Talmud sobre Keilim 2:1
כְּלֵי עֵץ, וּכְלֵי עוֹר, וּכְלֵי עֶצֶם, וּכְלֵי זְכוּכִית, פְּשׁוּטֵיהֶן טְהוֹרִים, וּמְקַבְּלֵיהֶן טְמֵאִים. נִשְׁבְּרוּ, טָהָרוּ. חָזַר וְעָשָׂה מֵהֶם כֵּלִים, מְקַבְּלִין טֻמְאָה מִכָּאן וּלְהַבָּא. כְּלֵי חֶרֶס וּכְלֵי נֶתֶר, טֻמְאָתָן שָׁוָה. מִטַּמְּאִין וּמְטַמְּאִין בַּאֲוִיר, וּמִטַּמְּאִין מֵאֲחוֹרֵיהֶן, וְאֵינָן מִטַּמְּאִין מִגַּבֵּיהֶן, וּשְׁבִירָתָן הִיא טָהֳרָתָן:
Los utensilios de madera, cuero, hueso o vidrio que son planos no son susceptibles a la impureza ritual. Si forman un receptáculo son susceptibles. Si se rompen, se vuelven puros. Si uno hizo utensilios con ellos, están sujetos a impurezas rituales a partir de ese momento. Las vasijas de barro y las vasijas de cristal de alumbre son similares en cuestiones de impureza ritual: contraen impureza y transmiten impureza a través de su espacio aéreo, y contraen impureza desde lo que toca sus fondos pero no desde lo que toca sus lados exteriores; y cuando se rompen se vuelven puros.
Jerusalem Talmud Kilayim
Rebbi Ḥiyya in the name of Rebbi Joḥanan: There are six unresolved doubts. The caper-bush among trees following the House of Shammai86In Halakhah 5:6, the House of Shammai make the capeṛbush subject to the restrictions both of vegetables and of trees (Note 92)., clay vessels like potash vessels following the House of Shammai87Tosephta Kelim Baba Qama 2:1: “Vessels made of potash, the House of Shammai say they may become impure from the inside and their airspace like clay vessels and from the outside like metal vessels.” Clay vessels cannot become impure if an impurity touches their outside, cf. Berakhot Chapter Eight, Note 51., the squirrel mole among the crawling things following the House of Shammai88In the Mishnah here.; the Egyptian bean among seed-vegetables89Halakhah 3:2., the hermaphrodite among humans90Whether he is treated as a male or a female. This is detailed in Tosephta Bikkurim 2., the koi among wild animals according to everybody91Tosephta Bikkurim 2:1. Hulin 80a: "Koi is the wild goat; some people say it comes from a male goat and a female deer. Rebbi Yose said, koi is a separate species and the Sages were unable to decide whether it follows the rules of domesticated animals or those of wild animals." The difference between domesticated and wild kasher animals is explained in Chapter 1, Note 104.. Rebbi Ḥama bar Uqba said, also the ṭrīqsīn cubit92The space in the Temple between the holy and the holiest of holies parts. The problem is whether it is part of the Temple hall or of the holiest of holies.. What is the ṭrīqsīn cubit? Rebbi Jonah from Bostra said, confusion93Jastrow’s explanation is Greek τάραξιν, accusative of τάραξις “confusion”. [Maimonides (Commentary to Middot 4:7) declares the word to be the name of the dividing wall in the first Temple.] A Gaonic commentary to Yoma explains טרקסין by an Arabic word בראסתג of unknown meaning. Arukh and Rashi declare טרקסין (spelling of Mishnah Middot 4:7) to be a Greek word and “inside-outside” its meaning. Compare Latin intro, adv. “inside” and extra, adv. “outside” for composite inTREXtra (E. G.)., “what is inside-outside?” Rebbi Yose said, since it is written (1K. 6:17) “forty cubits was the House, that is the inner Temple,” it means it is counted inside94Since no provision is made for the wall, the wall is not part of the main part of the main room of the Temple but must be under the rules of the holiest of holies.. Rebbi Mana said to him, but it is written (2Chr. 3:8) “He made the holiest of holies twenty cubits long and ten wide,95That verse is badly misquoted: ויעש את בית קדשי הקדשים ארכו על פני רחב הבית אמות עשרים ורחבו אמות עשרים. It makes no difference for the objection.” that means it is counted outside.
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Jerusalem Talmud Avodah Zarah
437In this paragraph one gives example of technical terms used in Mishnaiot which are essentially the same. The list is made to explain the term זֵיתֵי קֻלוּסְקָא הַמְגוּלְגָּלִין which however is somewhat different in combining two expressions which are translations of one another (Note 405). Coverings are the same as protuberances438In Mishnah Ahilut 8:2 it is explained that סְכָכוֹת refers to trees giving shade and פְּרָעוֹת to bushes growing out of a stone wall. Both transmit “tent” impurity.. Veiled is the same as hulled439Mishnah Šabbat 6:6: On a Sabbath, a Jewish woman in Arabia may walk in the public domain veiled and in Persia hulled.. Roofs are the same as covers440Mishnah Kelim 8:9. An oven (furnus) may become impure if according to R. Jehudah it has a roof (στέγη), according to Rabban Gamliel if it has a platform (שְׂפָיוֹת).. Cups are the same as grooves441Mishnah Parah 2:5: Two black hairs growing in the same groove disqualify a red cow; R. Jehudah says in the same cup.. A place under cups is a place for putting down pieces442Mishnah Kelim 22:1: A table or tripod (portable pieces of furniture which may become impure if whole) which were damaged but were covered with a marble top (which cannot become impure) still may become impure if the cover excludes a place for putting there cups (majority opinion) or pieces (R. Jehudah).. Κυλιστόι olives are rolled olives,405It seems that the correct reading is that of the Arukh: זיתי קלוסטא המגולגלים and the expression is a double Greek-Hebrew, the olives are “rolled” (or “apt to be rolled”) Greek κυλιστός and Hebrew “rolled”. Cf. E. and H. Guggenheimer, Notes on the Talmudic Vocabulary, Lešonenu 37 (1973) pp. 23–25..
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