Ölü kirliliği (Tumat Met) — Rambam

Ölü kirliliği (Tumat Met)

Ölü kirliliği (Tumat Met) — Rambam Beth HaMidrash'ta: İbranice metin ve Türkçe çevirisi, Raşi ve büyük yorumcularla birlikte. Ücretsiz, çevrimiçi.

הַמֵּת מְטַמֵּא בְּמַגָּע וּבְמַשָּׂא וּבְאֹהֶל טֻמְאַת שִׁבְעָה. וְטֻמְאַת מַגָּע וְאֹהֶל מְפֹרָשִׁין בַּתּוֹרָה שֶׁנֶּאֱמַר (במדבר יט יא) "הַנֹּגֵעַ בְּמֵת לְכָל נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים". וְנֶאֱמַר (במדבר יט יד) "כָּל הַבָּא אֶל הָאֹהֶל וְכָל אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים":A human corpse imparts ritual impurity that persists for a minimum of seven days when it is touched or carried or when one is under the same structure (ohel). The impurity imparted by touching a corpse or being under the same structure is explicitly mentioned in the Torah, as Numbers 19:11 states: "One who touches a corpse of any human being will be impure for seven days" and ibid.:14 states: "Anyone who enters the tent and anything in the tent will be impure for seven days.

טֻמְאַת מַשָּׂא מִפִּי הַשְּׁמוּעָה. וְקַל וָחֹמֶר הַדְּבָרִים אִם נְבֵלָה שֶׁהִיא טֻמְאַת עֶרֶב וְאֵינָהּ מְטַמְּאָה בְּאֹהֶל מְטַמְּאָה בְּמַשָּׂא שֶׁנֶּאֱמַר (ויקרא יא כח) "וְהַנּשֵֹׁא אֶת נִבְלָתָם" הַמֵּת לֹא כָּל שֶׁכֵּן. וּמַה נְּבֵלָה שֶׁמַּגָּעָהּ טֻמְאַת עֶרֶב מַשָּׂאָהּ טֻמְאַת עֶרֶב אַף הַמֵּת שֶׁמַּגָּעוֹ טֻמְאַת שִׁבְעָה מַשָּׂאוֹ טֻמְאַת שִׁבְעָה. אֵין טֻמְאַת מַשָּׂא בְּמֵת מִדִּבְרֵי סוֹפְרִים אֶלָּא דִּין תּוֹרָה. וְיֵרָאֶה לִי שֶׁשָּׁתַק מִמֶּנָּה הַכָּתוּב כְּדֶרֶךְ שֶׁשָּׁתַק מֵאִסּוּר הַבַּת לְפִי שֶׁאָסַר בְּפֵרוּשׁ אֲפִלּוּ בַּת הַבַּת. וְשָׁתַק מֵאִסּוּר אֲכִילַת בָּשָׂר בְּחָלָב לְפִי שֶׁאָסַר בְּפֵרוּשׁ אֲפִלּוּ בִּשּׁוּלוֹ. כָּךְ שָׁתַק מִטֻּמְאַת מַשָּׂא בְּמֵת לְפִי שֶׁטִּמֵּא בְּפֵרוּשׁ אֲפִלּוּ טֻמְאַת אָהֳלוֹ כָּל שֶׁכֵּן מַשָּׂאוֹ:The impurity stemming from carrying a human corpse is derived from the Oral Tradition. It is based on an inference from a lesser matter to a more severe one. If the carcass of animal makes a person impure only until the evening, but does not cause a person to incur ritual impurity when under the same shelter, and yet causes him to incur impurity when carrying it, as Leviticus 11:40 states: "One who carries their carcasses," how much more so should this apply with regard to a human corpse. And the process of reasoning continues: if touching an animal carcass causes one to become impure until the evening and carrying it causes a person to be impure until the evening, so too, since touching a corpse causes a person to be impure for seven days, it should cause him to be impure for seven days if he carries it. The impurity resulting from carrying a corpse is not considered of Rabbinic origin, but is instead, a Scriptural Law. It appears to me that Scripture remained silent concerning this type of impurity in the same way that it remained silent concerning the prohibition against relations with one's daughter, because it explicitly forbade relations with the daughter of one's daughter. And it remained silent concerning the prohibition against partaking of meat cooked with milk, because it explicitly forbade cooking it. Similarly, Scripture did not mention the impurity incurred by carrying a human corpse because it explicitly mentioned that one who was under the same shelter as a corpse incurs impurity. Thus one can infer that this certainly applies to one who carries it.

טֻמְאַת מַגָּע הָאֲמוּרָה בְּכָל מָקוֹם בֵּין בְּמֵת בֵּין בִּשְׁאָר הַמְטַמְּאִים הוּא שֶׁנָּגַע הָאָדָם בִּבְשָׂרוֹ בַּטֻּמְאָה עַצְמָהּ. בֵּין בְּיָדוֹ בֵּין בְּרַגְלוֹ בֵּין בִּשְׁאָר בְּשָׂרוֹ וַאֲפִלּוּ בִּלְשׁוֹנוֹ הֲרֵי זֶה נִטְמָא. וְכֵן נִרְאֶה לִי שֶׁאִם נָגַע בְּצִפָּרְנָיו אוֹ בְּשִׁנָּיו נִטְמָא כֵּיוָן שֶׁהֵם מְחֻבָּרִים לַגּוּף הֲרֵי הֵם כְּגוּף. אֲבָל אִם תָּחַב אָדָם טֻמְאָה בְּכוּשׁ וְהִכְנִיסָהּ לְתוֹךְ גְּרוֹנוֹ שֶׁל אָדָם טָהוֹר וְלֹא נָגְעָה בִּלְשׁוֹנוֹ. אוֹ שֶׁהִכְנִיסָהּ לְתוֹךְ מְעִי שֶׁל אִשָּׁה מִלְּמַטָּה וְלֹא נָגְעָה בִּבְשָׂרָהּ. לֹא נִטְמָא הַבּוֹלֵעַ מִשּׁוּם מַגָּע זֶה שֶׁהֲרֵי לֹא נָגְעָה בִּבְשָׂרוֹ. שֶׁנְּגִיעַת פְּנִים אֵינָהּ נְגִיעָה:The impurity incurred by touching mentioned in all situations, whether involving a human corpse or another source of impurity, is brought about by a person touching the source of impurity itself. Whether he touches it with his flesh, his hand, his foot, or any other portion of his body, even with his tongue, he becomes impure. Similarly, it appears to me that if a person touches a source of impurity with his nails or with his teeth, he becomes impure. The rationale is since they are connected to the body, they are considered as the body itself. If, however, a person took a source of impurity, skewered it with a weaving needle, and inserted it into the throat of a person who is ritually pure without it touching his tongue or inserted it within the womb of a woman from below without touching her flesh, the person who swallowed the source of impurity does not become impure because his inner organs came in contact with the source of impurity. The rationale is that contact between a source of impurity and one's inner organs is not considered as touch.

קְרוּם שֶׁעַל הַמַּכָּה הֲרֵי הוּא כְּעוֹר הַבָּשָׂר לְעִנְיַן מַגַּע טֻמְאוֹת. וּכְשׁוּת שֶׁעַל הַקָּטָן אֵינָהּ כְּעוֹר הַבָּשָׂר. כֵּיצַד. מִי שֶׁנָּגְעָה טֻמְאָה בִּקְרוּם מַכָּתוֹ נִטְמָא כְּאִלּוּ נָגְעָה בְּעוֹרוֹ. נָגְעָה בְּשֵׂעָר הַדַּק שֶׁעַל בְּשַׂר הַקָּטָן לֹא נִטְמָא. וְכֵן אָדָם טָמֵא שֶׁהָיְתָה בּוֹ מַכָּה וְנָגַע הַטָּהוֹר בִּקְרוּם מַכַּת הַטָּמֵא נִטְמָא. אִם הָיָה קָטָן טָמֵא וְנָגַע הַטָּהוֹר בַּכְּשׁוּת שֶׁלּוֹ לֹא נִטְמָא בֵּין בְּטֻמְאַת מֵת בֵּין בִּשְׁאָר טֻמְאוֹת. וְכֵן לִכְלוּכֵי צוֹאָה אוֹ טִיט וְכַיּוֹצֵא בָּהֶם מִדְּבָרִים שֶׁאֵין חוֹצְצִין עַל הַגּוּף וְכֵן גִּלְדֵי צוֹאָה מִן הַדְּבָרִים שֶׁחוֹצְצִין עַל הַגּוּף אֵינָם כְּעוֹר הַבָּשָׂר לֹא לְטַמֵּא וְלֹא לְהִתְטַמֵּא:A scab over a bruise is considered as skin with regard to touching sources of impurity. The underdeveloped body hair of a child, by contrast, is not considered as skin.What is implied? If a source of impurity touches a person on the scab over a bruise, he is impure; it is as if it touched his flesh. Conversely, if it touched the thin hair on the body of a child, he does not become impure.Similarly, if an impure person has a bruise and a pure person touched the scab on the bruise, he becomes ritually impure. If a minor was impure and a pure person touched the underdeveloped hair on his body, he does not become impure. This applies both with regard to impurity stemming from a human corpse or other types of impurity.Similarly, blotches of filth, mud, or similar things that are not considered as intervening substances or dried pieces of filth and things that are considered as intervening substances are not considered as flesh, neither to impart ritual impurity to others, nor to contract ritual impurity.

כְּשֵׁם שֶׁאָדָם מִתְטַמֵּא בִּנְגִיעָתוֹ בְּטֻמְאָה כָּךְ הַכֵּלִים מִתְטַמְּאִים בִּנְגִיעַת הַטֻּמְאָה בָּהֶן. חוּץ מִכְּלִי חֶרֶס שֶׁאֵינוֹ מִתְטַמֵּא אֶלָּא מֵאֲוִירוֹ כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת כֵּלִים. [וְזֶהוּ כְּלָל גָּדוֹל בַּטֻּמְאָה. כָּל הַמְטַמֵּא אָדָם בְּמַגָּע מְטַמֵּא כֵּלִים. וְכָל שֶׁאֵינוֹ מְטַמֵּא אָדָם בְּמַגָּע אֵינוֹ מְטַמֵּא כֵּלִים. וְאֵין אָדָם וְכֵלִים מְקַבְּלִין טֻמְאָה אֶלָּא מֵאַב הַטֻּמְאָה]:Just as a person becomes impure when he comes into contact with a source of impurity, so too, keilim become impure when a source of impurity touches them with the exception of an earthenware utensil that incurs ritual impurity only when a source of impurity enters its inner space, as will be explained in Hilchot Keilim.This is an inclusive general principle that applies with regard to ritual impurity: Whatever causes a person to contract ritual impurity when touching him, causes keilim to contract ritual impurity. Whatever does not cause a person to contract ritual impurity when touching him, does not cause keilim to contract ritual impurity. A person and keilim contract ritual impurity only from a primary source of ritual impurity.

Mishneh Torah, Defilement by a Corpse.1