משנה: כֹּהֵן גָּדוֹל וְנָזִיר אֵינָן מִיטַּמְּאִין בִּקְרוֹבֵיהֶן. הָיוּ מְהַלְּכִין בַּדֶּרֶךְ וּמָֽצְאוּ מֵת מִצְוָה רִבִּי אֱלִיעֶזֶר אוֹמֵר יִטַּמָּא כֹהֶן גָּדוֹל וְאַל יִטַּמָּא נָזִיר. וַחֲכָמִים אוֹמְרִים יִטַּמָּא נָזִיר וְאַל יִטַּמָּא כֹהֶן גָּדוֹל. אָמַר לָהֶן רִבִּי אֱלִיעֶזֶר יִטַּמָּא כֹהֶן שֶׁאֵינוֹ מֵבִיא קָרְבָּן עַל טֻמְאָתוֹ וְאַל יִטַּמָּא נָזִיר שֶׁמֵּבִיא קָרְבָּן עַל טֻמְאָתוֹ. אָֽמְרוּ לוֹ יִטַּמָּא נָזִיר שֶׁקְּדוּשָּׁתוֹ קְדוּשַּׁת שָׁעָה וְאַל יִטַּמָּא כֹהֶן שֶׁקְּדוּשָּׁתוֹ קְדוּשַּׁת עוֹלָם. MISHNAH: The High Priest and the nazir do not defile themselves for their relatives1The High Priest is forbidden to defile himself even for father or mother, Lev. 21:11; the same holds for the nazir, Num. 6:7. In the Babli and many Mishnah mss. (but not in Maimonides’s autograph) there is an additional clause: “but they have to defile themselves for a corpse of obligation”, i. e., an abandoned corpse of whose burial nobody is taking care. The first person finding the body has to bury him.. If they were walking on a road and found a corpse of obligation, Rebbi Eliezer says, the High Priest2Even the High Priest, and certainly a common priest. Similarly, the Sages require that the nazir defile himself but not a common priest if they stumble on the corpse together. shall defile himself but the nazir shall not defile himself. But the Sages say, the nazir shall defile himself but the High Priest shall not defile himself. Rebbi Eliezer said to them, the Priest shall defile himself, who does not bring a sacrifice for his defilement, but the nazir shall not defile himself, who has to bring a sacrifice for his defilement. They told him, the nazir shall defile himself, whose holiness is temporary, but the Priest shall not defile himself, whose holiness is permanent.
הלכה: כֹּהֵן גָּדוֹל וְנָזִיר כול׳. כְּתִיב וְעַל כָּל־נַפְשׁוֹת מֵת לֹא יָבוֹא. מָה אֲנָן קַייָמִין. אִם לְאוֹסְרָן עַל הָרְחוֹקִים הֲרֵי הוּא בִּכְלַל כֹּהֵן הֶדְיוֹט. אֶלָּא אִם אֵינוֹ עִנְייָן לָֽרְחוֹקִים תְּנֵיהוּ עִנְייָן לַקְּרוֹבִים. כְּתִיב וְעַל כָּל־נַפְשׁוֹת וְאַתְּ אָמַר אָכֵן. אָמַר רִבִּי חִייָה בַּר גַּמְדָּא. מִיכָּן אִיסּוּר אַחַר אִיסּוּר בַּתּוֹרָה. אֶלָּא לְהַתִּיר מֵת מִצְוָה. אִית דְּבָעֵי נִישְׁמְעִינָהּ מִן הָדָא. לֹא יִטַּמָּא בַּעַל בְּעַמָּיו. אֵינוֹ מִיטַּמָּא. מִיטַּמָּא הוּא לְמֵת מִצְוָה. אִית דְּבָעֵי מִישְׁמְעִינָהּ מִן הָכָא. לְהֵחַלּוֹ. לְהֵחַלּוֹ אֵינוֹ מִיטַּמָּא. אֲבָל מִיטַּמָּא הוּא עַל מֵת מִצְוָה. HALAKHAH: “The High Priest and the nazir,” etc. It is written: “He shall not go close to a dead body.3Lev. 21:11, speaking of the High Priest. A parallel argument in the Babli, 47b.” Where do we hold? If to forbid non-relatives, is he not also under the rules of a simple priest4A common priest is forbidden to defile himself for any dead person other than close relatives, Lev. 21:1–3.? If it cannot refer to non-relatives, refer it to relatives. It is written: “Not to go close to a dead body,” and you say so? Rebbi Ḥiyya bar Gamda said, from here repeated prohibitions in the Torah5In his opinion, the High Priest who defiles himself for a corpse violates two identical prohibitions.. But it is to permit the corpse of obligation6This follows the rule that “an exclusion on top of an exclusion means an inclusion.” Since in general a Cohen is forbidden to defile himself for the dead, the repetition of the prohibition for the High Priest indicates an obligation to defile himself in some cases. Since father and mother, for whom defilement is commanded to the common priest, are forbidden to the High Priest, the corpse for whom the High Priest (and by implication, any priest) has to defile himself is a non-relative, the corpse of obligation.. Some understand it from the following: “7Lev. 21:4. The man shall not defile himself, in the midst of his people” he may not defile himself8If other Jews are present who may bury the dead, he may not defile himself. By implication, if he is alone, he must defile himself.. But he defiles himself for a corpse of obligation. Some understand it from the following: “7Lev. 21:4. To profane himself.” He may not defile himself to profane himself; he defiles himself for a corpse of obligation.
אִית דְּבָעֵי מִישְׁמְעִינָהּ מִן הָדָא. כִּי קִלְלַת אֱלֹהִים תָּלוּי. אֶת שֶׁהוּא מוּזְהָר עַל קִלְלַת הַשֵּׁם מוּזְהָר הוּא עַל מֵת מִצְוָה. וְשֶׁאֵינוֹ מוּזְהָר עַל קִלְלַת הַשֵּׁם אֵינוֹ מוּזְהָר עַל מֵת מִצְוָה. הָתִיבוּן. הֲרֵי גּוֹיִם. אֵילּוּ שֶׁמִּיתָתָן בִּתְלִייָה. יָצָא זֶה שֶׁמִּיתָתוֹ בַּסַּייָף. קָבוֹר. מִצְוַת עֲשֵׂה. מְנַיִין אַתְּ מַרְבֶּה סַייָף שֶׁנֶּהֱרַג בּוֹ. עֵץ שֶׁנִּתְלָה בוֹ. סוּדָר שֶׁנֶּחֱנַק בּוֹ. מַה תַלְמוּד לוֹמַר תִּקְבְּרֶנּוּ. יָכוֹל יִקְבְּרוּ עַצְמוֹ. תַּלְמוּד לוֹמַר כִּי קָבוֹר תִּקְבְּרֶנּוּ. קְבוּרָה לוֹ וּלְעֵצוֹ וּלְאַבְנוֹ. הָא כֵּיצַד. מַעֲמִיק שְׁלֹשָׁה כְּדֵי שֶׁלֹּא תַעֲלֵם הַמַּחֲרֵישָׁה. תִּקְבְּרֶנּוּ. כּוּלּוֹ וְלֹא מִקְצָתוֹ. תִּקְבְּרֶנּוּ. מִיכָּן שֶׁאִם שִׁייֵר מִמֶּנּוּ לֹא עָשָׂה כְּלוּם. שֶׁנֶּאֱמַר כִּי קָבוֹר תִּקְבְּרֶנּוּ. מִיכָּן שֶׁאֵינוֹ נַעֲשֶׂה מֵת מִצְוָה עַד שֶׁיְּהֵא רֹאשׁוֹ וְרוּבּוֹ. Some want to derive it from the following: “For a hanged person is blasphemy.9Deut. 21:23: “You may not leave his corpse on the gallows overnight, but bury, you shall bury him on that day, for a hanged person is blasphemy …”” Anybody warned about blasphemy is warned about a corpse of obligation. Anybody not warned about blasphemy is not warned about a corpse of obligation10This means that the details of the rules for burials apply only to Jews to whom the details of the rules of blasphemy apply.. They objected, are there not Gentiles11The prohibition of blasphemy is part of the “natural law” given to Adam and Noaḥ (Tosephta ‘Avodah zarah 9:4, Babli Sanhedrin 56a/b).? Those executed by hanging, this exludes those executed by the sword12The only method of execution recognized for Gentiles, Babli Sanhedrin 57a.. “Bury!” A positive commandment13This is a shortened version of the explanation in Sifry Deut. 220: “You may not leave his corpse on the gallows overnight,” a prohibition, “but bury!”, a positive commandment. A biblical commandment which is both positive and negative is the strongest of all commandments and will supersede opposing simple positive or simple negative commandments (Babli Yom Ṭob 8b, severely restricted in Yebamot 3b/4a) if written in the same verse (Yerushalmi Yom Ṭob 1:3, Ḥallah 2:1, Note 10, unrestricted).. From where do you add the sword he was killed with, the gallows on which he was hanged, the towel with which he was strangled? Why does the verse say, “you shall bury him”? I could think he alone is buried; the verse says “bury, you shall bury him”, a burial for him, and his gallows, and his stone14Quoted in the Babli, Sanhedrin 45b.. How does one do it? One digs down three [handbreadths], so the plough shall not unearth him. “You shall bury him”, whole and not partially. “You shall bury him”, from here that if he left anything [unburied], he did not do anything, for it is said “bury, you shall bury him”. From here that it is not a corpse of obligation unless it consists of his head with most of the body.
תַּנֵּי רִבִּי יָסָא קוֹמֵי רִבִּי יוֹחָנָן. כְּשֵׁם שֶׁאָדָם מִיטַּמֵּא לְמֵת מִצְוָה כָּךְ אָדָם מִיטַּמֵּא עַל אֵבֶר מֵת מִצְוָה. אָמַר לֵיהּ רִבִּי יוֹחָנָן. וְיֵשׁ כֵּן זוֹ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי זְעִירָא. בְּחוֹזֵר תִיפְתָּר. תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. אֵין אָדָם מִיטַּמֵּא עַל אֵבֶר מִן הַחַי מֵאָבִיו אֲבָל אָדָם מִיטַּמֵּא עַל עֶצֶם כִּשְׂעוֹרָה מֵאָבִיו. רִבִּי יוּדָה אוֹמֵר. כְּשֵׁם שֶׁאָדָם מִיטַּמֵּא עַל עֶצֶם כִּשְׂעוֹרָה מֵאָבִיו כָּךְ מִיטַּמֵּא עַל אֵבֶר מִן הַחַי מֵאָבִיו. מַעֲשֶׂה בְּיוֹסֵי בֶּן פַּכְסָס שְׁעָלָת עַל רַגְלוֹ נוֹמֵי וְנִכְנַס הָרוֹפֵא לְחוֹתְכָהּ. אָמַר לוֹ. כְּשַׁתַּנִּיחַ בּוֹ כְחוּט הַשְּׂעָרָה הוֹדִיעֵינִי. חָֽתְכָהּ וְהִנִּיחַ בָּהּ כְּחוּט הַשְּׂעָרָה וְהוֹדִיעוֹ. קָרָא לִנְחוֹנייָה בְנוֹ אָמַר לוֹ. נְחוֹנְייָה בְנִי. עַד כָּאן הָיִיתָה חַייָב לִיטַּפֵּל בִּי. מִיכָּן וְאֵילַךְ צֵא. שֶׁאֵין אָדָם מִיטַּמֵּא עַל אֵבֶר מִן הַחַי מֵאָבִיו. וּכְשֶׁבָּא דָּבָר אֵצֶל חֲכָמִים אָֽמְרוּ. עַל זֶה נֶאֱמַר יֵשׁ צַדִּיק אוֹבֵד בְּצִדְקוֹ. הַצַּדִּיק אוֹבֵד וְצִדְקוֹ עִמּוֹ. Rebbi Yasa stated before Rebbi Joḥanan: Just as one defiles himself for a corpse of obligation, so one defiles himself for a limb of a corpse of obligation15This contradicts the preceding statement.. Rebbi Joḥanan answered him: Is that so? Rebbi Jacob bar Aḥa in the name of Rebbi Ze‘ira: Explain it if he returns16If a Cohen was burying a corpse of obligation and later found another limb of the same corpse, he may bury the limb since he already is impure and the prohibition of Lev. 21:1 refers only to him becoming impure, not to what he does once he is impure. In the Babli, 43b, this is a tannaïtic statement ascribed to R. Jehudah.. It was stated: Rebbi Yose said, nobody has to defile himself for a limb from his living father, but one has to defile himself for bone the size of a barley corn from his father. Rebbi Jehudah says, just as one has to defile himself for bone the size of a barley corn from his father, so one has to defile himself for a limb from his living father17Śemaḥot 4:27. In the Babylonian sources, Babli 43b, Sifra Emor Introduction 13, R. Jehudah represents the opinion ascribed here to R. Yose, while R. Yose denies that a Cohen defiles himself for a piece of his father’s bone. The reason given is Lev. 21:3 (speaking of the Cohen’s unmarried sister): “For her he has to defile himself,” interpreted as “for her body, but not for her body parts.”. 18Sifra Emor Introduction 14. Śemaḥot 4:28 (יוסף פסקס), Yalqut Qohelet 976 (יוסף הכהן). It is clear from the story that one speaks of a priestly family.“It happened that Yose ben Paxas developed a growth19Greek νομή “cancerous growth”. on his foot. When the surgeon came to remove it, he told him to inform him when only a hair’s breadth was left20Connecting the growth to his body.. He21The surgeon. cut until only a hair’s breadth was left, and informed him. He22Yose ben Paxas. addressed his son Onias and told him, Onias my son, up to now you had to care for me, but leave now since nobody has to defile himself for a limb from his living father23Since the growth, once separated from his body, is impure in the impurity of the dead (Mishnah Ahilut 2:1).. When this came before the Sages, they said, about him it was said: “It happens that a just man is lost in his merit24Eccl. 7:15. The implication is that practice follows R. Yose.;” the just is lost and his merit accompanies him.
אֵי זֶהוּ מֵת מִצְוָה. כָּל־שֶׁהוּא צָװַח וְאֵין בְּנֵי הָעִיר בָּאִים. בָּאוּ בְנֵי הָעִיר הֲרֵי זֶה מוֹשֵׁךְ אֶת יָדוֹ. עַד הֵיכָן. עַד כְּדֵי נוֹשְׂאֵי הַמִּיטָּה וְחִילּוּפֵיהֶן וְחִילּוּפֵי חִילּוּפֵיהֶן. בְּשֶׁאֵינָן צְרִיכִין לוֹ. אֲבָל אִם הָיוּ צְרִיכִין לוֹ לֹא בְדָא. בְּשֶׁאֵינָן מַכִּירִין אוֹתוֹ. אֲבָל אִם הָיוּ מַכִּירִין אוֹתוֹ לֹא בְדָא. בְּשֶׁאֵין כְּבוֹדוֹ. אֲבָל אִם הָיָה כְבוֹדוֹ אָכֵן לֹא בְדָא. וְהַנָּשִׂיא כְבוֹדוֹ לָכֵן. What is a corpse of obligation? Anyone for whom he shouts and nobody comes25In the Babli (43b, Yebamot 89b, Erubin 17b): “Anyone who has nobody to bury him; if he calls and others answer him it is not a corpse of obligation.” The Yerushalmi version is in Śemaḥot 4:29.. If the villagers come, he refrains26Cohen or nazir refrain from defiling themselves.. How many? For the carriers of the bier, their replacements, and the replacements of their replacements27In Śemaḥot 4:30: Carriers of the bier and grave diggers.. If he is not needed; but if he is needed, it is different28If the dead cannot have a decent burial without the help of nazir or Cohen, the latter have to defile themselves.. If [the deceased] is not recognized29If the deceased is not recognized by the locals; if he is recognized the nazir or Cohen is precluded from defiling himself.. But if he is recognized, it is different. If it is not according to his honor; but if it is according to his honor, it is different30This is the introduction to the following paragraphs. If the prestige of the deceased is so great that priests have to defile themselve for his burial, it is obvious that the nazir or Cohen who stumbles on his body also has to defile himself.. For the Patriarch it is his honor.
וּמָהוּ שֶׁיִּטַּמֵּא כֹהֵן לִכְבוֹד הַנָּשִׂיא. כַּד דָּמָךְ רִבִּי יוּדָן נְשִׂייָא אַכְרִיז רִבִּי יַנַּאי וְאָמַר. אֵין כְּהוּנָּה הַיּוֹם. כַּד דָּמָךְ רִבִּי יוּדָן נְשִׂייָא בַּר בְּרֵיהּ דְּרִבִּי יוּדָן נְשִׂייָא דָּחַף רִבִּי חִייָה לְרִבִּי זְעִירָא בַּר בָּא בִכְנִישְׁתָּא דְגוּפְנָא דְצִיפּוֹרִין וּמִסְאָבֵיהּ. כַּד דָּֽמְכַת יְהוּדִינַיי אַחְתֵּיהּ דְּרִבִּי יוּדָן נְשִׂייָא שָׁלַח רִבִּי חֲנִינָה בָּתַר רִבִּי מָנָא וְלָא סְלַק. אָמַר לֵיהּ. אִם בְּחַיֵּיהֶן אֵין מִיטַּמִּין לָהֶן לֹא כָּל־שֶׁכֵּן בְּמִיתָתָן. אָמַר רִבִּי נַסָּא בְּמִיתָתָן עָשׂוּ אוֹתָן כְּמֵת מִצְוָה. 31The same text is in Berakhot 3:1, Notes 95–101. The following paragraphs (to 56a, line 68) are from the same source, Notes 64–120. May a Cohen defile himself for the Patriarch? When Rebbi Judah the Prince died, Rebbi Yannai proclaimed and said: “There is no priesthood today.” When Rebbi Judah the Prince, grandson of Rebbi Judah the Prince, died, Rebbi Ḥiyya bar Abba did push Rebbi Zeïra32The Berakhot text clearly is the correct one. in the Gufna synagogue of Sepphoris and defiled him. When Yehudinai, the sister of Rebbi Judah the Prince, died, Rebbi Ḥanina sent for Rebbi Mana but the latter did not come. He said to him, if one does not defile himself for them during their lifetime, so much less in their death. Rebbi Nassa said, in their death they treated them like a corpse of obligation.
מַהוּ שֶׁיִּטָּמֵא לִכְבוֹד רַבּוֹ. רִבִּי יַנַּאי זְעִירָא דְּמַךְ חָמוֹי. הוּא הֲוָה חָמוֹי הוּא הֲוָה רַבֵּיהּ. שָׁאַל לְרִבִּי יוֹסֵי וְאָסַר לֵיהּ. שָׁמַע רִבִּי חָמָא וְאָמַר. יִטָּמֵאוּ לוֹ תַלְמִידָיו. נִיטְמְאוּ לוֹ תַלְמִידָיו וְאָֽכְלוּ בָשָׂר וְשָׁתוּ יַיִן. אָמַר לוֹן רִבִּי מָנָא. חָדָא מִן תַּרְתֵּי לָא פָֽלְטָה לְכוֹן. אִם אֲבֵילִים אַתֶּם לָמָּה אֲכַלְתֶּם בָּשָׂר וְשְׁתִיתֶם יַיִן. וְאִם אֵין אַתֶּם אֲבֵילִים לָמָּה נִטְמֵאתֶם. May a Cohen defile himself for the honor of his teacher? The father-in-law of Rebbi Yannai the Younger died. He was both his father-in-law and his teacher. He asked Rebbi Yose who forbade it. Rebbi Ḥama (?) heard it and said: His students should defile themselves for him. The students [of Rebbi Yose]33From the text in Berakhot, required by the context. defiled themselves for him but ate meat and drank wine. Rebbi Mana told them: One of two things you cannot escape. If you are mourners, why did you eat meat and drink wine; if you are not mourners, why did you defile yourselves?
מַהוּ שֶׁיִּטָּמֵא אָדָם לְתַלְמוּד תּוֹרָה. רִבִּי יוֹסֵי הֲוָה יָתִיב וּמַתְנֵי וְאָעַל מִיתָא. מָן דִּיתָב לֵיהּ לֹא אָמַר כְּלוּם וּמָן דִּנְפַק לֵיהּ לֹא אָמַר לֵיהּ וְלֹא כְלוּם. May a Cohen defile himself for the study of Torah? Rebbi Yose was sitting and teaching when a dead body was brought in. He did not say anything either to those who remained sitting or to those who left.
רִבִּי נִיחוּמִי בְּרֵיהּ דְּרִבִּי חִייָה בַּר אַבָּא אָמַר. אַבָּא לֹא הֲוָה עֲבִיר תְּחוֹת כִּיפְתָּא דְקֵיסָרִין. וְרִבִּי אִמִּי עָבַר. רִבִּי חִזְקִיָּה רִבִּי כֹהֵן וְרִבִּי יַעֲקֹב בַּר אָחָא הֲווֹן מְטַייְלִין בִּפְלָטַיָא דְקַיסָרִין. הִגִּיעוּ לְכִיפָּה וּפִירֵשׁ רִבִּי כֹהֵן. הִגִּיעוּ לְמָקוֹם טַהֲרָה וְחָזַר אֶצְלָן. אָמַר לוֹן. בַּמֶּה הֲוִיתוֹן עָֽסְקִין. אָמַר רִבִּי חִזְקִיָּה לְרִבִּי יַעֲקֹב בַּר אָחָא. לֹא תֵימָא לֵיהּ כְּלוּם. אִין דְּפָרַשׁ לֵיהּ דִּבְאַשּׁ שֶׁמִּיטָּמֵא אָדָם לְתַלְמוּד תּוֹרָה לָא יָֽדְעִין. וְאִי[ן] מִשּׁוּם דַּהֲוָה סַייְסָן לָא יָֽדְעִין. Rebbi Nihumi the son of Rebbi Ḥiyya bar Abba said: My father did not walk under the arch of Caesarea. Rebbi Ammi walked. Rebbi Ḥizqiah, Rebbi Cohen and Rebbi Jacob bar Aḥa went walking in the streets of Caesarea. They came to the arch and Rebbi Cohen left. They reached a place of purity and he returned to them. He asked them: “What were you discussing?” Rebbi Ḥizqiah said to Rebbi Jacob bar Aḥa: “Do not tell him anything!” We do not know whether it was because he was angry that he left since one defiles oneself for words of Torah or whether it was because he was haughty.
תַּנֵּי. מִיטָּמֵּא הוּא כֹהֵן וְיוֹצֵא לְחוּץ לָאָרֶץ לְדִינֵי מְמוֹנוֹת וְדִינֵי נְפָשׁוֹת וּלְקִידּוּשׁ הַחוֹדֶשׁ וּלְעִיבּוּר הַשָּׁנָה וּלְהַצִּיל שָׂדֶה מִן הַגּוֹי וְלִלְמוֹד תּוֹרָה וְלָשֵׂאת אִשָּׁה. רִבִּי יוּדָה אוֹמֵר. אִם יֵשׁ לוֹ מֵאַיִין לִלְמוֹד אַל יִטָּמֵא. רִבִּי יוֹסֵי אוֹמֵר. אֲפִילוּ יֵשׁ לוֹ מֵאַיִין לִלְמוֹד יִטָּמֵא. שֶׁלֹּא מֵהַכֹּל אָדָם זוֹכֶה לִלְמוֹד. אָֽמְרוּ עָלָיו עַל רִבִּי יוֹסֵף כֹּהֵן שֶׁהָיָה יוֹצֵא אַחַר רַבּוֹ וּמִיטָּמֵּא אַחַר רַבּוֹ לְצַיידָן. אֲבָל אָֽמְרוּ. לֹא יֵצֵא כֹהֵן לְחוּץ לָאָרֶץ אֶלָּא אִם כֵּן הִבְטִיחוּ לוֹ אִשָּׁה. It is stated: A Cohen may defile himself by leaving the Land for civil and criminal suits, for the consecration of the New Moon and intercalation of a year, to redeem a field from a Gentile, to study Torah, and to marry a wife. Rebbi Judah says, if he has a place to study, he should not defile himself. Rebbi Yose says, even if he has a place to study, he may defile himself, since a man may not have the luck to learn from every teacher. They said about Joseph the Cohen that he followed his teacher and defiled himself following his teacher to Sidon. In truth, they said a priest should not go abroad unless one promised him a wife.
מַהוּ שֶׁיִּטָּמֵא כֹּהֵן גָּדוֹל לִנְשִׂיאוּת כַּפָּיִם. גַּבִּילָה אֲחוֹי דְרִבִּי בָּא בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יוֹסֵה בְשֵׁם רִבִּי אָחָא. מִטָּמֵא הוּא כֹהֵן לִנְשִׂיאוּת כַּפָּיִם. שָׁמַע רִבִּי אָחָא וְאָמַר. אֲנָא לָא אֲמָרִית לֵיהּ כְּלוּם. חָזַר וָמַר. אוֹ דִילְמָא לָא שָׁמַע מִינִּי אֶלָּא כְיַי דָמַר רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי אֶלִיעֶזֶר. כָּל־כֹּהֵן שֶׁעוֹמֵד בַּכְּנֶסֶת וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו עוֹבֵר בַּעֲשֵׂה. וְסָבַר מֵימַר שֶׁמִּצְוַת עֲשֵׂה דוֹחָה לְמִצְוַת לֹא תַעֲשֶׂה. אֲנָא לָא אֲמָרִי לֵיהּ. אַייְתוּנֵיהּ וַאֲנָא מַלְקֵי לֵיהּ. May a (High) Priest defile himself for the lifting of hands? Gabilah, the brother of Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: A Cohen defiles himself for the lifting of hands. Rebbi Aḥa heard it and said: I never told him anything. On second thoughts he said, maybe he heard from me what Rebbi Jehudah ben Pazi said in the name of Rebbi Eleazar: Every Cohen who stays in the synagogue and does not lift his hands transgresses a positive commandment, and he wanted to say that a positive commandment supersedes a negative commandment. I never told him anything. Bring him in and I will flog him!
רִבִּי אַבָּהוּ הֲוָה יָתִיב מַתְנֵי בִכְנִישְׁתָּא מְדַרְתָּא דְקֵיסָרִין וַהֲוָה תַמָּן מֵיתָא. הִגִּיעָה עוֹנַת נְשִׂיאוּת כַּפַּיִם. לָא שָׁאֲלוּן לֵיהּ. עָֽנְתָא דְמֵיכְלָא אָתָא וְשָׁאֲלוּן לֵיהּ. אָמַר לוֹן. עַל נְשִׂיאוּת כַּפַּיִם לָא שְׁאַלתּוֹן לִי וְעַל מֵיכְלָה שְׁאִילתּוּן יָתִי. כַּד שָֽׁמְעִין כֵּן הֲוָה כָל־חַד וְחַד מִינְּהוֹן שְׁמַט גַּרְמֵיהּ וַעֲרַק. Rebbi Abbahu was sitting teaching in the fortified synagogue in Caesarea; there was a coffin there. There came the time for lifting the hands and they did not ask him. There came the time for eating and they asked him. He said to them: For the lifting of hands you did not ask me, for eating you are asking me? When they heard this, each one was taking himself away and fled.
אָמַר רִבִּי יַנַּאי. מִיטָּמֵא כֹהֵן לִרְאוֹת הַמֶּלֶךְ. כַּד סְלַק דִּוֹקְלֵיַנוֹס מַלְכָּא לְהָכָא חָמוּן לְרִבִּי חִייָה מִיפְסַע עַל קִיבְרַייָא דְּצוֹר בְּגִין מֵיחְמִינֵיהּ. רִבִּי חִזְקִיָּה רִבִּי יִרְמְיָה וְרִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. מִצְוָה לִרְאוֹת גְּדוֹלֵי מַלְכוּת. לִכְשֶׁתָּבוֹא מַלְכוּת בֵּית דָּוִד יְהֵא יוֹדֵעַ לְהַפְרִישׁ בֵּין מַלְכוּת לְמַלְכוּת. Rebbi Yannai said: A Cohen defiles himself in order to see the King. When King Diocletian visited here, Rebbi Ḥiyya bar Abba was seen stepping over graves at Tyre in order to see him. Rebbi Ḥizqiah and Rebbi Jeremiah in the name of Rebbi Joḥanan: There is an obligation to see great persons of government, so that when the kingdom of the dynasty of David will return one will know how to distinguish one government from the other.
מַהוּ שֶׁיִּטָּמֵא לִכְבוֹד אָבִיו וְאִמּוֹ. רִבִּי יָסָא שָׁמַע דְּאָתַת אִימֵּיהּ לְבוֹצְרָה. אָתָא וְשָׁאַל לְרִבִּי יוֹחָנָן. מָהוּ לָצֵאת. אָמַר לֵיהּ. מִפְּנֵי סַכָּנַת דְּרָכִים צֵא. וְאִם בִּשְּׁבִיל כְּבוֹד אִמְּךָ אֵינִי יוֹדֵעַ. אָמַר רַב שְׁמוּאֵל בַּר רַב יִצְחָק עוֹד הִיא צְרִיכָה לְרִבִּי יוֹחָנָן. אַטְרַח עֲלוֹי וְאָמַר. גָּמַרְתָּ לָצֵאת תָּבוֹא בְשָׁלוֹם. שָׁמַע רִבִּי לְעָזָר וְאָמַר. אֵין רְשׁוּת גְּדוֹלָה מִזֹּאת. May [a Cohen] defile himself in honor of his father and mother? Rebbi Yasa heard that his mother had come to Bostra. He went and asked Rebbi Yoḥanan, may I leave? He said to him, if it is because of danger on the road, leave. If it is in order to honor your mother, I do not know. Rebbi Samuel bar Rav Isaac said, Rebbi Yoḥanan still needs to answer. He importuned him, so he said: Since you decided to go, return in peace. Rebbi Eleazar heard this and said: there is no greater permission than that.
מַהוּ שֶׁיִּטָּמֵא אָדָם לִכְבוֹד הָרַבִּים. תַּנִּי הָיוּ שְׁנֵי דְרָכִים מַתְאִימוֹת. אַחַת רְחוֹקָה וּטְהוֹרָה וְאַחַת קְרוֹבָה וּטְמֵיאָה. אִם הָיוּ הָרַבִּים הוֹלְכִין בָּֽרְחוֹקָה הוֹלֵךְ עִמָּהֶן. וְאִם לָאו הוֹלֵךְ בַּקְּרוֹבָה מִפְּנֵי כְּבוֹד הָרַבִּים. עַד כְּדוֹן בְּטוּמְאָה שֶׁהוּא מִדִּבְרֵיהֶן. וַאֲפִילוּ בְּטוּמְאָה שֶׁהוּא מִדְּבַר תוֹרָה. מִן מַה דְאָמַר רִבִּי זְעִירָא. גָּדוֹל כְּבוֹד הַבִּרְיוֹת שֶׁדּוֹחֶה לְמִצְוָה בְלֹא תַעֲשֶׂה שָׁעָה אַחַת. הָדָא אָֽמְרָה וַאֲפִילוּ בְּטוּמְאָה שֶׁהָיָה מִדְּבַר תּוֹרָה. May a (person) [Cohen] defile himself in honor of the public? It is stated: When there are two acceptable roads, one long and pure, the other one short and impure: If the public was walking on the long one, he goes on the long one; otherwise, he goes on the short one in honor of the public. That refers to impurity by their words; also for impurity that is from the words of the Torah? From what Rebbi Zeïra said, so great is the honor of the public that it temporarily pushes aside a prohibition, that means even impurity that is from the words of the Torah.
רִבִּי יוֹנָה רִבִּי יוֹסֵי גְלִילִיָּא בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. אֵין שׁוֹאֲלִין הֲלָכוֹת לִפְנֵי מִיטָּתוֹ שֶׁלְּמֵת. וְהָא רִבִּי יוֹחָנָן שָׁאַל לְרִבִּי יַנַּיי קוֹמֵי עַרְסֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. הִקְדִּישׁ עוֹלָתוֹ לְבֶדֶק הַבַּיִת. וְהוּא מְגִיב לֵיהּ. אָמַר. כַּד הֲוָה מַסְקִין לֵיהּ לְסִידְרָא. וְהָא רִבִּי יִרְמְיָה שָׁאַל לְרִבִּי זְעִירָא קוֹמֵי עַרְסֵיהּ דְּרִבִּי שּׁמְעוֹן וּדְרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק והוּא מְגִיב לֵיהּ. אָמַר. כַּד הֲוָה רָחִיק הֲוָה מְגִיב לֵיהּ. כַּד הֲוָה קָרִיב לָא הֲוָה מְגִיב לֵיהּ. Rebbi Jonah, Rebbi Yose the Galilean, in the name of Rebbi Yose ben Ḥanina: One does not ask rulings on practice before the bier of a deceased. But Rebbi Yoḥanan asked Rebbi Yannai before the bier of Rebbi Simeon ben Yoẓadaq about him who dedicated his elevation sacrifice for the upkeep of the Sanctuary, and he answered him! Let us say when they were bringing him to the study hall. But Rebbi Jeremiah asked Rebbi Zeïra before the bier of (Rebbi Simeon and) Rebbi Samuel bar Rav Isaac! Let us say that he answered him when he was far away; when he was close he did not answer him.
תַּנִּי הַכַּתָּפִים אֲסוּרִים בִּנְעִילַת הַסַּנְדָּל שֶׁמָּא יִפְסֹק סַנְדָּלוֹ שֶׁלְּאֶחָד מֵהֶן וְנִמְצָא מִתְעַכֵּב מִן הַמִּצְוֹת. It is stated: The carriers may not wear sandals lest a shoelace of one of them break so he would be prevented from performing a good deed.
רִבִּי זְעִירָא שְׁמַע בְּדִיבּוּרֵיהּ. אָתוּן בָעֵיי מִיזְקְפוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ אִיעָנֵי. אָֽמְרוּ לֵיהּ. מַהוּ אָכֵן. אָמַר לוֹן. לָהֶן דְּתַנִּינָן וְהַחַי יִתֵּן אֶל לִבּוֹ. Rebbi Zeïra bent down during a eulogy. They wanted to straighten him up and found that he tarried. They said to him, what is this? He said to them, because we will go there, following (Eccl. 7:2): “Let the one who is alive take it to heart.”
הַמּוֹצֵא מֵת מִצְוָה הֲרֵי זֶה מִיטַּפֵּל בּוֹ וְקוֹבְרוֹ בִּמְקוֹמוֹ. אֵימָתַי. בִּזְמַן שֶּׁמְּצָאוֹ חוּץ לִתְחוּם. אֲבָל אִם מְצָאוֹ בְּתוֹךְ הַתְּחוּם הֲרֵי זֶה מֵבִיאוֹ בִּמְקוֹם הַקְּבָרוֹת וְקוֹבְרוֹ. If somebody finds a corpse of obligation, he has to take care of it and bury it at its place35The definition of “its place” is given in the paragraph after the next.. When is that? If he finds it outside the town limits36Outside of 2000 cubits from the built-up domain of a village, or the city walls.. But if he found it inside the town limits, he brings it to the cemetary to bury it.
אָמַר רִבִּי עֲקִיבָה. כָּךְ הָֽיְתָה תְּחִילַּת תַּשְׁמִישִׁי לִפְנֵי חֲכָמִים. פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ וּמָצָאתִי מֵת מִצְוָה וְנִיטְפַּלְתִי בוֹ כְּאַרְבָּעַת מִיל עַד שֶׁהֵבֵאתִיו לִמְקוֹם הַקְּבָרוֹת וּקְבַרְתִּיו. וּכְשֶׁבָּאתִי אֵצֶל רִבִּי אֱלִיעֶזֶר וְאֵצֶל רִבִּי יְהוֹשֻׁעֵ אָמַרְתִּי לָהֶם אֶת הַדָּבָר. אָֽמְרוּ לִי. עַל כָּל־פְּסִיעָה וּפְסִיעָה שֶׁהָיִיתָ פוֹסֵעַ מַעֲלִין עָלֶיךָ כְּאִילּוּ שָׁפַכְתָּ דָּמִים. אָמַרְתִּי. אִם בְּשָׁעָה שֶׁנִּתְכַּװַנְתִּי לִזְכוּת נִתְחַייַבְתִּי. בְּשָׁעָה שֶׁלֹּא נִתְכַּװַנְתִּי לִזְכוּת עַל אַחַת כַּמָּה וְכַמָּה. בְּאוֹתָהּ שָׁעָה לֹא זַזְתִּי מִלְּשַׁמֵּשׁ חֲכָמִים. הוּא הָיָה אוֹמֵר. דְּלָא שִׁימֵּשׁ חֲכִימַיָּא קְטָלָא חַייָב. 37Śemaḥot 4:34; Derekh Ereṣ zuṭa 8. Quoted Tosaphot Ketubot 17a, Megillah 29a, s.v. מבטלין. Rebbi Aqiba said, the start of my practice before the Sages was the following. Once I was on the road when I found a corpse of obligation; I carried it about four mil to a cemetery and buried it. When I came to Rebbi Eliezer and Rebbi Joshua and told them, they said to me that every step that you walked is counted against you as if you were shedding blood38Since the corpse was removed from its natural place of burial.. I said, if I became guilty when I intended to acquire merit, how much worse is it if I do not intend to acquire merit. From that time on I did not interrupt practicing before Sages. He used to say, anybody who did not practice before Sages deserves the death penalty.
מֵת מִצְוָה קָנָה מְקוֹמוֹ אַרְבַּע אַמּוֹת אֶפִילוּ שָׂדֶה מָלֵא כּוּרְכְּמִין. שֶׁעַל מְנָת כֵּן הִנְחִיל יְהוֹשֻׁעַ לְיִשְׂרָאֵל אֶת הָאָרֶץ. אֵימָתַי. בַּזְּמַן שֶׁמְּצָאוֹ בַּשָּׂדֶה. אֲבָל אִם מְצָאוֹ בַּדֶּרֶךְ קוֹבְרוֹ אוֹ לִימִין הַדֶּרֶךְ אוֹ לִשְׂמֹאל הַדֶּרֶךְ. שְׂדֵה בוּר וּשְׂדֵה נִיר. קוֹבְרוֹ בִּשְׂדֵה בוּר. שְׂדֵה נִיר וּשְׂדֵה זֶרַע. קוֹבְרִין אוֹתוֹ בִּשְׂדֵה נִיר. שְׂדֵה כֶרֶם וּשְׂדֵה זֶרַע. קוֹבְרוֹ בִּשְׂדֵה זֶרַע. שְׂדֵה כֶרֶם וּשְׂדֵה אִילָּן. אִית תַּנָּיֵי תַנֵּי. קוֹבְרוֹ בִּשְׂדֵה כֶרֶם. אִית תַּנָּיֵי תַנֵּי. קוֹבְרוֹ בִּשְׂדֵה אִילָּן. מָאן דְּאָמַר. קוֹבְרוֹ בִּשְׂדֵה כֶרֶם. אֲבָל בִּשְׂדֵה אִילָּן לֹא מִפְּנֵי אֹהֵל טוּמְאָה. מָאן דְּאָמַר. בִּשְׂדֵה אִילָּן. אֲבָל בִּשְׂדֵה כֶרֶם לֹא מִפְּנֵי הֶכְשֵׁר בְּצִירָה. הֶחֱלִיף. רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. עוֹבֵר מִשּׁוּם לֹא תַטַמֵּא אֶת אַדְמָֽתְךָ. הָיוּ שְׁתֵּיהֶן בּוּר. שְׁתֵּיהֶן נִיר. שְׁתֵּיהֶן זֶרַע. קוֹבֵר בְּאֵי זֶה שֶׁיִּרְצֶה. The corpse of obligation acquired its place, four cubits39A square of land, four cubits in each direction, can be taken to dig the grave without requesting permission from the owner, who has no claim to compensation. even in a field of saffron, for on this condition did Joshua distribute the Land to Israel40Therefore, these rules do not apply outside the Land. The list of reservations for public use attributed to Joshua is in Baba batra 5:1, Babli Baba qama 80b–82a; cf. Kilaim 2:5, Note 73.. When is this? If he found it in the field. But if he found it on the road, he buries it either to the right or to the left of the road41Use of the road is public use; use of land for burial of a corpse of obligation is public use. The later use cannot displace the prior. The Babli, Eruvin 17b, explains this baraita away, assuming that the corpse was lying across the narrow roadway and encroaching on the fields on either side. According to Rashi, the corpse may be moved to protect passing Cohanim from the impurity of the dead.. A fallow and a ploughed field, he buries it in the fallow field42If the corpse was found on the road between two fields.. A ploughed and a sown field, he buries it in the ploughed field. A vineyard and a sown field, he buries it in the sown field. A vineyard and an orchard, some Tannaïm state, he buries it in the vineyard; some Tannaïm state, he buries it in the orchard. He who says, he buries it in the vineyard but not in the orchard, because of a tent over the corpse43If a grave is is the shade of a tree, the entire canopy of the tree forms a “tent” over the grave; any person passing under the tree becomes impure by the impurity of the dead (Num. 19:14).. He who says, he buries it in the orchard but not in the vineyard because of the preparation of the grape harvest44Since wine-grapes collected in a basket at harvest time will be wet from the juice of some squashed grapes, they are “prepared” for impurity (cf. Demay 2:3, Note 141), and a grave in a vineyard makes its entire harvest irreparably impure.. If he switched, Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land45Deut. 21:23..” If both were fallow, or ploughed, or sown, he buries in the one he chooses.
כֹּהֶן וְלֵוִי יִטַּמֵּא לֵוִי. לֵוִי וְיִשְׂרָאֵל יִטַּמֵּא יִשְׂרָאֵל. וְלֹא הוּא לֵוִי הוּא יִשְׂרָאֵל. אָמַר רִבִּי אָבִין. בִּשְׁעַת דּוּכָן שָׁנִינוּ. מוֹדִין חֲכָמִים לְרִבִּי אֱלִיעֶזֶר בְּכֹהֵן גָּדוֹל וְנָזִיר שֶׁיִּטַּמָּא נָזִיר וְאַל יִטָּמָּא כֹהֵן גָּדוֹל. וּמוֹדֶה רִבִּי אֱלִיעֶזֶר לַחֲכָמִים בְּכֹהֵן גָּדוֹל וְנָזִיר שֶׁיִּטַּמָּא נָזִיר וְאַל יִטָּמָּא כֹהֵן גָּדוֹל. הַגַּע עַצְמָךְ שֶׁהִקְדִּישׁוֹ אָבִיו מֵרֶחֶם. זוֹ תוֹרָה וְזוֹ אֵינָהּ תּוֹרָה. רִבִּי הוּנָא בְשֵׁם רַב יוֹסֵף. אַתְיָא דְּרִבִּי אֱלִיעֶזֶר כְּבֵית שַׁמַּי. דְּבֵית שַׁמַּי אוֹמְרִים. תָּדִיר וּמְקוּדָּשׁ תָּדִיר קוֹדֵם. כֵּן רִבִּי אֱלִיעֶזֶר אוֹמֵר. תָּדִיר וּמְקוּדָּשׁ תָּדִיר קוֹדֵם. נְזִיר שְׁלֹשִׁים וּנְזִיר מֵאָה. יִטַּמָּא נְזִיר שְׁלֹשִׁים. נְזִיר מֵאָה וּנְזִיר עוֹלָם. יִטַּמָּא נְזִיר מֵאָה. נְזִיר עוֹלָם וּנְזִיר נְזִירוֹת. אִית תַּנָּיֵי תַנֵּי. יִטַּמָּא נְזִיר עוֹלָם. וְאִית תַּנָּיֵי תַנֵּי. יִטַּמָּא נְזִיר נְזִירוֹת. מָאן דְּאָמַר. יִטַּמָּא נְזִיר עוֹלָם. הָא נְזִיר נְזִירוֹת לֹא. מִפְּנֵי שֶׁתִּגְלַחְתּוֹ מְרוּבָּה. מָאן דְּאָמַר. יִטַּמָּא נְזִיר נְזִירוֹת. וּנְזִיר עוֹלָם לֹא. מִפְּנֵי שֶׁקָּרְבְּנוֹתָיו מְרוּבִּין. הֶחֱלִיף. ייָבֹא כְהָדָא דְאָמַר רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. עוֹבֵר מִשּׁוּם לֹא תַטַמֵּא אֶת אַדְמָֽתְךָ. וָכָא כֵן. A Cohen and a Levite, the Levite shall defile himself46Since a Levite is not forbidden to defile himself.. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel47In matters of impurity, the Levite has no more obligations than the Israel.? Rebbi Abin said, it was taught in the time of the platform48The platform in the Temple for the levitic singers. If the Levite was engaged in the Temple service, he must be careful not to become disabled by impurity.. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest49This is the position of the Sages in the Mishnah.. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest50R. Eliezer holds to his position in the Mishnah only for a common priest, not the High Priest.. Think of it, if his father sanctified him from birth51Like Samson or Samuel. The reference is to the argument of the Sages that the nazir has to defile himself because his holiness is temporary. If the nazir is nazir from birth, that argument does not hold but the formulation of the Sages in the first sentence of the Mishnah does not admit of any exception.. The one52The holiness of the Cohen. is from the Torah, the other is not from the Torah53The possibility of a nazir from birth is only given in the Prophets.. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence54In Mishnah Berakhot 8:1, the House of Shammai require that on Friday nights, the benediction for the Sanctification of the Sabbath (the holy) precede the benediction for the wine (the frequent)., so Rebbi Eliezer says, between holy and frequent the holy has precedence55For him, the nazir who must bring a sacrifice for his defilement is holier than the Cohen who brings no sacrifice.. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever56He cuts his hair (but does not shave it off) once a year and brings three sacrifices; Halakhah 1:2., and a nazir of neziriot57Similar to one described in Mishnah 1:4; from the argument it seems that the nazir referred to here has vowed many periods of more than one year., some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he58The nazir forever shall defile himself since he never shaves. shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices59If the basic period of the nazir of neziriot is more than one year, the nazir forever brings more sacrifices.. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land45Deut. 21:23..” Here it is the same.