What are the implications of "Al P'nei ha'Sadeh"?
Rashi #1 (citing Chulin, 72a): It comes to include Golel ve'Dofek (Refer to 19:16:151:1 & 2 and note). 1
Rashi #2 and Rashbam: It teaches us that, in a field, where there is no Ohel, the Meis is only Metamei via touching [or moving] it (but not by being in the same vicinity as it).
Targum Yonason: It precludes a dead fetus inside its mother's womb.
Rikanti: It precludes a concealed place on the body (such as the arm-pit) from Tum'ah via touching.
Nazir, 53b: It implies that someone who forms an Ohel over a Meis that is lying in the open becomes Tamei.
See Sifsei Chachamim. See also Ramban, who considers this D'rashah an Asmachta, since the source of Golel ve'Dofek is Halachah le'Moshe mi'Sinai, which also teaches that they do not obligate a Nazir to shave and one is not liable for them for Tum'as Mikdash ve'Kodashav.
What are the connotations of "ba'Chalal Cherev"?
Ramban #1 and Targum Yonasan: It means simply that whoever touches the corpse of someone who is slain is Metamei whoever touches him for seven days. 1
Ramban #2 (citing Nazir, 53b ): By implication, it means "Cherev, Harei hu ke'Chalal" - a sword long as it still attached to the Meis) becomes an Avi Avos ha'Tum'ah, to be Metamei Adam and Keilim 2 for seven days - though the sword (once it has been removed from the Meis) is not Metamei be'Ohel 3 and does not necessitate Haza'ah on the third and seventh days, nor does it obligate a Nazir to shave, and a Kohen is permitted to touch it.
Chizkuni: It includes someone who did not die naturally but was killed.
R. Bachye (citing Nazir, 53b): It teaches us that any metal K'li that touches a Meis becomes an Avi Avos ha'Tum'ah. 4 5 6
Nazir, 53b: "ba'Chalal" incorporates a severed limb from a live person that contains enough flesh to re-grow on the limb like it used to be, 7 and "Cherev" teaches us that 'Cherev, Harei hu ke'Chalal' - the sword (or any metal object) that touches a Meis becomes a Avi Avos ha'Tum'ah like the Meis itself. 8
Ramban: The same applies to someone who is slain by any other object, and the Torah confines this Din specifically to a sword because it is the most common weapon that kills.
Ramban: Like the Meis itself.
Refer to 19:22:2:1**
Ramban and R. Bachye: Otherwise, Kohanim would be forbidden to enter all houses (since in those days, every house contained a sword that had probably killed someone). Refer also to 19:14:2:2 and see R. Chavel?s footnotes on R/ Bachye DH ?Aval Lo Letamei be?Ohel?.
R. Bachye: Because it is speficically designated to touch a Meis. Otherwise, the Torah would have written ?be?Chalal Even? or ?ba?Chalal Eitz?.
See also note 3 on answer #2101b.
And the source for thiws is a Gemara in Shabbos 101b. See R. Bachye, who discusses the six levels of Tum?as Meis.
See Torah Temimah, note 82.
See Torah Temimah, note 83. who elaborates.
Since the Torah is discussing "Adam ki Yamus be'Ohel" (in Pasuk 14), why does it need mention "O be'Meis"?
Nazir, 53b: To incorporate a limb from a Meis in the Din of Tum'as Meis. 1
See Torah Temimah, note 84.
Seeing as the Meis is Metamei be'Ohel, why does the Torah need to mention the coffin?
Rashi (in Pesachim, 81b): To incorporate the sections where the Meis is not lying.
"O be'Meis O be'Etzem Adam". Why does the Torah compare the Basar of a Meis to the bone of a Meis?
Nidah, 55a: To teach us that, like a bone, it is Metamei even after it has become dry. 1
See Torah Temimh, note 85.
What are the connotations of "O be'Etzem Adam"?
Targum Yonasan: "be'Etzem" teaches us that a bone of a Meis the size of a barley-grain is Metamei (be'Maga and be'Masa), 1 and "Adam", that the bone of a live person (Eiver min ha'Chai) is Metamei as well. 2
Nidah, 55a: It teaches us that whatever is born with the baby, and is not ultimately replaced - like a bone - is Metamei by a Meis - to preclude the teeth (which are not born with the baby) and the nails and the hair (which are ultimately replaced). 3
Nazir, 53a: It refers to a quarter Kav of bones of a Meis, which are Metamei be'Ohel. 4
The Gemara in Nazir, 54a learns this from "ve'Al ha'Noge'a ba'Etzem" in Pasuk 18. See Torah Tmimah, note 108.
Sifri: Like Adam however, it is only Metamei if it contains flesh, sinews and bones.
Provided they are not still attched to the Meis. See Torah Temimah, note 86.
See Torah Temimah, note 87, who elaborates.
Why does the Torah insert the (otherwise superfluous) word "O be'Eztem Adam"?
Sifri: To incorporate Eiver min ha'Chai - provided it contains flesh, sinews and bones, like when the person was born.
What is "O be'Kaver" coming to teach us?
Rashi (in Pesachim, 81b): It teaches us that the entire coffin - even the section where the Meis is not lying - is Metamei be'Ohel (provided the Kever is closed on all sides - Nazir, 53b). 1
Targum Yonasan: It teaches us that Golel ve'Dofek 2 are Metamei be'Ohel as well.
Yerushalmi Nazir, 7:2: It teaches us that a medical spoonful of Rekev (rot of a Meis) is Metamei be'Ohel - seeing as "be'Kaver" contains the same lettes as 'be'Rekev'. 3
In which case the Tuma'h ascends and descends See Torah Temimah, note 89.
Refer to 19:16:151:1 & 2 and the note there..
See Torah Temmimah, note 90.+
What is the definiton of 'Golel ve'Dofek'?
Rashi (in Chulin 126b): "Golel"is a coffin cover; "Dofek", a board placed beside the Meis. 1
Tosfos (Shabbos 152b): "Golel" is a Matzeivah (a monument for a Meis). "Dofek" is rocks placed over the head and over the feet of the Meis, to demarcate where the Meis is.
Tosfos (Shabbos 152b): This is difficult, for Kohanim used to go over coffins. Also, the Gemara says that one may not use an animal as a Golel. Surely it is not a coffin cover! Also, a coffin is buried. It is not Al P'nei ha'Sadeh!
