Rambam Digest: She'ar Avos haTum'ah Chapter 15, 16, 17

0:00Jewish audio on Kabad.org Hilchai sh-ar a-va-is-hatum-ais-pere-t-es-wov continues with the twelve schnaim-assar-sveqais that takh-ah-hamim said that they are tired and as we spoke out in the 14th chapter that I'm explaining the first four, this chapter will continue starting with Suffig-divir-e-saitrim explaining Suffig-holin, Suffig-kharbane, Suffig-nagoim, Suffig-o-vir-e-va-e-me, Suffig-sh-ar-sim, which is the ten, will stick a quick pause over here and just to clarify as that Ambaam does in this chapter that sometimes Hazal speak about Suffig-han-nis-r-a-kan when there's a doubt regarding something that's being thrown about and that Ambaam is clarifying that whenever you learn Suffig-nis-r-a-kan it means Suffig-sh-ar-sim, it's all the same case, it's the 10th and the Ambaam say the 10th of the 12th Suffig-o-vir-e-saitrim-r-a-kan, and we're completely metired and just to explain what it is

1:03so if for example if someone takes a shed-it's a dead-shed-it's and he throws it amongst the breads and you find when you look you see the shed-it's on the ground in between those loaves of breads they are currently not touching so the rule is since the tumma is not kawwam it's being thrown and based on the rule and that's a very important rule that every time you make a judgment what is of town-to-mount importance is how did you find whatever it is in our case the shas-mitsiya was that the shed-it's is stationary on the ground in between the breads not touching any of the breads even though it's highly likely one might argue that when you threw a shed-it's between breads prior to it landing so to say prior to it becoming stationary when it was in movement then it touched one of the breads we don't say that we're not even going into the the whole idea which is

2:05suffig-rish-shus-arabim as we'll speak more in the next chapter sph-ko-itar this is even if it is in a shusayahid when the rule is suffig-tumma-bira shusayahid in certain circumstances sph-ko-itam-e that's because it's niz-rockin now again that amam doesn't call it niz-rockin when that amam puts you know headers to the 12 that amam calls the suffig-shirat-sim and i'll just continue with the final two suffig-rish-shus-arabim which is what we just said whenever there's a suffig of tumma-bira shus-arabim if the suffig is a suffig-as-shakul then sph-ko-itar and suffig-state-shuryahis and the ayin-bith-nim to the explanation of each one of these and this chapter concludes therefore going through all of the 12 sph-ko-it's which the ha-hamam were completely metah-her hill-khay-sh-ar-avais-atum-e-sph-e-dek-sh-sh-sh-a-asar begins by giving us a source both for the rule that suffig-tumma-bira shus-arabim sph-ko-itar and for the rule that suffig-tum-e-bira shusayahid

3:06sph-ko-itam-e and that amam says like this that since we find that the treida tells us to make the carbon-pacer when the roe of the tseibur are va-dai-tam-e-im so you see that there's a certain pushing aside of tumma because of the tseibur so calv-ah-hay-mer when there isn't a tumma-bada-is by the pacer it's by the way it's tumma-smace but it's a tumma-bada-is when there's only a suffig tumma there we say that we're going to pass-kin that if the suffig is in a-sh-sh-arabim sph-ko-itar when it comes to suffig tumma-bada-is-sh-sh-a-yahid sph-ko-itam-e-wats the source that source there is sata that since in the case of a sata right we don't know whether there was a maize of tumma yeah there was a clue that but what happened we don't know that's a suffig and the treida-pascans that she is tamayala-baila you know unless either an aid is going to come and say that she's

4:08nit-mesa or acha-tishta which is then that's the din of the sata and so from there we extrapolate and whenever there's any type of suffig but a shusayahid sph-ko-it is tumme now just to clarify since the source is from a sata so the definition of a shusayahid-sh-s-arabim is not like for example the way it is defined in Hokhashabas-sh-s-sayahid means mamanish like the case of a sata that there are only two people present if it happened in a location where there are three or more people present for these halakhis it's already considered a shusayahid and sph-ko-it is a ta'ahid now when do we say suffig tumme but a shusayahid sph-ko-it is a tumme only these are this will be the key rule when besoffig sheyeish boy da-aslihi shawal which means that there is a human being that is not a khaydi shayta or a very immature cotton that they push and don't know what's going on there's someone whom you can ask what happened by the way even if the person doesn't know about this

5:13scenario like if a blind person has a question there's a question minnegeya asuma whether he had contact with tumma so we say but a shusayahid sph-ko-it is tumme even though the blind person doesn't know he's blind or if a person has a doubt whether they touch something while they were sleeping they don't know it's not about them knowing to answer this case it's that it's about a person to whom their that person has doubts and he's someone whom you can ask questions to but whenever there's a suffig tumme even but a shusayahid that happens don't say the word cotton happens with a tinoic it happens with a child that's completely immature even though it is but a shusayahid as long as it suffix shukl they were going to say like we say but a shusayahid that's fe-ko-it toh-tilkhan shah our abbas atumis pedic yudzayin is continuing to speak more about the difference between yesh waidashli shayil versus ain waidashli shayil and that i'm a mactually in the previous chapter

6:15already gave an example which is important to have in the mind while we begin the 17th chapter and that is this is the case that ramam gave that you have a shedit you have a source of tumma and a shusayahid and someone wrapped a talus around himself and you know when you wrap a talus it's very impossible that the talus while you're throwing it around you you know it extends outwards it might have touched the tumma so here we don't say that since the question is whether the talus touched the tumma or not and the talus and the tumma don't have dhashli shahil so even though it happened rshusayahid one might have argued well sve-ko-it toh-tilkhan because ain waidashli shahil it is considered yesh waidashli shahil because the talus was directly moved when the sufiq came about by a person who has dhashli shahil so we have to begin the 17th chapter is going to give you more especially in the first halakh a different car or points where sometimes we say yes it's about

7:16a doymim touching a doymim but a person moved it yesh waidashli shahil and then there is a certain point where we say no it's ain waidashli shahil and that will make all of the difference whether we say bhrshusayahid sve-ko-it toh-me or sve-ko-it toh that amam in this chapter also wants to make it clear that this rule sve-ko-it toh-tilkhan bhrshusarabe imt toh-bhrshusayahid toh-me that's when the sufiq is called the sufiq hasshokul sufiq hasshokul means that logically it could have gone either way could be this could be that whenever there is a certain logic possibility or other hawakhic rules like just for example that when it comes to hanimsa halakh a-harayf then we don't say ah since the sufiq happened let's say bhrshusarabe im sve-ko-it toh-tilkhan no if it's more likely that the item in question did become tome then you're going to pass kandar at stame now that doesn't mean that when you're passing that at stame you're going to burn it in most cases even when we're going to be mahrmeer we're only mahrmeer by saying it's

8:21presumed tome so if it's true more kachim toilin vele sarfin and by the way even there that amam gives certain scenarios where it's such it was sometimes when it's a sufiq there's a little possibility but it's such a cod of lavadae then we even burn if it's true more or kachim so this is a very important chapter every single case is really the way that amam is putting setting up the parameters showing us giving us examples of what what will be a sufiqa shakul and what's a sufiq that's no longer shakul and when do we call something a vadai even though it's not mamish mamish vadai but it's cod of lavadae enough that the ramam calls a rabdai and then even sarfin