Комментарий к Охолот 18:4
שְׂדֵה בוֹכִין, לֹא נִטַּעַת, וְלֹא נִזְרַעַת, וַעֲפָרָהּ טָהוֹר, וְעוֹשִׂין מִמֶּנָּה תַנּוּרִים לַקֹּדֶשׁ. וּמוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁבּוֹדְקִים לְעוֹשֶׂה פֶסַח, וְאֵין בּוֹדְקִין לִתְרוּמָה. וּלְנָזִיר, בֵּית שַׁמַּאי אוֹמְרִים, בּוֹדְקִין. וּבֵית הִלֵּל אוֹמְרִים, אֵין בּוֹדְקִין. כֵּיצַד הוּא בוֹדֵק. מֵבִיא אֶת הֶעָפָר שֶׁהוּא יָכוֹל לַהֲסִיטוֹ וְנוֹתֵן לְתוֹךְ כְּבָרָה שֶׁנְּקָבֶיהָ דַקִּים, וּמְמַחֶה, אִם נִמְצָא שָׁם עֶצֶם כַּשְּׂעֹרָה, טָמֵא:
Поле плача не может быть засеяно и не может быть посеяно, но его почва чиста, и из него можно приготовить печи для святых предметов. И Бейт Шаммай согласен с Бейт Хиллел, что его нужно проверить на [того, кто прошел через него и должен принести] пасхальное приношение, но его не нужно проверять на [того, кто прошел через него и хочет поесть] Терумах [a часть урожая, переданного коэну, которая становится святой после отделения и может потребляться только коэнами или их домохозяйством]. Для Назира [человека, который поклялся воздерживаться от всех связанных с алкоголем предметов, стрижек и нечистоты], Бейт Шаммай говорит, что они должны проверить, но Бейт Хиллел говорит, что они не должны проверять. Как проверить? Он приносит почву, которая может быть перемещена, и пропускает ее через сито с узкими перфорациями и раздавливает ее, если он находит кость размером с зерно ячменя, это нечисто.
Bartenura on Mishnah Oholot
שדה בוכים – a place far from the cemetery that they place there the pier of the corpse and [people] gather there and weep.
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English Explanation of Mishnah Oholot
A kokhin field may neither be planted nor sown, but its earth is regarded as clean and ovens may be made of it for holy use. The final type of bet peras is called a "kochin field." There are two main explanations for this, one based on a text which reads "bokhin" instead of "kokhin." "Bokhin" means to cry or wail. According to this reading, this type of field was on the way to the cemetery and people would stop there, put the biers down and wail over the dead. The fear is that a limb of the body might have fallen out onto the field (oops, there goes an arm!). The other interpretation (supported by the Tosefta) is based on the word "kokhin". The Tosefta asks: "What is a kokhin field? Any field in which they dig in the ground and moved kokhin to the sides." Kokhin are burial niches. So a kokhin field is one in which the burial niches were moved to the sides of the fields. The fear is that they missed one of the kokhin. According to the first explanation, one cannot plant or sow seeds in such a field because the field was designated to be used as a "mourner's field." According to the second explanation, even though the kokhin were removed, it retains the status of a burial ground and therefore it cannot be used for planting or sowing seed. However, earth taken out of the field is considered pure. The earth in the field is only impure because of a doubt, whether there was a grave there. Therefore the sages decreed that one who entered the field is impure. But they didn't decree that earth taken out of the field should be impure. Therefore, one can take earth out of the bet peras and use it to make a pure oven.
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Bartenura on Mishnah Oholot
לא ניטעת ולא נזרעת – in the first chapter of [Tractate] Moed Katan [5b] in the Gemara, it explains that because of the despair of the owners that came in contact with it, for since this is the situation, the owners despair from it and it is like he is in distress because many took possession/hold of it and it is forbidden to be upset over it. And specifically, when the owners became despaired that many took possession of it according to law. But if they did not despair, for now, it is not according to the law that they took possession of it, it is permissible to be upset over it.
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English Explanation of Mishnah Oholot
Bet Shammai and Bet Hillel agree that it [a bet peras in which a grave was plowed over] is examined for one who wished to perform the pesah sacrifice,but is not examined for one who wants to eat terumah. Both houses agree that if a person walked through a bet peras which had been plowed over and then wanted to go offer his pesah sacrifice, which can only be done in a state of purity, that they can have the field checked to find out if there really is a bone the size of a barleycorn in it. If such a bone is found, he will be declared impure and he won't be allowed to offer the sacrifice, but if not, he can go on his merry way to Jerusalem. They also agree that the field is not checked if all that the person wants to do is eat terumah. The difference between the pesah sacrifice and the terumah seems to be that the sacrificing and eating the pesah on Pesah is a mitzvah and therefore they should do anything possible to allow him to do so. In contrast, eating terumah is not a mitzvah, it's just allowed to the kohanim. If he doesn't eat terumah, he can eat regular produce.
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Bartenura on Mishnah Oholot
ועפרה טהור – for we don’t presume defilement to it at all.
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English Explanation of Mishnah Oholot
And as for a nazirite: Bet Shammai say: it is examined, But Bet Hillel say: it is not examined. However, the two houses disagree with regard to the Nazirite that walks through a bet peras. According to Bet Shammai they do check the field on his behalf and if no bone is found, the Nazirite remains pure. Bet Hillel says that they do not check the field. The Nazirite is considered impure and he must be purified on the third and seventh days. The days in which he is impure will not count towards his term of naziriteship (see Nazir 7:3).
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Bartenura on Mishnah Oholot
ועושים ממנו תנורים לקודש – which is not the case in the first two fields of crushed bones carried over from a ploughed area.
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English Explanation of Mishnah Oholot
How does he examine it? He brings earth that he can move, and places it into a sieve with fine meshes, and crumbles. If a bone of barley-corn size is found there [the person passing through the field] is deemed unclean. To check the earth they would bring any of it that they could carry and they would check it with a sieve. If a bone the size of a barleycorn was found, the man who went through the field was declared impure, lest he had contact with that bone.
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Bartenura on Mishnah Oholot
שבודקים לעושה פסח – it refers to a field that a grave was ploughed up. For if a person goes there, he needs to slaughter his Passover sacrifice, they examine it as it is explained in the concluding clause [of this Mishnah], but if there is not found there a bone the size of a barleycorn, he goes and makes his Passover sacrifice.
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Bartenura on Mishnah Oholot
ואין בודקין לתרומה – that specifically for Passover that he relies upon this examination, because the defilement of a Bet HaPras/an area containing crushed bones carried over from a ploughed field which is Rabbinic. But the Sages did not stand by their words with regard to extirpation, for whomever does not offer the Passover sacrifice at the appropriate time is liable to extirpation. But regarding the heave-offering, that its consumption is not anything but a positive commandment, the Rabbis stood by their words in the place of a positive commandment and an examination is not effective to permit it for heave-offering.
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Bartenura on Mishnah Oholot
ולנזיר – [and to a Nazirite] that went there.
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Bartenura on Mishnah Oholot
בית שמאין אומרים בודקין – and if a bone the size of a barleycorn was not found there, he does not shave his head.
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Bartenura on Mishnah Oholot
ובית הלל אומרים אין בודקין – that whether it (i.e., a bone the size of a barleycorn) is found or not found, he shaves his head and brings a sacrifice.
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Bartenura on Mishnah Oholot
העפר שהוא יכול להסיטו – as for example, crushed, loose earth.
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Bartenura on Mishnah Oholot
וממחה (and crumbles it) – make it very fine in his hand so that he can see if has a bone-fragment the size of a barley corn.
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