Rambam Digest: Metamme'ey Mishkav uMoshav Chapter 4, 5, 6

0:00Do wish audio on kabad.org. Gilchoy's metame mischogamayshav peregrivine introduces us to the Arbannoshim that for them we say Dallian Chatan, even though we learned in peregrimo, that when a woman gets her vest that we say that as far as dine tuma and taara is concerned, we're not speaking this minigaea, the Issa are headed for a couple to be together. But minigaea, Gilchoy's toman, taara, there is a retro act of tumma. In other words, when they find dham right now we say that all of the taara is that she touched, either for the entire past 24 hours or until the prior bideka, if the last bideka that she made was within the 24 hours becomes retroactively tame and even though peregrimo we already gave an exception. And that is a woman that has a vest kabua that amam here introduces us to the Arbannoshim

1:03that always we say for them Dallian Chatan, which means they only become tumma, even in a gail, chastumantara only from when they find the blood onwards, but not lemafreya. And who are before a mehuberes, as that amam explains a woman that is entering her second trimester and later of her pregnancy, a minigaea, halachically that means that after a natural birth for the next 24 months, whether she's de facto nursing or not, she has a dine of a minigaea, number three, the psoola meaning a woman that never yet got her monthly cycle, she didn't yet get a period. And zikainam, as that amam defines alif that if her friends call her Yuzikainam, they call her, they label her as an old woman and she does not protest, such a woman that three months past and she did not see dam, she's now called a zikainam and that amam goes into

2:06various pratan minigaea, all of these, well when they see dam for the first time, well dian chatam, but what happens if they see dam again? So there are points either whether it is two times or three times where they lose their status and they become like all the other woman that they are mitamuys lemafreya, that amam in this chapter also speaks about some more of dineyksamim. In other words, a kesam itself, as long as we know that it is from her muckard, it gives off the tumma of av as we learned in the previous chapters, even when we have this doubt by kesamim, then it also is mitamuys and actually that amam writes a plat that since when the kesam is found, it gives off tumma, even though there's always the possibility that it came let's say from her prizedard, even after you passed the seven samamunnim that we learned about in the ninth chapter of Isuri bia, and it does not weaken or remove this which is proves that it is considered seva and nadam, but the beggar itself needs to be

3:11travelled since there was a moment where we had this dine of kesam, it doesn't change the stat, the heel of travelling the beggar. Hilhoys mitamim mischkovomysha, perechamishin, begins by focusing again on the four dissolve, the nida and the yoladas, that they have the ability not only to impart tumma to other and the kalim because they are an av, but they also impart this unique tumma that we're going to be calling now mischkov and medicov, which means anything that was made to be sat upon, made to be laid upon, laid upon, made to be ridden upon, even if these four did not have direct contact with it, because there are many layers, there are many mattresses just for example, that they all become tummy on the level of an av, so that i'm speaking about that all of them, even if they haven't seen dham for a long amount of time or dissolve did not have another ear for a long amount of time, as long as

4:13they did not remove their original tumma, because they didn't go to the mikvam, then they continue to have the status of these four zavzava nida and yoladas, that they are also metam through mischkovam, that ambam is going to be speaking about the dinova yoladas, that after seven days after a boy, after 14 days after a girl, right, the night going into the eighth, the night going into the fifteenth, that these women should go to the mikvam, they could go to the mikvam and when they do that, now that they remove their status of tumma's yoladas, they entered the spirit of dhamtayar, of yoladas, which means mid dind ayar, even if she were to see blood flowing, we know from her dachham, during the next thirty-three days after a boy, the next sixty-six days after the girl, after the original week or two weeks, the dhamt during that time does not render her tumma, nevertheless she remains in the status of a tfulasiyam, or let's use the words of the gamara, a tfulasiyam

5:16or a throughout the days of tfayar, which basically means she can eat my sarshani, but she cannot eat rumma, and if she touches rumma, she puzzles the trumma, however once that period of time elapses, in other words, she finished all of these days, she's entering now the night of the forties first, the night of the eighty-first, she doesn't have to go to the mikvam again, like any other tfuljar, she already went to the mikvam, not that day, but she went to the mikvam when she finished the week or two weeks of tumasiyam, and now she's a lot of eat rumma, but met varamamuram takaminegaya trumma, but as far as kachum is concerned, until she brings the carbonois on the next day, on the forties first day, or on the eighty-first day, she has a status of a reshine concerning kachum, and therefore the dhammam holds that she also has to go to the mikvam again. Now the dhammam spends a lot of time speaking about the dine zava, whether she's a shimedishyam kenegadiyoim, right, let's speak about that,

6:20that the rule is, or whether she's a zava gadaylo, and it's on the seventh day, she goes to the mikvam during the day, that then her status really is doubtful, because if she were to see dhamm on that same day, it automatically retroactively nullified the mikvam, if she doesn't see dhamm that day, then she's tohoiro, that a mammam says that if a woman sees dhamm on the eleventh day, and she doesn't go to the mikvam during the next day, she goes to the mikvam the night going into the next day, she is completely asura, but if she goes to the mikvam on the twelfth day, which is really like day number one of the days of nidais, here we say that anything that she touches after the mikvam will remain tired, even if she sees dhamm on that twelfth day, because that dhamm is going to be considered a new cycle of nidais, and it doesn't retroactively nullify the mikvam. Kilchais, Tumas, Mishkov, omeshav, paid it, she she, is the chapter in which dhamm really goes into the dhamm of Mishkov, omeshav, that dhamm am again is also adding the words

7:23merkov, that dhamm am makes it clear that Mishkov, omeshav, items that were made to be light upon, items that were made to be sat upon, share exactly the same dhamm, so dhamm is just going to be using one term of Mishkov, and then dhamm am is going to add also something that was made to be written upon, certain types of saddles, etc. And they are not exactly the same, in other words, there is a difference between Mishkov and between merkov, what is the enough kiminain dhamm, well, in both of them, right, the four dissolve the dissolve the nidais under your ledus, even if there are ten saddles, or ten mattresses, or ten shears, all of them become tami on the level of an av, however, there is a difference, when it comes to tumas Mishkov, that item which now is on a level of av and therefore it imparts tumal, if an odd dhamm is touching it, if an odd dhamm is carrying it, and at the same time they are touching another keli, that other keli will also

8:25become tami like the person on the level of adiśa. That Mishayenkein, if the person touches the mishkov and then they stop touching it, the person is adiśa. Now, if that person touches a keli, he cannot be metama keli, me doiraisa, because adiśa in indeed, cannot pass on to a further, not to odd, not to kei. Mishayenkein, when it comes to merkov, there is a little bit of a weakening of its power, that if a person is touching the merkov, and even though he is still touching it, he touches a keli, he will not make that other keli talking. He will be adiśa, but he does not pass on the level of adiśa to that keli. When it comes to someone carrying that saddle, right there, yes, we also say that if at that same time he is touching a keli, he will pass on that tumal to another keli. Now all of the above of the ability, whether it is by mishkov and mishav, even when you're only being nageya it, you can pass it on to another keli at the same time, or even by

9:25merkov while you're carrying it, you pass it on to keli. You never pass on to another adiśa, and that amam gives us the klau, that since you cannot pass it on to adiśa, then you cannot pass on the tumal to a keli cheres, which for these halakhas are like adiśa, that amam in this chapter speaks about tumas maddoth. Tumas maddoth means everything that's on top of these four, even though you're not touching it directly. So it becomes to me, in other words the tumal doesn't only go down, the tumal goes up, but there's a big difference, because when it comes to mishkov and mishav and merkov it goes down on your same level. So the zav makes everything underneath him and up, masya ankindat which is above the zav if the reason that only becomes adiśa.