Rambam Digest: She'ar Avos haTum'ah Chapter 9, 10, 11

0:00Helchoy Shahar of Isatubay Spedic Tashi is continuing to teach us various impurities, midrabanan. The first topic of this chapter is the person who enters with one's head and majority of one's body into Mayim Shauvim into drawn water, or if someone has thrown on him or her three legs of Mayim Shauvim midrabanan they become like a shayni Latuma until when they go to the mikv that I'm actually rights the reason for that since when people would have to go to the mikv. They would after going into the mikv if the waters were foul smelling waters they would then bathe themselves in proper Mayim Shauvim that were beautiful that were clean and they were observed by others and that became the final step that they did when they went to purify themselves and people veer for use to think that this is what brings tāra

1:04and more than that even if people knew that you have to go into a proper mikv. But since that was the last step no one appreciated the importance that when you go into what is physically at times not clean waters but that's the mikv. People did not care anymore to do so big kavana and we already know that when you go into the mikv a balai kavana it haka brings purity as far as holiness concerned but it doesn't even bring purity as far as my shayni is concerned certainly not for truma certainly not for kacchum and that's a topic that we're going to learn later in paedic yudgimu. So in order to make it clear that the final step of tāra is going into a kosher mikv that they said that if you afterwards you went into Mayim Shauvim or if you had three like thrown on you you become tummy as a shayni. Actually it wasn't only in that scenario once the khazal made that gizeta says that hanbam if someone is completely tired they're not even a twel-yoyim same concept if either water fell on them or if they entered the royshev rubabawayim shauvim they become a shayni

2:07lituma. Lama once they go to the mikv they don't need head of shemish because anything that is beaker only mid-rābanan you don't need to have any head of shemish. The other topic of this chapter is that tanah when it's written properly meaning written in lashana koeidish at least the parts of nākh that are originally in lashana koeidish. In other words parenthetically there are certain parts of ezana certain parts of the nial that are written in scripture in aramaic then the following dyn will go when that is written in aramaic. In other words when a person copies words of tanah either an entire safer or even 85 letters or more because the parşas vaihi bin-asoya ha'udin which is considered according to some opinions as a complete safer only has 85 letters if someone touches that parchment their hands become like a shayni lituma.

3:07Hilkhoish ar ovas hattuma is padak a seedi details the rule of a twel-yoyim and that is that if a person acquires tumma or if a keili acquires tumma by it having contact with an av-hatumma or if you have a person that he himself is an av-hatumme like azav etc or someone who's the main maize and they went to the mikvah by it to main maize on the seventh day after the sprinkling the second time they went to the mikvah, meet the airaisa until when it gets completely dark which is called until head of shemish that person is still tame like a shayni lituma which then would mean that if this person has contact with tumma or with kacim he will make that impure but that aramaic specifies a very important part and that is the following for person is that fully on that we say that person is like a shayni lituma that person will only passul tumma and only passul kacim

4:13what do we mean by passuling and this is something that will speak more out in the next chapter, tumme means when something itself is tumme and it could impart tumma to something that is like it, puzzle means that it's takatame itself it's disqualified but it can no longer pass tumma on further so which means like this let's just apply it over here it's full yoyim that touches food of tumma or liquid of tumma that becomes shlishi by tumma we know the end of the line is a shlishi if a full yoyim touches food of kacim or even maschkin of kacim what's amazing is even though we said that at full yoyim is like a shayni that kacim does not become tumme on the level of a shlishi it becomes puzzle which means it becomes a de vie which means it itself is disqualified but it can no longer pass tumma on further, now the rambaam for the remaining of this chapter makes a phenomenal synopsis of all of the different types of tumma its power be doiraisa power meaning how it can impart tumma

5:15further many tumas de rabbanan many eliniencies many chumras vayin befnim for all of the synopsis of many halakhas that we learned in the many chapters up until this one that are here brought down together in asikum in perec tishi in perec asiri hill khe shaar abay sat tumais perec ahad asar goes into the detail of the big difference whether we use the word tumme versus the word puzzle i know we mentioned some of it in the previous chapter but here's where we go into detail first of all the rambaam gives sources that oechlin and maschkin even of chulin can become tumme as a shaini oechlin and maschkin of tumma could become impure even on a level of a shlishi and oechlin umaschim of kuchim can become tumme even or in disqualified puzzle even on the level of revi and yes we do in detail differentiate between the words tumme and the word puzzle even though in the context

6:17of tumme and tarah the word puzzle means it's disqualified because it is impure obir if something becomes tumme let's speak about chulin now that we established excuse me that chulin can only become tumme on the level of a shaini and not on a level of a shlishi so let's say that there is an avhatumma that has contact with oechlin those oechlin become a rishan we will use the words tumme oechlin became tumme why because of that chulin touches it's like which means chulin since chulin can also become tumme on a level of a shaini so it acquires tumma and it can also impart tumma to its like using the word tumme mascha in can if chulin has contact with this rishan and anachhanami we said that a chulin become shaini middha iraisa what we won't use the word tumme because of chulin touches another item of chulin chulin cannot become a shlishi so whenever we reach what we will call the end of the line we use the word puzzle and not tumme and therefore by truma we use the word puzzle when it's on the level of a shlishi and by kachim we use the word

7:22puzzle and not tumme once become to the level of a rveem now that ambam also speaks a little bit about chulin that people choose to treat it like truma chulin that people would choose as a chumra to treat it like kaitish that's called either chulin shanasawaltara's truma or chulin shanasawaltara's now we will learn in the subsequent chapters that chulin shanasawaltara's kaitish lchai desa lot more hamur and generally it is but in this chapter that ambam writes a chumna that we find dhafke by chulin shanasawaltara's truma that it's the same scenario won't affect chulin shanasawaltara 's kaitish and that is and that is that if you have chulin shanasawaltara's truma and therefore even if a shaini touches it it will become a shlishi because you chose to treat it like truma however if it touches kaitish atke de kach it won't make it into a rveem

8:22chulin shanasawaltara's kaitish its food will not even become a shlishi will be in this case more lenient