Rambam Digest: She'ar Avos haTum'ah Chapter 12, 13, 14

0:001. Hilkheish Aar Aaveys Atumah, Patek's name Asar, has in it the 11 mahalais, 11 stringencies that the Khumim applied only to Khaydeesh and Natutrumah. And let's see if we can go through all 11 bekitsid in this week at number one that a person is allowed to table Kaelin inside larger Kaelin, Natutrumah, Natutumah, Khaidesh. 2. A Kaeli that became contaminated through liquids as we mentioned when liquids only touch its outsides. That does not be matama the inside of the Kaeli for it to be able to impart to maschkin, that's only Latumah or anything lower than in it, but a Khaydeesh no matter what side acquired to them all of it is going to be matama. Number three that if a person carries a midras and at the same time they carry trumah

1:02as long as they are not directly touching the trumah. As long as the trumah is not directly touching the midras one is allowed to carry items in that manner. Look Khaydeesh, Le Khatri, one is not allowed to do that. Number four that begot him of people that eat trumah even though they are tired, they are being guarded from that becoming Tameh but concerning Khaydeesh they are considered midras, Tumah. Wow. Number five, a Kaeli that's made up of several components when it becomes Tameh and you table it, Latumah or anything less than Tumah you don't have to take it apart and table it. Le Khaydeesh after taking apart you have to make sure that there's nothing being kites it's any part of every component and only then the academic one then reassemble it. Number six, Kaeli that are finished while the owners are in the state of Tahara. They don't have to be tibald. However Le Khaydeesh they don't have to. There's a khashaj that maybe while they were making the Kaeli prior to the Kaeli being susceptible to becoming Tameh and I'm an audience that whose Spital has a dinner of a Spital

2:07of a Zav might have a person might have spit on it and even though at that time it does not unpartum up maybe when the Kaeli became finished their Spital was still there. Number seven that the insides of a Kaeli is mit stadif combines everything in it Le Khaydeesh. So for source of Tumah touch something in a Kaeli all of what is in the Kaeli is as if all of it had direct contact with the source of Tumah. Number eight that by Kaeliesh you go down to the level of revie. Tumah only goes down to the level of Shlishi. Number nine that if a person's hand insignially becomes Tameh it doesn't automatically make the other hand Tameh. La Tumah but La Khaydeesh if one hand becomes Tameh both hands have to be coevilled. Number ten that food that were not muckshard cannot become Tameh even La Tumah. La Khaydeesh we say khibas ha Khaydeesh makshardton and the final and an eleventh that both an ainin after he or she departs their Zman of Aninos and or a person who was a Makhousel

3:10Kipurim who already brought their Karbanois. La Khaydeesh have to go to the mikfa again. Masha'inkain, Lutrumah or anything on a lesser level of Taharah. Hil Khayshah are avais, Hatumahis, Patek, Shlishah also begins with the five mahalais, the five categories of stringencies that the Khahamim apply regarding Begodim and this is a theme that we already learned to come to but that I'm just specifies and that is let's begin that the Begodim of Anama Aritz is the factor considered the midras for people who eat Khulan Bitarah. The Begodim of people that eat Khulan Bitarah is still a midras for those people who eat Ma'ayse Shaini but the Begodim of Aikla Ma'ayse Shaini is still a midras la euchleytrumah. Begodim of people that eat rumahs consider the midras for people that eat Khaydeesh and even big day euchul Khaydeesh is a midras la Khatas. But I'm also speaks about the mindless when it comes to the Tvila itself. In other words, even though that when a person is going to the Mekfala Shain Khulan, you don't need Khavana but the person wants to have even only Ma'ayse Shaini to have to go

4:15to the Mekfala in order to be able to eat Ma'ayse Shaini and if they only had a mind Khulan and not Ma'ayse Shaini they are still prohibited to eat Ma'ayse Shaini and going up the ladder the same. Tvila Ma'ayse Shaini without having a mind-trumah you still cannot eat rumah. Tvila La Trumah doesn't cover Tvila La Khaydeesh. Tvila La Khaydeesh does not help you. You are not allowed yet to prepare any part of the Khatas. Now the Rambam is speaking about the status of Kalim that we find in the market. The main part of this chapter which really will also serve as a little bit of an intro to the next chapter and that is us following. There is a general rule and it's correct to say that when you have a suffaic whether something is tummy or not, if the item is tumah or Khaydeesh you're not allowed to burn it because don't forget that burning tumah is only allowed if it's tummy. If not you're violating the mitswav guarding the tumah and you're being mavasa of the tumah. You have to eat it, not burn it. Same thing with Khatja. If Khatja becomes tumah you have to burn it. But if it's not tumah you're not allowed to burn it.

5:16And now when you have a doubt, even when we have to be mahrmah in most cases, in most cases when you have a doubt you don't burn the tumah. You talk you can't eat it but you can't burn it. So what do you do? It's called toilet and it stays hanging. You have to wait until either it becomes completely non-food, it completely gets ruined or if it becomes tummy. Bevada only then are you allowed to burn it. That's the rule. Then I'm at the end of this chapter gives us the six exceptions, right? That for six sphakes, even though it's a suffaic, you still have to burn the tumah and behind the slim what they are. And even though we are very mahrmah by those six, if it's a sphakes fake, then never will you burn the tumah. One of the six is a base of past. In other words, the whole reason I know we learned you go through a base of past, you become tumah. But why do you become tumah? Because the hahamam said maybe there was enough of a fragment of a bone that couldn't part tumah. The whole tumah is mis-sats-safic. But nevertheless, the hahamam said if you go through a base of past, you're tumah.

6:19And if that affects the tumah, you have to burn the tumah. If you have a doubt, if you went through a base of past, that's called a sphakes fake. Because even if you went through, who said that there was tumah there, there you're not going to be satisfied with the tumah. Hilkhoishahar-o-visatumahis-perikar-ba-a-sar, now in continuation or in contrast to that which we learned in the end of chapter 13, that there are times that even for only a suffaic, the level of tumah is so strong that you have to burn the tumah. Not toilin, yes, Sardifin, same thing with Khaidash, Mitsacheni in contrast to our 12 cases of sphakes that the hahamam said, you mamish-paskin that the thing is still tohar. The food, the person, the item as we'll see details throughout this chapter, it's name also sphakes deharochha-hamam. That amam in the beginning of the chapter goes through all 12 and then that amam begins to unpackage them. In this chapter proper we only have the first four of the 12 explained and the others will

7:25be further expounded in next chapter in paedek 15. So let's recap, simply go through all of the 12 and the number one is suffaic mayim shauvim lamikwa. We learned just a few chapters ago that a three lug of mayim shauvim falls into a miqwa. It invalidates the miqwa. If there is such a suffaic, then the miqwa mamish is start. Number two, there's a special din that if there is a suffaic tumma, sofa al-paneha-maiim. Like for example, you go into the miqwa and there is, let's say, a dead shed its floating on top of the water, not stationary, dhāthka floating on the water, even if the possibility of you while leaving the miqwa is very little for you not to have touched it because it's a very small miqwa. Highly likely that when you went out you did have contact which would obviously make you tumma again. Nevertheless, we're completely lenient, suffaic tumma, sofa al-paneha-maiim lukula.

8:28Number three, this suffaic maschkin, right, if there is a doubt whether maschkin is tummaic, so it's unable to be matama other things. You have a doubt? Now, if the maschkin themselves based on the suffaic will become a, but it won't be able to impart tumma to all other things and behind the thinnest more details, the fourth that is further developed in this chapter is called suffaic hayodāim. In other words, this whole din that yodāim can become shniyāis. Whenever there is a doubt involved, whether the doubt is, did the hands become tummaic on that level of shaynilā tumma? The hands are tummaid, there's a doubt whether your hands touch something else. Whichever suffaic we are lenient. It's not even a suffaic tumma, we are completely tohyden. I'm just going to read the other twelve because all of them are counted through in this chapter. And again, we're going to expound from now until the end in next chapter in the fifteen chapter. The words are, suffaic divare sifrim.

9:30The sixth is suffaic holin. The seventh is suffaic carbonnais. This will be explained, not exactly the way it sounds. Number eight, suffaic nagoyim. Number nine, suffaic oiver voimate. Number ten, suffaic shiratsim. Number eleven, suffaic rishusarabim. And number twelve, suffaic shte rishuiyajis.