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NAZIR 46
[a - 14 lines; b - 37 lines]
1) [line 10] GZ"S (GEZEIRAH SHAVAH)
(a) In the Introduction to the Sifra (the Halachic Midrash to
Vayikra), Rebbi Yishmael lists thirteen methods that Chazal use for
extracting the Halachah from the verses of the Torah. One of them is
Gezeirah Shavah, which is a Halachic device by which two similar
words in the Torah from different subjects teach that laws from one
subject apply to the other.
(b) A sage is only permitted to use the method of Gezeirah Shavah if
he received a tradition from his teachers that a Gezeirah Shavah
exists between the two words. However, the comparison that he makes
regarding *which* laws are applied from one subject to the other may
be his own, if he did not learn it directly from his teachers.
2) [line 10] TENUFAH - moving the Zero'a (the two upper limbs of the
right foreleg, from the knee until the top of the shoulder blade),
one Chalah (unleavened loaf of Matzah) and one Rakik (flat Matzah)
back and forth and then up and down
3) [last line] SHEYAREI MITZVAH HI - (lit. Tenufah is one of the
dispensable, inessential remnants of a Mitzvah [that does not prevent
atonement]) if he did not do Tenufah ("Sheyarei Mitzvah Hi" refers to
the Tenufah of the Korbanos of a Metzora -- Yoma 5a)
46b---------------------------------------46b
4) [line 2] KAPAYIM - palms
5) [line 5] NAZIR MEMORAT - a Nazir whose hair has fallen out
6) [line 11] EIN LO BOHEN YAD VA'REGEL - If a cured Metzora is
missing his right thumb or big toe (see Background to Nazir 44:10:d)
7) [line 31] SHE'LO LI'SHMAH
(a) "li'Shmah" is one of the Halachos that apply to Korbanos. This
Halachah specifies that all of the actions that are performed on the
Korban (the "Avodos") must be done with the intent of offering it as
the specific type of Korban for which it was designated, and for the
sake of the owners who dedicated it. For example, if Reuven brings a
Korban Olah, the Kohen must perform the Shechitah for the sake of
Reuven's Korban Olah.
(b) Four Avodos of the Korban must be performed li'Shmah: Shechitah,
Kabalas ha'Dam, Holachah and Zerikas ha'Dam.
(c) In general, all sacrifices in which these Avodos were done she'Lo
Lishman are Kosher and are offered on the Mizbe'ach, however the
owner is still obligated to bring another Korban. A Korban Chatas,
and a Korban Pesach brought on Erev Pesach are different; if their
four Avodos were not done Lishman the Korbanos are Pesulim and cannot
be offered on the Mizbe'ach (Zevachim 1:1).
8) [line 36] SHALMEI NEDAVAH - a voluntarily Korban Shelamim brought by a Nazir
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The numbers that appear next to certain entries represent the number
assigned to those items in the diagram of the Beis ha'Mikdash of the
Tiferes Yisrael (e.g. TY #43). This diagram, which is available in
the Midos section of our site or by email request, is printed both in
the Tiferes Yisrael Mishnayos (in Midos Chapter 2 or following Midos)
and in Rav P. Kahati's Mishnayos (page 290, at the beginning of Midos).
NAZIR 47
[a - 29 lines; b - 30 lines]
1) [line 4] HA'TARMODIS - from Tarmod (or Tadmor) = Palmyra, an oasis
in the Syrian desert)
2a) [line 9] ACHAR MELOS - [becoming Tamei Mes] after the completion
of his Nezirus
b) [line 9] SHIV'AH SOSER - cancels seven [days of Nezirus which
must be made up]
*****PEREK #7 KOHEN GADOL*****
3) [line 18] EIN MITAM'IN LI'KEROVEIHEN
The Torah forbids Kohanim (Vayikra 21:1-4) and Nezirim (Bamidbar
6:6-7) from coming into contact with corpses. An ordinary Kohen is
concurrently commanded to handle the burial of his mother, father,
son, daughter, brother, sister from his father (if she is an
unmarried virgin), and wife (if the wife is permitted to be married
to him). The Kohen Gadol, as well as Nezirim, however, may not even
become Teme'im for these relatives.
4) [line 19] MES MITZVAH
(a) When a dead Jew is found unattended and an attempt to determine
who his relatives are brings about no response, the dead body is
called a Mes Mitzvah. The person who found the body is obligated to
bury it. (RAMBAM Hilchos Avel 3:8)
(b) The body must be buried where it is found; Mes Mitzvah Koneh
Mekomo i.e. it "acquires the place where it rests." Even if it is
found in the middle of a field, it is buried there. However, if the
body is found within 2000 Amos of a Jewish community, it must be
buried in the community cemetery. (RAMBAM Hilchos Tum'as Mes 8:7)
5) [last line] MASHU'ACH B'SHEMEN HA'MISHCHAH - the Kohen Gadol who
is anointed with the Shemen ha'Mishchah (see next entry)
47b---------------------------------------47b
6) [line 1] MERUBEH BEGADIM (KOHEN GADOL)
(a) A Kohen who becomes the Kohen Gadol must wear the eight vestments
of the Kohen Gadol and do the Avodah for seven consecutive days to
indicate his consecration, as stated in Shemos 29:30 "Shiv'as
Yamim..." (RAMBAM Hilchos Klei ha'Mikdash 4:13)
(b) The eight vestments are 1. Tzitz (forehead-plate), 2. Efod
(apron), 3. Choshen (breastplate), 4. Me'il (robe), 5. Kutones (long
shirt), 6. Michnasayim (breeches), 7. Avnet (belt), 8. Mitznefes (turban).
(c) The vestments of the ordinary Kohanim are 1. Kutones (long
shirt), 2. Michnasayim (breeches), 3. Avnet (belt), 4. Migba'as (hat).
(d) The Kohen Gadol is also known as the Kohen Mashi'ach since he was
anointed with the Shemen ha'Mishchah (Shemos 30:22-33), the oil made
by Moshe Rabeinu for anointing the Mishkan and its vessels, the
Kohanim Gedolim and the kings of the Davidic dynasty.
(e) Before the destruction of the first Beis Ha'Mikdash, King
Yoshiyahu ordered the Aron to be hidden to prevent its capture
(Divrei ha'Yamim II 35:3). The jar of Manna (Shemos 16:32-34),
Aharon's staff (Bamidbar 16:16-26) and the Shemen ha'Mishchah were
also hidden together with the Aron (Yoma 52b). As a result, there was
no Shemen ha'Mishchah with which to anoint the Kohanim Gedolim during
the final years of the first Beis ha'Mikdash and all of the years of
the second Beis Ha'Mikdash. The Kohanim Gedolim at the time of the
second Beis ha'Mikdash are called Merubeh Begadim because they were
consecrated solely by wearing the Bigdei Kehunah for seven days.
7) [line 2] PAR HA'BA AL KOL HA'MITZVOS (PAR KOHEN MASHI'ACH)
(a) The Par Kohen Mashi'ach is the young bull brought as a Korban
Chatas by a Kohen Gadol who transgresses an Isur Kares thinking that
the Torah did not prohibit such an act. (The bull is brought by a
Kohen Gadol for the same sins that a Par He'elem Davar is brought
when the people commit transgressions upon being misled by Beis Din
in a Halachic matter.)
(b) The blood of the bull is sprinkled seven times on the Paroches,
and is applied to the Keranos (raised corners) of the Mizbe'ach
ha'Ketores in the Heichal. The Sheyarei ha'Dam (the remainder of the
blood) is poured on the Western Yesod (foundation) of the Mizbe'ach
while the Eimurim are offered on the Mizbe'ach ha'Chitzon.
(c) The meat of the bull, together with the other parts that are not
sacrificed, is burned outside of the city of Yerushalayim (Vayikra
4:3-12). Those who carry the carcass out of the Azarah are Metamei
Begadim. (According to Rebbi Shimon, Yoma 67b, those who are involved
in burning the meat are Metamei Begadim.)
8) [line 4] MASHU'ACH SHE'AVAR - The anointed Kohen Gadol who is removed
(a) When an incumbent Kohen Gadol becomes unfit to perform the Avodah
in the Beis ha'Mikdash, another Kohen Gadol is appointed as a
temporary replacement. After the reinstatement of the incumbent Kohen
Gadol, his replacement becomes a Mashu'ach she'Avar and he is forced
to step down.
(b) He no longer does the Avodah as a Kohen Gadol to prevent Eivah
(enmity) of the present Kohen Gadol (until the present Kohen Gadol
dies, when the Mashu'ach she'Avar may take his place). He also does
not perform the Avodah as a Kohen Hedyot because Ma'alin b'Kodesh
v'Lo Moridin (when a person or object receives a higher status of
holiness, we do not lower its status at a later time; we may only
raise it to a higher level). (If the period of replacement lasted for
some years, the returning Kohen Gadol does not have the power to
remove his replacement entirely; rather, both of them continue to
serve as Kohanim Gedolim -- TOSFOS DH v'Chen.)
9a) [line 6] AVAR MACHMAS KEIRUYO - he stepped down temporarily
because of Tum'as Keri
b) [line 7] KEIRUYO (TUM'AS KERI)
A man who has emitted Keri (semen) becomes a Rishon l'Tum'ah. He may
not enter the Machaneh Leviyah (i.e. the Temple Mount), nor may he
eat Ma'aser, Terumah or Kodshim. After he immerses in a Mikvah during
the day, he becomes Tahor and may eat Ma'aser and enter Machaneh
Leviyah once again (mid'Oraisa -- the Rabanan however prohibited him
from entering the Ezras Nashim (TY #10) until nightfall). He remains
a "Tevul Yom" until nightfall, after which he may once again eat
Terumah or Kodshim.
10) [line 7] MACHMAS MUMO
(a) It is forbidden for a Kohen who has a Mum (blemish) to do the
Avodah in the Beis ha'Mikdash, whether the Mum is a Mum Kavu'a (a
permanent blemish; e.g. an amputated hand or foot) or a Mum Over (a
temporary blemish; e.g. boils). [According to the Rambam this is
counted as two Lavin (#70 and 71). According to the Ramban they are
counted as one Lav.]
(b) There are three types of blemishes (Bechoros 43a): 1. blemishes
that invalidate a Kohen from doing the Avodah or invalidate an animal
from being offered as a sacrifice on the Mizbe'ach; 2. blemishes that
only invalidate a Kohen but not an animal; 3. blemishes that
invalidate a Kohen and also an animal but only because of Mar'is
ha'Ayin (for appearance sake).
(c) If a Kohen who had a Mum did the Avodah: 1. if he had a Mum that
invalidates Kohanim and animals, his Avodah is Pesulah whether he did
it b'Shogeg or b'Mezid, and he receives Malkus if he did it b'Mezid;
2. if he had a Mum that only invalidates Kohanim, his Avodah is
Kesheirah (RAMBAM Hilchos Bi'as ha'Mikdash 6:6); 3. if he had a Mum
that only invalidates him because of Mar'is ha'Ayin, he does not
receive Malkus and his Avodah is Kesheirah. (Sefer ha'Chinuch #275, 276)
11) [line 10] SEGAN - the deputy Kohen Gadol, who has been prepared
to officiate in place of the Kohen Gadol, should he become unfit to
do the Avodah (RASHI to Sotah 40b). According to the Girsa in Yoma
39a, he always stays at the Kohen Gadol's right-hand side
12) [line 17] HACHAYOSO - keeping him alive [if they are both in danger]
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NAZIR 48
[a - 30 lines; b - 37 lines]
1) [line 3] NIG'AM
(a) For a detailed description of how a house becomes a Bayis
ha'Menuga (a house that has Tzara'as), see Background to Nazir 8:15.
For a detailed description of how an article of clothing becomes a
Beged ha'Menuga (an article of clothing that is infected with
Tzara'as), see Background to Yevamos 103:23.
(b) When a person is a Metzora, he is Metamei the objects in the
house that he is in (if they are of the type that are able to be
Mekabel Tum'ah). Similarly, a house that is declared a Bayis
ha'Menuga is Metamei all the objects that are in it. If the stones of
this house are brought into another house, they are Metamei the
objects in the second house. An article of clothing that is infected
with Tzara'as is likewise Metamei the objects in the house that it is
in. All four (Metzora, Bayis ha'Menuga, Even ha'Menga'as and Beged
ha'Menuga) are also Metamei anyone or any object that touches or carries them.
(c) Regarding a *person* who enters a *house* that has Tzara'as or
has a Metzora in it, the Torah records two verses: 1. "veha'Ba El
ha'Bayis Kol Yemei Hisgir Oso, Yitma Ad ha'Erev." - "And one who
enters the house all the days of its quarantine, will become Tamei
until nightfall." (Vayikra 14:46) 2. "veha'Shochev ba'Bayis Yechabes
Es Begadav, veha'Ochel ba'Bayis Yechabes Es Begadav." - "And one who
reclines in the house shall immerse his clothes [in a Mikvah], and
one who eats in the house shall immerse his clothes [in a Mikvah]."
(ibid. 14:47)
From the first verse we learn that any person (or object) that comes
into the house becomes Tamei. The clothes that he is wearing,
however, do not become Tamei. From the second verse we learn that if
someone lingers in the house for the amount of time it takes to eat a
Pras (half of a loaf of wheat bread -- see Background to Eruvin 29:6
for what constitutes half a loaf) dipped in relish, while he is
reclining, then even the clothes that he is wearing become Tamei.
(d) A person or object that becomes Tamei through a person or object
that is infected with Tzara'as (see above, (b)) becomes a Rishon
l'Tum'ah and is Metamei only food and drinks. He immerses in a Mikvah
and becomes Tahor at nightfall. As our Sugya states, Kohanim and
Nezirim, while prohibited from becoming Tamei through Tum'as *Mes*,
are not prohibited from becoming Tamei through people and things that
are infected with Tzara'as (RAMBAM Hilchos Tum'as Ochlin 16:9).
2) [line 3] ZIVASAM
(a) A Zav (see Background to Nazir 15:7), a man who emits Zov two or
three times (see Background to Pesachim 66:16 for a discussion of the
Tum'ah of the Zav), whether it is emitted in one day or in two or
three consecutive days, is an Av ha'Tum'ah.
(b) A Zavah (see Background to Nazir 15:4), a woman who experiences
bleeding during the eleven days that follow the seven days of Nidah,
is also an Av ha'Tum'ah
(c) A person who *touches* (Maga) or *carries* (Masa) a Mishkav or
Moshav ha'Zav (see Background to Nazir 15:8) or a Zav or Zavah
themselves gets the status of Rishon l'Tum'ah, and so do the clothes
he is wearing and other utensils (except for earthenware utensils)
that he is touching at the time. He immerses in a Mikvah and becomes
Tahor at nightfall. As our Sugya states, Kohanim and Nezirim, while
prohibited from becoming Tamei through Tum'as *Mes*, are not
prohibited from becoming Tamei through people and things that are
Tamei with Tum'as Zivah (RAMBAM Hilchos Tum'as Ochlin 16:9).
3) [line 10] MUFNEH
(a) MUFNEH MI'SHNEI TZEDADIM - If two similar words in the Torah are
free of any Derashah, they may be used unconditionally for the
inference of a Gezeirah Shavah between the two topics.
(b) MUFNEH MI'TZAD ECHAD - If only one of the words is free, there is
a Machlokes whether they may be used unconditionally for the
inference of a Gezeirah Shavah (Lemedin v'Ein Meshivin), or if they
can only be used for a Gezeirah Shavah if we have no logical argument
against learning the Gezeirah Shavah (Lemedin u'Meshivin).
(c) EINO MUFNEH KOL IKAR - If both words are used for another
Derashah, there is a Machlokes whether they can only be used for a
Gezeirah Shavah if we have no logical argument not to learn the
Gezeirah Shavah, or if they cannot be used at all for a Gezeirah Shavah.
4) [line 18] "[U']MAKEH NEFESH BEHEMAH [YESHALMENAH; NEFESH TACHAS
NAFESH.]" - "And he who strikes mortally the life of a beast [shall
make restitution; a life for a life.]" (Vayikra 24:18) - i.e. he must
pay its market value
5a) [line 21] HA'METAM'OS B'VI'AH - that make a person Tamei when he
comes into the same room or house where their dead bodies lay, as
opposed to the carcasses of animals that are Tamei with Tum'as
Neveilah (see next entry, (f) and (g)) and not Tum'as Ohel
b) BI'AH (TUM'AS OHEL / TUM'AS NEVEILAH)
(a) TUM'AS OHEL - A k'Zayis of the flesh of a *Mes* (corpse) is an
"Avi Avos ha'Tum'ah" and is Metamei through Maga (contact), Masa
(carrying), and Ohel (being in the same room (lit. tent); an Ohel is
defined as a covered space that is at least one Tefach in length,
width and height). If a person becomes Tamei by touching a *Mes*, he
must wait seven days to go to the Mikvah. Furthermore, on the third
and seventh days he must have Mei Chatas (water mixed with ashes of
the Parah Adumah) sprinkled on him.
(b) In an Ohel ha'Mes, the house or room becomes Tamei even if the
Mes is passing through it and does not stop moving. A person who
enters an Ohel ha'Mes becomes Tamei even if only a bit of his body
enters, even when entering backwards. A Mechitzah (partition) in an
Ohel ha'Mes only prevents the spread of Tum'ah if it reaches the
ceiling. (RASH to Kelim 1:4)
(c) The bones of a Mes are only Metamei through Ohel under one of
three conditions: 1. They constitute a quarter of a Kav (Rova
ha'Kav); 2. They are the majority of the human body (whether they are
the majority of the *build* (Rov Binyano) of the body or the majority
of the *number* (Rov Minyano) of 248 bones; 3. The bone is a complete
skull or a complete spinal column. In order to be Metamei through
Maga and Masa, it is enough for the bone to be the size of a Se'orah
(a grain of barley).
(d) When an object that can be Metamei b'Ohel is located in an Ohel,
the Ohel makes everything in it Tamei and protects anything that is
above it from becoming Tamei. That is, an Ohel is *Mevi* Tum'ah
(spreads Tum'ah inside of it) and is *Chotzetz* from Tum'ah
(intervenes between the Tum'ah and the space above the Ohel,
preventing Tum'ah from spreading above it).
(e) However, not all objects that cover Tum'ah are Mevi and Chotzetz.
There are objects that are Mevi and not Chotzetz and other objects
that are Chotzetz and not Mevi and even others that are neither Mevi
nor Chotzetz (Ohalos 8:5). An object that is flying through the air,
such as a bird or a Talis that is carried or caught up by the wind,
is not an Ohel and is not Mevi or Chotzetz, even if it is one Tefach wide.
(f) TUM'AS NEVEILAH - A Neveilah is a carcass of an animal that died
without a Halachic slaughtering. A k'Zayis or more of a Neveilah
makes an object Tamei through Maga (contact) and Masa (carrying). At
the time that a person is carrying a Neveilah, any clothing or
utensils (besides earthenware) that he is touching become Tamei as if
the Neveilah itself had touched the clothing or utensil.
(g) If a person becomes Tamei by touching a Neveilah he can
immediately go to the Mikvah. He becomes Tahor at nightfall and may
eat Terumah or Kodshim.
6a) [line 23] AD SHE'LO YOMAR - before you say [that you must learn
from a verse that a Nazir may become Tamei for a Mes Mitzvah -- TOSFOS]
b) [line 23] YESH LI B'DIN - I could learn it from a Kal va'Chomer
48b---------------------------------------48b
7) [line 3] KELALOS - general prohibitions
8) [line 7] O KALECH L'DERECH ZU - or perhaps turn this way, i.e.
argue the following
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NAZIR 49
[a - 10 lines; b - 16 lines]
1) [line 4] CHAZAKAH B'ALMA HU - it is merely a presumption [that
this man is the Kohen's father]
2) [line 7] D'LAV AZIL ZAR'AH BASRAH - since they do not follow her
[paternal lineage. Familial lineage follows the male line of the
family and a woman's sons are not considered a part of her paternal family.]
49b---------------------------------------49b
3) [line 2] REVI'IS DAM
(a) The blood that comes out of a dead body is Metamei b'Ohel if
there is a Revi'is (approximately 75, 86 or 150 cc, depending upon
the differing Halachic opinions) of it is in one location.
(b) Rebbi Akiva rules that a Revi'is of blood is also Metamei if it
came out of two different people, however, the Rabanan (Sanhedrin 4a)
rule that the Revi'is of blood must come out of one person for it to
be Metamei b'Ohel (see Insights to Nazir 38:1). The Halachah follows
the opinion of the Rabanan.
4) [line 6] NETZEL - the flesh of a corpse that dissolves to a putrid
liquid and then coagulates (Gemara below 50a, RAMBAM Hilchos Tum'as Mes 2:1)
5) [line 6] MELO TARVAD REKEV
A large spoonful (that measures two handfuls) of rot (Rekev) from a
decomposed corpse, is Metamei b'Ohel (Ohalos 2:1). Rekev is Metamei
only if it is from a bare corpse that decomposed and was not mixed
with anything else (Gemara below Daf 51a, Nidah 27b). (According to
the Yerushalmi (Nazir 35b), a large spoonful is the total amount of
decomposed matter that is produced from any one corpse that decomposes.)
6a) [line 6] SHIDRAH - the spinal column
b) [line 6] GULGOLES - the skull
c) AL HA'SHIDRAH V'AL HA'GULGOLES - for the spinal column and the skull
(a) The bones of a Mes are only Metamei through Ohel under one of
three conditions: 1. They constitute a quarter of a Kav (Rova
ha'Kav); 2. They are the majority of the human body (whether they are
the majority of the *build* (Rov Binyano) of the body or the majority
of the *number* (Rov Minyano) of 248 bones; 3. The bone is a complete
skull or a complete spinal column. In order to be Metamei through
Maga and Masa, it is enough for the bone to be
the size of a Se'orah (a grain of barley).
(b) Rov Binyano refers to the majority of the bones that enable a
person to stand erect, e.g. two calf bones and one thigh bone. All of
his "build," i.e. the bones that enable him to stand erect are two
calf bones, two thigh bones, the ribs and the spinal column (Gemara
below 51b, RAMBAM Hilchos Tum'as Mes 2:8).
7) [line 7] SHE'YESH ALAV BASAR KARA'UY - that has upon it enough
flesh to heal (when it is attached to a living body)
8) [line 7] CHATZI KAV / CHATZI LOG - half a Kav / half a Log
1 Kav = 4 Lugin
1 Log = 6 Beitzim
1 Beitzah = approximately 0.05, 0.0576 or .1 liters, depending upon
the differing Halachic opinions. Therefore:
1/2 Log = 0.15, 0.1728 or 0.3 liters
1/2 Kav = 0.9, 1.0368 or 1.8 liters
9) [line 8] MAGA'AN - touching them
10) [line 8] MASA'AN - carrying them
11a) [line 8] AHILAN - coming into the same Ohel (tent, enclosure) as
them (being in the same room (lit. tent); an Ohel is defined as a
covered space that is at least one Tefach in length, width and height)
b) [line 4] BI'AH (TUM'AS OHEL)
(a) A k'Zayis of the flesh of a *Mes* (corpse) is an "Avi Avos
ha'Tum'ah" and is Metamei through Maga (contact), Masa (carrying),
and Ohel (being in the same room (lit. tent); an Ohel is defined as a
covered space that is at least one Tefach in length, width and
height). If a person becomes Tamei by touching a *Mes*, he must wait
seven days to go to the Mikvah. Furthermore, on the third and seventh
days he must have Mei Chatas (water mixed with ashes of the Parah
Adumah) sprinkled on him.
(b) In an Ohel ha'Mes, the house or room becomes Tamei even if the
Mes is passing through it and does not stop moving. A person who
enters an Ohel ha'Mes becomes Tamei even if only a bit of his body
enters, even when entering backwards. A Mechitzah (partition) in an
Ohel ha'Mes only prevents the spread of Tum'ah if it reaches the
ceiling. (RASH to Kelim 1:4)
(c) The bones of a Mes are only Metamei through Ohel under one of
three conditions: 1. They constitute a quarter of a Kav (Rova
ha'Kav); 2. They are the majority of the human body (whether they are
the majority of the *build* (Rov Binyano) of the body or the majority
of the *number* (Rov Minyano) of 248 bones; 3. The bone is a complete
skull or a complete spinal column. In order to be Metamei through
Maga and Masa, it is enough for the bone to be the size of a Se'orah
(a grain of barley).
(d) When an object that can be Metamei b'Ohel is located in an Ohel,
the Ohel makes everything in it Tamei and protects anything that is
above it from becoming Tamei. That is, an Ohel is *Mevi* Tum'ah
(spreads Tum'ah inside of it) and is *Chotzetz* from Tum'ah
(intervenes between the Tum'ah and the space above the Ohel,
preventing Tum'ah from spreading above it).
(e) However, not all objects that cover Tum'ah are Mevi and Chotzetz.
There are objects that are Mevi and not Chotzetz and other objects
that are Chotzetz and not Mevi and even others that are neither Mevi
nor Chotzetz (Ohalos 8:5). An object that is flying through the air,
such as a bird or a Talis that is carried or caught up by the wind,
is not an Ohel and is not Mevi or Chotzetz, even if it is one Tefach wide.
12) [line 12] KANTERANIN - quarrelsome people
13) [line 12] L'KAPCHENI B'HALACHOS - they come to overwhelm me with
citations of tradition (of which they will prove me to be ignorant)
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THE GISI TURKEL MASECHES NAZIR
BACKGROUND TO THE DAILY DAF
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NAZIR 50
[a - 26 lines; b - 26 lines]
1) [line 3] MES SHE'EIN ALAV K'ZAYIS BASAR - a corpse that does not
have a k'Zayis of flesh, e.g. an aborted fetus from an early stage of pregnancy
2a) [line 6] NEFEL - a stillborn
b) [line 6] SHE'LO NISKASHRU EVARAV B'GIDIN - whose limbs have not
developed sinews
3a) [line 8] ROV BINYANO - the majority of the *build* of the body,
i.e. the majority of the bones that enable a person to stand erect.
His entire "build" (the bones that enable him to stand erect)
consists of two calf bones, two thigh bones, the ribs and the spinal
column; their majority are two calf bones and one thigh bone or two
thigh bones and one calf bone. (Gemara below 51b, RAMBAM Hilchos
Tum'as Mes 2:8).
b) [line 9] ROV MINYANO - the majority of the *number* (Rov
Minyano) of his 248 bones (see Ohalos 1:8 for the list of the 248
bones counted by Chazall)
4) [line 10] NETZEL - see next two entries
5) [line 11] BESAR MES SHE'KARASH - the flesh of a corpse that has
[dissolved to a putrid liquid and then] coagulated
6) [line 11] MOHAL SHE'HIRTI'ACH - a secretion [from a corpse] that
boiled [when heated over a fire to determine if it was dissolved
flesh or another secretion that is not Metamei, such as Kicho v'Ni'o
(see next entry)]
7) [line 15] KICHO V'NI'O - his phlegm and mucus (RASHI to Nidah
55b). (a) Kicho is brought up as a result of a coughing sickness
[O.F. tos - cough] (RASHI to Eruvin 99a); (b) one is brought up from
the chest with force and the other does not need as much force to
bring it into the throat (TOSFOS Nidah 55b)
8) [line 16] BEHEMAH (TUM'AS NEVEILAH)
(a) A Neveilah is a carcass of an animal that died without a Halachic
slaughtering. A k'Zayis or more of a Neveilah makes an object Tamei
through Maga (contact) and Masa (carrying). At the time that a person
is carrying a Neveilah, any clothing or utensils (besides earthenware
utensils) that he is touching become Tamei as if the Neveilah itself
had touched the clothing or utensils.
(b) If a person becomes Tamei by touching a Neveilah he can
immediately immerse in a Mikvah. He becomes Tahor at nightfall and
may then eat Terumah or Kodshim.
(c) Abaye asks whether the Netzel (the flesh that has dissolved to a
putrid liquid and then coagulated) of an animal is considered like
its flesh and is Metamei through Tuma's Neveilah or not.
9a) [line 19] TUM'AH CHAMURAH - the severe form of Tum'ah (a) i.e.
Tum'ah that can be Metamei people and utensils, such as Tum'as
Neveilah (RASHI to Chulin 71a, TOSFOS here and to Bechoros 23a); (b)
i.e. Tum'as Masa (Tum'ah that is spread through carrying the object
that is Tamei) (RASHI to Bechoros 23a)
b) [line 20] AD L'GER - [loses its ability to Metamei once it has
decayed] to [the point that it is no longer fit to be eaten by] a Ger
Toshav (a Nochri who has accepted upon himself the seven laws of a Ben Noach).
10a) [line 20] V'TUM'AH KALAH - the less severe form of Tum'ah (a)
i.e. Tum'ah that can be Metamei only foods and drinks (RASHI to
Chulin 71a, TOSFOS here and to Bechoros 23a); (b) i.e. Tum'as Maga
(Tum'ah that is spread [only] through touching the object that is
Tamei) (RASHI to Bechoros 23a)
b) [line 20] AD L'KELEV - [loses its ability to Metamei once it
has decayed] to [the point that it is no longer fit to be eaten by even] a dog
11) [line 22] HIMCHUHU B'UR - if he melted it [the fat of a Nivlas Of
Tahor (a Kosher bird that died without Shechitah -- see next entry)]
over a fire
12) [line 22] TAMEI (NIVLAS OF TAHOR)
(a) Normally, items that are Tamei spread Tum'ah through touching
them or carrying them ('Maga' or 'Masa'). The only object that is
Metamei mid'Oraisa *while being eaten* is Nivlas Of Tahor. Nivlas Of
Tahor is a kosher bird that died or was killed without Shechitah.
(This includes a bird that is unfit to be brought as a Korban upon
which Melikah -- see Background to Nazir 29:8 -- was performed.) It
is *only* Metamei while in the Beis ha'Beli'ah (throat), during the
process of being swallowed.
(b) A Nivlas Of Tahor is Metamei the person eating it, as well as any
clothes or utensils that he is touching at the time that it is in his
throat, giving them the status of "Rishon l'Tum'ah." (Once it is
swallowed, the person remains Tamei, but is only Metamei food and
drinks, i.e. he is a Rishon l'Tum'ah).
13) [line 23] BA'CHAMAH - in the [heat of the] sun
14) [line 24] BASAR D'ASRUCH BA'CHAMAH - after it has spoiled in the sun
15) [line 25] NITZOK - a column of liquid that is being poured from
one utensil to another
16) [last line] DEVASH HA'ZIFIM - very thick honey (a) that dishonest
people (*Mezaifin*) mix with water since the water is not noticeable;
(b) that comes from *Zif*, a territory in the land of Yehudah (GEMARA
Sotah 48b, cited by TOSFOS and the ROSH); (c) made by a type of
hornet known as *Zipin* (ARUCH)
17) [last line] TZAPICHIS - (a) (O.F. bresches) honeycomb (TOSFOS);
(b) a doughy cake made from flour fried in honey (ARUCH)
50b---------------------------------------50b
18) [line 1] MIKPAH - a porridge
19) [line 1] POL - whole beans
20) [line 2] SOLEDES - the porridge that is being poured, due to its
thickness, shrinks back into the pot from which it is being poured
21) [line 4] RIREI - strands of a sticky substance
22) [line 5] SEMICHIN - viscous
23) [line 6] CHELEV HA'MES - the fat of a dead person
24) [line 7] V'HITICHO - and he melted it
25) [line 7] MEFURAD - separated, i.e. in flakes or pieces
26) [line 10] TARGIMNA - explained it
27a) [line 11] KEGON DEB'HADEI D'MARTACH LEI - such as, while he was heating it
b) [line 11] SALIK AMUDA D'NURA L'FUMEI D'MANA, V'KARASH - (a) a
*tongue of fire* (Amuda d'Nura) flared up to the top of the pot, and
a k'Zayis of Chelev congealed there; (b) According to the Girsa SALIK
AMUDA L'FUMEI D'MANA (without the word "d'Nura") - a k'Zayis of
Chelev accumulated and rose as a *column* (Amuda) to the top of the
pot and congealed (TOSFOS)
28) [line 17] MELO FISAS HA'YAD - an amount that fills the palm of the hand
29) [line 18] MELO CHOFNAV - a double handful, where both hands are
placed together and filled
30) [line 19] ME'IKAR ETZBA'OS UL'MA'ALAH - from the base of the
fingers and up, i.e. an amount that fills the space of the fingers of one hand
31) [line 22] MELO KISHREI ETZBE'OSAV - an amount that fills the
space of the fingers of one hand
32a) [line 25] L'ROSH - to the tip (i.e. tips) [of the fingers] (the
singular happens to be used instead of the plural, as in the next entry)
b) [last line] L'MATAH MI'DIDEI - beneath it (i.e. them), that is,
from the base of the fingers and up *towards the body* (which is
exactly an amount that fills the palm of the hand)
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