Смахот — Масехтот Ктанот

Смахот

Смахот — Масехтот Ктанот на Бет ха-Мидраш: еврейский текст и перевод на русский, с Раши и великими комментаторами. Бесплатно, онлайн.

הגוסס הרי הוא כחי לכל דבר לעולם (זקוק) [זוקק] ליבום ופוטר מן היבום ומאכיל בתרומה ופוסל בתרומה ונוחל ומנחיל פרש ממנו אבר כאבר מן החי בשר כבשר מן החי וזורקין על ידו דם חטאתו ודם אשמו עד שימות:A dying man, the term applied when the rattle in the throat indicates that a person is at the point of death. is regarded as a living entity in respect of all matters in the world: he holds [his brother’s wife] tied to the leviratical marriage, he frees [his mother] from the obligation of a leviratical marriage and enables her to eat terumah,, she may continue to eat terumah so long as he remains at the point of death. and he [may also] disqualify her from eating terumah; married to a lay-Israelite, she may not eat of the terumah belonging to her father which, on the death of her husband, she is permitted to eat when she returns to his home (cf. Lev. 22, 12f). The reason is that, since her son is regarded as living, it would be contrary to the stipulation in Lev. and have no child. he inherits and transmits; if one of his limbs is severed, it is regarded as a limb cut off from the living; if [part of his] flesh [is severed], it is regarded as flesh cut off from the living; and the blood of his sin-offering and guilt-offering is sprinkled for him until the time he dies.

אין קושרין את לחייו ואין פוקקין את נקביו ואין נותנין כלי של מתכות ודבר שהוא מיקר על טיבורו עד שעה שימות שנאמר (קהלת י״ב:ו׳) עד אשר לא ירתק חבל הכסף:We do not tie up his cheek-bones, or stop up his apertures, or place a metal vessel or anything which chills on his navel; reads ‘on his stomach’, that it should not swell. as it is stated, Before the silver cord is snapped asunder and the golden bowl is shattered, and the pitcher is broken at the fountain.

אין מזיזין אותו ואין מטילין אותו על גבי החול ולא על המלח עד שעה שימות:We may not move him, or place him on sand or salt until he dies.

אין (מעמידין) [מעמצין] את עיני הגוסס הנוגע בו ומזיזו הרי זה שופך דמים שהיה רבי מאיר אומר משל לנר שהוא מטפטף כיון שנגע בו אדם מכבהו כך כל המעמץ את עיני הגוסס מעלין עליו כאילו הוא נוטל נשמתו:We may not close the eyes (Sonc. ed., p. 772). Closing the eyes of a corpse is a very ancient practice. According to Ibn Ezra the custom is alluded to in Gen. 46, 4, and Joseph shall put his hand upon thine eyes (cf. his commentary ad loc.). The custom was current among the ancient Greeks and Romans and is practised by the Egyptians [cf. Seyffert, Dictionary of Classical Antiquities, p. 101b, and Lane, Manners and Customs of the Modern Egyptians, ch. XXVIII]. A man, at the moment of death, was believed to behold the Divine Presence (cf. Job 19, 27) and therefore it was unfitting that after that vision his eyes should look at anything mundane. Cf. A. Bender in Jewish Quarterly Review, VII (1895), pp. 102f. of a dying man. Whoever touches and moves him is a murderer. For R. Meir used to say: He can be compared to a lamp which is dripping; reads ‘a lamp that is going out’. should a man touch it he extinguishes it. Similarly whoever closes the eyes of a dying man is considered as if he had taken his life.

אין קורעין ואין חולצין ולא מספידין ואין מכניסין ארון עמו בבית עד שעה שימות:We do not rend the garments or bare the shoulder, in the usual sense of ‘removing the shoes’. or deliver a memorial address, or bring the coffin into the house until he dies.

Tractate Semachot 1