1)

What are the implications of "Al P'nei ha'Sadeh"?

1.

Rashi #1 (citing Chulin, 72a): It comes to include Golel ve'Dofek (Refer to 19:16:151:1 & 2 and note). 1

2.

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).

3.

Targum Yonason: It precludes a dead fetus inside its mother's womb.

4.

Rikanti: It precludes a concealed place on the body (such as the arm-pit) from Tum'ah via touching.

5.

Nazir, 53b: It implies that someone who forms an Ohel over a Meis that is lying in the open becomes Tamei.


1

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.

2)

What are the connotations of "ba'Chalal Cherev"?

1.

Ramban #1 and Targum Yonasan: It means simply that someone who is slain by the sword is Metamei whoever touches the corpse for seven days. 1

2.

Ramban #2 (citing Nazir, 53b, 54b): 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, 2 to be Metamei Adam and Keilim 3 for seven days - though the sword (once it has been removed from the Meis) is not Metamei be?Ohel 4 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.

3.

Chizkuni: It includes someone who did not die naturally but was killed.

4.

R. Bachye #1 (citing some Ge'onim): Only the K'li through which the Meis was killed 5 becomes Avi Avos ha'Tum'ah. 6

5.

R. Bachye #2: Any metal K'li that touches a Meis becomes Avi Avos ha'Tum'ah.

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


1

Ramban: The same applies to someone who is slain by any other object, and the Torah mentions the sword because it is the most common weapon that kills.

2

Ramban: Like the Meis itself.

3

Refer to 19:22:2:1**

4

Ramban: 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.

5

See answer 6.

6

R. Bachye refutes this however.

7

See Torah Temimah, note 82.

8

See Torah Temimah, note 83. who elaborates.

3)

Since the Torah is discussing "Adam ki Yamus be'Ohel" (in Pasuk 14), why does it need mention "O be'Meis"?

1.

Nazir, 53b: To incorporate a limb from a Meis in the Din of Tum'as Meis. 1


1

See Torah Temimah, note 84.

4)

Seeing as the Meis is Metamei be?Ohel, why does the Torah need to mention the coffin?

1.

Rashi (in Pesachim, 81b): To incorporate the sections where the Meis is not lying.

5)

?O be?Meis O be?Etzem Adam?. Why does the Torah compare the Basar of a Meis to the bone of a Meis?

1.

Nidah, 55a: To teach us that, like a bone, it is Metamei even after it has become dry. 1


1

See Torah Temimh, note 85.

6)

What are the connotations of "O be'Etzem Adam"?

1.

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

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

3.

Nazir, 53a: It refers to a quarter Kav of bones of a Meis, which are Metamei be'Ohel. 4


1

The Gemara in Nazir, 54a learns this from "ve'Al ha'Noge'a ba'Etzem" in Pasuk 18. See Torah Tmimah, note 108.

2

Sifri: Like Adam however, it is only Metamei if it contains flesh, sinews and bones.

3

Provided they are not still attched to the Meis. See Torah Temimah, note 86.

4

See Torah Temimah, note 87, who elaborates.

7)

Why does the Torah insert the (otherwise superfluous) word ?O be?Eztem Adam??

1.

Sifri: To incorporate Eiver min ha?Chai ? provided it contains flesh, sinews and bones, like when the person was born.

8)

What is "O be'Kaver" coming to teach us?

1.

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

2.

Targum Yonasan: It teaches us that Golel ve'Dofek 2 are Metamei be'Ohel as well.

3.

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


1

In which case the Tuma'h ascends and descen++ds See Torah Temimah, note 89.

2

Refer to 19:16:151:1 & 2 and the note there..

3

See Torah Temmimah, note 90.+

9)

What is the definiton of 'Golel ve'Dofek'?

1.

Rashi (in Chulin 126b): "Golel"is a coffin cover; "Dofek", a board placed beside the Meis. 1

2.

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.


1

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!

Sefer: Perek: Pasuk:

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