יסודות דיני טומאות וטהרות בהר הבית | הרב אליהו ובר

The classification of impurity rules. There is a Mishnah in Tractate Kelim, Chapter 1, which is the foundation for all laws of impurity and purity. It begins with the "Fathers of Impurity"( Avot HaTumah). It contains the levels of impurity, one upon the other. There is a list of the Fathers of Impurity there. A corpse, seminal emission, impurity, and so on. There is a whole order of impurity types. A. Regarding entering the Temple Mount, there is a distinction between the issue of impure people and the tools/items of impure people. One must discuss: There is a Tosefta in Tractate Kelim where Rabbi Shimon says that even items used for lying or sitting are also forbidden to be brought onto the Temple Mount, just like... Just as a Zav (a person with a specific discharge) is forbidden to enter, so too is it forbidden to bring the bed of a Zav onto the Temple Mount. In the Jerusalem Talmud, Tractate Shekalim, it cites Rabbi Shimon’s view that the food and drink of a Metzora (a leper) must also be sent out of the three camps; the food of the Metzora must also be sent outside the three camps. The Jerusalem Talmud explains a question there in the Mishnah regarding meat that became impure—why is it forbidden to bring it into the Temple Courtyard (Azara)? And the Jerusalem Talmud says there that it is according to the opinion of Rabbi Shimon. One who studies that Jerusalem Talmud sees that this is indeed Rabbi Shimon's unique view regarding the food and drink of a Metzora. B. In the glosses of the Gra, it emerges that he connects this with the Tosefta regarding lying and sitting; reading the Tosefta, it seems that Rabbi Shimon is innovating this himself—that the bed and seat of a Metzora are forbidden, and those of a Zav and Zava are forbidden to be brought into the two camps. It is indeed only Rabbi Shimon's view, but the Sages 'view in the Tosefta seemingly is not like that. It is not explicitly stated that the Sages disagree, but it is written there: " Rabbi Shimon says..." And consequently, we have no proof that the Sages' view is like that. There is another Gemara that speaks about the contact of a Zav being like a Zav himself, which is the view of the Elders of the South, found in the Jerusalem Talmud in Pesachim. This is parallel to the view of the Southerners who are located in the south. It is in the Jerusalem Talmud: "Elders of the South"; in the Babylonian Talmud, Tractate Zevachim: that regarding the contact of a Zav, it has a severity similar to the Zav himself. But we see there that it is only the Elders of the South, and Resh Lakish rejected them, and also for Halacha, we do not rule like them in other matters stated there . Therefore, regarding anything that is contact impurity...contact of items and similar things, food and drink of a Metzora—all these for Halacha are sent out only from the Courtyard, and we have no proof to forbid bringing them onto the Temple Mount. Not the bed and seat of a Zav, nor...this is a practical implication for our time as well: if there is a garment that a menstruating woman sat upon. Does it create a "bed and seat" like a Zav? So the garment she sat upon has the status of "bed and seat ," but it is permitted to enter the Temple Mount with it. May the Holy One, Blessed be He, grant that we may reach a state of properly sending out items from the Courtyard as is required in purity.