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Today's Daf Yomi

October 15, 2015 | 讘壮 讘诪专讞砖讜讜谉 转砖注状讜

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Nazir 54

讚讗诪专 诪专 讟讜诪讗讛 讘讜拽注转 讜注讜诇讛 讘讜拽注转 讜讬讜专讚转 讜讗讬诇讜 讙讘讬 谞讙讬注讛 讗诪专 专讘 讬讛讜讚讛 转谞讬讗 (讜讻诇) 讛谞讜讙注 讘注爪诐 讗讜 讘讞诇诇 讘注爪诐 讝讛 注爪诐 讻砖注讜专讛 讗讜 讘讞诇诇 讝讛 讗讘专 讛谞讞诇诇 诪谉 讛讞讬 讜讗讬谉 讘讜 诇讛注诇讜转 讗专讜讻讛

As the Master said: Ritual impurity in a sealed grave breaks through and ascends and breaks through and descends, so that the grave imparts impurity like the corpse itself. While with regard to contact with these sources of impurity, Rav Yehuda said that it is taught in a baraita that the verse 鈥渁nd upon him that touched a bone, or the slain, or the dead, or the grave鈥 (Numbers 19:18) is expounded as follows: 鈥淎 bone鈥; this is a bone that is a barley-grainbulk. 鈥淥r the slain鈥; this is a limb slain, i.e., severed, from the living, which does not contain enough flesh for it to heal.

讗讜 讘诪转 讝讛 讗讘专 讛谞讞诇诇 诪谉 讛诪转 讗讜 讘拽讘专 讗诪专 专讬砖 诇拽讬砖 讝讛 拽讘专 砖诇驻谞讬 讛讚讬讘讜专

The baraita continues its interpretation of the verse. 鈥淥r the dead鈥; this is a limb slain from a corpse, which is not covered by enough flesh for it to heal were he alive. 鈥淥r the grave鈥; Reish Lakish said: This is a grave that contained a corpse from before the time the command of these halakhot was given to the Jewish people. These graves render people and items ritually impure by contact, but do not carry the halakhot of impurity imparted in a tent.

讛讗讬 讗讘专 诪谉 讛诪转 讛讬讻讬 讚诪讬 讗讬 讚讗讬转 讘讬讛 注爪诐 讻砖注讜专讛 讛讬讬谞讜 讛谞讜讙注 讘注爪诐 讗诇讗 讚诇讬转 讘讬讛 注爪诐 讻砖注讜专讛 讜讗驻讬诇讜 讛讻讬 专讞诪谞讗 专讘讬讬讛

The Gemara asks: With regard to this limb from a corpse, which is listed above as imparting ritual impurity by contact, what are the circumstances of the case? If the limb contains a bone that is a barley-grainbulk, this is included in the halakha of one who touches a bone, and it was already taught that a bone imparts impurity by contact. Rather, it must be that it does not contain a bone that is a barley-grainbulk, and even so the Merciful One includes it in the halakhot of impurity, despite the fact that it does not contain enough flesh. This indicates that a nazirite shaves for a limb of this kind, in accordance with the opinion of Reish Lakish.

讗诪专 诇讱 专讘讬 讬讜讞谞谉 诇注讜诇诐 讚讗讬转 讘讬讛 讜讗诐 讗讬谞讜 注谞讬谉 诇诪讙注讜 转谞讛讜 注谞讬谉 诇诪砖讗讜

The Gemara responds: In answer to this proof of Reish Lakish, Rabbi Yo岣nan could have said to you: Actually, you should explain that it does contain a bone the volume of a barley-grain-bulk, and if it does not need to refer to the matter of its contact, as the verse explicitly states: 鈥淎nyone who touches a bone,鈥 have it refer to the matter of its carrying, i.e., that one who carries it is also rendered ritually impure.

讜诪讝讛 讘砖诇讬砖讬 讜讘砖讘讬注讬 讜住讜转专 讜讻讜壮

搂 The mishna taught with regard to any nazirite who became impure from one of the listed sources of impurity: And a priest sprinkles the ashes of the red heifer on him on the third and on the seventh days, and he negates all the previous days he counted toward his naziriteship, and he does not begin counting a fresh term of naziriteship until after he becomes pure and brings his offerings.

讗讬讘注讬讗 诇讛讜 讛讗 讚拽转谞讬 注讚 砖讬讟讛专 讘砖讘讬注讬 拽讗讬 注讚 讚注讘讬讚 讛注专讘 砖诪砖 讜诪谞讬 专讘讬 讗诇讬注讝专 讛讬讗 讗讜 讚讬诇诪讗 讘砖诪讬谞讬 拽讗讬 讜诪讗讬 注讚 砖讬讟讛专 注讚 砖讬讘讬讗 拽专讘谞讜转讬讜 讜诪谞讬 专讘谞谉 讛讬讗

A dilemma was raised before the Sages: What is the meaning of that which is taught that a nazirite does not start counting until he is purified? Does the mishna refer to one who is standing on the seventh day of his purification and mean: Until he performs the requisite waiting for sunset? And whose opinion is it? It is the opinion of Rabbi Eliezer, who rules that a nazirite starts counting from the eighth day, even before he brings his offerings. Or perhaps it is referring to one who is standing on the eighth day. And then, what is the meaning of: Until he is purified? It means: Until he brings his offerings. And who is the author of this opinion? It is the Rabbis, who maintain that he begins his fresh period of naziriteship only after he has sacrificed his offering of impurity (see 18b).

转讗 砖诪注 诪讚拽转谞讬 住讬驻讗 诪转讞讬诇 讜诪讜谞讛 诪讬讚 讛讗 专讬砖讗 诪讗讬 注讚 砖讬讟讛专 注讚 砖讬讘讬讗 拽专讘谞讜转讬讜 讜诪谞讬 专讘谞谉 讛讬讗 讚讗诪专讬 谞讝讬专讜转 讚讟讛专讛 注讚 砖诪讬谞讬 诇讗 讞讬讬诇讗

The Gemara answers: Come and hear a resolution of this dilemma from the fact that it teaches in the latter clause of the next mishna that a nazirite who does not have to bring an offering starts counting immediately after the conclusion of his seven days of purification. The Gemara infers from this mishna: If so, what is the meaning of the different term used in the first clause: Until he is purified? It means until he brings his offerings, and whose opinion is it? It is that of the Rabbis, who say that the naziriteship of purity does not commence until the eighth day.

诪转谞讬壮 讗讘诇 讛住讻讻讜转 讜讛驻专注讜转 讜讘讬转 讛驻专住

MISHNA: The previous mishna listed the sources of ritual impurity for which a nazirite must shave. This mishna adds: However, the nazirite does not shave for these: The hanging branches over a corpse, i.e., a tree overhanging a body that a nazirite passes, but it is uncertain which branches are over a corpse; and the projecting stones from fences when the place of the impurity is unknown; and a beit haperas, a place that contained a grave and was plowed. In the latter case, the entire area around the grave is impure from a corpse due to an uncertainty, as it might contain human bones.

讜讗专抓 讛注诪讬诐 讜讛讙讜诇诇 讜讛讚讜驻拽 讜专讘讬注讬转 讚诐 讜讗讛诇 讜专讜讘注 注爪诪讜转 讜讻诇讬诐 讛谞讜讙注讬诐 讘诪转 讜讘讬诪讬 住驻专讜 讜讘讬诪讬 讙诪专讜 注诇 讗诇讜 讗讬谉 讛谞讝讬专 诪讙诇讞

The mishna continues its list: And the land of the nations, i.e., a nazirite left Eretz Yisrael for another land. The Sages decreed that all land outside of Eretz Yisrael is ritually impure. And the grave cover; and the grave walls upon which the cover rests; and a quarter-log of blood from a corpse; and a tent; and a quarter-kav of bones of a corpse; and vessels that are touching a corpse. And if the nazirite is in the days of his counting, i.e., the seven days a leper must count after purification from his leprosy; or in his days of full leprosy, when he is a full-fledged leper, for these the nazirite does not shave. This is the case even if he is rendered impure by one of the sources listed in the previous mishna.

讜诪讝讛 讘砖诇讬砖讬 讜讘砖讘讬注讬

And in those cases listed that involve ritual impurity from a corpse, one sprinkles the purification water upon him on the third and on the seventh days of his purification,

讜讗讬谞讜 住讜转专 讗转 讛拽讜讚诪讬诐 讜诪转讞讬诇 讜诪讜谞讛 诪讬讚 讜拽专讘谉 讗讬谉 诇讜 讘讗诪转 讗诪专讜 讬诪讬 讛讝讘 讜讛讝讘讛 讜讬诪讬 讛住讙专讜 砖诇 诪爪讜专注 讛专讬 讗诇讜 注讜诇讬谉 诇讜

and he does not negate the earlier days of his naziriteship, but they are considered part of his naziriteship term. And he starts counting the rest of his naziriteship to complete his term immediately after his purification, and he has no obligation to sacrifice an offering of impurity for these sources of ritual impurity. Actually they said an ancient tradition that these days of the impurity of the zav (Leviticus 15:1鈥15) and the zava (Leviticus 15:25鈥30) and the days of the confinement of a leper before he is confirmed as a full-fledged leper (Leviticus 13:4鈥5) count for him toward the period of his naziriteship.

讙诪壮 讜讗诇讜 讛谉 讛住讻讻讜转 讗讬诇谉 讛诪讬住讱 注诇 讛讗专抓 讜驻专注讜转 讛讬讜爪讗讜转 诪谉 讛讙讚专

GEMARA: The Gemara explains the terms hangings and projections by citing a mishna (Oholot 8:2). And these are the hangings: A tree that overhangs the earth. And the projections are stones that protrude from a fence.

讜讗专抓 讛注诪讬诐 讗讬讘注讬讗 诇讛讜 讗专抓 讛注诪讬诐 诪砖讜诐 讗讜讬专讗 讙讝专讜 注诇讬讛 讗讜 讚讬诇诪讗 诪砖讜诐 讙讜砖讗 讙讝专讜 注诇讬讛

搂 The mishna further taught: And the land of the nations does not render a nazirite obligated to shave, despite the fact that it is considered ritually impure. The Gemara inquires with regard to the nature of this impurity. A dilemma was raised before the Sages: Did the Sages decree the land of the nations impure with regard to the air, i.e., is one rendered impure merely by being there? Or perhaps they decreed it impure with regard to the earth, i.e., one who touches the ground or overlays it becomes impure.

转讗 砖诪注 讜诪讝讛 讘砖诇讬砖讬 讜讘砖讘讬注讬 讜讗讬 讗诪专转 诪砖讜诐 讗讜讬专讗 讛讝讗讛 诇诪讛 诇讬

The Gemara suggests: Come and hear a resolution to this question from the mishna, which lists one who enters the land of the nations and states: And one sprinkles on him on the third and on the seventh days. And if you say that the decree was with regard to the air, why do I need this sprinkling? He neither touched something ritually impure nor overlaid it.

讗诇讗 诇讗讜 诪砖讜诐 讙讜砖讗 诇讗 诇注讜诇诐 讗讬诪讗 诇讱 诪砖讜诐 讗讜讬专讗 讜讻讬 拽转谞讬 讗砖讗专讗

Rather, is it not with regard to the earth that the land of the nations was decreed impure? The Gemara rejects this proof: No, actually I could say to you that the decree is due to the air, and when the mishna teaches that he receives the sprinkling, it is referring to the other items listed in the mishna, e.g., the grave cover, the grave walls, and a quarter-log of blood.

讛讻讬 谞诪讬 诪住转讘专讗 诪讚拽转谞讬 讜讻诇讬诐 讛谞讜讙注讬诐 讘诪转 讛谞讬 讻诇讬诐 讘谞讬 讛讝讗讛 讗讬谞讜谉 讗诇讗 砖诪注 诪讬谞讛 讗砖讗专讗

The Gemara comments: So too, it is reasonable that this is the case, from the fact that the mishna also teaches: And vessels that are touching a corpse. Now do people who touch these vessels require sprinkling? Does one who touches a vessel that is ritually impure from a corpse require the sprinkling of purification water? This individual is impure only until that evening. Rather, learn from this that the halakha that he is sprinkled on the third and on the seventh days does not refer to all the cases in the mishna but only to some of the others.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Nazir 54

The William Davidson Talmud | Powered by Sefaria

Nazir 54

讚讗诪专 诪专 讟讜诪讗讛 讘讜拽注转 讜注讜诇讛 讘讜拽注转 讜讬讜专讚转 讜讗讬诇讜 讙讘讬 谞讙讬注讛 讗诪专 专讘 讬讛讜讚讛 转谞讬讗 (讜讻诇) 讛谞讜讙注 讘注爪诐 讗讜 讘讞诇诇 讘注爪诐 讝讛 注爪诐 讻砖注讜专讛 讗讜 讘讞诇诇 讝讛 讗讘专 讛谞讞诇诇 诪谉 讛讞讬 讜讗讬谉 讘讜 诇讛注诇讜转 讗专讜讻讛

As the Master said: Ritual impurity in a sealed grave breaks through and ascends and breaks through and descends, so that the grave imparts impurity like the corpse itself. While with regard to contact with these sources of impurity, Rav Yehuda said that it is taught in a baraita that the verse 鈥渁nd upon him that touched a bone, or the slain, or the dead, or the grave鈥 (Numbers 19:18) is expounded as follows: 鈥淎 bone鈥; this is a bone that is a barley-grainbulk. 鈥淥r the slain鈥; this is a limb slain, i.e., severed, from the living, which does not contain enough flesh for it to heal.

讗讜 讘诪转 讝讛 讗讘专 讛谞讞诇诇 诪谉 讛诪转 讗讜 讘拽讘专 讗诪专 专讬砖 诇拽讬砖 讝讛 拽讘专 砖诇驻谞讬 讛讚讬讘讜专

The baraita continues its interpretation of the verse. 鈥淥r the dead鈥; this is a limb slain from a corpse, which is not covered by enough flesh for it to heal were he alive. 鈥淥r the grave鈥; Reish Lakish said: This is a grave that contained a corpse from before the time the command of these halakhot was given to the Jewish people. These graves render people and items ritually impure by contact, but do not carry the halakhot of impurity imparted in a tent.

讛讗讬 讗讘专 诪谉 讛诪转 讛讬讻讬 讚诪讬 讗讬 讚讗讬转 讘讬讛 注爪诐 讻砖注讜专讛 讛讬讬谞讜 讛谞讜讙注 讘注爪诐 讗诇讗 讚诇讬转 讘讬讛 注爪诐 讻砖注讜专讛 讜讗驻讬诇讜 讛讻讬 专讞诪谞讗 专讘讬讬讛

The Gemara asks: With regard to this limb from a corpse, which is listed above as imparting ritual impurity by contact, what are the circumstances of the case? If the limb contains a bone that is a barley-grainbulk, this is included in the halakha of one who touches a bone, and it was already taught that a bone imparts impurity by contact. Rather, it must be that it does not contain a bone that is a barley-grainbulk, and even so the Merciful One includes it in the halakhot of impurity, despite the fact that it does not contain enough flesh. This indicates that a nazirite shaves for a limb of this kind, in accordance with the opinion of Reish Lakish.

讗诪专 诇讱 专讘讬 讬讜讞谞谉 诇注讜诇诐 讚讗讬转 讘讬讛 讜讗诐 讗讬谞讜 注谞讬谉 诇诪讙注讜 转谞讛讜 注谞讬谉 诇诪砖讗讜

The Gemara responds: In answer to this proof of Reish Lakish, Rabbi Yo岣nan could have said to you: Actually, you should explain that it does contain a bone the volume of a barley-grain-bulk, and if it does not need to refer to the matter of its contact, as the verse explicitly states: 鈥淎nyone who touches a bone,鈥 have it refer to the matter of its carrying, i.e., that one who carries it is also rendered ritually impure.

讜诪讝讛 讘砖诇讬砖讬 讜讘砖讘讬注讬 讜住讜转专 讜讻讜壮

搂 The mishna taught with regard to any nazirite who became impure from one of the listed sources of impurity: And a priest sprinkles the ashes of the red heifer on him on the third and on the seventh days, and he negates all the previous days he counted toward his naziriteship, and he does not begin counting a fresh term of naziriteship until after he becomes pure and brings his offerings.

讗讬讘注讬讗 诇讛讜 讛讗 讚拽转谞讬 注讚 砖讬讟讛专 讘砖讘讬注讬 拽讗讬 注讚 讚注讘讬讚 讛注专讘 砖诪砖 讜诪谞讬 专讘讬 讗诇讬注讝专 讛讬讗 讗讜 讚讬诇诪讗 讘砖诪讬谞讬 拽讗讬 讜诪讗讬 注讚 砖讬讟讛专 注讚 砖讬讘讬讗 拽专讘谞讜转讬讜 讜诪谞讬 专讘谞谉 讛讬讗

A dilemma was raised before the Sages: What is the meaning of that which is taught that a nazirite does not start counting until he is purified? Does the mishna refer to one who is standing on the seventh day of his purification and mean: Until he performs the requisite waiting for sunset? And whose opinion is it? It is the opinion of Rabbi Eliezer, who rules that a nazirite starts counting from the eighth day, even before he brings his offerings. Or perhaps it is referring to one who is standing on the eighth day. And then, what is the meaning of: Until he is purified? It means: Until he brings his offerings. And who is the author of this opinion? It is the Rabbis, who maintain that he begins his fresh period of naziriteship only after he has sacrificed his offering of impurity (see 18b).

转讗 砖诪注 诪讚拽转谞讬 住讬驻讗 诪转讞讬诇 讜诪讜谞讛 诪讬讚 讛讗 专讬砖讗 诪讗讬 注讚 砖讬讟讛专 注讚 砖讬讘讬讗 拽专讘谞讜转讬讜 讜诪谞讬 专讘谞谉 讛讬讗 讚讗诪专讬 谞讝讬专讜转 讚讟讛专讛 注讚 砖诪讬谞讬 诇讗 讞讬讬诇讗

The Gemara answers: Come and hear a resolution of this dilemma from the fact that it teaches in the latter clause of the next mishna that a nazirite who does not have to bring an offering starts counting immediately after the conclusion of his seven days of purification. The Gemara infers from this mishna: If so, what is the meaning of the different term used in the first clause: Until he is purified? It means until he brings his offerings, and whose opinion is it? It is that of the Rabbis, who say that the naziriteship of purity does not commence until the eighth day.

诪转谞讬壮 讗讘诇 讛住讻讻讜转 讜讛驻专注讜转 讜讘讬转 讛驻专住

MISHNA: The previous mishna listed the sources of ritual impurity for which a nazirite must shave. This mishna adds: However, the nazirite does not shave for these: The hanging branches over a corpse, i.e., a tree overhanging a body that a nazirite passes, but it is uncertain which branches are over a corpse; and the projecting stones from fences when the place of the impurity is unknown; and a beit haperas, a place that contained a grave and was plowed. In the latter case, the entire area around the grave is impure from a corpse due to an uncertainty, as it might contain human bones.

讜讗专抓 讛注诪讬诐 讜讛讙讜诇诇 讜讛讚讜驻拽 讜专讘讬注讬转 讚诐 讜讗讛诇 讜专讜讘注 注爪诪讜转 讜讻诇讬诐 讛谞讜讙注讬诐 讘诪转 讜讘讬诪讬 住驻专讜 讜讘讬诪讬 讙诪专讜 注诇 讗诇讜 讗讬谉 讛谞讝讬专 诪讙诇讞

The mishna continues its list: And the land of the nations, i.e., a nazirite left Eretz Yisrael for another land. The Sages decreed that all land outside of Eretz Yisrael is ritually impure. And the grave cover; and the grave walls upon which the cover rests; and a quarter-log of blood from a corpse; and a tent; and a quarter-kav of bones of a corpse; and vessels that are touching a corpse. And if the nazirite is in the days of his counting, i.e., the seven days a leper must count after purification from his leprosy; or in his days of full leprosy, when he is a full-fledged leper, for these the nazirite does not shave. This is the case even if he is rendered impure by one of the sources listed in the previous mishna.

讜诪讝讛 讘砖诇讬砖讬 讜讘砖讘讬注讬

And in those cases listed that involve ritual impurity from a corpse, one sprinkles the purification water upon him on the third and on the seventh days of his purification,

讜讗讬谞讜 住讜转专 讗转 讛拽讜讚诪讬诐 讜诪转讞讬诇 讜诪讜谞讛 诪讬讚 讜拽专讘谉 讗讬谉 诇讜 讘讗诪转 讗诪专讜 讬诪讬 讛讝讘 讜讛讝讘讛 讜讬诪讬 讛住讙专讜 砖诇 诪爪讜专注 讛专讬 讗诇讜 注讜诇讬谉 诇讜

and he does not negate the earlier days of his naziriteship, but they are considered part of his naziriteship term. And he starts counting the rest of his naziriteship to complete his term immediately after his purification, and he has no obligation to sacrifice an offering of impurity for these sources of ritual impurity. Actually they said an ancient tradition that these days of the impurity of the zav (Leviticus 15:1鈥15) and the zava (Leviticus 15:25鈥30) and the days of the confinement of a leper before he is confirmed as a full-fledged leper (Leviticus 13:4鈥5) count for him toward the period of his naziriteship.

讙诪壮 讜讗诇讜 讛谉 讛住讻讻讜转 讗讬诇谉 讛诪讬住讱 注诇 讛讗专抓 讜驻专注讜转 讛讬讜爪讗讜转 诪谉 讛讙讚专

GEMARA: The Gemara explains the terms hangings and projections by citing a mishna (Oholot 8:2). And these are the hangings: A tree that overhangs the earth. And the projections are stones that protrude from a fence.

讜讗专抓 讛注诪讬诐 讗讬讘注讬讗 诇讛讜 讗专抓 讛注诪讬诐 诪砖讜诐 讗讜讬专讗 讙讝专讜 注诇讬讛 讗讜 讚讬诇诪讗 诪砖讜诐 讙讜砖讗 讙讝专讜 注诇讬讛

搂 The mishna further taught: And the land of the nations does not render a nazirite obligated to shave, despite the fact that it is considered ritually impure. The Gemara inquires with regard to the nature of this impurity. A dilemma was raised before the Sages: Did the Sages decree the land of the nations impure with regard to the air, i.e., is one rendered impure merely by being there? Or perhaps they decreed it impure with regard to the earth, i.e., one who touches the ground or overlays it becomes impure.

转讗 砖诪注 讜诪讝讛 讘砖诇讬砖讬 讜讘砖讘讬注讬 讜讗讬 讗诪专转 诪砖讜诐 讗讜讬专讗 讛讝讗讛 诇诪讛 诇讬

The Gemara suggests: Come and hear a resolution to this question from the mishna, which lists one who enters the land of the nations and states: And one sprinkles on him on the third and on the seventh days. And if you say that the decree was with regard to the air, why do I need this sprinkling? He neither touched something ritually impure nor overlaid it.

讗诇讗 诇讗讜 诪砖讜诐 讙讜砖讗 诇讗 诇注讜诇诐 讗讬诪讗 诇讱 诪砖讜诐 讗讜讬专讗 讜讻讬 拽转谞讬 讗砖讗专讗

Rather, is it not with regard to the earth that the land of the nations was decreed impure? The Gemara rejects this proof: No, actually I could say to you that the decree is due to the air, and when the mishna teaches that he receives the sprinkling, it is referring to the other items listed in the mishna, e.g., the grave cover, the grave walls, and a quarter-log of blood.

讛讻讬 谞诪讬 诪住转讘专讗 诪讚拽转谞讬 讜讻诇讬诐 讛谞讜讙注讬诐 讘诪转 讛谞讬 讻诇讬诐 讘谞讬 讛讝讗讛 讗讬谞讜谉 讗诇讗 砖诪注 诪讬谞讛 讗砖讗专讗

The Gemara comments: So too, it is reasonable that this is the case, from the fact that the mishna also teaches: And vessels that are touching a corpse. Now do people who touch these vessels require sprinkling? Does one who touches a vessel that is ritually impure from a corpse require the sprinkling of purification water? This individual is impure only until that evening. Rather, learn from this that the halakha that he is sprinkled on the third and on the seventh days does not refer to all the cases in the mishna but only to some of the others.

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