ב"ה
Rambam - 1 Chapter a Day
Tum'at Met - Chapter 13
Tum'at Met - Chapter 13
1Whenever there is a covering that is a handbreadth by a handbreadth that is a handbreadth high, it is considered an ohel, as we explained.1 It intervenes in the face of ritual impurity and conveys ritual impurity whether it was made as a shelter or came into being as a matter of course. Even if it was brought into being without human activity, it conveys ritual impurity and intervenes in the face of it.אכָּל טֶפַח עַל טֶפַח בְּרוּם טֶפַח קָרוּי 'אֹהֶל', כְּמוֹ שֶׁבֵּאַרְנוּ; וְחוֹצֵץ בִּפְנֵי הַטֻּמְאָה וּמֵבִיא אֶת הַטֻּמְאָה, בֵּין שֶׁעֲשָׂאָהוּ לְהַאֲהִיל בֵּין שֶׁנַּעֲשָׂה מֵאֵלָיו, אֲפִלּוּ הָיָה שֶׁלֹּא בִּידֵי אָדָם - הֲרֵי זֶה מֵבִיא וְחוֹצֵץ.
What is implied? If there was a cavern that was hollowed out by water or crawling animals or even if the earth itself cratered or one gathered stone and beams and created a covered space of a handbreadth,2 it is considered as an ohel and it conveys ritual impurity and intervenes in the face of it.כֵּיצַד? אֶחָד חוֹר שֶׁחֲרָרוּהוּ מַיִם אוֹ שְׁרָצִים, אוֹ שֶׁאֲכָלַתּוּ מְלַחַת, אוֹ שֶׁצָּבַר אֲבָנִים אוֹ קוֹרוֹת וְנַעֲשָׂה בָּהֶן חָלָל טֶפַח - הֲרֵי זֶה אֹהֶל, וּמֵבִיא וְחוֹצֵץ.
2When does the above apply? When the ohel was strong and sturdy. A unstable ohel, by contrast, does not convey ritual impurity, nor does it intervene in the face of ritual impurity according to Scriptural Law. According to Rabbinic Law, by contrast, it conveys ritual impurity, but does not intervene in the face of it.3בבַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁהָיָה הָאֹהֶל חָזָק וּבָרִיא. אֲבָל אֹהֶל רָעוּעַ - אֵינוֹ מֵבִיא אֶת הַטֻּמְאָה וְאֵינוֹ חוֹצֵץ בִּפְנֵי הַטֻּמְאָה מִן הַתּוֹרָה; אֲבָל מִדִּבְרֵי סוֹפְרִים, מֵבִיא אֶת הַטֻּמְאָה וְאֵינוֹ חוֹצֵץ.
What is implied? When branches of trees that hang over the earth which are called sichachot and stones which project outward from a wall that hang over the earth and are called peraot are sturdy enough to carry an average ceiling4 and remain standing, they convey impurity and intervene in the face of it according to Scriptural Law. If they are not sturdy enough to carry an average ceiling and would fall, they convey impurity according to Rabbinic decree and do not intervene in the face of it.5 Similar laws apply in all analogous situations.כֵּיצַד? שָׂרִיגֵי הָאִילָנוֹת הַסּוֹכְכִים עַל הָאָרֶץ, וְהֵן הַנִּקְרָאִים 'סְכָכוֹת', וַאֲבָנִים הַיּוֹצְאוֹת מִן הַגָּדֵר הַסּוֹכְכוֹת עַל הָאָרֶץ, וְהֵן הַנִּקְרָאִין 'פְּרָעוֹת': אִם יְכוֹלִין לְקַבֵּל מַעֲזִיבָה בֵינוֹנִית וְהֵן עוֹמְדִין, הֲרֵי אֵלּוּ מְבִיאִין וְחוֹצְצִין מִן הַתּוֹרָה; וְאִם אֵינָן רְאוּיִין לְקַבֵּל מַעֲזִיבָה בֵינוֹנִית, אֶלָּא הֵן נוֹפְלִים - הֲרֵי אֵלּוּ מְבִיאִין מִדִּבְרֵיהֶם וְאֵינָן חוֹצְצִין. וְכֵן כָּל כַּיּוֹצֵא בָהֶן.
3These substances convey ritual impurity and intervene in the face of it: oversized wooden vessels,6 keilim made from stone, animal turds,7 or earth that are oversized,8 simple leather keilim,9 a curtain, a sheet, or a reed mat that are made like tents,10 animals or beasts, whether kosher or non-kosher, provided the head of one is placed between the legs of another and they are flush against each other,11 a bird that rests,12 one who digs out a place for a child in a grainheap to save him from the sun, and food that was not made ready to be susceptible to ritual impurity13 so that it would not become impure.גאֵלּוּ מְבִיאִין וְחוֹצְצִין׃ כְּלִי עֵץ הַבָּא בְמִדָּה, וְכֵן כְּלֵי אֲבָנִים כְּלֵי גְלָלִים כְּלֵי אֲדָמָה הַבָּאִין בְּמִדָּה; וּפְשׁוּטֵי כְּלֵי עוֹר, וִירִיעָה וְסָדִין וּמַפָּץ וּמַחֲצֶלֶת, שֶׁהֵן עֲשׂוּיִין אֹהָלִים. וּבְהֵמוֹת אוֹ חַיּוֹת, בֵּין טְמֵאוֹת בֵּין טְהוֹרוֹת. וְהוּא, שֶׁיִּהְיֶה רֹאשׁ זוֹ בֵּין רַגְלֵי זוֹ וְיִהְיוּ כֻלָּן דְּבוּקוֹת. וְהָעוֹף שֶׁשָּׁכַן, וְהַחוֹטֵט בַּשִּׁבֳּלִים מָקוֹם לַקָּטָן לְהַצִּילוֹ מִן הַשֶּׁמֶשׁ, וְאֹכָלִין שֶׁאֵינָן מֻכְשָׁרִין - כְּדֵי שֶׁלֹּא יִטַּמְּאוּ.
When vegetables continue to grow in the summer and the winter, they are considered like trees and convey ritual impurity and intervene in the face of it.יְרָקוֹת הַמִּתְקַיְּמִין בִּימוֹת הַחַמָּה וְהַגְּשָׁמִים - הֲרֵי הֵן כְּאִילָנוֹת, וּמְבִיאִין וְחוֹצְצִין.
Among those in this category are: mint,14 bindweed, wild gourd, and Greek squash.15וְאֵלּוּ הֵן: הָאֵרוֹס, וְהַקִּיסוֹם, וְיַרְקוֹת חֲמוֹר, וּדְלַעַת יְוָנִית.
Similarly, all of the following- branches of trees that hang over the earth, stones which project outward from a wall, projections, balconies, dovecotes, the clefts of stones,16 stones that stick out of a wall, the arches of a wall,17 and stony precipices18 —convey ritual impurity and intervene in the face of it.וְכֵן הַסְּכָכוֹת, וְהַפְּרָעוֹת, וְהַזִּיזִין, וְהַגְּזוּרוֹת, וְהַשּׁוֹבָכוֹת, וְהַשְּׁקִיפִין, וְהַסְּלָעִים, וְהַנְּחִירִים, וְהַשְּׁנָנִים, כָּל אֵלּוּ מְבִיאִין וְחוֹצְצִין.
4The following convey ritual impurity, but do not intervene in the face of it: a human being, wooden vessels that are not oversized, because they are like all other keilim and convey ritual impurity, simple leather keilim, a curtain, a sheet, or a reed mat that are not made like tents, but merely extended outward, without being on a slant or having walls,19 an animal or a beast that died,20 and impure foods or foods that were made susceptible to ritual impurity,21 for an impure substance does not intervene in the face of ritual impurity, and a hand mill, because it is in the category of stone keilim. All of these convey ritual impurity, but do not intervene in the face of it.דוְאֵלּוּ מְבִיאִין וְלֹא חוֹצְצִין׃ הָאָדָם; וּכְלֵי עֵץ שֶׁאֵינָן בָּאִין בְּמִדָּה, מִפְּנֵי שֶׁהֵן כְּכָל הַכֵּלִים, וּמִתְטַמְּאִין; וּפְשׁוּטֵי כְּלֵי עוֹר; וִירִיעָה וְסָדִין וּמַפָּץ וּמַחֲצֶלֶת שֶׁאֵינָן עֲשׂוּיִין אֹהָלִים, אֶלָּא מְתוּחִין בִּלְבָד, וְאֵין לָהֶן שִׁפּוּעַ וְאֵין שָׁם כֹּתָלִים; וּבְהֵמָה וְחַיָּה שֶׁמֵּתוּ, וְאֹכָלִין טְמֵאִין אוֹ מֻכְשָׁרִין - שֶׁדָּבָר טָמֵא אֵינוֹ חוֹצֵץ; וְרֵחַיִם שֶׁל יָד - שֶׁהֲרֵי הִיא בִּכְלַל כְּלֵי אֲבָנִים, כָּל אֵלּוּ מְבִיאִין וְאֵינָן חוֹצְצִין.
5The following articles neither convey ritual impurity, nor do they intervene in the face of it:22 seeds,23 vegetables that are still connected to the ground with the exception of the four vegetables mentioned,24 a mound of hail, snow, sleet, ice, or salt,25 one who skips from place to place, one who runs from place to place, a bird that flies freely, a garment flying in the wind,26 or a ship that floats on the water.27 All these neither convey ritual impurity, nor do they intervene in the face of it. Although they create a covering, the covering is not lasting.28הוְאֵלּוּ לֹא מְבִיאִין וְלֹא חוֹצְצִין׃ הַזְּרָעִים וְהַיְרָקוֹת הַמְּחֻבָּרִין לַקַּרְקַע, חוּץ מִן הָאַרְבַּע יְרָקוֹת שֶׁמָּנִינוּ; וְכִפַּת הַבָּרָד, וְהַשֶּׁלֶג, וְהַכְּפוֹר, וְהַגְּלִיד, וְהַמֶּלַח; וְהַדּוֹלֵג מִמָּקוֹם לְמָקוֹם, וְהַקּוֹפֵץ מִמָּקוֹם לְמָקוֹם, וְהָעוֹף הַפּוֹרֵחַ, וְטַלִּית הַמְנַפְנֶפֶת, וּסְפִינָה שֶׁהִיא שָׁטָה עַל פְּנֵי הַמַּיִם, כָּל אֵלּוּ לֹא מְבִיאִין וְלֹא חוֹצְצִין, שֶׁאַף עַל פִּי שֶׁהֶאֱהִילוּ, אֵינוֹ אֹהֶל הַמִּתְקַיֵּם.
6If one tied a ship to something that could anchor it29 or covered the corner of a garment with a stone,30 it conveys ritual impurity.31וקָשַׁר אֶת הַסְּפִינָה בְּדָבָר שֶׁהוּא יָכוֹל לְהַעֲמִידָהּ, כָּבַשׁ כְּנַף הַטַּלִּית בְּאֶבֶן - הֲרֵי זוֹ מְבִיאָה אֶת הַטֻּמְאָה.
7When there is a board floating in the water and there is impurity under one of its sides, the keilim under its other side are pure. The rationale is that, as we already explained,32 a ship that is floating does not convey impurity.זנֶסֶר שֶׁהוּא צָף עַל פְּנֵי הַמַּיִם, וְטֻמְאָה תַּחַת צִדּוֹ הָאֶחָד - הֲרֵי הַכֵּלִים שֶׁתַּחַת צִדּוֹ הַשֵּׁנִי טְהוֹרִים, שֶׁכְּבָר בֵּאַרְנוּ שֶׁהַסְּפִינָה הַשָּׁטָה אֵינָהּ מְבִיאָה הַטֻּמְאָה.
8The following entities intervene in the face of ritual impurity, but do not convey impurity: the threads of the woof on a weaver’s loom,33 the cords of a bed,34 a net on which fertilizer is held, and lattice shades for windows.חאֵלּוּ חוֹצְצִין וְלֹא מְבִיאִין׃ מַסֶּכֶת פְּרוּסָה, וַחֲבִילֵי מִטָּה, וְהַמַּשְׁפֵּלוֹת, וְהַסְּרִיגוֹת שֶׁבַּחַלּוֹנוֹת.
How do they intervene in the face of impurity? If there was a window between two houses, impurity was found in one house, and one of these entities is extended over this window and covers it, it serves as an intervening substance and prevents impurity from entering the second house.כֵּיצַד הֵן חוֹצְצִין? שֶׁאִם הָיָה חַלּוֹן בֵּין שְׁנֵי בָתִּים, וְהַטֻּמְאָה בְּבַיִת אֶחָד, וְהָיָה אֶחָד מֵאֵלּוּ מָתוּחַ בְּחַלּוֹן זֶה וּסְתָמוֹ, אַף עַל פִּי שֶׁיֵּשׁ בֵּינֵיהֶן אֲוִיר, הֲרֵי אֵלּוּ חוֹצְצִין וְלֹא תִכָּנֵס הַטֻּמְאָה לְבַיִת שֵׁנִי.
This applies even if there is open space within the intervening article,35 provided there is not a square handbreadth of empty space in this lattice work, net, or cords. If there is a square handbreadth of empty space, impurity will enter as will be explained.36וְהוּא, שֶׁלֹּא יִהְיֶה שָׁם בִּסְרִיגוֹת אֵלּוּ, אוֹ בְּעֵינֵי הַמַּשְׁפֵּלוֹת, אוֹ בֵּין חֶבֶל לְחֶבֶל, פּוֹתֵחַ טֶפַח; שֶׁאִם הָיָה שָׁם פּוֹתֵחַ טֶפַח - תִּכָּנֵס בּוֹ הַטֻּמְאָה, כְּמוֹ שֶׁיִּתְבָּאֵר.
Footnotes
1.
Chapter 12, Halachah 1.
2.
In this instance, the space was created through human activity, but the person did not have the intent to create a structure (Rashi, Sukkah 20b).
3.
The Kessef Mishneh explains that from Ohalot 8:2, it would appear that branches and protruding stones are placed in the category of ohel according to Scriptural Law. Nevertheless, from Nidah 68b and other sources, it would appear that their impurity is Rabbinic in origin. The Rambam resolves that apparent contradiction by making this distinction.
4.
I.e., the beams and the plaster placed over them [the Rambam’s Commentary to the Mishnah (Ohalot, loc. cit.)].
5.
The Ra’avad questions the Rambam’s ruling, noting several instances where, seemingly, impurity is conveyed according to Scriptural Law and yet, it appears that the entity in question is not capable of supporting a ceiling. For example, Ohalot 8:1, states that a bird can serve as an ohel and, generally, birds are not strong enough to carry a ceiling. He therefore states that when a covering is solid, it does not have to be sturdy. The general principles in the mishnah to which the Rambam refers, the Ra’avad explains, apply only in instances where, like the branches of a tree or the stones of a wall, there are open spaces between the entities. The Kessef Mishneh differs and supports the Rambam’s ruling, explaining that there are large fowl whose wings are strong enough to support a ceiling.
6.
I.e., vessels that contain 40 se'ah. See Chapter 6, Halachah 2, and Chapter 12, Halachah 2.
7.
Chapter 6, Halachah 2.
8.
Implicit in the Rambam’s words, and obvious from his mention of a hand mill in the following halachah, is that if such keilim are not oversized, they do not intervene in the face of ritual impurity even if they themselves do not contract ritual impurity. The Ra’avad takes issue with the Rambam and maintains that such entities can intervene in the face of ritual impurity even if they are not oversized, for example, if they are placed in the aperture between a house and a loft.
9.
See Hilchot Keilim 7:2.
10.
This phrase refers to all the entities mentioned from “simple leather keilim” onward.
11.
The Rambam is explaining how, not only one animal, but a herd of animals can be considered as a large ohel, as stated in Ohalot 8:1.
12.
In his Commentary to the Mishnah (Ohalot, loc. cit.), the Rambam explains that the bird must be tied down to a wall or a tree.
13.
As stated in Hilchot Ochalin 1:1, food is not made ready to be susceptible to ritual impurity until it comes in contact with water.
14.
Our translation of this and the following terms is based on Rav Kapach’s notes to the Rambam’s Commentary to the Mishnah (Ohalot, loc. cit.).
15.
All of these plants are leafy and can create a thick covering.
16.
That project from mountains and buildings. Our translation of this term is based on Rav Kapach’s notes to the Rambam’s Commentary to the Mishnah (Ohatot 3:7) and based on one of the versions of the Targum to Isaiah 2:21, 57:5.
17.
In his Commentary to the Mishnah (Ohalot 8:2) the Rambam explains that the root of the gichir means “bent over,” as in I Kings 18:42.
18.
I.e., the edges of the mountains. In his Commentary to the Mishnah (op. cit.), the Rambam uses a term, shen hasela, found in I Samuel14:4.
19.
I.e., if such an item was spread out over the aperture between a house and a loft, it does not prevent impurity from reaching the loft. Nevertheless, if such an item was spread out over a corpse and keilim in open space, the keilim become impure [the Rambam's Commentary to the Mishnah (Ohalot 8:3)].
20.
Or was slaughtered, for ritual slaughter makes an object susceptible to ritual impurity (Hilchot Tum’at Ochalin 2:7).
21.
As stated in Hilchot Tum’at Ochalin 1:1 foods do not become susceptible to ritual impurity until they were brought in contact with liquid after being harvested. Since the food was made susceptible to impurity, it is considered as impure.
22.
I.e., they are not considered as ohalim at all.
23.
For they can serve as food.
24.
I.e., those mentioned in Halachah 3.
25.
In his Commentary to the Mishnah (Ohalot 8:5), the Rambam explains that these are not considered as an ohel, because they will easily dissolve and will not stand for an extensive time.
26.
That is not tied down to anything, as evident from the contrast to the following halachah.
27.
Without being anchored at all.
28.
Since it is not lasting at all, it — in contrast to an ohel that is not sturdy, as mentioned in Halachah 2 — does not convey impurity even according to Rabbinic Law.
29.
Shabbat 101b states that this applies “provided [the ship] is tied with iron chains.” While that can certainly be understood as an exaggeration, the article used to tie the ship must be strong and sturdy.
30.
A heavy stone that will not be lifted up by the wind and will hold the garment down. Although the corners of the garment will be held down by stones, when the wind blows, its center will be lifted up and will be considered as a tent [the Rambam’s Commentary to the Mishnah (Ohalot, loc. cit.)].
31.
It does not intervene in the face of impurity, because it is a utensil that can contract impurity.
32.
Halachah 5.
33.
Our translation of this and the following terms are based on Rav Kappach’s translation of the Rambam’s Commentary to the Mishnah (Ohalot 8:4).
34.
In the Talmudic era, beds were constructed by running a series of cords from one side of the bed frame to the other and then placing a mattress on top of them. These cords can serve as an intervening substance.
35.
I.e., none of the articles mentioned is a solid mass and all have some space between their cords or threads.
This halachah is quoted by the Siftei Cohen 371:2 and the Turei Zahav 371:1, because it is relevant at present as well with regard to the prohibition against a priest contracting ritual impurity. To express the concept in modern terms: If there is a screen covering a window, it is considered closed even though it allows for air to pass through.
36.
In the following chapter. In particular, Halachah 4 relates to the subject at hand.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.
The text on this page contains sacred literature. Please do not deface or discard.
