Talmud sobre Keilim 11:4

בַּרְזֶל טָמֵא שֶׁבְּלָלוֹ עִם בַּרְזֶל טָהוֹר, אִם רֹב מִן הַטָּמֵא, טָמֵא. וְאִם רֹב מִן הַטָּהוֹר, טָהוֹר. מֶחֱצָה לְמֶחֱצָה, טָמֵא. וְכֵן מִן הַחֲלָמָא וּמִן הַגְּלָלִים. קְלוֹסְטְרָא, טְמֵאָה. וּמְצֻפָּה, טְהוֹרָה. הַפִּין, וְהַפּוּרְנָה, טְמֵאִין. וְהַקְּלוֹסְטְרָא, רַבִּי יְהוֹשֻׁעַ אוֹמֵר, שׁוֹמְטָהּ מִפֶּתַח זֶה וְתוֹלָהּ בַּחֲבֵרוֹ בְּשַׁבָּת. רַבִּי טַרְפוֹן אוֹמֵר, הֲרֵי הִיא לוֹ כְּכָל הַכֵּלִים, וּמִטַּלְטֶלֶת בֶּחָצֵר:

Hierro ríticamente impuro que se fundió junto con hierro puro: si la mayor parte era del hierro impuro, [el recipiente hecho de la mezcla] es impuro; si la mayor parte era del puro [hierro], [el recipiente es] puro. Si cada uno era la mitad, es impuro. La misma ley también se aplica a una mezcla de cemento y estiércol de ganado. Un cerrojo de puerta es susceptible a la impureza, pero [uno de madera] que está cubierto con metal no es susceptible a la impureza. El embrague y el travesaño [de una cerradura] son susceptibles a la impureza. Un cerrojo: el rabino Yehoshua dice: puede quitarlo de una puerta y colgarlo en otra en Shabat. El rabino Tarfon dice: es para él como todos los otros vasos y puede llevarse a un patio.

Jerusalem Talmud Shabbat

There, we have stated²¹Mishnah Kelim 11:4.: “A door-bolt²²Latin claustrum, n. “door bolt, bar”., Rebbi Joshua says one may slip it off one door and hang it on another on the Sabbath²³R. Joshua only allows drawing the bolt out, tying it to a string and drawing it on the string to another door opening to the same courtyard, since this is moving “as on the back of one’s hand”, unprofessional, and not biblically forbidden. If the bolt can be drawn out without using a tool, it cannot be destroying a building and is not forbidden.. Rebbi Tarphon says, it is like any other implement and may be moved in the courtyard²⁴He holds that a courtyard always is a domain by itself. It may not be part of the private domains of the houses opening into it; then without an eruv one may not carry from a house to the courtyard or from the courtyard to the house; but this does not limit one from carrying the bolt from one door to the next in the courtyard..” In the House of Rebbi Yannai they say, the Mishnah is about a courtyard without an eruv²⁵Babli 124a.. If it is about a courtyard without an eruv, is that what we did state, “it is like any other implement and may be moved in the courtyard”²⁶Since the door bolt was in the house, not in the courtyard, at the start of the Sabbath, the argument of R. Tarphon seems pointless since without an eruv no implement can be moved from the house to the courtyard.? Rebbi Yose in the name of Rebbi Jeremiah, Rebbi Ḥananiah reaches it in the name of Rebbi Eleazar: they formulated before implements were permitted. (If they formulated before implements were permitted,)²⁷The text in parentheses is a mistaken correction by the corrector; it should be deleted. is that what we have stated: “it is like any other implement and may be moved in the courtyard”²⁸The question raised (Note 26) has not been answered.? Like the²⁹Tosephta 14:1 (ed. Liebermann), Babli 123b. It is asserted that there never was a rabbinic prohibition even in the days of Nehemiah which would have inhibited moving these implements in the courtyard, even from the house. “three implements which can be carried in a courtyard: a small knife, the chopper of fig cake, and the soup ladle³⁰Greek ζωμήρυσις, -εως, ἡ..”

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