The Kohein is commanded not to defile himself through any form of contact with the deceased. Even an abortive fetus, whose limbs have not yet been connected with ligamentous tissue, is considered in this regard as a dead body. (If, however, the abortion occurred within forty days from conception, it is considered like water). The dead body need not be in its entirety, for this law applies even to things that have separated from the corpse such as blood and the like. He is also forbidden to defile himself through contact with the severed limb of a living person, if there is enough flesh on it that were it still connected, it would have possibly healed. Even if it is his own limb, he is forbidden to defile himself by touching it. A Kohein is forbidden to enter a house where a person is close to death, and even though a gosseis (dying person) is considered alive with regard to everything else, and he is not considered impure, nevertheless, the Kohein [by entering such a house] violates the command, "You shall not desecrate,"1 for he is commanded to guard his priesthood so that it does not become profaned, and the gosseis may die at any moment.


הַכֹּהֵן מֻזְהָר שֶׁלֹא לְטַּמֵּא לְמֵת. וַאֲפִלּוּ נֵפֶל שֶׁעֲדַיִן לֹא נִתְקַשְּׁרוּ אֵבָרָיו בְּגִידִין, חָשׁוּב מֵת. (אֵךְ אִם הִפִּילָה תּוֹךְ אַרְבָּעִים יוֹם, לָא חָשִׁיב אֶלָּא כְּמַיָא בְעָלְמָא). וְלָאו דַּוְקָא לְמֵת שָׁלֵם, אֶלָּא אֲפִלּוּ לִדְבָרִים שֶׁנִּפְרָשִׁים מִמֶּנוּ, כְּמוֹ דָם וְכַדּוֹמֶה. וְכֵן אָסוּר לִטַמֵּא לְאֵבֶר מִן הַחַי, אִם יֵשׁ עָלָיו בָּשָׂר כָּל כָּךְ, שֶׁאִם הָיָה מְחֻבָּר, הָיָה רָאוּי לְהַעֲלוֹת אֲרוּכָה. וַאֲפִלּוּ לְאֵבֶר שֶׁל עַצְמוֹ, אָסוּר לוֹ לִטַּמֵּא. וְאָסוּר לְכֹהֵן לִכָּנֵס לְבַיִת שֶׁיֵשׁ שָׁם גּוֹסֵס. וְאַף עַל פִּי שֶׁהַגּוֹסֵס הֲרֵי הוּא כְחַי לְכָל דָּבָר וְאֵינוֹ מְטַמֵּא. מִכָּל מָקוֹם עוֹבֵר הַכֹּהֵן עַל לֹא יְחַלֵּל, שֶׁהוּא מֻזְהָר שֶׁיִשְׁמֹר כְּהֻנָּתוֹ שֶׁלֹּא תִתְחַלֵּל, וְשֶׁמָּא יָמוּת זֶה תֵּכֶף.


A Kohein is forbidden to enter a dwelling where there is a dead body, even if the dwelling is very large. Even if there are two rooms, and there is a dead body in one of them, and in the wall that separates them, there is a hole one tefach square, he is forbidden to enter even the second room, because the hole of one tefach square conducts the impurity into the second room. Likewise, if next to the second room, there is yet a third room, and between them, too, there is a hole one tefach square, the impurity passes also to the third room, and so ad infinitum. If the hole was made to admit light, even if it is only the size of a small coin, the impurity passes through.


אָסוּר לַכֹּהֵן לִכָּנֵס תַּחַת אֹהֶל שֶׁיֵשׁ מֵת תַּחְתָיו, אֲפִלּוּ הוּא אֹהֶל גָּדוֹל מְאֹד. וַאֲפִלּוּ יֵש שְׁנֵי חֲדָרִים, אֲשֶׁר בְחֶדֶר אֶחָד יֵשׁ מֵת וְיֵשׁ בַמְּחִצָּה הַמַּפְסֶקֶת נֶקֶב שֶׁיֶשׁ בּוֹ טֶפַח עַל טֶפַח, אָסוּר לִכָּנֵס גַּם לַחֶדֶר הַשֵּׁנִי, כִּי נֶקֶב טֶפַח עַל טֶפַח, מֵבִיא אֶת הַטֻּמְאָה. וְכֵן אִם אֵצֶל הַחֶדֶר הַשֵּׁנִי יֵשׁ עוֹד חֶדֶר שְׁלִישִׁי וּבֵינֵיהֶם גַּם כֵּן נֶקֶב טֶפַח עַל טֶפַח, הוֹלֶכֶת הַטֻּמְאָה גַם לַחֶדֶר הַשְׁלִישִׁי, וְכֵן לְעוֹלָם. וְנֶקֶב הֶעָשׂוּי לְאוֹרָה, אֲפִלּוּ אֵין בּוֹ אֶלָּא כְּפוֹנְדְיוֹן, מֵבִיא אֶת הַטֻּמְאָה.


Therefore, in our regions, where the roofs project towards the outside with a width of no less than one tefach, and since we know that the width of one tefach conveys impurity, this projecting roof is considered a tent which conveys impurity. Hence, when two houses are close to each other, if the deceased is in one of them, the impurity passes through the door, or open window, beneath the ends of the projecting rooftop, and enters into the second house, through the open window or door. Thus the Kohein is forbidden to enter even the second house. This is true even if there are many houses closely adjoining one another.


וְלָכֵן בִּמְדִינוֹתֵינוּ שֶׁגַּגּוֹת הַבָּתִּים בּוֹלְטִין לַחוּץ בְּרֹחַב טֶפַח, וְקָיְמָא לָן דְּרֹחַב טֶפַח מֵבִיא אֶת הַטֻּמְאָה, וְאִם כֵּן זֶה הַקָּצֶּה מִן הַגַּג, הֲוֵי אֹהֶל לְהָבִיא אֶת הַטֻּמְאָה. לְפִי זֶה שְׁנֵי בָתִּים סְמוּכִין זֶה לָזֶה, אִם יֵשׁ מֵת בְאֶחָד מֵהֶן, הוֹלֶכֶת הַטֻּמְאָה דֶרֶךְ פֶּתַח אוֹ חַלּוֹן תַּחַת הַקְּצָווֹת מִן הַגַּגִּין שֶׁבּוֹלְטִין לַחוּץ, וְנִכְנֶסֶת גַּם לְתוֹךְ הַבַּיִת הַשֵּׁנִי דֶּרֶךְ חַלּוֹן אוֹ פֶּתַח פָּתוּחַ, וְאָסוּר לַכֹּהֵן לִכָּנֵס גַּם לְתוֹךְ הַבַּיִת הַשֵּׁנִי. וְכֵן אֲפִלּוּ כַּמָּה בָתִּים הַסְּמוּכִים זֶה אֵצֶל זֶה.


Even if the roofs are not of the same height, but one is higher than the other, even if the roof of the house where the impurity is found is much higher than the second roof or vice versa, there is a halachah handed down by Moshe from [Mount] Sinai, that the height is considered as lowered, that is, we consider as though the height was pressed down and lowered until it reaches the lower one. And since if it were lowered to the level of the bottom one, they would touch, therefore, the impurity passes from one to the other. But if there would be a space between them, even if ever so small, the impurity does not pass from one to the other.


וַאֲפִלּוּ הַגַּגִּין אֵינָן שָׁוִין, אֶלָּא זֶה לְמַעְלָה מִזֶּה, וַאֲפִלּוּ הַגַּג שֶׁהַטֻּמְאָה שָׁם בַּבַּיִת הוּא גָּבוֹהַּ הַרְבֵּה מִן הַגַּג הַשֵּׁנִי אוֹ בְּהִפּוּךְ, הֲלָכָה לִמֹשֶׁה מִסִּינַי הִיא, דְּאָמְרִינָן, חֲבֹט רְמִי. פֵּרוּשׁ, שֶׁאָנוּ רוֹאִים כְּאִלּוּ הָעֶלְיוֹן נֶחְבָּט וְנִשְׁפָּל עַד לְמָטָּה. וּמֵאַחַר שֶׁאִם הָיָה נִשְׁפָּל עַד הַתַּחְתּוֹן, הָיָה נוֹגֵעַ בּוֹ, עַל כֵּן הוֹלֶכֶת הַטֻּמְאָה מִזֶּה לָזֶה. אֲבָל אִם יֵשׁ הֶפְסֵק בֵּינֵיהֶם אֲפִלּוּ כָּל שֶׁהוּא, שוּב אֵינָהּ הוֹלֶכֶת הַטֻּמְאָה.


Similarly if a beam lies across an alley as is done for a eiruv, (and) is a tefach wide, and is covered by the roofs projecting above it to the extent of tefach on each side. (Like this:)

In such a case, the impurity passes from underneath the roof to underneath the beam, which conveys the impurity to underneath the roof of the house on the opposite side. From there it spreads to any place where there is a dwelling no less than one tefach wide, until it reaches a barrier or open space. Also, if between the two houses, there is an arch constructed on the style of a court entrance, like this:

the same law applies. And although the arch has no projecting roof, nevertheless, the impurity is transmitted from beneath the roof to underneath the arch. However, at times an arch is constructed on posts from the ground up, which close up the space between the arch and the walls of the house. Then, if the arch has no projecting roof covering it, and the closed spaces on the sides extend further than the roofs that are above it, in such a case, there is no space through which the impurity may pass, since there is some open space without a tent covering. At times, between the houses there is a solid closed wall without an opening (like this:)

but there is a projecting roof over it. Then the impurity is conveyed from one roof to another. When necessary, this can be remedied by removing the tiles of the roof in one place to create an interrupting [open] space of a tefach wide without a tent. You must be certain that the wall itself does not project a tefach, as sometimes they make a projection (to adorn) the wall.


וְכֵן כְּשֶׁיֵשׁ קוֹרָה מֻנַּחַת עַל הַמָּבוּי, כְּמוֹ שֶׁעוֹשִׂין לְעֵרוּב, וְהִיא רְחָבָה טֶפַח וְהַגַּגִּין מַאֲהִילִין עָלֶיהָ טֶפַח מִכָּאן וְטֶפַח מִכָּאן, אִם כֵּן בָּאָה הַטֻּמְאָה מִן תַּחַת הַגַּג אֶל תַּחַת הַקּוֹרָה, וְהִיא מְבִיאָה אֶת הַטֻּמְאָה אֶל תַּחַת גַּג הַבַּיִת שֶׁמִּצַּד הַשֵּׁנִי, וּמִתְפַּשֶּׁטֶת בְּכָל מָקוֹם שֶׁיֵשׁ אֹהֶל טֶפַח עַד הַמָּקוֹם שֶׁיֵשׁ הֶפְסֵק. וְכֵן כְּשֶׁיֵשׁ בֵּין שְׁנֵי בָתִּים כִּפָּה מִבִּנְיָן (גֶעוֶועלבּוּנְג), כְּדֶרֶךְ שֶׁעוֹשִׂין לְשַׁעַר הֶחַצֵר, הַדִּין כֵּן הוּא. וְאַף עַל פִּי שֶׁאֵין עַל הַכִּפָּה גַּג בּוֹלֵט, מִכָּל מָקוֹם הֲרֵי בָאָה הַטֻּמְאָה מִתַּחַת גַּג הַבַּיִת לְתַחַת הַכִּפָּה. וְאוּלָם לִפְעָמִים בּוֹנִין אֶת הַכִּפָּה שֶׁיֵשׁ לָהּ כְּמוֹ רַגְלַיִם מִן הַקַּרְקַע וּלְמַעְלָה, וְאִם כֵּן יֵשׁ סְתִימָה אֵצֶל כָּתְלֵי הַבָּתִּים אִם אֵין עָלֶיהָ גַג בּוֹלֵט, וְהַסְּתִימָה שֶׁמִּן הַצַּד נִמְשֶׁכֶת יוֹתֵר מִן הַגַּג שֶׁלְּמַעְלָה, בְּזֶה הָעִנְיָן אֵין מָקוֹם לַטֻּמְאָה שֶׁתָּבוֹא, כֵּיוָן שֶׁיֵשׁ קְצָת הֶפְסֵק בְּלִי אֹהֶל. וְלִפְעָמִים יֵשׁ בֵּין בַּיִת לְבַיִת כֹּתֶל סָתוּם בְּלִי פֶתַח, אֶלָּא שֶׁיֵשׁ עָלָיו גַג בּוֹלֵט, וְהַטֻּמְאָה בָאָה מִגַּג לְגָג. וְיֵשׁ תַּקָּנָה לְעֵת הַצֹּרֶךְ לְהָסִיר אֶת הָרְעָפִים בְּמָקוֹם אֶחָד שֶׁיִהְיֶה קְצָת הֶפְסֵק בְּלִי אֹהֶל טֶפַח. וּצְרִיכִין לְהַשְׁגִיחַ אִם אֵין מֵהַחוֹמָה עַצְמָהּ בּוֹלֵט טֶפַח כְּדֶרֶךְ שֶׁעוֹשִין לִפְעָמִים בְּלִיטָה לַחוֹמָה (געזימס).


There is a halachah transmitted to Moshe from Sinai, concerning the door through which the deceased will be carried from the house. Since after the removal the house will again be ritually pure, although the door is now closed, nevertheless according to halachah, it is considered as though it is open, and therefore a Kohein is forbidden to stand under the lintel, even though the door is closed. Also, if there is a roof projecting a tefach over the door, it conveys the impurity to every possible place, as though the door were open. However, if there was an open door or window on another side measuring four square tefachim, the closed door is not considered as being open, and a Kohein is permitted to stand there provided the impurity cannot reach him through the open door or window.


הֲלָכָה לְמֹשֶׁה מִסִּינַי הִיא שֶׁהַפֶּתַח אֲשֶׁר עֲתִידִים לְהוֹצִיא דֶרֶךְ שָׁם אֶת הַמֵּת מִן הָאֹהֶל אֲשֶׁר הוּא שָׁם, שֶׁעַל יְדֵי הוֹצָאָה זֹאת יִטְהַר הָאֹהֶל, אַף עַל פִּי שֶׁהַפֶּתַח הַזֶּה הוּא סָתוּם, מִכָּל מָקוֹם נִדּוֹן כְּאִלּוּ הוּא פָתוּחַ, וְלָכֵן אָסוּר לַכֹּהֵן שֶׁיַעֲמֹד שָׁם תַּחַת הַמַּשְׁקוֹף, אַף עַל פִּי שֶׁהַדֶּלֶת נְעוּלָה מִבִּפְנִים. וְכֵן אִם יֶשׁ שָׁם גַּג בּוֹלֵט טֶפַח נֶגֶד הַפֶּתַח, מֵבִיא אֶת הַטֻּמְאָה לְכָל מָקוֹם שֶׁאֶפְשָר, כְּאִלּוּ הָיָה הַפֶּתַח פָּתוּחַ. אַךְ אִם נִפְתַּח מִצַּד אַחֵר פֶּתַח אוֹ חַלּוֹן שֶׁהוּא אַרְבָּעָה טְפָחִים עַל אַרְבָּעָה טְפָחִים, אָז לֹא נֶחְשָׁב הַפֶּתַח הַסָּתוּם כְּאִלּוּ הָיָה פָתוּחַ, וּמֻתָּר לַכֹּהֵן לַעֲמוֹד שָׁם אִם אֵין הַטֻּמְאָה יְכוֹלָה לְהַגִּיעַ אֵלָיו דֶּרֶךְ הַפֶּתַח אוֹ הַחַלּוֹן הַפָּתוּחַ.


If a Kohein is in a house or a room, the doors and windows of which are closed in such manner that the door is not opened a tefach, and the window does not have an opening the size of a pundyon (coin), and he hears that there is a corpse in the vicinity, so that if the door or window were to be opened, the impurity would reach him, he is forbidden to open either of them, but he should remain there as is, until the deceased is carried out; for so long as there is not an opening of a tefach, the impurity cannot penetrate, but when it is opened, it can penetrate.


כֹּהֵן שֶׁהוּא בַבַּיִת אוֹ בְחֶדֶר שֶׁהַדְּלָתוֹת וְהַחַלּוֹנוֹת סְגוּרִין בְּאֹפֶן שֶׁאֵין בַּפֶּתַח פָּתוּחַ טֶפַח וּבַחַלּוֹן אֵין נֶקֶב כַּפֻּנְדְּיוֹן, וְשָׁמַע שֶׁיֵשׁ בִּשְׁכוּנָתוֹ מֵת, בְּאֹפֶן שֶׁאִם יִפְתַּח פֶּתַח אוֹ חַלּוֹן, יְהֵא מָקוֹם לַטֻּמְאָה שֶׁתָּבוֹא עָלָיו, אָסוּר לִפְתּוֹחַ, אֶלָּא יִשָּׁאֵר שָׁם כְּמוֹ שֶׁהוּא עַד שֶׁיּוֹצִיאוּ אֶת הַמֵּת. כִּי כָל זְמַן שֶׁאֵין פּוֹתֵחַ טֶפַח, אֵין הַטֻּמְאָה נִכְנֶסֶת, וּכְשֶׁיִפְתַּח, תִּכָּנֵס.


A kohein is forbidden to approach within four amos of a deceased person or a grave. This applies only when the deceased lies in his permanent place. But when he lies on the bier during the funeral procession, or when they are saying Tzidduk Haddin, even when they stop with the bier, since this is not his permanent place, the Kohein need keep away only a distance of four tefachim.


אָסוּר לַכֹּהֵן לִקָּרֵב בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁל מֵת אוֹ שֶׁל קֶבֶר. וְדַוְקָא כְּשֶׁהַמֵּת מֻנָּח בִּמְקוֹם קְבִיעָתוֹ. אֲבָל כְּשֶׁהוּא בַמִּטָּה שֶׁמּוֹצִיאִין אוֹתוֹ וּבְעֵת אֲמִירַת צִּדּוּק הַדִּין אַף כְּשֶׁמַּעֲמִידִין אוֹתוֹ, אֵין שָׁם קְבִיעָתוֹ, וְאֵין צְרִיכִין לְהִתְרַחֵק כִּי אִם אַרְבָּעָה טְפָחִים.


If a Kohein is asleep in a house where there is a deceased person, where the impurity of the deceased penetrates, and it is impossible to shut him in, in order to prevent the access of the impurity, he should be awakened and told to leave the premises. If he is undressed, he should not be told about the impurity, but merely called outside so that he may get dressed first; for a person's dignity is very important. However, as soon as he is aware of the impurity, he is forbidden to wait there until he gets dressed, but he must leave immediately.


כֹּהֵן שֶׁהוּא יָשֵׁן בְּאֹהֶל שֶׁיֵשׁ בּוֹ מֵת שֶׁהַטֻּמְאָה נִכְנֶסֶת בּוֹ וְאִי אֶפְשָׁר לִסְגּוֹר בַּעֲדוֹ לִמְנוֹעַ אֶת הַטֻּמְאָה (כְּדִלְעֵיל סָעִיף ז), צְרִיכִין לַהֲקִיצוֹ וּלְהַפְרִישׁוֹ שֶׁיֵלֵךְ מִשָׁם. וְאִם הוּא שוֹכֵב עָרוּם, אֵין לְהַגִּיד לוֹ, אֶלָּא יִקְרְאוּ לוֹ סְתָם שֶׁיֵצֵא, בִּכְדֵי שֶׁיַלְבִּישׁ אֶת עַצְמוֹ תְּחִלָּה, דְּגָדוֹל כְּבוֹד הַבְּרִיּוֹת. וּמִכָּל מָקוֹם לְאַחַר שֶּׁנּוֹדַע לוֹ מִן הַטֻּמְאָה, אָסוּר לִשְׁהוֹת שָׁמָּה עַד שֶׁיַּלְבִּישׁ אֶת עַצְמוֹ, אֶלָּא צָרִיךְ לָצֵאת מִיָד.


Some Poskim maintain that even the corpse of a non-Jew causes impurity in a house. A Kohein should be mindful of this opinion and not walk over the grave of a non-Jew. Especially when there is reason to believe that an apostate may have been buried there (too), for an apostate is like a Jew (in this regard). Also the child born by an apostate woman from a non-Jew, is like in Jew in this regard.


יֵשׁ אוֹמְרִים, דְּגַם מֵת גּוֹי מְטַמֵּא בָּאֹהֶל. וְיֵשׁ לִזָּהֵר כְּדִבְרֵיהֶם שֶׁלֹּא לֵילֵךְ עַל קֶבֶר גּוֹי. וּמִכָּל שֶׁכֵּן כְּשֶׁיֵשׁ לָחוּשׁ שֶׁמָּא גַּם מוּמָר נִקְבַּר שָׁם, שֶׁהַמּוּמָר דִּינוֹ כְּיִשְֹרָאֵל. וְגַם הַוָּלָד שָׁיָלְדָה מוּמֶרֶת מִגּוֹי, דִּינוֹ כְּמוֹ יִשְֹרָאֵל.


A Kohein is permitted to defile himself at the death of his relatives, and it is a mitzvah for him to do so. These are the relatives for which he may defile himself: his wife whom he was permitted to marry, his father, his mother, his son or his daughter, his brother and sister born from his father, provided they were born full term, but for a child who may have been aborted, a Kohein may not defile himself. He may not defile himself for a married sister.2 Some Poskim maintain that which a Kohein is permitted and is a mitzvah to defile himself for relatives is only for the needs of burial, or to bring a coffin, or shrouds, or the like. Consequently, on Shabbos, a day when he may not be buried, a Kohein is forbidden to defile himself even in order to guard the deceased. It is proper to follow this strict opinion. However, concerning things necessary for burial, it is certainly a mitzvah for him to defile himself. Even if there is a Burial Society to take care of all the arrangements, and he has nothing to take care of, he is permitted to be in the house in case they might need something. He may defile himself for these relatives only until the grave is closed, and not thereafter.


מֻתָּר הַכֹּהֵן לִטַּמֵּא לַקְּרוֹבִים, וּמִצְוָה לוֹ לִטַּמֵּא לָהֶם. וְאֵלּוּ הֵן הַקְּרוֹבִים: אִשְׁתּוֹ הַרְאוּיָה לוֹ (שֶׁאֵינָהּ פְּסוּלָה לוֹ), אָבִיו וְאִמוֹ, בְּנוֹ וּבִתּוֹ, וְאָחִיו וַאֲחוֹתוֹ מֵאָבִיו שֶׁהָיוּ בְּנֵי קַיָמָא. אֲבָל לְסָפֵק נְפָלִים, אֵינוֹ מִטַּמֵּא (וְעַיֵּן לְקַמָּן סִימָן ר"ג סָעִיף ג). וְאֵינוֹ מִטַּמֵּא לַאֲחוֹתוֹ שֶׁנִּתְקַדְּשָׁה לְאִישׁ. יֵשׁ אוֹמְרִים הָא דְמֻתָּר וּמִצְוָה לִטַּמֵּא לַקְּרוֹבִים, דַּוְקָא לְצֹרֶךְ קְבוּרָה אוֹ לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין וְכַדּוֹמֶה. וְלָכֵן בַּשַׁבָּת שֶׁאִי אֶפְשָׁר לְקָבְרוֹ בּוֹ בַיוֹם, אָסוּר לִטַּמְּאוֹת לוֹ אֲפִלּוּ כְּדֵי לְשָׁמְרוֹ, וְנָכוֹן לְהַחְמִיר כֵּן. מִיהוּ לְצָרְכֵי קְבוּרָה, וַדַּאי מִצְוָה לִטַּמֵּא לָהֶם. וַאֲפִלּוּ יֵשׁ חֶבְרָא קַדִּישָׁא הַמִּתְעַסְּקִים וְהוּא אֵינוֹ מִתְעַסֵּק כְּלָל, מֻתָּר לוֹ לִהְיוֹת שָׁם בַּבַּיִת, שֶׁמָּא יִצְטָרְכוּ לְאֵיזֶה דָבָר. וְאֵינוֹ מִטַּמֵּא לַקְּרוֹבִים אֶלָּא עַד שֶׁיִסָּתֵם הַגּוֹלֵל וְלֹא אַחַר כָּךְ.


A Kohein is forbidden to defile himself for parents who abandoned the practices of the Jewish people, and not for one who committed suicide. Similarly, a Kohein is forbidden to defile himself for anyone for whom the rules of mourning need not be observed.


כֹּהֵן שֶׁפֵּרְשׁוּ אֲבוֹתָיו מִדַּרְכֵי הַצִּבּוּר, אֵינוֹ מִטַּמֵּא לָהֶם, וְלֹא לְמִי שֶׁאִבֵּד עַצְמוֹ לָדָעַת. וְכֵן כָּל מִי שֶׁאֵין מִתְאַבְּלִין עָלָיו, אֵין הַכֹּהֵן מִטַּמֵּא לוֹ (וְעַיֵּן לְעֵיל סִימָן רא).


A Kohein may not defile himself for a relative unless the body is complete but not if it is missing a limb. Therefore some Poskim maintain that a Kohein may not defile himself for a slain relative, for his body is considered incomplete; and it is proper to heed this strict opinion.


אֵין הַכֹּהֵן מִטַּמֵּא לְקָרוֹב אֶלָּא כְּשֶׁהוּא שָׁלֵם וְלֹּא כְּשֶּׁהוּא חָסֵר. וְלָכֵן יֵשׁ אוֹמְרִים, דְּאֵינוֹ מִטַּמֵּא לְהָרוּג, דְּמִקְרֵי חָסֵר. וְנָכוֹן לְהַחְמִיר.


Some ignorant Kohanim are accustomed to visit the graves of the righteous, maintaining that the graves of the righteous do not defile. They are in error, and such practice should be protested.


יֵשׁ כֹּהֲנִים הֶדְיוֹטִים נוֹהֲגִין לָלֶכֶת עַל קִבְרֵי צַדִיקִים, בְּאָמְרָם שֶׁקִּבְרֵי צַדִּיקִים אֵינָם מְטַמְּאִים, וְטָעוּת הִיא בִידֵיהֶם, וּצְרִיכִין לִמְחוֹת בָּהֶם (עַיֵן בְּסֵפֶר פְּאַת הַשֻּלְחָן).


Just as an [adult] Kohein is warned against defiling himself, so too are adult Kohanim warned concerning minors, as it is said, "Say to the Kohanim… and say (to them)."3 Because the word "say" is written twice, our Sages, of blessed memory,4 inferred from this that the adults are warned concerning the minors. They must not be the direct cause of their defilement by bringing them into a house where there is a deceased person, but if the minor defiles himself on his own, there is no need to remove him. However, if he has reached the age of training, he should be removed. The pregnant wife of a Kohein is permitted to enter a house containing a corpse.5


כְּשֵׁם שֶׁהַכֹּהֵן מֻזְהָר שֶׁלֹּא לִטַּמֵּא, כָּךְ מֻזְהָרִים הַגְּדוֹלִים עַל הַקְּטַנִּים, שֶׁנֶּאֱמַר, אֱמֹר אֶל הַכֹּהֲנִים וְאָמַרְתָּ. וּמִדִּכְתִיב שְׁתֵּי אֲמִירוֹת, דָּרְשׁוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה, לְהַזְהִיר גְּדוֹלִים עַל הַקְּטַנִּים. וְדַוְקָא לְטַמְּאוֹתָן בְּיָדָיִם. דְּהַיְנוּ לְהַכְנִיסָן לְאֹהֶל הַמֵּת. אֲבָל אִם הַקָּטָן מִטַּמֵּא מֵעַצְמוֹ, אֵין צְרִיכִין לְהַפְרִישׁוֹ. אַךְ אִם הִגִּיעַ לְחִנּוךְ, יֵשׁ לְהַפְרִישׁוֹ. וְאֵשֶׁת כֹּהֵן מְעֻבֶּרֶת, מֻתֶּרֶת לִכָּנֵס בְּאֹהֶל הַמֵּת.


The Kohanim cannot force6 the relatives of the deceased to hasten the removal of the deceased from its place so that they may enter their homes,7 unless the Kohein is ill and is unable to leave the house. In that case the relatives are forced to remove the deceased, so as not to cause the sick [Kohein] to transgress a law of the Torah. If the deceased is an aborted fetus, its relatives can be forced, in any event, to remove it, even on Shabbos through a non-Jew.


הַכֹּהֲנִים אֵינָם יְכוֹלִים לְכוֹף קְרוֹבֵי הַמֵּת שֶׁיְמַהֲרוּ לְהוֹצִיא אֶת הַמֵּת מִמְקוֹמוֹ כְּדֵי שֶׁיִכָּנְסוּ לְבָתֵּיהֶם, אִם לֹא כְּשֶׁהַכֹּהֵן הוּא חוֹלֶה שֶׁאֵינוֹ יָכוֹל לָצֵאת מִבֵּיתוֹ, כּוֹפִין אֶת הַקְּרוֹבִים לְהוֹצִיא אֶת הַמֵּת, כְּדֵי שֶׁלֹּא יָבֹא הַחוֹלֶה לִידֵי אִסּוּר דְּאוֹרָיְתָא. וְאִם הַמֵּת הוּא נֵפֶל, כּוֹפִין אוֹתוֹ בְּכָל עִנְיָן וַאֲפִלּוּ בַשַׁבָּת, לְהוֹצִיאוֹ עַל יְדֵי גוֹי.