Quotation sur Oholot 15:17
Tosafot on Berakhot
[WE] WOULD JUMP OVER COFFINS. The Gemara relates that when running to honor a king, the Kohanim would skip over coffins in order to give proper homage to the king. For a kohain, this is a violation of the prohibition of coming in contact with the tumoh emanating from a corpse. The Gemara explains that because there was at least a handbreadth of space between the corpse and the cover of the coffin, there is no Torah level of tumoh. The prohibition is reduced to the Rabbinic level and one may violate a Rabbinic law in order to honor a king properly. The Gemara’s discussion is limited to the tumoh emanating from the corpse itself, but there are other sources of tumoh that are associated with a closed coffin that we will presently learn about. Tosfos wonders why skipping over a coffin is not prohibited on a Torah level, given the presence of other sources of tumoh.
The Gemara says in Chulin 72b: The verse says in Bamidbor 19 in the parsha dealing with the various tumos that emanate from a corpse. “וכל אשר יגע על פני השדה -- and whoever will touch on the face of the field” and goes on to enumerate many sources of tumoh. The Gemara concentrates on the meaning of “the face of the field”. R’ Akeevo says that it comes לרבות גולל ודופק to teach us that one who comes in contact with a golail or dofaik also become tomay. What are golail and dofaik? Rashi says that golail is the cover of the coffin and dofaik is the wall of the coffin. What the Gemara is teaching us is that the cover and wall of a coffin are an independent source of tumoh even when not associated with the corpse. We must now re- examine the kohain skipping over the coffins in view of what we have learned about the tumoh emanating from the golail, the coffin cover.
This is bewildering, according to Rashi’s explanation, who explained that the meaning of golail is the cover of the coffin. As we learned in a Braiso: “All that will touch on the face of the field” comes to include a cover and a wall of a coffin. And if so, the coffin cover causes tumoh through the process of being similar to a tent1There are two forms of tumoh that are called אהל a tent:
a) When a person is in the same tent as a corpse, even though he has no physical contact with the corpse he is tomay.
b) When a person leans over a corpse he is called מאהיל being an ohel above the corpse, even though he is not under one roof with the corpse, his body is acting as a roof above the corpse and he becomes tomay. Throughout this Tosfos when he mentions ohel we are referring to this second type of ohel. above the coffin cover. And how did they skip over the coffin. Even though the corpse itself is not a source of Torah level tumoh because of the space between the corpse and the cover, the coffin cover itself is a source of tumoh.
In Tosfos approach to this issue, he maintains that the cover may indeed be a source of tumoh as we have learned but it does not fall within the parameters of tumoh that are prohibited for a kohain. And we can answer: that there is no difficulty at all. For we have learned in a Braiso in Maseches S’mochos (Perek 4, Halacha 21): Any tumoh for which a nozir does not shave his head, as a nozir is generally required to do when coming in contact with the tumoh of a corpse, a kohain is not prohibited from coming in contact with that source of tumoh. And for the tumoh of a coffin cover and a wall, a nozir is not required to shave his head, as we learned in a Mishna in Maseches Nozir, perek Kohain Godol (54a). We see that although there is a Torah level of tumoh on the coffin cover, it is treated like the tumoh emanating from a dead animal and a kohain may come in with that tumoh.
Rabainu Tam is not in agreement with the rule of Maseches S’mochos that the prohibition of tumoh for a kohain is the same as tumoh for which a nozir must shave his head. He holds that our Gemara disagrees with that rule and we must therefore find another way of reconciling our Gemara that says skipping over a coffin does not have any Torah level of tumoh, and the Gemara in Chulin that says, according to Rashi, that a coffin cover has Torah level tumoh. And Rabainu Tam said that the generalization that the prohibition of tumoh for a kohain is in effect only for such tumoh that causes a nozir to shave his head is not so.
Our Gemara does not agree with that generalization as Rabainu Tam will now show us. For the Gemara says there (nozir 54a) that for a quarter log of blood from a corpse, a nozir need not shave his head, until there will be a half log, and even so a kohain is forbidden from coming in contact with a quarter log of blood, as we have learned in perek B’haimoh Ham’kashe (Chulin 72a) that a quarter log of blood that comes from two corpses is tomay, even though each corpse only contributed a half of the minimum requirement for tumoh, and that is derived from the verse in Parshas Emor, Vayikro 21, 11, which is discussing the prohibition of tumoh for the Kohain Godol “and he shall not come in contact with any dead person”. The verse uses the words מת נפשות for dead person. Actually the word נפשות is plural. Our Rabanan understood that the plural is used to indicate that even when we have a minimum of one quarter log from two different corpses the tumoh is in effect. In any case we see that the kohain may not come in contact with a quarter log of blood, whereas a nozir is not required to shear for coming in contact with a quarter log of blood. This says Rabainu Tam, is proof that our Gemara does not subscribe to the generalization that a kohain is only forbidden to come in contact with a source of tumoh that causes a nozir to shear.
Tosfos remains adamant that the generalization is correct. And one can answer: that there in regard to the quarter log of blood, that Rabainu Tam used as proof that a kohain is prohibited to come in contact with sources of tumoh for which a nozir need not shear, it, blood of a corpse is a tumoh for which the nozir must shave his head, only the amount for which he must shave his head is different, but a coffin cover and wall are not included in the tumoh of a nozir at all, and therefore a kohain is not forbidden to come in contact with them.
Tosfos suggest another explanation of the Braiso that teaches that a kohain may not come in contact with a quarter log of blood. Or, perhaps this Braiso that says a Kohain may not come in contact with a quarter log of blood, holds like the Earlier Elders mentioned in Nozir 53a, who said that a quarter log of blood of a corpse also causes that a nozir must shave his head. According to their opinion a nozir and a kohain are exactly equal. The nozir must shave his head when coming in contact with a quarter log and the kohain is also forbidden from coming in contact with a quarter log of blood.
Tosfos is now satisfied with his original answer that a kohain may skip over a coffin and is not violating the laws of tumoh for kohanim, because a coffin cover is not a source of tumoh in regard to the prohibition of a kohain. However, Tosfos has another issue that is troublesome. The corpse is lying in the coffin. It does not cause tumoh because the coffin cover is considered a roof above the corpse, because there is a cubic handbreadth of space and the coffin cover then acts as a separator between the corpse and the person above it. Generally, there is a rule that only things that do not become tomay can act as a barrier against tumoh. If so, how can the coffin cover which does become tomay, even though a kohain is not prohibited from coming in contact with it, be the separator between the corpse and the kohain who is skipping over the coffin.
However, this is bewildering, why is the corpse not causing tumoh for the person who is an ohel2Explanation follows the emendation of כהן מראה. The difficulty with Rashi is not what he explained in the Gemara there. The Gemara itself that says an animal is sometimes used as a golail is proof that a golail is not a coffin cover. above the corpse, since the coffin cover itself does become tomay? For we have a rule that anything that becomes tomay cannot be a barrier against tumoh. If so, why does the kohain skipping above the coffin not become tomay through the method of ohel? And one can answer: although it is true that the coffin cover is tomay and that tumoh emanates from it, it is only the exterior surface of the coffin cover that is tomay, but the interior, that is exposed to the corpse in the coffin is tohor and can act as a separator between the corpse and the kohain skipping over it.
This concept requires proof. As we have learned in Maseches Oholos (perek 15, Mishna 9): a barrel that is full of tohor liquids and is enclosed with a tight cover and it was made a golail for a grave, he who touches it is tomay for seven days as is the rule for anyone contracting tumoh from a corpse related source, and the liquid is tohor, for the inside of the barrel remains tohor. It is clear that the tumoh of golail emanates from the exterior of the golail and not from the interior. The interior can then act as a separator between the corpse and the kohain skipping above it.
As we have seen throughout this Tosfos, he has been discussing Rashi’s definition of golail as a coffin cover. Up until this point, Tosfos has adequately defended Rashi’s position. Now, Tosfos finally has a difficulty with Rashi’s explanation that he feels that he cannot answer and he therefore rejects Rashi’s explanation. However, this last question is bewildering according to Rashi’s explanation, from the Gemara in the first perek of Airuvin (15b) that says we do not make from live animals a golail or a dofaik for a grave. And if golail is a coffin cover, does one use a live animal as a coffin cover?
Tosfos cannot find a logical explanation for this question and offers another definition for golail. Therefore, Rabainu Tam explained that golail is a monument that is used as a grave marker. In response to the question he asked on Rashi’s explanation, does anybody use an animal as a coffin cover? Rabainu Tam says that according to his definition this is not a problem because it is usual for people to place an animal on the grave as a grave marker until they put a monument on the grave.
The Gemara says in Chulin 72b: The verse says in Bamidbor 19 in the parsha dealing with the various tumos that emanate from a corpse. “וכל אשר יגע על פני השדה -- and whoever will touch on the face of the field” and goes on to enumerate many sources of tumoh. The Gemara concentrates on the meaning of “the face of the field”. R’ Akeevo says that it comes לרבות גולל ודופק to teach us that one who comes in contact with a golail or dofaik also become tomay. What are golail and dofaik? Rashi says that golail is the cover of the coffin and dofaik is the wall of the coffin. What the Gemara is teaching us is that the cover and wall of a coffin are an independent source of tumoh even when not associated with the corpse. We must now re- examine the kohain skipping over the coffins in view of what we have learned about the tumoh emanating from the golail, the coffin cover.
This is bewildering, according to Rashi’s explanation, who explained that the meaning of golail is the cover of the coffin. As we learned in a Braiso: “All that will touch on the face of the field” comes to include a cover and a wall of a coffin. And if so, the coffin cover causes tumoh through the process of being similar to a tent1There are two forms of tumoh that are called אהל a tent:
a) When a person is in the same tent as a corpse, even though he has no physical contact with the corpse he is tomay.
b) When a person leans over a corpse he is called מאהיל being an ohel above the corpse, even though he is not under one roof with the corpse, his body is acting as a roof above the corpse and he becomes tomay. Throughout this Tosfos when he mentions ohel we are referring to this second type of ohel. above the coffin cover. And how did they skip over the coffin. Even though the corpse itself is not a source of Torah level tumoh because of the space between the corpse and the cover, the coffin cover itself is a source of tumoh.
In Tosfos approach to this issue, he maintains that the cover may indeed be a source of tumoh as we have learned but it does not fall within the parameters of tumoh that are prohibited for a kohain. And we can answer: that there is no difficulty at all. For we have learned in a Braiso in Maseches S’mochos (Perek 4, Halacha 21): Any tumoh for which a nozir does not shave his head, as a nozir is generally required to do when coming in contact with the tumoh of a corpse, a kohain is not prohibited from coming in contact with that source of tumoh. And for the tumoh of a coffin cover and a wall, a nozir is not required to shave his head, as we learned in a Mishna in Maseches Nozir, perek Kohain Godol (54a). We see that although there is a Torah level of tumoh on the coffin cover, it is treated like the tumoh emanating from a dead animal and a kohain may come in with that tumoh.
Rabainu Tam is not in agreement with the rule of Maseches S’mochos that the prohibition of tumoh for a kohain is the same as tumoh for which a nozir must shave his head. He holds that our Gemara disagrees with that rule and we must therefore find another way of reconciling our Gemara that says skipping over a coffin does not have any Torah level of tumoh, and the Gemara in Chulin that says, according to Rashi, that a coffin cover has Torah level tumoh. And Rabainu Tam said that the generalization that the prohibition of tumoh for a kohain is in effect only for such tumoh that causes a nozir to shave his head is not so.
Our Gemara does not agree with that generalization as Rabainu Tam will now show us. For the Gemara says there (nozir 54a) that for a quarter log of blood from a corpse, a nozir need not shave his head, until there will be a half log, and even so a kohain is forbidden from coming in contact with a quarter log of blood, as we have learned in perek B’haimoh Ham’kashe (Chulin 72a) that a quarter log of blood that comes from two corpses is tomay, even though each corpse only contributed a half of the minimum requirement for tumoh, and that is derived from the verse in Parshas Emor, Vayikro 21, 11, which is discussing the prohibition of tumoh for the Kohain Godol “and he shall not come in contact with any dead person”. The verse uses the words מת נפשות for dead person. Actually the word נפשות is plural. Our Rabanan understood that the plural is used to indicate that even when we have a minimum of one quarter log from two different corpses the tumoh is in effect. In any case we see that the kohain may not come in contact with a quarter log of blood, whereas a nozir is not required to shear for coming in contact with a quarter log of blood. This says Rabainu Tam, is proof that our Gemara does not subscribe to the generalization that a kohain is only forbidden to come in contact with a source of tumoh that causes a nozir to shear.
Tosfos remains adamant that the generalization is correct. And one can answer: that there in regard to the quarter log of blood, that Rabainu Tam used as proof that a kohain is prohibited to come in contact with sources of tumoh for which a nozir need not shear, it, blood of a corpse is a tumoh for which the nozir must shave his head, only the amount for which he must shave his head is different, but a coffin cover and wall are not included in the tumoh of a nozir at all, and therefore a kohain is not forbidden to come in contact with them.
Tosfos suggest another explanation of the Braiso that teaches that a kohain may not come in contact with a quarter log of blood. Or, perhaps this Braiso that says a Kohain may not come in contact with a quarter log of blood, holds like the Earlier Elders mentioned in Nozir 53a, who said that a quarter log of blood of a corpse also causes that a nozir must shave his head. According to their opinion a nozir and a kohain are exactly equal. The nozir must shave his head when coming in contact with a quarter log and the kohain is also forbidden from coming in contact with a quarter log of blood.
Tosfos is now satisfied with his original answer that a kohain may skip over a coffin and is not violating the laws of tumoh for kohanim, because a coffin cover is not a source of tumoh in regard to the prohibition of a kohain. However, Tosfos has another issue that is troublesome. The corpse is lying in the coffin. It does not cause tumoh because the coffin cover is considered a roof above the corpse, because there is a cubic handbreadth of space and the coffin cover then acts as a separator between the corpse and the person above it. Generally, there is a rule that only things that do not become tomay can act as a barrier against tumoh. If so, how can the coffin cover which does become tomay, even though a kohain is not prohibited from coming in contact with it, be the separator between the corpse and the kohain who is skipping over the coffin.
However, this is bewildering, why is the corpse not causing tumoh for the person who is an ohel2Explanation follows the emendation of כהן מראה. The difficulty with Rashi is not what he explained in the Gemara there. The Gemara itself that says an animal is sometimes used as a golail is proof that a golail is not a coffin cover. above the corpse, since the coffin cover itself does become tomay? For we have a rule that anything that becomes tomay cannot be a barrier against tumoh. If so, why does the kohain skipping above the coffin not become tomay through the method of ohel? And one can answer: although it is true that the coffin cover is tomay and that tumoh emanates from it, it is only the exterior surface of the coffin cover that is tomay, but the interior, that is exposed to the corpse in the coffin is tohor and can act as a separator between the corpse and the kohain skipping over it.
This concept requires proof. As we have learned in Maseches Oholos (perek 15, Mishna 9): a barrel that is full of tohor liquids and is enclosed with a tight cover and it was made a golail for a grave, he who touches it is tomay for seven days as is the rule for anyone contracting tumoh from a corpse related source, and the liquid is tohor, for the inside of the barrel remains tohor. It is clear that the tumoh of golail emanates from the exterior of the golail and not from the interior. The interior can then act as a separator between the corpse and the kohain skipping above it.
As we have seen throughout this Tosfos, he has been discussing Rashi’s definition of golail as a coffin cover. Up until this point, Tosfos has adequately defended Rashi’s position. Now, Tosfos finally has a difficulty with Rashi’s explanation that he feels that he cannot answer and he therefore rejects Rashi’s explanation. However, this last question is bewildering according to Rashi’s explanation, from the Gemara in the first perek of Airuvin (15b) that says we do not make from live animals a golail or a dofaik for a grave. And if golail is a coffin cover, does one use a live animal as a coffin cover?
Tosfos cannot find a logical explanation for this question and offers another definition for golail. Therefore, Rabainu Tam explained that golail is a monument that is used as a grave marker. In response to the question he asked on Rashi’s explanation, does anybody use an animal as a coffin cover? Rabainu Tam says that according to his definition this is not a problem because it is usual for people to place an animal on the grave as a grave marker until they put a monument on the grave.
Ask RabbiBookmarkShareCopy