Commentaire sur Kéilim 5:8
חֲתָכוֹ חֻלְיוֹת לְרָחְבּוֹ, פָּחוֹת מֵאַרְבָּעָה טְפָחִים, טָהוֹר. מֵרְחוֹ בְטִיט, מְקַבֵּל טֻמְאָה מִשֶּׁיַּסִּיקֶנּוּ כְּדֵי לֶאֱפוֹת בּוֹ סֻפְגָּנִין. הִרְחִיק מִמֶּנּוּ אֶת הַטְּפֵלָה וְנָתַן חֹל אוֹ צְרוֹר בֵּינְתַיִם, בָּזֶה אָמְרוּ, הַנִּדָּה וְהַטְּהוֹרָה אוֹפוֹת בּוֹ וְהוּא טָהוֹר:
Si [le four] est découpé de sa largeur en anneaux de moins de quatre tefachim de hauteur chacun , il est pur. S'il est ensuite enduit d'argile, il devient sensible aux impuretés lorsqu'il est chauffé à un degré suffisant pour cuire des gâteaux éponge. S'il a éloigné le plâtrage et qu'il a mis du sable ou du gravier entre celui-ci et les parois du four— à propos d'un tel four, ils ont dit: «Une femme menstruée aussi bien qu'une femme rituellement pure peut y faire cuire et elle reste rituellement pure.
Bartenura on Mishnah Kelim
חתכו חוליות לרחבו (if he burned clay of an oven into tiles breadthwise) – like he cuts the tube of a reed.
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English Explanation of Mishnah Kelim
If an oven was cut up by its width into rings that are each less than four handbreadths in height, it is clean. If instead of cutting the oven into pieces from top to bottom, he cut it along its breadth into rings, each ring of the oven that is less than four handbreadths high is clean. This accords with Rabbi Meir's opinion in 5:1, who said that if the remnants of the oven are less than four handbreadths, the oven is clean. The other sages in that mishnah would limit this to a case where the oven was larger than eight handbreadths. If it was smaller, then it remains unclean until less than a majority is left in the ring.
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Bartenura on Mishnah Kelim
פחות מארבעה טפחים – if there is in the burned clay less than for handbreadths and it comes from a large oven where there isn’t a majority. But if there is four handbreadths, it is impure, even though it is a minority.
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English Explanation of Mishnah Kelim
If he subsequently plastered it over with clay, it becomes susceptible to impurity when it is heated to a degree that suffices for the baking of spongy cakes. If after taking the oven apart he reassembles it and plasters it over with clay, the oven is not susceptible to impurity until he fires it up sufficiently so that it could be used to bake sponge cakes. This is the same rule for when a new oven is susceptible to impurity. In other words, a reconstituted oven is treated the same as a new oven.
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Bartenura on Mishnah Kelim
מרחו בטיט (if he smeared plaster over it) – it requires heating like a new oven.
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English Explanation of Mishnah Kelim
If he distanced the plastering, and sand or gravel was put between it and the oven sides of such an oven it has been said, "A menstruant as well as a clean woman may bake in it and it remains clean." If instead of plastering the clay directly back on the rings of the oven, he made a covering of plaster and then filled in the space with stones or gravel, the oven is not susceptible to impurity because for an oven to be susceptible the clay must be directly on the oven. In this case, a pure woman and a menstruant can bake in the oven at the same time, without fear that the menstruant will defile the oven which would subsequently defile the pure woman's bread. It seems that this may have been a way to circumvent what was certainly a problem how can women who are menstruationg bake their bread without the need for a separate oven?
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Bartenura on Mishnah Kelim
הרחיק ממנו את הטפלה (if he removed from it the plaster) – paste of plaster that he made, and he did not attach it to the oven, but rather, removed [the plaster] from it.
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Bartenura on Mishnah Kelim
שנתן חול או צרור –[and he placed sand or stones] between the plaster and the oven, and through this the oven preserves its warmth and one we bake in it.
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Bartenura on Mishnah Kelim
הנדה והטהורה אופות בו – for the plastering is not considered an attachment to the oven, since it is distanced from it.
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Bartenura on Mishnah Kelim
והוא טהור – and it is not susceptible to receive [ritual] impurity .
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