Why does the Torah use the term "Adam"?
Yevamos, 61a (citing R. Shimon bar Yochai): To teach us that only Yisrael, who are called 'Adam', 1 are Metamei be'Ohel, but not Nochrim, 2 who are not called 'Adam' 3
Sifri (at the end of Shemini): It precludes a siren (half-man half- fish) from Tum'as Meis. 4
Bechoros, 45a: To teach us that it is only the two hundred and forty-eight limbs that are common to both men and women that are Metamei be'Ohel, but not the four extra limbs that pertain exclusively to women in connection with child-birth. 5
In Yechezkel, 34:31..
Even R. Shimon however, agrees that dead Nochrim are Metamei via touching or carrying - Rashi, on 31:19.
See Torah Temimah, note 67 and Oznayim la'Torah, who elabporateat length.
Bechoros, 45a: Even though it does not have the Din of a fish (Torah Temimah).
See Torah Temmah, note 68.
What are the connotations of "Adam ki Yamus be'Ohel"?
Ramban: It means that either the person died and is now inside the tent, or that he actually died inside the tent. 1
Ramban #2 (in Pasuk #16): Chazal probably extrapolate from here that a sword is not Metamei be?Ohel. 2
B'rachos, 43b #1: Allegorically speaking, it teaches us that the Torah that a person learns will be firmly estabished with him only if he 'kills himself' (deprives himself of the excessive pleasures of this world). 3
B'rachos, 43b #2: Allegorically speaking, it teaches us that a person should not refrain from learning Torah, even on one's death-bed.
What if the Meis is no longer inside the Ohel?
Rashi: A person only becomes Tamei be'Ohel if the Meis is still inside. 1
See Sifsei Chachamim.
How is the Ohel Metamei the person or the object inside it?
Rashi (in Chulin, 125b): If it forms an Ohel over both the person and the Meis simultaneously.
What is "v'Chol asher ba'Ohel" coming to include?
Ramban: It includes the Ohel itself and all the Keilim that are in the room. 1
Targum Yonasan: It includes everything in the room, including the floor, the stones the wood 2 and the vessels, all of which transmit Tum'ah. 3
Sifri: ?Kol ha?Ba el ha?Ohel? refers to someone who partially enters the Ohel; ve?Chol asher ba'Ohel", to someone who enters it completely. 4
Ramban: As the Torah writes in Pasuk 18.
Refer to 19:14:6:1*.
See Na'ar Yonasan.
Because, had the Torah written only one of them, we would have thought that he is only Tamei if he enters with his whole body. See also Torah Temimah, note 70.
What is the definition of "Ohel"?
Targum Onkelos: A tent.
Targum Yonasan: It means a tent, but has, connotations of a man-made covering? 1
Like the opinion of R. Yehudah in Sukah, 20b (Peirush Yonasan). Refer to 19:14:5.4:1.
If someone who enters the Ohel becomes Tamei, how much more so someone who is already in the tent! So why does the Torah need to mention it?
Targum Yoasan and Sifri: To teach us that one only becomes Tamei if one enters the Ohel via the entrance, but not via a side that is open. 1
See Torah Temimah, note 69. See also Oznayim la'Torah DH 'Kol ha'Ba ... '.
Why does the Torah repeat the word "ba'Ohel"?
Sukah, 21a: To incorporate Ohalim that are not man-made in the Din of Tum'as Ohel. 1
Like the opinion of the Chchamim. See Torah Temimah, note 66. Refer also to 19:14:1.1:1.
Why does the Pasuk refer specifically to an Ohel (a tent)?
Ramban #1: To teach us that the covering itself also becomes Tamei 1 and requires the sprinkling of the ashes. 2
Ramban #2: Because in the desert, when the Parshah of Parah Adumah was said, they lived in tents.
Shabbos, 28a: To teach us via a Gezerah Shavah "Adam Ki Yamus be'Ohel" "Vayifros es ha'Ohel Al ha'Mishkan" (Pikudei Sh?mos, 40:19) that, just as the latter Ohel had nothing from a tree except for linen, so too, the former Ohel does not apply to anything from a tree other than linen. 3
Sukah 21a: A tent not made via man is not called an Ohel. It says "Adam Ki Yamus b'Ohel", and it says "va'Yifros Es ha'Ohel Al ha'Mishkan." Just like the latter was manmade, also the first verse applies only to a tent made via man.
Oznayim la'Torah: To teach us that the Ohel too, is subject to Tum'ah - which a house is not, since it is attached to the ground.
What if a person carries a Meis without actually touching it?
Rashi (Bamidbar 31:19) writes that even R. Shimon agrees that dead Nochrim are Metamei via Maga and Masa, about which it does not say "Adam". But the Torah says "Nefesh Adam" and "be'Etzem Adam" (in Pesukim 11 & 16) regarding Maga?
Moshav Zekenim #1 (on Pasuk 13, according to R. Tam): R. Shimon agrees that Nochrim are included in "ha'Adam." What is the source for a bone of a Nochri? "O be'Etzem" (verse 16) includes this.
Moshav Zekenim #2 (on Pasuk 13): According to R. Yishmael, we can say that the current Pasuk is discussing [and excludes a Nochri from] Tum'as Ohel. However, R. Akiva (Chulin 72a) holds that it is discussing Maga. 1
Refer to 31:19:151:2.
Moshav Zekenim: Do not say that it excludes only an animal, for if so, the same applies to Tum'as Ohel! In Yevamos (61a) we say that "v'Nefesh Adam" (31:46) excludes animals, because there it discusses also animals.
What do we learn from "Zos ha'Torah Adam Ki Yamus b'Ohel"?
Brachos 63b #1: One should never abstain from the Beis Medrash and words of Torah, even at the time of death.
Brachos 63b #2: Divrei Torah endure only in one who kills himself for Torah (he has nothing to do with anything outside of the tents of Torah).
Ma'alos ha'Torah (Ma'alos ha'Torah, Sof DH Od Isa bi'Gmara): One is called a person only via learning. If not, he is called an animal ? "Zera Adam v'Zera Behemah" (Yirmeyah 31:26).
