Moed Katan

. He [R. Jannai] applied to him the text: And to him who ordereth his way will I show the salvation of God.1 Our Rabbis taught: ‘No markings are made to indicate [the presence of] a piece of flesh2 [from a corpse] no larger than an olive, nor of [human] bone no larger than a barley-corn,3 nor of any [human] remains which do not diffuse defilement under ‘tent’.4 But markings are made to indicate [the presence of] a [human] spine, a skull or the major members of a skeleton or the major number of lesser bones thereof.5 And the markings are not made in cases of certainty6 but [only] in cases of uncertainty. These are [instances of] uncertainty: Leafy bowers,7 jutting ledges8 and a Peras-area.9 And the markings are not placed on the site of the impurity [itself], in order to avoid wasting what is [preserved as] pure;10 nor is the marking placed far away from the spot, in order to avoid wasting any space11 of the Land of Israel’.12 But does not flesh of an olive's size from a human body diffuse defilement under a tent? For we learned: ‘The following diffuse defilement by tent [overspreading]: Flesh of an olive's size from a human dead body . . .’! — Said R. Papa, We speak here of an olive's size precisely which after all shrinks [to less]: far better is it that terumah and other meats that are pure13 should be burnt [unnecessarily] on one occasion14 than that they should be burnt continuously.15 And these are [instances] of uncertainty: Leafy bowers and jutting ledges.16 ‘Leafy bowers’ [means] a tree which overspreads the ground17 and ‘jutting ledges’ are [stones]18 projecting from wall enclosure.17 ‘And a Peras-area’: as we learned: ‘One who runs a plough over a grave makes the site a Peras-area’; and how much thereof has he thus affected? The full length of a furrow, one hundred cubits [each way].19 But does a Peras-area convey defilement by tent? Surely, Rab Judah, citing Samuel, said that one [a pilgrim] may walk across a Peras-area cautiously fanning his way [in front of him]!20 Moreover, R. Judah b. Ammi, in the name of ‘Ulla, said that a Peras-area which has been [much] trampled is [considered as] clean?21 — Said R. Papa: ‘This [discrepancy] is not difficult [to explain]. The former statement refers to a field where a grave has become lost;22 whereas the latter refers to a field where a grave had been run over by the plough’.23 But is a field where a grave has been lost24 [correctly] called a Peras-area? — Yes [indeed], for we learned: ‘There are three kinds of Peras-areas — [a] a field where a grave has been lost25 [b] a field where a grave has been run over by the plough26 and [c] the weepers’ field’.27 What is the weepers’ field? — R. Joshua28 b. Abba explained in the name of ‘Ulla that it is a field where they bid final farewell29 to the dead. And wherefore [is it held as a defiling area]? — Said [R. Hisda, as reporting]30 Abimi, [It is] because there is here a possibility31 of abandoned ownership.32 But does not a field where a grave has been run over by the plough require to be marked? Surely it is taught: ‘If one came upon a marked field without knowing its character,33 then if there are trees on it,it is thereby indicated that a grave in it had been run over by the plough;34 if there are no trees, it is thereby indicated that a grave has been lost in it.35 R. Judah says: [The presence of trees is no criterion] until there is some elder or disciple [to attest it], for not all are well versed on the subject [of proper markings]’! — Said R. Papa: What is taught in this [latter Baraitha] refers to a field in which a grave had been lost, and which had [consequently] been marked. If there are trees on it, it is thereby indicated that a grave had been run over by the plough [subsequently]; if there are no trees on it, it is indicated that a grave had been lost in it.36 But is there not a danger that the trees are situate within the field and the grave was outside?37 — as ‘Ulla said [elsewhere that we speak of a case where]38 the trees are situate on the boundaries [of the field] here likewise they were situate on the boundary line. 39 Ta'an. 9b and B.K. 117a. without direct contact, Num. XIX, 13-16; Ohal. II, 3. previous note and Tosaf. s.v. omg. defilement without contact, unless it is less than the minimum size. covering to the extent of one handbreadth, say his coat tail or sleeve spread, or hanging down over the spot, is enough to defile him, even if neither he nor his garment touch the unclean thing or spot. to spread the defilement to the walker; cf. Tosaf. s.v. ikht. ‘tent’. These are doubtful, as one is not certain whether there is a corpse near by within. priest's due — terumah ‘first-fruits’, ‘second tithe’, etc. Cf. Num. XVIII, 11-13;26-30. given away or thrown away, it had to be burnt. plough. They used to bury the dead in a very shallow grave, barely three handbreadths under the surface, which were therefore easily exposed. Cf. Tosaf. s.v. vpbn and Ohal. XVIII, 5. the practice of collecting bones after temporary burial and transferring them to their permanent place of rest v. infra 8a and Ber. 18a. the plough run over it in which case it may be traversed by ‘fanning’. when the field has been tilled for the good of the trees.