Une chair de la taille d'une olive qui se sépare du membre d'un homme vivant —R. Eliezer le gouverne tamei, et R. Yehoshua et R. Nechunia, tahor (propre). [Un membre qui se sépare d'un homme vivant est gouverné pour he tamei, tant qu'il s'agit d'un membre entier— par maga (contact), masa (levage) et ohel (malpropreté de la tente) — comme le mort lui-même, il est écrit (Nombres 16:19): "Et tous ceux qui touchent à la face du champ, un tué par l'épée ou un cadavre" —un membre séparé d'un homme vivant par l'épée est considéré comme le cadavre lui-même. Et la chair séparée d'un homme vivant ne cause la tumah que si elle est (séparée de) un membre entier. Et quand une chair de la taille d'une olive se sépare du membre d'un homme vivant, R. Eliezer la gouverne tamei et R. Yehoshua et R. Nechunia, tahor, comme on l'expliquera.] Un os de la taille d'un orge-maïs qui se sépare du membre d'un homme vivant—R. Nechunia le gouverne tamei et R. Eliezer et R. Yehoshua, tahor. [Un os de la grosseur d'un orge-maïs provenant d'un cadavre provoque la tumah par maga et masa, mais ne provoque pas d'impureté, il est écrit (Ibid. 18): "et sur celui qui a touché un os." Et c'est une loi adressée à Moïse du Sinaï que cela cause la tumah quand il a la taille d'un orge-maïs. Et quand il est séparé du membre d'un homme vivant, R. Nechunia le gouverne tamei, etc.] Ils dirent à R. Eliezer: Pourquoi avez-vous jugé bon de gouverner tamei une chair de la taille d'une olive qui se sépare du membre de un homme vivant? Il répondit: Nous trouvons qu'un membre (séparé) d'un homme vivant ressemble à un cadavre [(voir Nombres 16:19 ci-dessus)]. Tout comme avec un cadavre, une chair de la taille d'une olive qui s'en sépare est tamei, de même avec un membre (séparé) d'un homme vivant—une chair de la taille d'une olive qui s'en sépare doit être tamei. Ils: Non, il s'ensuit qu'une chair de la taille d'une olive séparée d'un cadavre est tamei, car [elle (un cadavre) a une autre rigueur, à savoir.] Un os de la taille d'un orge-maïs, séparé de lui est [aussi] tamei. Mais voudriez-vous donc régner tamei une chair de la taille d'une olive séparée d'un homme vivant [qui manque d'une telle rigueur] lorsque vous avez jugé un os de la taille d'un orge-maïs qui s'en sépare? [à savoir. ci-dessus: "Un os de la taille d'un orge-maïs qui se sépare du membre d'un homme vivant— R. Nechunia le gouverne tamei et R. Eliezer et R. Yehoshua, tahor. "De ses propres mots, ils contestent son inférence; et donc avec R. Nechunia.] Ils ont dit à R. Nechunia: Pourquoi avez-vous jugé bon de gouverner tamei un os de la taille d'un orge-maïs qui se sépare du membre d'un homme vivant? Il a répondu: Nous trouvons qu'un membre (séparé) d'un homme vivant ressemble à un cadavre. Tout comme un cadavre, un os le la taille d'un orge-maïs qui s'en sépare est tamei, donc avec un membre (séparé) d'un homme vivant —un os de la grosseur d'un orge-maïs qui s'en sépare doit être tamei. Eux: Non, il s'ensuit qu'un os de la taille d'un orge-maïs qui se sépare d'un cadavre est tamei, car une chair de la taille d'une olive séparée d'elle est [aussi] tamei. Mais voudriez-vous, par conséquent, régner tamei une chair de la taille d'une olive séparée du membre d'un homme vivant, lorsque vous avez gouverné une chair de la taille d'une olive qui s'en sépare? Ils ont dit à R. Eliezer: Pourquoi avez-vous jugé bon de diviser vos décisions (pour gouverner tamei une chair de la taille d'une olive séparée du membre d'un homme vivant et pour gouverner un os de la taille d'un orge-maïs séparé du membre d'un homme vivant?) Il devrait être soit tamei dans les deux cas, soit tahor dans les deux cas. Il répondit: La tumah de la chair est plus grande que la tumah des os. Car la chair (impureté) obtient avec la charogne et les choses rampantes (sharatzim), par opposition à l'os (impureté), [il est écrit (Lévitique 11:36): "Et celui qui touche leur cadavre"— leur cadavre, et non leurs os, ni leurs cornes, ni leurs sabots —d'où nous voyons que les os ne sont pas sujets à l'impureté de la charogne (neveilah)]. Une autre preuve [que la tumah de la chair est plus répandue que celle des os]: Un membre qui a sur lui suffisamment de chair provoque la tumah par maga, masa et ohel. S'il manque de chair, c'est tamei; s'il manque d'os, c'est tahor. [Un membre ne cause la tumah que s'il a de la chair, des nerfs et des os, il est écrit (Nombres 19:16): "ou l'os d'un homme"—Tout comme un homme a de la chair, des tendons et des os, de même, tout ce qui a de la chair, des tendons et des os. Et si elle était déficiente dans la chair qui était dessus, mais qu'il y restait assez de chair pour guérir si elle était reliée à un homme vivant, cela causerait tumah en raison d'un «membre». Et c'est l'intention de "S'il manque de chair, c'est tamei". Mais s'il manque quelque chose de l'os dans le membre, il ne provoque plus de tumah en raison du «membre». Et c'est l'intention de "S'il manque d'os, c'est tahor". C'est-à-dire qu'il est tahor en raison de «membre», mais tamei en raison de «chair». Nous trouvons donc que le tumah de «chair» est plus répandu que celui de «os».] Ils ont dit à R. Nechunia: Pourquoi avez-vous jugé bon de diviser vos décisions? Il devrait être soit tamei dans les deux cas, soit tahor dans les deux cas. Il répondit: La tumah des os est plus grande que la tumah de la chair. Car la chair qui se sépare d'un homme vivant est tahor, mais si un membre se sépare de lui, et qu'il est dans son état naturel, [ayant de la chair, des tendons et des os], c'est apprivoisé. Une autre preuve (que la tumah des os est plus répandue que celle de la chair) est qu'une chair de la taille d'une olive provoque la tumah par maga, masa et ohel [(Parce que le début de la création d'un homme est de la taille d'une olive, sa tumah est de la taille d'une olive)], et la majorité [125] des os d'un homme [248] provoquent la tumah par maga, masa et ohel. Si la chair manque [une taille d'olive], c'est tahor [entièrement, de provoquer tumah—soit par maga, soit par masa, soit par ohel.] Si la majorité des os sont manquants, même s'il est tahor de provoquer la tumah par ohel, il la provoque par maga et masa. [Pour un os de la taille d'un orge-maïs provoque le tumah par maga et masa—d'où nous voyons que la tumah des os est plus répandue que celle de la chair. Pour les os, (même) quand leur quantité (125) fait défaut, la tumah reste en eux, tandis que la chair, quand sa taille (minimale) fait défaut, est absolument tahor.] Autre preuve: Toute la chair d'un cadavre qui est moindre. qu'un olivier est tahor, mais le rov (majorité) de la structure (osseuse) d'un cadavre [comme deux pattes antérieures et une cuisse, (toute sa structure étant deux pattes antérieures et les cuisses et les côtes et la colonne vertébrale) )], et le rov de son nombre, bien qu'il leur manque un rova (un quart), [(un rova d'un kav des os d'un cadavre provoque une tumah dans un ohel), encore, même s'ils n'ont ni la majorité du nombre ni de la majorité de la structure (mais ils ont une rova); ou s'ils ont une majorité du nombre ou une majorité de la structure, mais qu'ils n'ont pas de rova], ils provoquent la tumah. Ils ont dit à R. Yehoshua: Pourquoi avez-vous jugé bon de régner tahor dans les deux cas? Il répondit: Non, il s'ensuit qu'une chair de la taille d'une olive [et un os qui se sépare d'un cadavre doit être apprivoisé] car il a des [stringences comme] "rov", "rova" et "rakav". Diriez-vous la même chose à propos d'un homme vivant, qui n'a pas [les strictes de] «rov», «rova» et «rakav»? [Il ne s'ensuit pas qu'une chair de la taille d'une olive ou un os de la taille d'un orge-maïs qui se sépare d'un homme vivant doive être tamei, mais ils sont tahor. La halakha est conforme à R. Yehoshua. ("rakav" :) le cadavre, quand son humidité se dissipe, devient une sorte de terre pourrie (rakuv), dont un tarod plein (environ une main pleine de l'homme moyen) provoque le tumah. Un tarod plein ne provoque la tumah que (lorsqu'il est pris) d'un corps enterré nu dans un cercueil en marbre et recouvert d'un couvercle en marbre, jusqu'à ce que l'on sache avec certitude qu'il n'y a pas de mélange de la pourriture d'un vêtement ou de bois ou autre Terre. Mais un cadavre qui est enterré dans son vêtement ou dans un cercueil de bois ou de terre n'a pas de rakav, et, de même, un cadavre enterré sans membre.]
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כזית בשר הפורש מאבר מן החי – a limb that separates from a living person, it’s law is that it defiles all the while it is a complete limb while in contact and while being carried and in the tent of the dead person himself, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed, or who died naturally...,” the limb that had been severed by the sword from the living, it is like the dead. And the flesh that separates from the living does not defile until it becomes a complete limb and when an olive’s bulk of flesh separates from the limb of a living person, Rabbi Eliezer defiles as it explains the reason further on.
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Introduction This mishnah is one of the longer mishnayoth in the entire Mishnah, and it contains a long argument amongst the Sages about the quantities of flesh separated from corpses or from limbs separated from living bodies that will cause impurity. This mishnah is also a continuation of the previous mishnah, and the same Sages that were present there are present in our mishnah. Due to the length of the mishnah, and its intricate detail, we will divide it into two parts, one for today and one for tomorrow.
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עצם כשעורה – from the dead defiles through contact and through carrying but it does not defile in the tent, as it is written (Numbers 19:18): ‘”or on him who touched the bones [or the person who was killed or died naturally or the grave],” and it is a traditional interpretation of a written law that it defiles with a barley seed in bulk, and when it separates from a living limb, Rabbi Nehuniah defiles it, etc.
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An olive’s quantity of flesh severed from a limb of a living man: Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. A barley-grain’s quantity of bone severed from a limb of a living man, Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it?
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מצינו אבר מן החי כמת עצמו – that we derive it from the Biblical verse (Numbers 19:16): “who was killed or died naturally.”
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Explanation Section one: In the first section of this mishnah the opinions of the different Sages are listed without explanations. With regards to an olive’s quantity of flesh separated from a living limb, Rabbi Eliezer declares it impure and Rabbi Joshua and Rabbi Nehunia declare it pure. With regards to a barley-grain’s (smaller than an olive) quantity of bone separated from living flesh, Rabbi Nehunia declares it impure and Rabbi Joshua and Rabbi Eliezer declare it pure. In other words, Rabbi Joshua consistently says that all of these things are pure, whereas Rabbi Nehunia and Rabbi Eliezer are somewhat inconsisent, each one declaring one thing pure and the other impure.
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אם טמאת כזית בשר הפורש מן המת – that is to say, it is a law that an olive’s bulk of flesh that separates from the dead person will be defiled, just as it has another stringency that the bone is like a barley-seed in bulk that separates from it is also impure.
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Section two: In this section the Sages ask Rabbi Eliezer why he declared that an olive’s quantity of flesh separated from a living limb is impure. He answered them that a limb separated from a living person is impure like a corpse. Therefore, just as an olive’s quantity of flesh separated from a corpse is impure, so too an olive’s quantity of flesh separated from a limb is impure.
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אבל נטמא כזית בשר הפורש מאבר מן החי – in astonishment, for there isn’t in this that stringency.
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The Sages respond by refuting his analogy. The reason that an olive’s quantity of flesh separated from a corpse is impure is that he has already stated that a barley-grain’s quantity of bone is impure. However, a barley-grain’s quantity of bone separated from a living limb is pure (according to Rabbi Eliezer), and therefore he cannot state so easily that an olive’s quantity of flesh is impure. In other words a corpse is more impure than a limb separated from a living body (with regards to the purity of separated pieces of bones), and he therefore should not be able to compare one to the other.
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שכן טהרת עצם כשעורה הפורש ממנו – for it is taught in the Mishnah above that a bone which is a barley-seed in bulk that separates from a living limb, Rabbi Eliezer and RabbiYehoshua declare if pure, but from its own words, they made an objection/refutation what did we find that he brought and similarly to Rabbi Nehunia..”
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Section three: In this section the other Sages ask Rabbi Nehunia why he declared that a barley-grain’s size of bone separated from a living limb is impure. He answered them that a limb separated from a living person is impure like an entire corpse. Therefore, just as a barley-grain’s quantity of bone separated from a corpse person is impure, so too a barley-grain’s quantity of bone separated from a limb is impure.
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שהבשר נוהג בנבילות ובשרצים וכו' – as it is written (Leviticus 11:36): “[However, a spring or cistern in which water is collected shall be pure,] but whoever touches such a carcass in it shall be impure.” Such a carcass, and not the bones, and not the horns and not the cloven hoofs. So we see that the bones do not defile because of a carrion (that dies of itself).
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The Sages respond by refuting his analogy. The reason that a barley-grain’s quantity of bone separated from a corpse is impure is that an olive’s quantity of flesh separated from a corpse is impure. However, Rabbi Nehunia already stated that an olive’s quantity of flesh separated from a limb is pure; how therefore can he learn that a barley-grain’s size of bone separated from a limb is impure. In other word’s, Rabbi Nehunia’s analogy was based on the similarity in the impurity of limbs separated from living bodies with corpses. However, he taught above that flesh separated from corpses was more impure than flesh separated from limbs from a living body, and therefore he cannot learn one from the other with regards to the issue of bone impurity.
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אבר שיש עליו בשר כראוי – a limb does not defile other than if it has flesh and sinews and bones, as it is written (Numbers 19:16)” “or human bone,” just as a person who has flesh and sinews and bones, also all that have flesh and sinews and bones, and if it is missing from the flesh that was upon it and there remains upon it flesh as appropriate that will produce new flesh on a healing wound if it is attached to a living person, it defiles because of the limb, and that is - as we have said that if is missing the flesh, it is impure, but if it is missing a little bit from the bone in the limb, it does not defile because of the limb and that is as we have said, missing the bone, it is pure. That is to say, pure because of the limb, but it is impure because of the flesh and if so, we found that the defilement of the flesh is greater than the defilement from the bone.
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Introduction This is the second half of the mishnah which we began to learn yesterday.
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והוא כברייתו – flesh and sinews and bones.
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They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying. Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?
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כזית בשר מטמא במגע ובמשא ובאהל – they said according to the beginning of the creation of man is as an olive’s bulk. Therefore the measure of his defilement is an olive’s bulk.
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Explanation Section one: The first question asked is to Rabbi Eliezer, why did he pronounce that an olive’s quantity of flesh separated a limb severed from a living body is impure but that a barley-grain’s quantity of bone separated from such a limb is pure. He should have declared either both pure or both impure. Two answers to this question are provided. The first answer is that flesh is more impure than bone, for the flesh of creeping things is impure while the bones of creeping things are pure.
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ורוב עצמות – the majority of the number of the bones of a human being, since the number of the bones of a human is two-hundred and forty-eight. It is found that the majority is one-hundred and twenty-five.
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The second answer also points at an aspect of flesh that is more impure than bone. A limb severed from a human being, if it has on it enough flesh that if it was still attached to the human being the limb would be viable, causes impurity through touching, carrying and by being underneath the same roof space. If some of the flesh falls off of this limb, it is still impure. If however, some of the bone falls off of this limb, the entire limb is pure. Therefore, Rabbi Eliezer was more lenient with regards to bone impurity than with regards to flesh impurity.
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חסר הבשר – from the measurement of an olive’s bulk
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Section two: The second question asked is to Rabbi Nehunia, why did he pronounce that an olive’s quantity of flesh separated a limb severed from a living body is pure but that a barley-grain’s quantity of bone separated from such a limb is impure (the opposite of Rabbi Eliezer). He should have declared either both pure or both impure. This time three answers to the question are provided, all of which show ways in which bones are more impure than flesh.
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טהור – completely from being defiled not through contact and not through carrying nor in a tent.
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The first answer is that flesh that is separated directly from a living body is pure, whereas an entire limb separated from a living body, with its sinews and bone, is impure.
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חסר רוב עצמות מטמא במגע ובמשא – for a bone like a barley-seed in bulk defiles through contact and through carrying, but does not defile in the tent. So we see that the defilement of bones is greater than defilement by flesh, for if it were the bones that were missing from their measurement, still defilement would remain in them, but flesh that is missing from its measure is completely pure.
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The second answer is that an olive’s quantity of flesh separated from a corpse transmits impurity by contact, carrying and by sharing the same roof-space; so too a majority of a corpse’s bones transmit impurity by contact, carrying and by sharing the same roof-space. If there is less than an olive’s quantity of flesh, it doesn’t transmit impurity at all; however, if there is less than a majority of the corpse’s bones, although they no longer transmit impurity by sharing roof-space, they do transmit impurity by contact and by carrying. In this way, bone impurity is more serious than flesh impurity.
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רוב בנינו – such as two lower legs and one thigh and all of the skeleton of a person are two lower legs and the thighs and the ribs and the backbone.
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The third answer is that less than an olive’s quantity of flesh is always pure. However, with regards to bones there is the possibility that even less than a quarter-kav.
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אע"פ שאין בהן רובע – for one-quarter kab of ones of a dead person defile in the tent. Even though they don’t have the majority of the bones [of a human being] or the majority of the skeleton, they defile even though they lack the one-quarter [kab]. But flesh which is less than the equivalent of an olive’s bulk, you have nothing in it that will bring to him the defilement.
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אם אמרתם במת שיש בו רוב ורובע ורקב – it is the law that the equivalent of an olive’s bulk of flesh and a barley-side’s bulk of a bone that separates from the dead will be impure, for there are stringencies regarding the dead of a majority and one-quarter [kab] and a mass of earth from a grave containing parts of a decayed human body.
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תאמרו בחי שאין בו – these stringencies which is not the law that there would be neither the equivalent of an olive’s bulk of flesh nor a barley-seed’s equivalent of a bone that separate from the limb of a living person, they are [not] impure, but rather pure. And the Halakha is according to Rabbi Yehoshua.
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ורקב – the body of a dead whose moistness had ceased, and had become like dirt, this is רקב/decay of the body that defiles a spoon-filled of dust/tarvad-full of dust [from parts of a decayed human body] and its measurement is the handful of an intermediate-size individual. But a handful of a decayed human body does not defile other than from a dead person buried naked in an alabaster coffin which is covered with a marble cover until it is definitively known that there is no mixture of a decay of clothing or of wood or other dirt. But if the dead is buried in his clothing or in a wooden coffin or in the dust, there is no decay, and similarly, a dead person that is buried missing a limb, there is no decay.
