ב"ה
Rambam - 1 Chapter a Day
Tum'at Met - Chapter 15
Tum'at Met - Chapter 15
1The following laws apply when a functional window1 was closed entirely or closed to the extent that less than a handbreadth by a handbreadth remained. If it was closed with an entity that intervenes in the face of ritual impurity2 it is considered as closed, provided it is an entity that the owner does not intend to move.3אחַלּוֹן תַּשְׁמִישׁ שֶׁסְּתָמָהּ כֻּלָּהּ, אוֹ סְתָמָהּ עַד שֶׁנִּשְׁאַר בָּהּ פָּחוֹת מִטֶּפַח, אִם בְּדָבָר הַחוֹצֵץ בִּפְנֵי הַטֻּמְאָה סָתַם, הֲרֵי זֶה חוֹצֵץ. וְהוּא, שֶׁיִּהְיֶה דָּבָר שֶׁאֵין דַּעְתּוֹ לְפַנּוֹתוֹ.
Therefore if he closed a window or reduced its size with foods that were not made susceptible to contract ritual impurity,4 they do not intervene. Even though they are not susceptible to ritual impurity and they are pure, his intent is to move them.לְפִיכָךְ, אִם סָתַם הַחַלּוֹן אוֹ מִעֲטוֹ בְּאֹכָלִין שֶׁאֵינָן מֻכְשָׁרִין, אֵינָן חוֹצְצִין; שֶׁאַף עַל פִּי שֶׁאֵין מְקַבְּלִין טֻמְאָה, וַהֲרֵי הֵן טְהוֹרִין, דַּעְתּוֹ לְפַנּוֹתָן.
If they were rotting, they intervene.הָיוּ סְרוּחִין, הֲרֵי אֵלּוּ חוֹצְצִין.
Similarly, straw that is rotting intervenes. If it is not rotting, it does not intervene, because we assume that the owner intends to move it.וְכֵן תֶּבֶן סָרוּחַ, חוֹצֵץ; וְשֶׁאֵינוֹ סָרוּחַ - אֵינוֹ חוֹצֵץ, מִפְּנֵי שֶׁדַּעְתּוֹ לְפַנּוֹתוֹ.
When grain grew5 and blocked a window or reduced its size, it does not intervene, because the owner’s intent is to remove it, lest it damage the wall.תְּבוּאָה שֶׁגָּדְלָה וְסָתְמָה אֶת הַחַלּוֹן, אוֹ מִעֲטַתּוּ - אֵינָהּ חוֹצֶצֶת; לְפִי שֶׁדַּעְתּוֹ לְפַנּוֹתָהּ, שֶׁמָּא תַּפְסִיד הַכֹּתֶל.
If its roots were distant from the wall, but the heads of the stalks grew on an incline and blocked the window, it intervenes. Similar laws apply in all analogous situations.הָיָה עִקָּרָהּ רָחוֹק מִן הַכֹּתֶל, וְנָטָה רֹאשָׁהּ וְסָתַם - הֲרֵי זֶה חוֹצֵץ. וְכֵן כָּל כַּיּוֹצֵא בָזֶה.
2The following rules apply when a barrel that is filled with rotting dried figs which were never made susceptible to ritual impurity6 and are not fit to be eaten were placed in a window and the opening of the window faced a source of impurity. The barrel itself is impure,7 In such a situation, and similarly, if a container is filled with rotten straw that is not fit to be used as animal fodder, for mortar for building,8 or for kindling that was placed in the window: when the figs or the straw would be able to remain standing independently were their container to be removed, they would be considered as intervening.9 If not, they do not intervene.בחָבִית שֶׁהִיא מְלֵאָה גְּרוֹגְרוֹת סְרוּחִין, שֶׁאֵינָן מֻכְשָׁרִין וְלֹא רְאוּיִין לַאֲכִילָה, וּמֻנַּחַת בַּחַלּוֹן וּפִי הֶחָבִית כְּלַפֵּי הַטֻּמְאָה, שֶׁהֲרֵי הֶחָבִית טְמֵאָה, וְכֵן קֻפָּה שֶׁהִיא מְלֵאָה תֶּבֶן סָרוּחַ שֶׁאֵינוֹ רָאוּי לֹא לְמַאֲכַל בְּהֵמָה וְלֹא לְטִיט וְלֹא לְהַסָּקָה, וּמֻנַּחַת בַּחַלּוֹן: אִם יְכוֹלִין הַגְּרוֹגְרוֹת וְהַתֶּבֶן לַעֲמוֹד בִּפְנֵי עַצְמָן כְּשֶׁיִּנָּטֵל הַכְּלִי שֶׁהֵן בּוֹ, הֲרֵי אֵלּוּ חוֹצְצִין; וְאִם לָאו, אֵינָן חוֹצְצִין.
The following entities all reduce the size of a window: a) bitter grasses that are not fit for animal fodder, b) patches that are not three fingerbreadths by three fingerbreadths,10 that are filthy and firm, so that they are not fit to clean blood off a scratch,11 c) a limb or flesh that was hanging limply from an impure animal,12 provided the animal was lean and unfit to be sold to a gentile13 and tethered so that it will not flee, d) an impure fowl14 resting in a window, provided it is one which scratches, so that it would not be fit for a child to play with,15 e) a gentile16 who is bound, because he is one of the prisoners of the king whom another person may not release,17 f) an infant born after an eighth month pregnancy on the Sabbath,18 because it is forbidden to move him,19 g) salt that is mixed with thorns that is not fit to be used for food, nor for leatherworking, provided it is placed on a shard so that it will not damage the wall.עֲשָׂבִים הַמָּרִים שֶׁאֵינָן רְאוּיִין לַבְּהֵמָה; וּמַטְלָנִיּוֹת שֶׁאֵין בָּהֶן שָׁלֹשׁ עַל שָׁלֹשׁ, שֶׁהָיוּ מְטֻנָּפִים וְקָשִׁים כְּדֵי שֶׁלֹּא יִהְיוּ רְאוּיִין אֲפִלּוּ לְקַנֵּחַ הַדָּם מִן הַשְּׂרִיטָה; וְהָאֵבֶר וְהַבָּשָׂר הַמְּדֻלְדָּלִים בִּבְהֵמָה טְמֵאָה, וְהוּא שֶׁתִּהְיֶה כְּחוּשָׁה שֶׁאֵינָהּ רְאוּיָה לְהִמָּכֵר לַגּוֹי, וּקְשׁוּרָה כְּדֵי שֶׁלֹּא תִבְרַח; וְהָעוֹף הַטָּמֵא שֶׁשִּׁכֵּן בַּחַלּוֹן, וְהוּא שֶׁיִּהְיֶה מְשָׂרֵט, שֶׁהֲרֵי אֵינוֹ רָאוּי אֲפִלּוּ לַתִּינוֹק לְשַׂחֶק בּוֹ; וְגוֹי כָּפוּת שֶׁהוּא מֵאֲסוּרֵי הַמֶּלֶךְ, שֶׁאֵין אַחֵר יָכוֹל לְהַתִּירוֹ; וּבֶן שְׁמוֹנָה בְּיוֹם הַשַּׁבָּת, שֶׁהֲרֵי אָסוּר לְטַלְטְלוֹ; וְהַמֶּלַח הַמְּעֹרָב בְּקוֹצִים, שֶׁאֵינוֹ רָאוּי לֹא לַאֲכִילָה וְלֹא לַעֲבוֹדָה, וְהוּא שֶׁיִּהְיֶה מֻנָּח עַל הַחֶרֶס כְּדֵי שֶׁלֹּא יַזִּיק הַכֹּתֶל - כָּל אֵלּוּ מְמַעֲטִין בַּחַלּוֹן.
The rationale is that these substances are not susceptible to ritual impurity, nor does the owner intend to move them, because they are not fit for work.שֶׁהֲרֵי אֵינָן מְקַבְּלִין טֻמְאָה, וְאֵין דַּעְתּוֹ לְפַנּוֹתָן מִפְּנֵי שֶׁאֵינָן רְאוּיִין לִמְלָאכָה.
Similarly, when a Torah scroll was worn out and placed in a window, if the owner had decided that it would be entombed there, it reduces the size of the window.וְכֵן סֵפֶר תּוֹרָה שֶׁבָּלָה, וְהָיָה מֻנָּח בַּחַלּוֹן, אִם גָּמַר שֶׁתִּהְיֶה שָׁם גְּנִיזָתוֹ - הֲרֵי זֶה מְמַעֵט בַּחַלּוֹן.
In contrast, snow, hail, sleet, ice, and water do not reduce the size of a window, for they are susceptible to ritual impurity.20אֲבָל הַשֶּׁלֶג וְהַבָּרָד וְהַכְּפוֹר וְהַגְּלִיד וְהַמַּיִם - אֵינָן מְמַעֲטִין בַּחַלּוֹן, שֶׁהֲרֵי הֵן רְאוּיִין וּמְקַבְּלִין טֻמְאָה.
3If one reduced the size of the handbreadth with less than an olive-sized portion of the flesh of a corpse,21 less than an olive-sized portion of the meat of a dead animal,22 a portion of bone from a corpse that is less than the size of a barley-corn,23 or a portion less than a lentil from a crawling animal,24 these substances intervene in the presence of ritual impurity. The rationale is that they are all pure and since they are not important to the owner, he does not intend to move them.25גמִעֵט אֶת הַטֶּפַח בְּפָחוֹת מִכְּזַיִת מִבְּשַׂר הַמֵּת, אוֹ בְּפָחוֹת מִכְּזַיִת מִבְּשַׂר הַנְּבֵלָה, אוֹ בְּעֶצֶם פָּחוֹת מִכַּשְּׂעוֹרָה מִן הַמֵּת, אוֹ בְּפָחוֹת מִכַּעֲדָשָׁה מִן הַשֶּׁרֶץ - הֲרֵי אֵלּוּ חוֹצְצִין; שֶׁכָּל אֵלּוּ טְהוֹרִין, וְאֵינָן חֲשׁוּבִין אֶצְלוֹ, לְפִיכָךְ אֵין דַּעְתּוֹ לְפַנּוֹתָן.
Similarly, less than an egg-sized portion of food26 that was not made susceptible to ritual impurity is not important, he does not consider moving it. Hence, all of the above reduce the measure of the handbreadth.וְכֵן פָּחוֹת מִכַּבֵּיצָה אֹכָלִין שֶׁאֵינָן מֻכְשָׁרִין - אֵינָן חֲשׁוּבִין אֶצְלוֹ, וְאֵין דַּעְתּוֹ לְפַנּוֹתָן, וּלְפִיכָךְ מְמַעֲטִין אֶת הַטֶּפַח.
4If one closed a window with an earthenware vessel whose opening faced outward, it intervenes. The rationale is that it does not contract impurity from its outer side and thus it is pure.דסָתַם הַחַלּוֹן בִּכְלִי חֶרֶס, וְהָיָה פִּיו לַחוּץ - הֲרֵי זֶה חוֹצֵץ; לְפִי שֶׁאֵינוֹ מִטַּמֵּא מִגַּבּוֹ, וַהֲרֵי הוּא טָהוֹר.
Therefore this earthenware vessel must be disgusting and perforated so that it is not fit to be used for anything, not even bloodletting, so that the person will not think of moving it.וְצָרִיךְ לִהְיוֹת כְּלִי חֶרֶס זֶה מָאוּס וְנָקוּב, עַד שֶׁלֹּא יִהְיֶה רָאוּי אֲפִלּוּ לְהַקִּיז בּוֹ דָּם, כְּדֵי שֶׁלֹּא תִהְיֶה דַּעְתּוֹ לְפַנּוֹתוֹ.
5The following laws apply if there was a corpse, a fourth of a kab of bones,27 or the like from bones that impart impurity through ohel in a house and the owner sought to reduce the size of the window of this house with a bone that is less than a barley-corn.28 Its size is not reduced, because the bone in the window is considered as part of the bones that generate impurity.29ההָיָה בַּבַּיִת מֵת, אוֹ רֹבַע עֲצָמוֹת וְכַיּוֹצֵא בָהֶן מֵעֲצָמוֹת הַמְטַמְּאוֹת בָּאֹהֶל, וּמִעֵט הַחַלּוֹן שֶׁל בַּיִת זֶה בְּעֶצֶם פָּחוֹת מִכַּשְּׂעוֹרָה - אֵינוֹ מִעוּט, שֶׁהָעֶצֶם מִצְטָרֵף לָעֲצָמוֹת.
Similarly, if a corpse or an olive-sized portion from the flesh of a corpse was in a home and the owner sought to reduce the size of the window with a portion of flesh from a corpse, its size is not reduced, because the flesh is combined with the other flesh.וְכֵן אִם הָיָה שָׁם מֵת, אוֹ כְּזַיִת מִבְּשַׂר הַמֵּת, וּמִעֵט הַחַלּוֹן בְּפָחוֹת מִכְּזַיִת מִבְּשַׂר הַמֵּת - אֵינוֹ מִעוּט, לְפִי שֶׁהַבָּשָׂר מִצְטָרֵף לַבָּשָׂר.
Nevertheless, a bone that is less than the size of a barley-corn reduces the size of a window and thus prevents the spread of impurity brought about by an olive-sized portion of flesh.30 And less than an olive-sized portion of flesh reduces the size of a window and thus prevents the spread of impurity brought about by a fourth of a kab of bones, or the like.אֲבָל עֶצֶם פָּחוֹת מִכַּשְּׂעוֹרָה, מְמַעֵט עַל יְדֵי כְּזַיִת בָּשָׂר; וּפָחוֹת מִכְּזַיִת בָּשָׂר, מְמַעֵט עַל יְדֵי רֹבַע עֲצָמוֹת וְכַיּוֹצֵא בָהֶן.
If one sought to reduce the size of a handbreadth with the woof and the warp of cloth that is afflicted with tzara’at31 or with a clod of earth from a beit hapras, its size is not reduced. The rationale is that an impure object does not intervene in the face of ritual impurity.32מִעֵט אֶת הַטֶּפַח בִּשְׁתִי וְעֵרֶב הַמְּנֻגָּעִין, אוֹ בְּגוּשׁ מִבֵּית הַפְּרָס - אֵינוֹ מִעוּט; שֶׁדָּבָר טָמֵא אֵינוֹ חוֹצֵץ.
If one made a brick from the earth of a beit hapras, it is pure and can reduce the size of a window. Our Sages’ decree concerned only a clod of earth in its natural state.עָשָׂה לְבֵנָה מֵעֲפַר בֵּית הַפְּרָס - הֲרֵי זוֹ טְהוֹרָה, וּמְמַעֶטֶת; שֶׁלֹּא אָמְרוּ אֶלָּא גּוּשׁ כִּבְרִיָּתוֹ.
The following rules apply if the handbreadth was closed or reduced in size by a spider web.33 If its strands were substantial, it is considered as an intervening substance. If not, it does not intervene.נִסְתַּם הַטֶּפַח אוֹ נִתְמַעֵט בְּקוּרֵי עַכָּבִישׁ: אִם הָיָה בָהּ מַמָּשׁ, הֲרֵי זוֹ חוֹצֶצֶת; וְאִם אֵין בָּהּ מַמָּשׁ, אֵינָהּ חוֹצֶצֶת.
Footnotes
1.
Whose minimal measure is a handbreadth, as stated in Chapter 14, Halachah 1.
2.
Examples of such substances are given throughout this chapter. See Chapter 13 which discusses substances that intervene in the face of impurity when they serve as an ohel. From a comparison to this chapter, it is apparent that there are differences whether an intervening substances blocks an aperture or serves as an ohel.
3.
Was, by contrast, his intent to be to move the object, the aperture would be considered as open. The fact that it is temporarily closed is of no consequence.
The Ra’avad (in his gloss to Halachah 3, as explained by Rav Yosef Corcus) maintains that although an object that one intends to move cannot reduce the size of a proper window, it can reduce the size of a whole the size of a handbreadth. The rationale is that a hole is not a planned part of the building. Hence even a temporary obstruction is considered as reducing its size.
4.
See Hilchot Tum’at Ochalin 1:1.
5.
Since it is attached to the ground, it is not susceptible to ritual impurity and thus should reduce the size of a window. Nevertheless, it does not for the reasons the Rambam proceeds to explain [see the Rambam’s Commentary to the Mishnah (Ohalot 13:6)].
6.
The commentaries question why this qualification is necessary. Seemingly, if the figs are not fit to be eaten, they are no longer susceptible to ritual impurity, even if they had been exposed to water and made susceptible to ritual impurity.
7.
This is speaking about an earthenware barrel which becomes impure only when impurity enters its inner space.
8.
Because it has thorns (Bava Batra 19b).
9.
Because then they can be considered as separate from their container.
10.
Clothes of this size are not fit to contract impurity (Hilchot Keilim 22:21).
11.
Hence they will not be moved.
12.
If it was a pure animal, it could be slaughtered and used as food. Hence it is likely that it would be moved.
We are speaking about a limb or meat that has been dislodged from its place and will never be returned to it. Such a limb or meat would be susceptible to ritual impurity if it were exposed to water, but in this instance the limb or the meat had not been exposed to water (Meiri, Bava Batra 20a).
13.
I.e., the gentile would not desire to partake of its meat.
14.
Which is also lean and unfit to eat and bound so that it cannot fly away.
15.
If a child would play with it, he would move it from its place.
16.
Who can never become ritually impure.
17.
If, however, he is not bound for this reason, it is likely that others will release him. Therefore, he is not considered as having been placed there permanently.
18.
But not during the week, as will be explained.
19.
See Hilchot Shabbat 25:6, Hilchot Milah 1:13. The rationale for this ruling is that Yevamot 80b states that a child born after only an eight month pregnancy will surely die. Therefore even though he is still alive, it is forbidden to carry him on the Sabbath. Such an infant is not susceptible to ritual impurity, because he is not considered as human.
Tosafot, Shabbat 135a, states that this ruling should no longer be followed. Certainly, this is true in the present generations when advances in medical technology have enabled the lives of many babies who would not have survived in previous generations to be saved. Indeed, at present, we are obligated to attempt to save the lives of all babies no matter when they were born, even if this involves performing forbidden labor on the Sabbath.
20.
See Hilchot Tum’at Ochalin 1:22. Rashi, Bava Batra 20a, gives another reason: the snow and the like will melt and not remain in the window permanently and the water’s presence is dependent on the container which can become ritually impure.
21.
An olive-sized portion imparts ritual impurity, as stated in Chapter 2, Halachot 1-2. If, however, it is not of that size, it is considered as pure. Hence, if the window is exactly a handbreadth in size, its presence can reduce its size.
22.
An olive-sized portion of the meat of a dead animal imparts ritual impurity, as stated in Hilchot Sha’ar Avot HaTum’ah 1:1.
23.
A piece of bone the size of a barley corn imparts ritual impurity, as stated in Chapter 2, Halachot 9-10. Anything less is considered as pure and can reduce the size of a window.
24.
A piece of meat from a crawling animal the size of a lentil imparts ritual impurity, as stated in Hilchot Sha’ar Avot HaTum’ah 4:2.
25.
Hence they will be left in the window and thus reduce its size.
26.
As stated in Hilchot Ochalin 4:1, once they have been made susceptible to ritual impurity, foods can contract ritual impurity regardless of their size. They cannot impart impurity to other substances, however, unless they are the size of an olive.
27.
Which impart impurity like an entire corpse (Chapter 2, Halachah 9).
28.
This would be sufficient to reduce the size of a window under ordinary circumstances, as stated in Halachah 3.
29.
Since they are of the same type of the entity that generates ritual impurity, they are considered as part of the same general entity as it [the Rambam’s Commentary to the Mishnah (Ohalot 13:6)].
30.
Since the bone is too small to impart impurity and it is not of the same type as the entity imparting impurity, it can reduce the size of the window.
31.
And thus ritually impure.
32.
And thus is considered as if it were not present at all.
33.
In Rav Kappach’s translation of the Rambam’s Commentary to the Mishnah (Ohalot 13:6), this is one of the meanings offered for the term kichi.
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.
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.
