Pesachim 162

Chapter 162

א אינו דין שהותרה לו טומאת התהום
1 is it not logical that the 'uncleanness of the deep' was permitted to him? - I will tell you: can we then argue a fortiori from a traditional law: surely it was taught, R'Eliezer said to him: Akiba! That a bone [of a corpse the size of a barley grain defiles<span class="x" onmousemove="('comment',' A nazirite, if he touches or carries it, and he must commence again (v. Num. VI, 9-12) .');"><sup>1</sup></span> is a traditional law, whereas [that] a quarter [log] of blood [of a corpse defiles] is [deduced by you] a fortiori,<span class="x" onmousemove="('comment',' R. Akiba deduced a fortiori from the former that if a nazirite is under the same covering as a quarter log of blood taken from a corpse he is defiled, just as in the first case; v. Naz. 57a.');"><sup>2</sup></span>
ב אמרי ומי דיינינן ק"ו מהלכה והתניא אמר לו רבי אליעזר עקיבא עצם כשעורה הלכה רביעית דם ק"ו ואין דנין ק"ו מהלכה
2 and we do not deduce a fortiori from a traditional law! - Rather said Raba: We learn [the scope of] 'its appointed time' from the Passover-offering.<span class="x" onmousemove="('comment',' Mo'ado (its appointed time) is written in connection with both the continual-offering and the Passover-offering (v. Num. XXVIII, 2; IX, 2) . Hence just as the head plate propitiates for the 'uncleanness of the deep' in the latter case, so in the former too.');"><sup>3</sup></span> And where is [the law about] the 'uncleanness of the deep' itself written?<span class="x" onmousemove="('comment',' That the headplate propitiates in the case of a nazirite and one who sacrifices his Passover-offerings. At this stage it is as yet unknown that it is not intimated in Scripture at all but is a traditional law.');"><sup>4</sup></span>
ג אלא אמר רבא יליף מועדו מועדו מפסח
3 - Said R'Eleazar: Scripture saith, And if any man die beside him ['alaw],<span class="x" onmousemove="('comment',' Num. VI, 9.');"><sup>5</sup></span> [which means] when it is quite clear beside him.<span class="x" onmousemove="('comment',' I.e., he becomes unclean only if the existence of the corpse is 'beside him', clear and known to him. But in the 'uncleanness of the deep' it was unknown hitherto.');"><sup>6</sup></span>
ד וטומאת התהום גופא היכא כתיבא אמר ר"א אמר קרא (במדבר ו, ט) וכי ימות מת עליו במחוורת עליו
4 We have thus found [it in the case of] a nazirite; how do we know [it in the case of] one who sacrifices a Passover-offering? - Said R'Johanan: Because Scripture saith, [If any man shall be unclean by reason of a dead body or] in a distant road unto you:<span class="x" onmousemove="('comment',' Ibid. IX, 10, lit. translation.');"><sup>7</sup></span> [that means] when it is quite clear unto you.
ה אשכחן נזיר עושה פסח מנלן א"ר יוחנן אמר קרא (במדבר ט, י) בדרך רחוקה לכם במחוורת לכם
5 R'Simeon B'Lakish said, It is as the road: just as the ro is manifest, so must the [cause of] defilement be manifest too. An objection is raised: What is the 'uncleanness of the deep'?
ו רשב"ל אמר כדרך מה דרך בגלוי אף טומאה נמי בגלוי
6 Wherever not [even] a person at the end of the world had been cognizant thereof.<span class="x" onmousemove="('comment',' Until after the nazirite or the Israelite sacrificing his Passover-offering was defiled by it. In that case the headplate propitiates.');"><sup>8</sup></span> If a person at the end of the world had been cognizant thereof, it is not the 'uncleanness of the deep.'
ז מיתיבי אי זהו טומאת התהום כל שלא הכיר בה אחד בסוף העולם הכיר בה אחד בסוף העולם אין זה טומאת התהום לר"א דאמר במחוורת עליו עד דידע הוא
7 [But] according to R'Eleazar who interpreted - when it is quite clear beside him, then [it is 'uncleanness of the deep'] unless he himself [the nazirite] knows of it.<span class="x" onmousemove="('comment',' Since the verse refers to him.');"><sup>9</sup></span> According to R'Johanan who interpreted 'unto you' [as meaning] when it is quite clear unto you, then [at least] two should know thereof.<span class="x" onmousemove="('comment',' 'Unto you', Heb. lakem, is in the plural, hence must refer to two at least.');"><sup>10</sup></span>
ח לר' יוחנן דאמר לכם במחוורת לכם עד דידעי בה תרין
8 According to R'Simeon B'Lakish who said, It is as a road, then all should know of it? - Rather the 'uncleanness of the deep' is known as a traditional law, while the verse[s] are a mere support.<span class="x" onmousemove="('comment',' But not really the source of the law.');"><sup>11</sup></span> Mar son of R'Ashi said: They learned this<span class="x" onmousemove="('comment',' Sc. that the headplate propitiates for 'uncleanness of the deep' in the two cases stated.');"><sup>12</sup></span>
ט לרשב"ל דאמר כדרך עד דידעי כולי עלמא
9 only where it became known to him<span class="x" onmousemove="('comment',' The owner of the sacrifice, that he had been thus defiled.');"><sup>13</sup></span> after the sprinkling, so that when the blood was sprinkled it was rightly sprinkled; but if it was known to him before the sprinkling - it does not propitiate.
י אלא טומאת התהום הלכתא גמירי לה וקרא אסמכתא בעלמא
10 An objection is raised: If a man finds a corpse lying across the width of a path,<span class="x" onmousemove="('comment',' Where he had passed, and he must either have actually touched or passed over it.');"><sup>14</sup></span> in respect of terumah he is unclean;<span class="x" onmousemove="('comment',' He may not eat terumah.');"><sup>15</sup></span>
יא אמר מר בר רב אשי לא שנו אלא שנודע לו לאחר זריקה דכי אזדריק דם שפיר איזדריק אבל נודע לו לפני זריקה לא מרצה
11 in respect of [the laws of] a nazirite or one who sacrifices the Passover-offering, he is clean; and all [statements of] unclean and clean refer to the future.<span class="x" onmousemove="('comment',' Thus though it is now known to him before the blood is sprinkled, the headplate propitiates, for this too was a case of 'uncleanness of the deep', since as far as is known none was aware of the corpse before.');"><sup>16</sup></span> Rather if stated, it was thus stated: Mar son of R'Ashi said: Do not say that only if it became known to him after sprinkling does it propitiate, whereas if it became known to him before sprinkling, it does not propitiate; for even if it became known to him before sprinkling it [still] propitiates.
יב מיתיבי המוצא מת מושכב לרחבו של דרך לתרומה טמא לנזיר ועושה פסח טהור וכל טמא וטהור להבא הוא
12 [To revert to] the main text: If a man finds a corpse lying across the width of a path, in respect of teruma he is unclean; in respect of [the laws of] a nazirite or one who sacrifices a Passover-offering, he is clean. When is that said?
יג אלא אי איתמר הכי איתמר אמר מר בר רב אשי לא תימא נודע לו לאחר זריקה הוא דמרצה אבל נודע לו לפני זריקה לא מרצה אלא אפילו נודע לו לפני זריקה מרצה:
13 If he has no room to pass by,<span class="x" onmousemove="('comment',' V. p. 427, n. 7.');"><sup>17</sup></span> but if he has room to pass by, he is clean even in respect o terumah.
יד גופא המוצא מת מושכב לרחבו של דרך לתרומה טמא לנזיר ועושה פסח טהור
14 When is that said? If he finds it whole.
טו בד"א שאין לו מקום לעבור אבל יש מקום לעבור אף לתרומה טהור
15 But if it was broken or dismembered, he is clean, as he might have passed between the pieces. But [if it lay] in a grave, even if broken and dismembered, he is unclean, because the grave unites it.<span class="x" onmousemove="('comment',' And the whole length of the grave is unclean and defiles. khvth kvt');"><sup>18</sup></span>
טז בד"א שמצאו שלם אבל משובר ומפורק טהור שמא בין הפרקים עבר ובקבר אפילו משובר ומפורק טמא מפני שהקבר מצרפו
16 When is this said? If he was walking on foot.
יז בד"א במהלך ברגליו אבל טעון או רכוב טמא לפי שמהלך ברגליו אפשר שלא יגע ולא יאהל אבל טעון או רכוב אי אפשר שלא יגע ולא יאהל
17 But if he was laden [with a burden] or riding, he is unclean; because he who walks on foot can avoid touching it or overshadowing it,<span class="x" onmousemove="('comment','< means to form a tent, and is the technical term for overshadowing a corpse without touching it.');"><sup>19</sup></span> but when he is laden or riding, he cannot but touch [it] or overshadow it.<span class="x" onmousemove="('comment',' Because the burden or the action of the riding makes him sway from side to side.');"><sup>20</sup></span>
יח בד"א בטומאת התהום אבל בטומאה ידועה טמא
18 When is this said?<span class="x" onmousemove="('comment',' That a nazirite etc. is clean.');"><sup>21</sup></span> In the case of 'uncleanness of the deep'; but in the case of known uncleanness, he is unclean.
יט ואי זה היא טומאת התהום כל שלא הכיר בה אחד בסוף העולם אבל הכיר בה אחד בסוף העולם אין זה טומאת התהום
19 And what is 'uncleanness of the deep'? Wherever not [even] one at the end of the world had been cognizant thereof.
כ מצאו טמון בתבן בעפר ובצרורות הרי זה טומאת התהום במים באפילה בנקיקי הסלעים אין זה טומאת התהום ולא אמרו טומאת התהום אלא למת בלבד:
20 But if one [even] at the world's end was cognizant thereof, it is not 'uncleanness of the deep.' If he found it hidden in straw, earth, or pebbles, it is 'uncleanness of the deep.'<span class="x" onmousemove="('comment',' These completely cover a corpse and make him quite invisible; hence its presence would not be known.');"><sup>22</sup></span>
כא <big><strong>מתני׳</strong></big> נטמא שלם או רובו שורפין אותו לפני הבירה מעצי המערכה נטמא מיעוטו והנותר שורפין אותו בחצרותיהן או על גגותיהן מעצי עצמן הציקנין שורפין אותו לפני הבירה בשביל ליהנות מעצי המערכה:
21 [If he found it] in water, in darkness, or in the clefts of rocks, it is not 'uncleanness of the deep.'<span class="x" onmousemove="('comment',' Because one might have seen it previously.');"><sup>23</sup></span> And they did not state [the law of] 'uncleanness of the deep' in respect of aught save a corpse alone.
כב <big><strong>גמ׳</strong></big> מ"ט א"ר יוסי בר חנינא כדי לביישן:
22 <big><b>MISHNAH: </b></big>IF IT [THE PASCHAL LAMB] BECAME UNCLEAN, [EITHER] WHOLLY OR THE GREATER PART THEREOF, WE BURN IT IN FRONT OF THE BIRAH<span class="x" onmousemove="('comment',' V. supra 49a.');"><sup>24</sup></span> WITH THE WOOD OF THE PILE.<span class="x" onmousemove="('comment',' The wood specially arranged for the altar for the burning of the burnt-offerings etc.');"><sup>25</sup></span>
כג נטמא מיעוטו וכו' ורמינהו וכן מי שיצא מירושלים ונזכר שיש בידו בשר קדש אם עבר צופים שורפו במקומו ואם לאו
23 IF THE LESSER PART THEREOF BECAME UNCLEAN, ALSO NOTHAR,<span class="x" onmousemove="('comment',' That which remained over from a clean Passover sacrifice, v. Ex. XII, 10.');"><sup>26</sup></span> THEY [THE PEOPLE] BURN IT IN THEIR COURT-YARDS OR ON THEIR ROOFS WITH THEIR OWN WOOD. MISERS BURN IT IN FRONT OF THE BIRAH, IN ORDER TO BENEFIT FROM THE WOOD OF THE PILE. <big><b>GEMARA: </b></big>What is the reason?<span class="x" onmousemove="('comment',' That it is burnt before the Temple, publicly.');"><sup>27</sup></span> - Said R'Jose B'Hanina: In order to put them to shame.<span class="x" onmousemove="('comment',' For their carelessness in permitting it to become defiled.');"><sup>28</sup></span> IF THE LESSER PART THEREOF BECAME UNCLEAN etc. But the following contradicts it: Similarly, he who went out of Jerusalem and reconnected that he had holy flesh with him, if he has passed Scopus he burns it where he is; but if not,
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