Comentario sobre Keilim 20:3
מַקֵּל שֶׁעֲשָׂאוֹ בֵּית יָד לְקֻרְדֹּם, חִבּוּר לַטֻּמְאָה בִּשְׁעַת מְלָאכָה. הַדְּיוּסְטָר, חִבּוּר לַטֻּמְאָה בִּשְׁעַת מְלָאכָה. קְבָעוֹ בִכְלוֹנָס, טָמֵא, וְאֵינוֹ חִבּוּר לָהּ. עָשָׂה לוֹ דְיוּסְטָר, אֵין טָמֵא אֶלָּא צָרְכּוֹ. כִּסֵּא שֶׁקְּבָעוֹ בִכְלוֹנָס, טָמֵא, וְאֵינוֹ חִבּוּר לוֹ. עָשָׂה בוֹ כִסֵּא, אֵין טָמֵא אֶלָּא מְקוֹמוֹ. קְבָעוֹ בְקוֹרַת בֵּית הַבַּד, טָמֵא, וְאֵינוֹ חִבּוּר לָהּ. עָשָׂה בְרֹאשָׁהּ כִּסֵּא, טָהוֹר, מִפְּנֵי שֶׁאוֹמְרִין לוֹ, עֲמֹד וְנַעֲשֶׂה אֶת מְלַאכְתֵּנוּ:
Un palo que se convirtió en un mango para un hacha se considera conectado para [fines de susceptibilidad a] impurezas en el momento del uso. Una bobinadora de hilo se considera conectada para [fines de susceptibilidad a] impurezas en el momento de su uso. Si lo fijó a un poste, es susceptible a la impureza, pero no se considera conectado al [poste]. Si convirtió el poste en un enrollador de hilo, solo la parte que se necesita para su uso es susceptible a la impureza. Un asiento que fijó a un poste es susceptible a la impureza, pero no se considera conectado al [poste]. Si convirtió el poste en un asiento, solo el lugar del asiento es susceptible a la impureza. [Si fijó un asiento] a la viga de una prensa de aceitunas, es susceptible a la impureza, pero no se considera conectado a [la viga]. Si el extremo de una viga llega a un asiento, permanece puro, porque la gente le decía: "Levántate y déjanos hacer nuestro trabajo".
Bartenura on Mishnah Kelim
מקל – merely [a wooden] staff that a handle/heft for a hatchet according to the time [of use], but did not fit it [permanently] within it.
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English Explanation of Mishnah Kelim
If a stick was used as a handle for a hatchet, it is regarded as connected for uncleanness at the time of use. When the hatchet is in use, its handle is considered connected to it with regard to impurity. This means that if either piece, the handle or the hatchet, is defiled, both are defiled.
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Bartenura on Mishnah Kelim
חיבור לטומאה בשעת מלאכה (is a connector for uncleanness at the time of its use) – even though that on its own, it is a plain wooden vessel, it does not receive ritual uncleanness; but here it is a sleeve, and handles increased through the Torah of the defilement of the vessel or the food, and if the ax/hatchet became defiled, the handle became defiled, and similarly, if the defilment came in contact with the handle, it is defiled, and the ax/hatchet became defiled with it. And specifically, at the time of work there is a connector/attachment to defilement, but not during the time when not working., for when it is not the time of work, a person generally would throw them among the wood.
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English Explanation of Mishnah Kelim
A yarn winder is regarded as connected for uncleanness at the time of its use. A "yarn winder" is a small stick with a nail attached to it which was used for weaving. While it is in use, the nail is considered connected to the stick for issues of impurity.
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Bartenura on Mishnah Kelim
דיוסטר (the transverse staff of the upright loom/pole reaching from end to end) – a vessel that one uses for two sides. [The word דיוסטר – is now broken down into its component parts. "דיו" is “two;” "סטר" is “sides,” as we translate in Aramaic, “to one side.” And it is a staff that has two incisions, one from the bottom and the other from the top, and two handles are inserted in them, one from the east to the west and one from the north and the south, and the women roll the yarn that is in the spindle, and we call it NASPA in the foreign language. And sometimes they make these handles from iron and they receive ritual impurity.
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English Explanation of Mishnah Kelim
If it was fixed to a pole it is susceptible to uncleanness, but it is not considered connected to it. If he fixed the yarn winder to a pole, the yarn winder remains susceptible to impurity, but it is not considered connected to the pole, which remains clean.
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Bartenura on Mishnah Kelim
קבעו בכלונס (if he inserted the transverse staff of the loom in the beam/yarn winder) – if he inserted the transverse staff of the pole reaching from end to end), that is the staff with its two handles/pegs in the beam, which is a long and large piece of wood that is fastened into the ground.
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English Explanation of Mishnah Kelim
If the pole itself was converted into a yarn winder, only that part which is needed for use is susceptible to uncleanness. In this case he makes the end of the pole into a yarn winder. The part that is used as a yarn winder is susceptible, but the remainder of the pole stays clean, because it is a simple wood vessel.
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Bartenura on Mishnah Kelim
טמא – the traverse staff of the upright loom reaching from end to end is impure from this side and that, if the defilement came in contact with it, for it is an attached staff to the handles/pegs whether at the time of work or not at the time of work, since it was affixed, a person is not likely to throw it among the wood, but the traverse staff of the loom in the beam, it is not attached to it, and the rest of it whether above or below is ritually pure, for the staff of the loom in the beam is long and large.
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English Explanation of Mishnah Kelim
A seat that was fixed to the pole is susceptible to uncleanness, but the latter is not regarded as connected to it. If one fixed a seat to the end of a pole, the seat (like the yarn winder) is susceptible to impurity, but it is treated separately from the pole.
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English Explanation of Mishnah Kelim
If the pole itself was turned into a seat, only the place of the seat is susceptible to uncleanness. This is the same as section four, just with regard to the seat.
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English Explanation of Mishnah Kelim
A seat that was fixed to the beam of an olive-press is susceptible to uncleanness, but it is not connected to it. The same rule as found in section three and section six.
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Bartenura on Mishnah Kelim
כסא – that is made, and it is affixed into the traverse staff of the loom in the beam, the chair is impure through treading, but the traverse staff of the loom in the beam is not attached to it to be made impure through treading like it.
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English Explanation of Mishnah Kelim
If the end of a beam was turned into a seat it remains clean, because people would tell him, "Get up and let us do our work." If the end of an olive press beam is turned into a seat, even the seat part remains pure. People won't let another person sit there because that would prevent them from doing their work. Therefore, it's a dysfunctional seat and not susceptible to impurity.
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Bartenura on Mishnah Kelim
עשה בו כסא –from the traverse staff of the loom in the beam, he made a chair.
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Bartenura on Mishnah Kelim
אין טמא אלא במקומו – that is, the need of the sitting. But the rest of the traverse staff of the loom in the beam is pure.
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Bartenura on Mishnah Kelim
קבע הכסא בקורת בית הבד (if he affixed the chair onto a beam in the olive press) – that gathers/stores away the il from the olives, the chair is ritually impure through treading, but the beam is not attached and is a pure. But if from the wood of the beam itself the chair is made at one end, even the chair is pure, for we say to him: “Stand and let us do our work.” And it is taught in a Baraitha in Torat Kohanim [i.e., the Sifra, the Halakhic Midrash on the Book of Leviticus): “[Any bedding on which the one with the discharge lies shall be unclean, and every object] on which he sits shall be unclean” (Leviticus 15:4) – “it includes even one who sat on a stone or on the beam, the inference teaches us, a vessel, but not a stone nor a beam, and I will not exclude the vessels of stone, the vessels of excrement or vessels of earth, the inference teaches us the vessel, the vessel that is designated to receive impurity, but these vessels do not receive defilement ever (see Sifra Metzora, Parshat Zahav, portion 4, beginning of the seventh chapter, letter 10). I lack all other than a chair or a bench or a chair with a back/soft seat that is designated for sitting , from where is the chest of the bath attendant, a chest that opened from its side, a trough from two LOG until nine Kab that was chipped, he is unable to wash his foot in it, the inference teaches us, “and all the vessel,” which is an extension. It is possible even if he covered a Seah and sat upon it, a field requiring three Kab of seed and he sat upon it, the inference teaches us, “on which he sits” (Leviticus 15:4), that which is designated for sitting, we don’t say to him: “Stand up, and let us do our work” (see Talmud Shabbat 59a).
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