לְמַעְלָה מֵהֶן, בּוֹעֵל נִדָּה, שֶׁהוּא מְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן. לְמַעְלָה מֵהֶן, זוֹבוֹ שֶׁל זָב וְרֻקּוֹ וְשִׁכְבַת זַרְעוֹ וּמֵימֵי רַגְלָיו, וְדַם הַנִּדָּה, שֶׁהֵן מְטַמְּאִין בְּמַגָּע וּבְמַשָּׂא. לְמַעְלָה מֵהֶן, מֶרְכָּב, שֶׁהוּא מְטַמֵּא תַּחַת אֶבֶן מְסָמָא. לְמַעְלָה מִן הַמֶּרְכָּב, מִשְׁכָּב, שֶׁשָּׁוֶה מַגָּעוֹ לְמַשָּׂאוֹ. לְמַעְלָה מִן הַמִּשְׁכָּב, הַזָּב, שֶׁהַזָּב עוֹשֶׂה מִשְׁכָּב, וְאֵין מִשְׁכָּב עוֹשֶׂה מִשְׁכָּב:
Mais alto que estes: alguém que tem relações sexuais com um niddah [uma mulher menstruada ou menstruada, mas que ainda não está imersa], pois torna impuro a camada inferior [do fundo] do que está embaixo dele em graus iguais até o topo. Mais alto que isso: a descarga genital anormal de um zav [homem com descarga genital anormal], a saliva, o sêmen e a urina e o sangue do menstruante, pois transmitem impureza tanto por contato quanto por transporte. Mais alto que estes: a impureza de uma sela, pois ela transmite impureza até o que está embaixo de uma pedra pesada. Mais alto que uma sela: sobre o que se encontra, pois o contato com ela é igual a carregá-la. Mais alto do que aquilo em que se deita: um zav ; pois um zav transmite impureza ao que ele repousa, enquanto o que ele repousa não transmite o mesmo nível de impureza àquele sobre o qual repousa.
Tosefta Kelim Kamma
There is a stringency with corpse-impurity that there is not with a ba'al niddah (one who has intercourse with a menstruant), and [there is a stringency] with a ba'al niddah that there is not with corpse-impurity. That [one contaminated by] corpse-impurity requires sprinkling on the third day and the seventh day, which is not the case with a ba'al niddah. The stringency with a ba'al niddah is that a ba'al niddah defiles the bottom [bedding] just as the top bedding, which is not the case with corpse-impurity. Rabbi Yosei says, the emission of a zav, his spit, his semen, and his urine, [and the blood of a niddah (per GR"A)], and a revi'it of blood of a corpse [also defile both the top and bottom bedding]. Why did they say a "revi'it"? Because anyone who crosses the threshold of creation has [at least] a revi'it of blood. And regarding the blood of a niddah and [contamination with] riding-uncleanliness (Lev. 15:9, see Jastrow ("מרכב")), there is a stringency with [a niddah] that there is not with riding-uncleanliness, and with riding-uncleanliness that there is not with [a niddah]. That [the niddah] is equivalent to one who renders a person impure or clothing impure by contact or by carrying, which is not the case with riding-uncleanliness (Kel. 1:3). The stringency with riding-uncleanliness is that one who possesses riding-uncleanliness can impart impurity [even] under a heavy stone, which is not the case with [a niddah].
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