Komentarz do Ohalot 3:7
טֶפַח עַל טֶפַח עַל רוּם טֶפַח, מְרֻבָּע, מֵבִיא אֶת הַטֻּמְאָה, וְחוֹצֵץ בִּפְנֵי הַטֻּמְאָה. כֵּיצַד. בִּיב שֶׁהוּא קָמוּר תַּחַת הַבַּיִת, יֶשׁ בּוֹ פוֹתֵחַ טֶפַח וְיֵשׁ בִּיצִיאָתוֹ פּוֹתֵחַ טֶפַח, טֻמְאָה בְתוֹכוֹ, הַבַּיִת טָהוֹר. טֻמְאָה בַבַּיִת, מַה שֶּׁבְּתוֹכוֹ טָהוֹר, שֶׁדֶּרֶךְ הַטֻּמְאָה לָצֵאת וְאֵין דַּרְכָּהּ לְהִכָּנֵס. יֶשׁ בּוֹ פוֹתֵחַ טֶפַח וְאֵין בִּיצִיאָתוֹ פוֹתֵחַ טֶפַח, הַטֻּמְאָה בְתוֹכוֹ, הַבַּיִת טָמֵא. טֻמְאָה בַבַּיִת, מַה שֶּׁבְּתוֹכוֹ טָהוֹר, שֶׁדֶּרֶךְ הַטֻּמְאָה לָצֵאת וְאֵין דַּרְכָּהּ לְהִכָּנֵס. אֵין בּוֹ פוֹתֵחַ טֶפַח וְאֵין בִּיצִיאָתוֹ פוֹתֵחַ טֶפַח, טֻמְאָה בְתוֹכוֹ, הַבַּיִת טָמֵא. טֻמְאָה בַבַּיִת, מַה שֶּׁבְּתוֹכוֹ טָמֵא. אֶחָד חוֹר שֶׁחֲרָרוּהוּ מַיִם אוֹ שְׁרָצִים, אוֹ שֶׁאֲכָלַתּוּ מַלַּחַת, וְכֵן מִרְבָּךְ שֶׁל אֲבָנִים, וְכֵן סְוָאר שֶׁל קוֹרוֹת. רַבִּי יְהוּדָה אוֹמֵר, כָּל אֹהֶל שֶׁאֵינוֹ עָשׂוּי בִּידֵי אָדָם, אֵינוֹ אֹהֶל. וּמוֹדֶה בִשְׁקִיפִים וּבִסְלָעִים:
[Coś, co ma] jedną szerokość dłoni na jedną szerokość dłoni i jedną wysoką szerokość dłoni [i] kwadrat, przenosi nieczystość i blokuje nieczystość. Jak to? Kanał, który jest zakryty pod domem, jeśli ma w sobie przestrzeń na szerokość dłoni, a na wylocie ma przestrzeń na szerokość dłoni: jeśli wewnątrz jest nieczystość, dom pozostaje czysty; Jeśli w domu jest nieczystość, to, co w nim jest [odpływ], jest czyste, gdyż nieczystość ma wychodzić, a jej sposób nie wchodzić. Jeśli ma w sobie przestrzeń na szerokość dłoni, a nie ma mieć w wylocie przestrzeń na szerokość dłoni: jeśli wewnątrz jest nieczystość, dom jest nieczysty; jeśli w domu jest nieczystość, to, co w nim jest, jest czyste, ponieważ sposób nieczystości ma wyjść i nie ma w nim wchodzić. Jeśli nie ma w sobie miejsca na rękę i nie ma w nim jego ujście to przestrzeń na szerokość dłoni: jeśli wewnątrz jest nieczystość, dom jest nieczysty; jeśli w domu jest nieczystość, to, co jest w domu, jest nieczyste. [Te zasady dotyczą] zarówno dziury wyrzeźbionej przez wodę, jak i przez przerażające pełzające stwory, lub jeśli została zjedzona przez sól. I podobnie rząd kamieni lub stos belek. Rabin Judah mówi: jakikolwiek „namiot”, który nie został wykonany przez osobę, nie jest uważany za „namiot”. Ale zgadza się, że rozpadliny i skały [są uważane za'namioty'].
Jastrow
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Bartenura on Mishnah Oholot
טפח על טפח על רום טפח – a board/plank which is a handbreadth wide by a handbreadth [long] and above from the ground a handbreadth, and overshadows over an olive’s bulk of a corpse or on vessels, brings the defilement on to the vessels.
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English Explanation of Mishnah Oholot
Introduction
Our mishnah teaches a basic law concerning the ohel. If there is an object that is at least a handbreadth wide and long and a handbreadth high, it can act as an ohel. It conveys impurity that is found beneath it, and it prevents impurity from traveling above or below it. Our mishnah illustrates this with the case of a covered drain found beneath a house. In addition, the mishnah discusses the concept of impurity escaping through openings.
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Bartenura on Mishnah Oholot
מרובע – that if its width was less than that of a handbreadth, even though its length was two handbreadths, we don’t say – place what remains from its length upon its width and make it quadrilateral. For this, it (i.e., the Mishnah) teaches "מרובע"/cubic, that there must be in its width a handbreadth and in its length a handbreadth.
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English Explanation of Mishnah Oholot
[An object] one handbreadth square and one handbreadth high conveys uncleanness and blocks uncleanness. This was explained in the introduction.
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Bartenura on Mishnah Oholot
כיצד – meaning to say, how does it interpose before the defilement/uncleanness?
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English Explanation of Mishnah Oholot
How does it [block uncleanness]? In the case of a covered drain beneath a house, if it has a space a handbreadth wide and its outlet was a handbreadth wide, and there is uncleanness inside it, the house remains clean; And when there is uncleanness in the house, that which is within [the drain] remains clean, for the manner of the uncleanness is to go out and not to go in. In this case the drain has the required dimensions 1 x 1 x 1 handbreadths and there is a one handbreadth opening at its end, which spills into the courtyard. The impurity that is in the drain will escape out into the courtyard, and therefore that which is in the house will remain pure. The mishnah's line "for the manner of the uncleanness is to go out and not to go in" is not exactly appropriate here, for obviously the uncleanness will not simply enter the house. As we shall see, its proper place is below and in other mishnayot (4:1-3; 9:9-10). In addition, if there is impurity in the house it will not enter the drain because the drain is large enough to block the impurity.
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Bartenura on Mishnah Oholot
ביב שהוא קמור (a drain/pipe/gutter which is arched) – digging in the ground and its foundation, that is arched and there the waste-water (i.e., that which is poured in the gutter) that is in the house descends and from there exits to the public domain.
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English Explanation of Mishnah Oholot
If it had a space one handbreadth wide but its outlet was not one handbreadth wide, when there is uncleanness in it, the house becomes unclean; But when there is uncleanness in the house, that which is within it remains clean, for the manner of the uncleanness is to go out and not to go in. In this case, the drain does not have an outlet large enough to allow the impurity out through it. Therefore, the impurity found in the drain will go up into the house and defile whatever is found there. However, impurity in the house will not enter the drain for there is a barrier (the drain itself) between the two.
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Bartenura on Mishnah Oholot
יש בו פוחת טפח – that is a handbreadth by a handbreadth at the depth of a handbreadth in the drain/gutter itself.
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English Explanation of Mishnah Oholot
If it did not have a space one handbreadth wide and its outlet was not one handbreadth wide, when there is uncleanness within it, the house becomes unclean; And when there is uncleanness in the house, it [also] becomes unclean. But if the drain is not even of the proper dimensions, then the impurity found in either space will go to the other. The drain is treated simply like the ground under the house and the impurity in the house spreads there as well.
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Bartenura on Mishnah Oholot
וביציאתו – in the opening of the drain/gutter that from it the waters go out to the public domain.
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English Explanation of Mishnah Oholot
It makes no difference if the cavity was carved out by water or by a sheretz or if it had been eaten out by salt. Any hole, no matter how it is made, if it has the features outlined above, is treated just like the drain. It will stop the impurity found in it from entering the structure above, and it will prevent the impurity found above from entering into it.
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Bartenura on Mishnah Oholot
טומאה בתוכו – if there is an olive’s bulk from the corpse within the drain, for the olive’s bulk from the corpse its opening is with a handbreadth.
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English Explanation of Mishnah Oholot
And similarly [if it is in] a row of stones or a pile of beams. Similarly, any structure, no matter how it is made, can serve as an ohel. If there are spaces that are one handbreadths wide, long and tall between the different parts, then the part on top is treated separately from the part below.
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Bartenura on Mishnah Oholot
הבית טהור – that the defilement/uncleanness leaves through the opening of the drain that goes out to the public domain. And this is what is taught [in the Mishnah]: "חוצץ בפני הטומאה"/interposes before the uncleanness.
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English Explanation of Mishnah Oholot
Rabbi Judah says: any "tent" not made by a person is not considered a tent’. But he agrees that crevices and crags [can be considered as ‘tents’]. Rabbi Judah says that only human-made structures can serve as an ohel. However, he agrees that crags and crevices, structures that might form a cave, are treated like an ohel because people often use them in such a manner. We should note that this opinion of Rabbi Judah matches his general tendency to remain close to the simple meaning of the biblical text. An ohel means a tent that is a humanly made structure. While Rabbi Judah is not a true literalist the law does not apply just to tents, he still holds that it only applies to things that are somewhat like tents. In contrast, the other sages seem to be thinking about how impurity is conveyed. If impurity is conveyed in an ohel, why shouldn't, they seem to say, it be conveyed by other types of structures.
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Bartenura on Mishnah Oholot
טומאה בתוך הבית הביב טהור – for there is no path for the uncleanness to bring it in through the opening of the drain, for the path of the uncleanness is to remove it through the opening of the house but not to bring it into the drain.
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Bartenura on Mishnah Oholot
ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא – for the uncleanness/defilement goes up from the drain to the house since it lacks a path to leave through the opening of the drain that goes out to the public domain, for all that is less than a handbreadth the defilement/uncleanness does not leave.
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Bartenura on Mishnah Oholot
אין פו פותח טפח ואין ביציאתו פוחת טפח – it is is taken for naught for there isn’t in its outlet an opening of a handbreadth, for since it lacks an opening of a handbreadth, on its outlet we are not concerned,, for it is as if there is like there is no cavity at all and the drain is considered like the ground of the house, and the Sages stated: All that is in the tent will be defiled, including the bottom/ground of the house which is like it until the depth/interior of the earth.
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Bartenura on Mishnah Oholot
אחד חור שחררוהו מים – this that is open a handbreadth that brings the defilement/uncleanness, there is no difference if this hole was made through the water or that reptiles/insect perforated it.
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Bartenura on Mishnah Oholot
או שאכלתו מלחת (or a cave formed through saline corrosion) – the language of )Jeremiah 17:6): “In a barren land without inhabitant.” It is like white dust similar to salt and it consumes and falls and makes a hole on its own.
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Bartenura on Mishnah Oholot
מרבך של אבנים (an irregular pile of large stones) – large stones that are arranged and set up one on the other. But sometimes it is arranged on two [stones] and the lower ones are separated from each other and there is a tent [overshadowing] a handbreadth.
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Bartenura on Mishnah Oholot
סואר של קורות (a pile/frame of beams) – beams that are set up on top of the other that stand ready for building, but sometimes there is between them a tent overshadowing a handbreadth.
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Bartenura on Mishnah Oholot
כל שאינו עשוי בידי אדם אינו אוהל – which we derive through an analogy/Gezerah Shavah from [the comparison of the usage of the word] אוהל (Numbers 19;14: "זאת התורה אדם כי ימות באוהל"/This is the ritual: When a person dies in a tent”) and אוהל (Exodus 40:19; "ויפרש את האוהל על-המשכן"/He spread the tent over the Tabernacle”), just as there (in the Tabernacle) it was done at the hands of a person, so also here (regarding the defilement of the corpse) at the hands of man.
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Bartenura on Mishnah Oholot
בשקיפים (clefts) – It is the Aramaic translation of (Isaiah 57:5): “Among/under the clefts of the rocks,” the clefts of the rocks
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Bartenura on Mishnah Oholot
ובסלעים – in the clefts of the stones/rocks, and the שקיפי and נקיקי הסלעים are one and the same, but one was made through the rain and the other was made on its own. But even though they were not made at the hands of man Rabbi Yehuda agrees/accepts them, for he does not derive the Gezerah Shavah/analogy of “tent”/”tent” from the Tabernacle (see above) but rather for an opening to be handbreadth alone, but more than a handbreadth, such as a fistful, we stated in [Tractate] Sukkah [at the beginning of] the chapter "הישן"/He who sleeps (Chapter 2 – folio 20b at the bottom and folio 22a at the top). For Rabbi Yehuda agrees that even if it was made of its own, it brings the uncleanness. And similarly with clefts and rocks. But the Halakha is not according to Rabbi Yehuda.
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