Rambam Digest: She'ar Avos haTum'ah Chapter 6, 7, 8

0:00I am right that a avid-zara in parts tumma that's mid-rabanam, that I am right that therefore we are relatively going to be lenient, that I am wrong before we explain the leniency. First we will divide avid-zara or tumma sabid-zara into what we will call four avis, there are four primary categories and each one of these categories goes with us, no one's different rules. You have the avid-zara itself, you have what we call the mishamshem, the mishamshahah, which means that which is a accessory for the avid-zara, that's av number two, that's another category, you have tickravis avid-zara, anything that's offered for the idol, people would give food or drink, but not wine, wine is the fourth, it's wine that's poured as a libation.

1:04Mamashya in thisach is the fourth of the four avis avid-zara, each one has different nuances in other words, how much minimum amount is needed and how does it impart through mago, through mago, and masa, like for example, that avid-zara proper is not matama-bamasam, only by touch since the traitor calls avid-zara in parashya's ache of shakets deshaktsanu, so the traitor compares it bit emes to us shedets, shedets as we just learned is only matama-bama-go not bamasam, so we'll share that leniency with avid-zara now, it's not fully like us because shedets in parashtumma even only in the amount of adasha and avid-zara will only be matama if it has the amount of a kizayas for that we compare to amaze. If you have a part of an idol, even if that part is the kizayasayas or larger, it also won't be matama, we'll be lenient by comparing avid-zara to anidah, a person is matama when

2:04the person is complete, when the person is a person, there's no such thing as a va-nim of anidah being matama similarly also by an avid-zara and i in the fnim through these four avis which rule which specific rule is connected to which specific of the four avis. Now the ramam in this chapter also makes a very important review, bechlaal when it comes to sources of tumma in parashtumma, right you have a maistat, that's the avis but normally we start with a level of an av, how from an av again the rules are that when an avid-zara has halakhid contact that which had contact from it becomes from it but on a level of a rishayin, the ramam goes through the dintoyed dintirabanan, mi doirai sa arisayin will never be matama, adam and kalim even though we will learn in the next chapter mi doirabanan sometimes it will not work that way, there's going to be a further extension of tumma and you have something that's on a level of a rishayin mi doirai sa could be matama eichlin or masjkin even of khulin and then when you have eichlin or masjkin that are tumme mi doirai sa

3:06on the level of a shayin i if they touch truma halakhid contact with truma truma can become a shlishi and kutchim can even become a re vi ii. hill khay shaaar avis at tumma is paid a gzayin is going to now focus on the basic rule of tumas eichlin or masjkin that ramam begins by telling us the dinti toyrabay eichlin or masjkin that eichlin and masjkin that are tumme on a level of a rishayin cannot biblically in part tumma to other foods or masjkin it cannot make the masjaini even though we spoke out eichlin and masjkin even of khulin could become a shayini mi doirai sa but that's only if a derisayin that trudge them was adam derisayin that trudge it was kaelin eichlin or masjkin and the level of rishayin mi doirai sa cannot make other eichlin or masjkin tumme in a level of a shayini. however midirabbanan eichlin rishayin could be metama eichlin making it into a shayini

4:07and masjkin even more not only can masjkin midirabbanan be metama eichlin or masjkin but as we will see that masjkin is also able to be metama kaelin in certain circumstances another very strong derabbanan that when it comes to masjkin when we spoke out on the last chapter in paedigwov, witea, av and the rishayin and the shayini and the shayini and the revyi all of that is relevant to adam and the keilin and to eichlin masjaini by masjkin here's the rule whenever masjkin becomes tumme masjkin midirabbanan will always be a rishayin lituma that doesn't only mean if an av touches masjkin of course it becomes a rishayin. More than that if something on the level of rishayin touches masjkin has halakh contact with masjkin normally it goes down on that masjkin will be tumme on the level of rishayin and the biggest hiddish is that even if something is only tumme on the level of a shayini chevren only on the level of a shayini that means that media were speaking about eichlin

5:08or masjkin, chulin, der shayini if that has contact now with masjkin the masjkin not only becomes tumme but it becomes tumme on a level of rishayin it becomes a trilala tumme. Wow! Now another thing like we mentioned midirabbanan masjkin kemli metame even keilin but here we differentiate if the masjkin this is all masjkin that began somewhere back from an av we're going to learn in the next chapter that the khahamim decreed that yodayim arshani mi'aiis latuma and by the way there also if such hands touches masjkin it goes back and it nakes the masjkin into arishayin but that type of rishayin of masjkin can never impart tumme the keilin but let's come back over here when you begin with an av and midirabbanan masjkin will always retain the level of rishayin or even go back to the level of rishayin if it touches the inside of a keli the whole keli becomes tumme if it touches the outside of the keli so only the outside of the keli is tumme on the tibetama masjkin however the

6:11inside of the keli remains tar but la khoidish when such masjkin touched even only the outside of the keli both the inside and the outside are considered to me am la khoidish ilkoish ar ar av asatuma is paedic ches now introduces two general types of tumme on let's first speak about tumas yodayim and tumas yodayim means that whenever one's hands touches an idem that's tumme on the level of rishayin whether it touches a person who's tumme on a level of rishayin whether it touches a keli or euchlin umasjkin that are tummeyim on a level of rishayin even though we mentioned that a rishayin midiraysa can only be metama euchlin umasjkin a rishayin midiraysa cannot be metama other men keilin even though we learned up until now that if something becomes tumme all of it becomes tumme or not of it becomes tumme here the hahamim said that again if yodayim touches a rishayin

7:16la tumam the yodayim themselves only becomes tumme on a level of ashani this is called tumas yodayim tumas yodayim only goes until the paedic until the joint and there is throughout khazal the whole debate what the paedic means we passed in it means generally until the rish the place where the hand where the paam gets connected to the arm and another interesting then when it comes to tumas yodayim that up until now we have been learning if something does become tumme minimally you have to take it into amicva right sometimes we learned by the zaw we have to take it into amayan but the whole person the whole thing has to be submerged under right and then when you remove it the removing of it makes it pure here by tumas yodayim all you need to remove tumas yodayim is what we call nitylas yodayim or even more if only one hand touches something that's a rishayin only that hand becomes tumme and only that hand needs to be washed by the way if we are talking about khoidish so

8:19we made a myla that even if only the yodayim became tumme or the yodayim became tumme then you have to tovill those hands for them not to be tumme concerning the khoidish but let's come back to the concept of tumas yodayim another another step in tumas yodayim that even if you don't know whether you're your dayim touched something that's coming out of a rishayin at some point a chanam said stam yodayim our emeraklish niyoyes wow which means that for you to touch truma you're raiyif to do nitylas yodayim if not you're going to make the truma into washlishy the truma will become possible another midrabbanan that's introduced in perechres that if a person is going to eat foods that are tumme right we're speaking about foods or liquids that are tumme on the level of a rishayin so i get midair isa rishayin cannot even tumma other aside of the yodayim becoming a shayin it's more than that if a person ate a certain minimum amount of looking side for the shayuram by the food and by the drinks over a certain period of time then the body becomes tumme midrabbanan and that person

9:25now has to go to the mikvah to remove the tumme that he acquired that she acquired through eating foods that are impure