶל אֶלָּא טֶפַח עַל טֶפַח בְּרוּם טֶפַח אוֹ יָתֵר עַל זֶה.
What is implied? There was an olive-sized portion of a corpse lying with open space above it and implements (keilim), e.g., needles and spits,5 were at its side, without touching it. If one covered the portion of the corpse and the implements with an ohel that was a handbreadth by a handbreadth and was more than a handbreadth above the ground, the covering conveys impurity to the implements and renders them impure.כֵּיצַד? כְּזַיִת מִן הַמֵּת מֻנָּח לָאֲוִיר, וּבְצִדּוֹ כֵּלִים כְּגוֹן מְחָטִין וְצִנּוֹרוֹת וְכַיּוֹצֵא בָהֶן, וְאֵינָן נוֹגְעִים בַּטֻּמְאָה, אִם הֶאֱהִיל עֲלֵיהֶן אֹהֶל שֶׁיֵּשׁ בּוֹ טֶפַח עַל טֶפַח, וְהָיָה גָּבוֹהַּ מֵעַל הָאָרֶץ טֶפַח - הֲרֵי זֶה מֵבִיא אֶת הַטֻּמְאָה לַכֵּלִים, וּטְמֵאִין.
If there were other implements on top of this ohel that was a handbreadth by a handbreadth, they are pure, because the ohel intervenes between them and the impurity.הָיוּ כֵּלִים אֲחֵרִים עַל גַּבֵּי אֹהֶל זֶה שֶׁיֵּשׁ בּוֹ טֶפַח עַל טֶפַח - הֲרֵי הֵן טְהוֹרִין, מִפְּנֵי שֶׁהָאֹהֶל חוֹצֵץ בֵּינָם וּבֵין הַטֻּמְאָה.
Thus we have learnt that just as an ohel imparts impurity to everything that is under it, it preserves the purity of anything outside it, and intervenes between the impurity and the implements that are on top of it. Similarly, if the impurity was above the ohel and the implements were below it, the implements are pure, because the ohel intervenes in the face of impurity.הִנֵּה לָמַדְתָּ, שֶׁכְּשֵׁם שֶׁהָאֹהֶל מְטַמֵּא כֹּל שֶׁתַּחְתָּיו, מַצִּיל כֹּל שֶׁחוּצָה לוֹ, וְחוֹצֵץ בֵּין הַטֻּמְאָה וּבֵין כֵּלִים שֶׁעַל גַּבָּיו; וְכֵן אִם הָיְתָה הַטֻּמְאָה עַל גַּבָּיו, וְכֵלִים תַּחְתָּיו - הַכֵּלִים טְהוֹרִין, שֶׁהָאֹהֶל חוֹצֵץ בִּפְנֵי הַטֻּמְאָה.
If the ohel was less than a handbreadth high or less than a handbreadth by a handbreadth, even if it was several handbreadths high, the implements that are next to the impurity are pure.6הָיָה הָאֹהֶל פָּחוֹת מֵרוּם טֶפַח, אוֹ פָּחוֹת מִטֶּפַח עַל טֶפַח אַף עַל פִּי שֶׁהוּא גָּבוֹהַּ כַּמָּה טְפָחִים - הַכֵּלִים שֶׁבְּצַד הַטֻּמְאָה טְהוֹרִין.
Any of the implements that are above this ohel and are directly above the impurity are impure. The rationale is that they were positioned over the impurity and there was no ohel intervening in the face of the impurity.וְכֵלִים שֶׁלְּמַעְלָה מֵאֹהֶל זֶה - כֹּל שֶׁכְּנֶגֶד הַטֻּמְאָה טָמֵא; מִפְּנֵי שֶׁהֶאֱהִילוּ עַל הַטֻּמְאָה, וְאֵין שָׁם אֹהֶל לָחֹץ בִּפְנֵי הַטֻּמְאָה.
Similarly, if there was impurity above this ohel and implements beneath it, any implements that are directly beneath the impurity are impure, for the impurity was hanging over them and there is no ohel intervening in the face of the impurity. The rationale is that whenever there is less than a handbreadth of open space, it is considered as touching and the impurity under it is considered as “flush,” as we explained.7וְכֵן אִם הָיְתָה טֻמְאָה עַל גַּבֵּי אֹהֶל זֶה, וְכֵלִים תַּחְתָּיו - כֹּל שֶׁכְּנֶגֶד הַטֻּמְאָה, טָמֵא; שֶׁהֲרֵי הֶאֱהִילָה עֲלֵיהֶן, וְאֵין שָׁם אֹהֶל שֶׁיָּחֹץ בִּפְנֵי הַטֻּמְאָה. שֶׁכָּל פָּחוֹת מֵרוּם טֶפַח, כִּנְגִיעָה הוּא חָשׁוּב, וְטֻמְאָה שֶׁתַּחְתָּיו טֻמְאָה רְצוּצָה הִיא, כְּמוֹ שֶׁבֵּאַרְנוּ.
When does the above apply? When the ohel was not a person or an implement. If, however, a person or an implement serves as an ohel over the impurity, whether they were the covering itself or the support for the covering, even if the implements were such that themselves do not contract impurity,8 they convey impurity and do not intervene in the face of impurity.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁלֹּא הָיָה הָאֹהֶל אָדָם אוֹ כֵלִים; אֲבָל אָדָם אוֹ כֵלִים שֶׁנַּעֲשׂוּ אֹהֶל עַל הַטֻּמְאָה, בֵּין שֶׁהָיוּ הֵן עַצְמָן אֹהֶל, בֵּין שֶׁהָיוּ עַמּוּדֵי הָאֹהֶל, אֲפִלּוּ הָיוּ כֵּלִים שֶׁאֵין מְקַבְּלִין טֻמְאָה כָּל עִקָּר - הֲרֵי אֵלּוּ מְבִיאִין אֶת הַטֻּמְאָה, וְאֵינָן חוֹצְצִין בִּפְנֵי הַטֻּמְאָה.
What is implied? If there was a board placed upon four men or on four implements, even stone implements or the like that do not contract impurity or, needless to say, if they were placed on four spits or four reeds that were a handbreadth high, and there was impurity and other implements beneath it, those implements are impure.9 If the implements were on top of the board, even if they were not directly above the impurity, they are impure.כֵּיצַד? לוּחַ שֶׁהָיָה מֻנָּח עַל גַּבֵּי אַרְבָּעָה בְּנֵי אָדָם אוֹ עַל גַּבֵּי אַרְבָּעָה כֵלִים, אֲפִלּוּ כְּלֵי אֲבָנִים וְכַיּוֹצֵא בָהֶן מִכֵּלִים שֶׁאֵין לְמִינָן טֻמְאָה, וְאֵין צָרִיךְ לוֹמַר אִם הָיָה מֻנָּח עַל אַרְבָּעָה שְׁפוּדִין אוֹ אַרְבָּעָה קָנִים שֶׁגְּבוֹהִין טֶפַח, וְהָיְתָה טֻמְאָה וְכֵלִים תַּחְתָּיו - הַכֵּלִים טְמֵאִים. וְאִם הָיוּ כֵּלִים עַל גַּבָּיו, אֲפִלּוּ שֶׁלֹּא כְּנֶגֶד הַטֻּמְאָה - טְמֵאִים.
If there was impurity above the board and implements below it, all of the implements below the board are impure.10 If, however, the board was placed on four stones or on an animal or a beast and there was impurity under it, the implements on top of it are pure.וְאִם הָיְתָה טֻמְאָה עַל גַּבֵּי לוּחַ וְכֵלִים תַּחְתָּיו - כָּל כֵּלִים שֶׁתַּחַת הַלּוּחַ טְמֵאִין. אֲבָל אִם הַלּוּחַ הָיָה מֻנָּח עַל גַּבֵּי אַרְבַּע אֲבָנִים אוֹ עַל גַּבֵּי בְּהֵמָה וְחַיָּה, וְהָיְתָה טֻמְאָה תַּחְתָּיו - הֲרֵי הַכֵּלִים שֶׁעַל גַּבָּיו טְהוֹרִין.
2If there was impurity on top of a board,11 all of the implements under it are pure, because the ohel intervenes in the face of the impurity. Implements made from animal turds, stone implements, or implements made from earth12 that are oversized13 are considered as ohalim and not as implements. Therefore, they intervene in the face of impurity.בהָיְתָה טֻמְאָה עַל גַּבָּיו - הֲרֵי כָּל הַכֵּלִים שֶׁתַּחְתָּיו טְהוֹרִין; מִפְּנֵי שֶׁהָאֹהֶל חוֹצֵץ בִּפְנֵי הַטֻּמְאָה. וּכְלֵי גְלָלִים וּכְלִי אֲבָנִים וּכְלֵי אֲדָמָה הַבָּאִים בְּמִדָּה - הֲרֵי הֵם כְּאֹהָלִים, וְאֵינָם כְּכֵלִים, וּלְפִיכָךְ חוֹצְצִים בִּפְנֵי הַטֻּמְאָה.
3The following laws apply when a board was placed on top of a new oven14 and it protrudes beyond the oven on either side for more than a handbreadth. If there was impurity below the board, implements that are on top of it are pure. If there was impurity on top of it, the implements below it are pure.15 The rationale is that a new oven is not considered as a k’li in this context.16 If the oven was old, everything is impure.17גנֶסֶר שֶׁהוּא נָתוּן עַל פִּי תַּנּוּר חָדָשׁ וְעוֹדֵף מִכָּל צְדָדָיו בְּפוֹתֵחַ טֶפַח: הָיְתָה טֻמְאָה תַּחַת הַנֶּסֶר - כֵּלִים שֶׁעַל גַּבָּיו טְהוֹרִין; טֻמְאָה עַל גַּבָּיו - כֵּלִים שֶׁתַּחְתָּיו טְהוֹרִים, מִפְּנֵי שֶׁתַּנּוּר חָדָשׁ אֵינוֹ כְּכֵלִים לְעִנְיָן זֶה. וְאִם הָיָה יָשָׁן, הַכֹּל טָמֵא.
4When a board was placed over two ovens, even if they are old,18 and it protrudes beyond each oven and there is impurity below it, between the two ovens, only the space between them is impure. Keilim that are beneath the two ends that are beyond the ovens are pure, for the area beneath the ends and that beneath the ovens are considered as two tents, one next to the other.19דנֶסֶר שֶׁהוּא נָתוּן עַל פִּי שְׁנֵי תַנּוּרִים, אֲפִלּוּ יְשָׁנִים, וְעוֹדֵף מֵחוּצָה לְתַנּוּר זֶה וּמֵחוּצָה לְתַנּוּר זֶה, וְהָיְתָה טֻמְאָה תַּחְתָּיו בֵּין שְׁנֵי הַתַּנּוּרִים - בֵּינֵיהֶן בִּלְבָד טָמֵא; אֲבָל כֵּלִים שֶׁתַּחַת שְׁתֵּי הַקְּצָווֹת שֶׁחוּצָה לַתַּנּוּרִים - טְהוֹרִים, שֶׁהֲרֵי הֵן כִּשְׁנֵי אֹהָלִים זֶה בְּצַד זֶה.
Similarly, if a board was placed over an oven, even an old one, and it protruded a handbreadth at both ends, but not from the sides, should there be impurity under one end, keilim under the other end are not considered as impure.20וְכֵן נֶסֶר שֶׁהוּא נָתוּן עַל פִּי תַּנּוּר, אֲפִלּוּ יָשָׁן, וְיוֹצֵא מִזֶּה טֶפַח וּמִזֶּה טֶפַח, אֲבָל לֹא מִן הַצְּדָדִין, וְטֻמְאָה בְּצַד זֶה - כֵּלִים שֶׁבְּצַד הַשֵּׁנִי טְהוֹרִין.
5The following laws apply when a person carries a k’li, e.g., a plow21 or the like, and one side of the k’li hung over impurity. If the circumference of the k’li was a handbreadth,22 even though its width was only a finger breadth and a third,23 it imparts impurity to the person carrying it.24 Impurity is conveyed to him according to Rabbinic Law, for our Sages decreed impurity for a k’li whose circumference is a handbreadth as a safeguard lest one be lenient when there is one whose width is a handbreadth.25האָדָם שֶׁנָּשָׂא כְּלִי כְּגוֹן מַרְדַּעַת (מַרְדֵּעַ) וְכַיּוֹצֵא בוֹ, וְהֶאֱהִיל צַד הַכְּלִי הָאֶחָד עַל הַטֻּמְאָה, אִם הָיָה בְּהֶקֵּפוֹ טֶפַח, אַף עַל פִּי שֶׁאֵין בְּרָחְבּוֹ אֶלָּא רֹחַב אֶצְבַּע וּשְׁלִישׁ - הֲרֵי זֶה מְטַמֵּא אֶת הַנּוֹשֵׂא, וּמֵבִיא לוֹ טֻמְאָה מִדִּבְרֵיהֶם; שֶׁגָּזְרוּ עַל שֶׁיֵּשׁ בְּהֶקֵּפוֹ טֶפַח, מִשּׁוּם שֶׁיֵּשׁ בְּרָחְבּוֹ טֶפַח.
It does not, however, convey impurity to keilim that are below it or other people over which it hangs unless its width is a handbreadth.אֲבָל אֵינוֹ מֵבִיא אֶת הַטֻּמְאָה לַכֵּלִים שֶׁתַּחְתָּיו, וְלִשְׁאָר אָדָם שֶׁיַּאֲהִיל עֲלֵיהֶן וְעַל הַטֻּמְאָה, עַד שֶׁיִּהְיֶה בּוֹ רֹחַב טֶפַח.
6Wooden coffins in which a corpse is placed are not considered as graves.26ואֲרוֹנוֹת שֶׁל עֵץ שֶׁמַּנִּיחִין בָּהֶן אֶת הַמֵּת, אֵינָן כְּקֶבֶר.
Instead, if there is a handbreadth of empty space between the covering of the coffin and corpse, the cover is considered as an intervening substance and one who stands on the cover is considered as pure according to Scriptural Law.27אֲבָל (אֶלָּא) אִם יֵשׁ בֵּין כְּסוּי הָאָרוֹן וְהַמֵּת גֹּבַהּ טֶפַח - חוֹצֵץ, וְהָעוֹמֵד עַל גַּבֵּי הָאָרוֹן טָהוֹר מִן הַתּוֹרָה.
Nevertheless, although most coffins have an empty space of a handbreadth, since there are some which do not have such space, our Sages degreed that no coffin would be considered as an intervening substance. Thus one who walks on a coffin is considered as if he touched a corpse or a grave.וְאַף עַל פִּי שֶׁרֹב אֲרוֹנוֹת יֵשׁ בָּהֶן חָלָל טֶפַח, הוֹאִיל וְיֵשׁ שֶׁאֵין שָׁם חָלָל טֶפַח - גָּזְרוּ עַל כָּל הָאֲרוֹנוֹת שֶׁאֵינָן חוֹצְצִין, וְשֶׁיִּהְיֶה הַמְהַלֵּךְ עַל גַּבֵּי הָאָרוֹן כְּנוֹגֵעַ בְּמֵת אוֹ בְּקֶבֶר.
7The following laws apply when a beam extended from one wall to another wall and there was impurity under it. If it was a handbreadth wide, it conveys impurity to everything under its entire span. Any keilim or persons under it are impure. This applies even if its width is not the same along the entire span and some portions are less than a handbreadth wide. The rationale is that these portions are considered as part of an ohel.28זקוֹרָה שֶׁהִיא נְתוּנָה מִכֹּתֶל לְכֹתֶל וְהַטֻּמְאָה תַּחְתֶּיהָ: אִם יֵשׁ בָּהּ פּוֹתֵחַ טֶפַח - מְבִיאָה אֶת הַטֻּמְאָה תַּחַת כֻּלָּהּ, וְכָל הַכֵּלִים אוֹ אָדָם שֶׁתַּחְתֶּיהָ טְמֵאִים, אַף עַל פִּי שֶׁאֵין כֻּלָּהּ שָׁוָה וּקְצָתוֹ פְּחוּתָה מִטֶּפַח, מִפְּנֵי שֶׁקְּצָתָהּ מִקְצָת אֹהֶל הוּא.
If it is not a handbreadth wide,29 the impurity pierces through and ascends and pierces through and descends, as we explained.30וְאִם אֵין בָּהּ פּוֹתֵחַ טֶפַח - טֻמְאָה בּוֹקַעַת וְעוֹלָה בּוֹקַעַת וְיוֹרֶדֶת, כְּמוֹ שֶׁבֵּאַרְנוּ.
How much must the circumference be for the board to have a width of a handbreadth? If it is round, three handbreadths.31 If it is square, four handbreadths.32כַּמָּה יִהְיֶה בְּהֶקֵּפָהּ וְיִהְיֶה בָהּ פּוֹתֵחַ טֶפַח? בִּזְמַן שֶׁהִיא עֲגֻלָּה, שְׁלֹשָׁה טְפָחִים; וּבִזְמַן שֶׁהִיא מְרֻבַּעַת, אַרְבָּעָה טְפָחִים.
8When a barrel a se’ah in size was on its side in an open area,33 it does not convey impurity to everything under its entire expanse unless it is approximately four and half handbreadths in circumference. In this way, its upper portion will be a handbreadth and a half above the ground34 and there will be a portion of it, a handbreadth by a handbreadth a handbreadth above the ground.35חסְאָה שֶׁהִיא מֻטָּה עַל צִדָּהּ בָּאֲוִיר - אֵינָהּ מְבִיאָה אֶת הַטֻּמְאָה תַּחַת כֻּלָּהּ, עַד שֶׁיִּהְיֶה בְּהֶקֵּפָהּ אַרְבָּעָה טְפָחִים וּמֶחֱצָה בְּקֵרוּב, כְּדֵי שֶׁיִּהְיֶה גֹּבַהּ הַצַּד הָעֶלְיוֹן טֶפַח וּמֶחֱצָה, וְיִהְיֶה הַטֶּפַח עַל טֶפַח מִמֶּנָּה גָּבְהוֹ מֵעַל הָאָרֶץ טֶפַח.
Accordingly, if it was suspended half a handbreadth above the ground and its circumference was three handbreadths, it conveys impurity.36לְפִיכָךְ אִם הָיְתָה גְבוֹהָה מֵעַל הָאָרֶץ חֲצִי טֶפַח, וְהָיָה בְּהֶקֵּפָהּ שְׁלֹשָׁה - מְבִיאָה אֶת הַטֻּמְאָה.
Similarly, if there is a round pillar37 lying in an open space and resting on the earth, it does not convey impurity under its side unless it is 24 handbreadths in circumference.38 If it is not 24 handbreadths in circumference, the impurity pierces through and ascends and pierces through and descends.וְכֵן עַמּוּד עָגֹל שֶׁהוּא מֻטָּל לָאֲוִיר, וּמֻנָּח עַל הָאָרֶץ - אֵינוֹ מֵבִיא טֻמְאָה תַּחַת דָּפְנוֹ, עַד שֶׁיִּהְיֶה בּוֹ הֶקֵּף עֶשְׂרִים וְאַרְבָּעָה טְפָחִים; וְאִם אֵין בְּהֶקֵּפוֹ עֶשְׂרִים וְאַרְבָּעָה טְפָחִים, טֻמְאָה בּוֹקַעַת וְעוֹלָה בּוֹקַעַת וְיוֹרֶדֶת.
The reason that 24 handbreadths are required is that whenever there is a circumference of three, there is a width of one.39 Whenever there is a square, a handbreadth by a handbreadth, its diagonal will be a handbreadth and two fifths.40זֶה שֶׁהִצְרִיכוּ עֶשְׂרִים וְאַרְבָּעָה טְפָחִים, עַל הָעִקָּרִין שֶׁסּוֹמְכִים עֲלֵיהֶן חֲכָמִים בְּחֶשְׁבּוֹן כָּל הַמִּשְׁפָּטִים׃ שֶׁכֹּל שֶׁיֵּשׁ בְּהֶקֵּפוֹ שְׁלֹשָׁה, יֵשׁ בּוֹ רֹחַב טֶפַח; וְכָל טֶפַח עַל טֶפַח בְּרִבּוּעַ, יֵשׁ בַּאֲלַכְסוֹנוֹ טֶפַח וּשְׁנֵי חֹמָשִׁין.
Therefore if the pillar’s circumference was 24 handbreadths, there is a little bit more than a handbreadth by a handbreadth that is a handbreadth high under its entire side.41 All of these calculations are approximations. This is its form.42לְפִיכָךְ אִם הָיָה בְּהֶקֵּף הָעַמּוּד עֶשְׂרִים וְאַרְבָּעָה טְפָחִים - נִמְצָא תַּחַת כָּל דָּפְנוֹ טֶפַח עַל רוּם טֶפַח מְרֻבָּע וְיָתֵר מְעַט, שֶׁחֶשְׁבּוֹנוֹת אֵלּוּ בְּקֵרוּב הֵן. וְזוֹ הִיא צוּרָתוֹ:
Footnotes
1.
In his Commentary to the Mishnah (Ohalot 3:7), the Rambam explains that the term “square” is added to emphasize that both the width and the length must be at least a handbreadth. If the covering is only half a handbreadth wide, it is not considered as an ohel even if it is several handbreadths long.
2.
A Talmudic measure equal to 8 cm according to Shiurei Torah and 9.6 cm according to Chazon Ish.
3.
The Ra’avad emphasizes that unless the covering is a handbreadth above the impurity, the impurity is considered as retzutzah, “flush.” The Rambam makes this point later in the halachah.
4.
An overhang or shelter that causes everything under it to contract ritual impurity and intervenes between ritual impurity and everything above it, as the Rambam proceeds to explain.
5.
Our translation is taken from the Rambam’s Commentary to the Mishnah (Tamid2:1). The Rambam is giving examples of keilim that might be placed under such a small overhang.
6.
Even though they are under the overhang. Since it does not meet the minimum requirements the laws of ohel do not apply.
7.
See Chapter 7, Halachah 4.
8.
E. g., keilim of stone or earth (Chapter 6, Halachah 2).
9.
For the board served as a tent over the keilim and the impurity.
10.
Thus the board serves as a tent to convey ritual impurity, but not to intervene in the face of it [the Rambam’s Commentary to the Mishnah (Ohalot 6:1)].
11.
When supported by something other than a human or a utensil.
12.
The Ra’avad emphasizes that this also applies to oversized wooden keilim (refer to Chapter 6, Halachah 2). The Kessef Mishneh states that, as evident from Chapter 13, Halachah 3, the Rambam would also accept this point and does not mention wooden keilim here for stylistic purposes alone.
13.
I.e., that contain 40 se'ah. See Chapter 6, Halachah 2.
14.
I.e., an oven that had not been used yet.
15.
I.e., the board intervenes in face of the impurity.
16.
Were it to be considered as an implement, the keilim would be impure, as stated in Halachah 1.
17.
For the oven is considered like other keilim.
18.
And thus considered like other keilim.
19.
I.e., the ovens themselves create a separation, preventing the entire area from being considered as one large tent. It appears that, as in the following clause, the board is protruding beyond the ovens only at the sides, and not at the ends.
The Ra’avad objects to the Rambam’s ruling, maintaining that it is not a correct interpretation of the mishnah (Ohalot 12:1). For the mishnah appears to be speaking about a situation where the board sticks out from the ovens on all four sides. Hence, the entire area is considered as one ohel. The Kessef Mishneh admits that the simple meaning of the mishnah would appear to follow the Ra’avad’s interpretation.
20.
Here also, the Rambam’s point is that since the board protrudes only on the sides and not on the ends, the oven sets them apart. Hence the areas are considered as two tents and not one.
21.
Our translation is based on early printings and authentic manuscripts of the Mishneh Torah and is supported by the Rambam’s Commentary to the Mishnah (Ohalot 16:1). The standard published text has a slightly different version.
22.
In his Commentary to the Mishnah (lac. cit.), the Rambam cites Keilim 17:8 which states that the ordinary circumference of a plow was a handbreadth.
23.
As the Rambam states at the conclusion of Halachah 8, he is speaking in approximations. A handbreadth is four fingerbreadths. Following the mathematic formula that the circumference is equal to the diameter times pi, one and a third times pi is slightly more than four.
24.
He is considered as one who touched a utensil that was held over a corpse [the Rambam's Commentary to the Mishnah (loc. cit.)]. Accordingly, he contracts impurity that lasts seven days and must be purified by having the ashes of the Red Heifer sprinkled on him. This stringency was imposed lest one think the impurity of ohel is of a lesser status than other impurities. This is one of the stringencies imposed on the day when the students of the School of Shammai outnumbered the students of the School of Hillel (Shabbat 1:4).
25.
By a handbreadth, as stated in Halachah 1.
26.
One who walks upon a grave is impure. See Chapter 2, Halachah 15.
27.
The Rambam. derives this halachah from the account of Rabbi Elazar ben Tzadok in Berachot 19a which relates that he (who was a priest and thus forbidden to contact impurity) and others would hurry over the coffins to see the kings of Israel. The Rambam postulates that they were coffins made of wood and that the Sages relaxed the decree mentioned here out of respect for the monarchy. The Ra’avad differs and maintains that the passage is speaking about stone coffins that were used in Eretz Yisrael at that time.
28.
I.e., they are not considered as independent entities, but as part of the entire ohel. Hence, since a portion of it is large enough to convey ritual impurity, its entire span - even those portions that are not wide enough - are considered as part of the ohel.
29.
For a length of a handbreadth.
30.
Chapter 7, Halachah 4. Thus only the keilim or persons who are in the space directly above or below the source of impurity become impure.
31.
Here also, the Rambam is speaking in approximations. Since circumference is pi times the diameter, for a board to be a handbreadth in width it would have to be slightly more than three handbreadths in circumference.
32.
Thus, each side of the board would be a handbreadth,
33.
If there is a cover over it, everything is impure because it is under the larger cover.
34.
I.e., when dividing the circumference of 4.5 by pi, the diameter will be slightly less than 1.5.
35.
Since the barrel is hollow, we consider its upper portion as constituting a covering, even if it is enclosed on the bottom. There will be a portion of the barrel that is more than a handbreadth by a handbreadth in area that is one handbreadth above the ground.
36.
Because here too there will a portion more than a handbreadth by a handbreadth of the upper portion of the barrel above the ground.
37.
Unlike the barrel, the pillar is not hollow. Hence, for it to be considered as an ohel, there must be a portion of its circumference a handbreadth by a handbreadth that is above the ground (Kessef Mishneh).
38.
If it is that large, it conveys impurity to all keilim under it, even those that are under portions that are less than a handbreadth above the ground.
39.
Actually, slightly less than one.
40.
More specifically, a handbreadth times the square root of two which is 1.41.
41.
If the pillar is 24 handbreadths in circumference, an imaginary square, 8 handbreadths by 8 handbreadths, can be circumscribed around it. [This is an approximation. Actually, the diameter will be slightly less 8.] Thus the length of the diagonal will be approximately 11 handbreadths. Since the radius of the pillar is slightly less than 8 handbreadths, the midpoint of the portion of the pillar above the ground will be approximately 1.6 handbreadths from the comer of the imaginary square and thus that point will be more than a handbreadth above the ground. Moreover, there will be more than a handbreadth of space from that point to the end of the imaginary square. Thus there will be more than a square handbreadth of space on the pillar that is a cubit above the ground,
42.
Although lacking in the standard published versions of the Mishneh Torah, these words and the diagram were included in the authorized manuscripts.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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The text on this page contains sacred literature. Please do not deface or discard.
