Aquel cuyo muerto [(uno de sus parientes que está obligado a llorar, a quien incumbe enterrarlo)] yace ante él, está exento del recital del Shema [preocupado con una mitzvá], de tefillah. y de tefilín. En cuanto a los portadores de basura, sus reemplazos, [siendo la práctica alternar, todos los que desean participar en la mitzvá], y los reemplazos de estos últimos, los que están antes de la basura [los que están dispuestos a llevarlo cuando los alcance], y los que están detrás [es decir, tanto los que están delante como los que están detrás]—aquellos cuyos servicios son requeridos [para llevar la basura] están exentos; y aquellos cuyos servicios no son requeridos [como aquellos que solo van a acompañar al difunto para honrarlo] están obligados. Y ambos están exentos de tefilá, [no es un mandato bíblico como es el recital del Shemá. Y algunos dicen porque requiere una mayor medida de concentración.]
Jerusalem Talmud Nazir
What is a corpse of obligation? Anyone for whom he shouts and nobody comes25In the Babli (43b, Yebamot 89b, Erubin 17b): “Anyone who has nobody to bury him; if he calls and others answer him it is not a corpse of obligation.” The Yerushalmi version is in Śemaḥot 4:29.. If the villagers come, he refrains26Cohen or nazir refrain from defiling themselves.. How many? For the carriers of the bier, their replacements, and the replacements of their replacements27In Śemaḥot 4:30: Carriers of the bier and grave diggers.. If he is not needed; but if he is needed, it is different28If the dead cannot have a decent burial without the help of nazir or Cohen, the latter have to defile themselves.. If [the deceased] is not recognized29If the deceased is not recognized by the locals; if he is recognized the nazir or Cohen is precluded from defiling himself.. But if he is recognized, it is different. If it is not according to his honor; but if it is according to his honor, it is different30This is the introduction to the following paragraphs. If the prestige of the deceased is so great that priests have to defile themselve for his burial, it is obvious that the nazir or Cohen who stumbles on his body also has to defile himself.. For the Patriarch it is his honor.
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Jerusalem Talmud Sukkah
HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified192The sukkah is disqualified if along any wall the roofing is not within 3 horizontal hand-breadths..” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits200As was stated earlier, a solid roof adjacent or connected to the walls is considered part of the wall, not of the roof. But this is accepted only up to a distance of 4 cubits from the nearest wall. Empty space is acceptable only up to 3 hand-breadths, disqualified material up to 4 cubits..” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it204The answer is to a question asked not here but in Berakhot7:1 (Notes 19–29) about the interconnection between rules referring to distinct domains. A miqweh can be used to remove impurities only if it contains 40 se`ah of water, about 135 gallons. If there is not enough clear water, the required volume can be obtained by adding mud which is so moist that it can be poured from a bucket (Mishnah Miqwaot7:1.) R. Eliezer forbids to immerse oneself in mud (Mishnah Miqwaot2:10) but R. Joshua permits. The argument has to be rejected here since R. Joshua will agree that disqualified roofing adjacent to a wall is considered wall, not roofing. Babli 19a.. Ḥizqiah said, because it looks like a bent wall205In his opinion the ruling is a later rabbinic one based on an explicit argument.. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits206In his opinion, this belongs to the traditional rules of sukkah, predating any rabbinic establishment.?
