Rambam Digest: Metamme'ey Mishkav uMoshav Chapter 1, 2, 3

0:001. Hilchweis, Metama, Mishkovo, Masha of Pate, Kriya, and Traduces, the following four unique people that are Tameh, which are who are the Zav and or the Zava, the Nida and the Yoledis. Now these four are Tameh on the level of Av. Now that's not unique to them. Like we already learned, a corpse has Tuma on the level of Avya voice, just as an example and whenever there is halakh in contact with the corpse, the person or the Kayli, they acquire Tuma and they become Tameh on the level of Av. These four are different. These four are people that are Tameh because the source of Tuma left their own bodies. And therefore there is a certain unique stringency that we find nowhere else. A side of the fact that they are Metama, Kaylen, Bemago, and they are Metama, Adam, Bemago, Ube Masa. And don't forget Ube Masa means even though there is no direct contact.

1:01Ube Masa always includes Hecid, moving, indirect moving. Now comes the unique thing. And that is that they also in part Tuma, which will be called Mithame, Mishkovo, or and Masha of and or Merkov, which means if they lie upon something that was meant to be lied upon, Mishkovo, or if they sit upon something that was made to be sat upon, Masha or if they are writing, right on a saddle on something that was made to be written on, even if they don't have direct contact with it. So for example, you have ten mattresses and dissolve, etc., either one of the four laid on the top one, same thing with the seat, same thing with the saddle. So here's something unique. They in part Tuma and the acquired item not only becomes Tameh as normally happens that when there is a source, whatever the level of the source has contact with something else, even when it's able to in part, the Tuma goes down a notch, right, you go down from Aviyavais

2:02to Anav, Anav normally goes down to Adishan, Adishan goes down to Asheney, etc., not over here. Over here, these items become Tameh on the same level. They also become enough. Furthermore says the Nambam, that the blood of the Nida herself, the Dham of the Zava, the Dham of the Yolanda, they themselves are Tameh on the level of Anav. Doesn't matter how little they amount their Mataameh, even Bukhoshu, Bama'gau, Ubama'sa. And similarly the flow of the Zava, the Zava, the Zava also was Tameh on the level of Anav. Mataameh, Bama'gau, Bama'sa, Bukhoshu. However, that Amam reminds us that you only become a Zava by the Riyashanina, by the second flow, and the first flow even if it is the type of the Zivus of a Zava that only has a status of a Baal Kedi. Now what's unique is that a Mitsaidam, who has a mission of flow, which is in the category of Zivus, even only the first one that will also become Tameh on the level of Anav.

3:07And in summation that Amam concludes that there are nine fluids of the body of the Zava, which always means Zava, Nidanyulethis, three of them are Tameh on the level of Avmidayr Aisah, which is the Riyak, the Spital, the Saliva, the Mukhosh, all from the mouth, and the Shikh Vasera of someone who's already a Zava, etc. And the Memei Raglev, the Urin, three of the nine liquids are Tameh on the level of a Vlad, and that are the tiers of one's eyes, right, blood from a wound. And if it's a woman who are milk, all right, if it's coming from the Nidad, Zava, the Yalethis, they are Tameh on the level of Avmidayr Aisah, and then there are other three body secretions that are completely tar, sweat, pus, and once feces. Hilkha'ismatama, Mishkova, Masha' Patekshani, continues to tell us the din of the various bodily fluids that come from the above four that we began this whole series with the Zava

4:13or Zava or Nidad or Yalethis, and that is the following. They even though we already established that Dham, right, that Dham Nidad itself, that Dham of the Zava or of the Yalethis, they are Tameh on the level of an Av, they in part Tumah, not only when they are moist, but even when they are dry. However, in contrast, the flow, the secretion of a Zava, and also the Rik and the Shikh Fazera, as we learned in the previous chapter, these are the three of the nine liquids that are Tameh also on the level of an Av, they are different. Yes, they are Mithameh when they are moist, but the moment they are holistically very dry as the Ramam describes how to come to that, then they no longer in part, they no longer in part Tumah. Now, other dinim, dinim of Bital will have in this chapter. So what happens if Dham Tameh gets mixed up with water? In other areas in Halakhats, either Bital Beroiv, or if you are looking to be Mavattal Dham, Bital Bishishem, or you have Baitrumah, right, the Meyya, you have Ayarlah Masayim,

5:14here it is a concept of Bital Mara, butlumah, if the imperance of the blood, no longer looks like blood, only then is a bottle where I am Bifnim for many more details, and Ramam in this chapter speaks about the din of Goyim. Now remember as a rule, living beings cannot become Tameh with the only exception of Ayid, not always of course, but it shayah Tuma even though he is alive. Mith do ayraisah if a Goy becomes a zav, etc. There is no Tuma at all, however, Mithrabanan, when you have a Goy, a male, nine years or older, a female, three years or older, they are always in the status of a zav. However, you have to remember that the Tuma, and subsequently everything that we learned in the first chapter, something that secreets from the zav, from the nine liquids, if it is in the category of something that is also Tameh, it will be Tameh, but all of these Tuma are only Mithrabanan, and Ramam repeats various times that the big difference, amongst

6:16others, but the simple difference between whether something or someone is Tameh on a level of the Ayid, or Darabanan, is that if that person has contact with Tuma or with Kachim. Now Tuma and Kachim are holy, and yes, if they become Tameh, Mithra and Ayid, they have to be burnt. However, if they are not Tameh, Mithra and Ayid, even though they are Tameh, Mithrabanan, which means you cannot partake of it, but on the other hand, since Biblically it started, you now let it burn it, you are being misalzen on Kachim. So you apply the dine of Toylin, you leave it hanging, you wait until it becomes invalidated for whatever reason, Mido Ayiraisa, and only then are you allowed to burn it. Hylchai's metame mishkova-mashampatek shlishi first introduces the dine of a boy-onida, and that's a very unique dine. So as we began on this series, that a nida is a woman or a zava that's Tameh on the level of an av, and actually there are times, if it's mishkova, mishkova, merskova, that she has the ability to impart Tuma, and that becomes Tameh like her on a level of an av. There was a similar dine that if someone got forbid this boy-onida, Mido Ayiraisa,

7:20Mido Ayiraisa, that person becomes Tameh also on a level of an av, and not only therefore would that person be able to impart Tuma, if it is tekelem through mago, through odam, bemaagawa, ube mas, right, but something in addition, that since boy-onida, kynida, that person, that man is also going to impart Tuma's mishkova-mashav, however, bay-onida, and again, nida doesn't only mean anida, speaking about the zav, zava-nida, nile-dez, when they lie on something, like we mentioned in the first chapter, all of those items, if they're lying on many mattresses, become Tameh on their madrega of an av. The boy-onida, who is going to lay on top of ten mattresses, all of them will become a rishan, but they only become a rishan, and they don't become Tameh like the boy-onida himself, that I'm actually quote the biblical source for that differentiation, but I'm on this chapter also when it introduces the concept of what's called mees-lees-chebanida, and yes, this will continue on the next chapter as

8:21well, and that is the following, that it was speaking about a woman, whether it's anida, whether it's a zava, whether it's a zava-gadalo, whether it's a shameda-siyam, or ayu-leda-s, if that's a person that does not have a vessas-kovur, and they now discover dham, so we say, as far as Hiljas Tumantara is concerned, who says the dham only left their bodies now, these are not people that have a vessas-kovur, therefore we do say that either for the past twenty-four hours, all of the foods that they touched, right, will become Tameh, that's Tumallemafreya, maeslaes, or if they made a valid bidiko, which is referred to here as a piquido, they made it eighteen hours ago, and the bidiko was clean, so then their Tumallemafreya only goes back to the previous bidiko, if they made a bidiko two days ago, you don't go back two days, you only go back to either twenty-four hours, or a mipiquido-lifchida, which everyone

9:23is shorter, in contrast, if a woman has a vessas-kovur, and she did not make a bidiko during that vessas, as we learned these dinams, later she discovers dham, even if she discovers dham beyond twenty-four hours a week later, she will be Tameh all the way back to the time of her vessas, and my akhesam ironically, which is only a mipiquido-lifchida, that I'm going to begin with, if you find akhesam, then we say that that dham itself, and therefore the begot that has the dham in it, is Tameh until we made a bidiko in that garment, and we know that there was no dham in that garment.