Commento su Kelim 5:6

מעפר ולמטן מיטמא במגע – if the unclean reptile touched/came in contact with the oven from within above from the dirt, what is below from the dirt is defile. But if the unclean reptile was suspended in the airspace and did not touch the walls of the oven from inside it, it did not defile anything other than what is above from the dirt [-line].

If an oven was half filled with earth, the part from the earth downwards contracts impurity by contact only while the part from the earth upwards contracts impurity [also] from its air- space. If a person filled part of an oven up with earth, then it is less susceptible to impurity than the empty/usable part. The filled part is impure only if a defiling agent touched the upper part, whereas the empty part is impure even if the defilement only enters the oven's airspace.

בור (cistern) – a pit below the earth.

If he put the oven over the mouth of a cistern or over that of a cellar and he put a stone at its side: Rabbi Judah says: if when heated below it becomes also heated above it is susceptible to impurity. But the sages say: since it was heated, no matter how, it is susceptible to impurity. In this case a person put an unfinished oven above either a pit or over a cistern and he wedged a stone to keep it from falling. Rabbi Judah says that it must be possible to forge the oven from below in the pit or cistern. If the oven can only be heated up by using its own bottom part, then the oven's manufacturing is not complete. Rabbi Judah holds that an oven must be attached to the ground when heated for the first time. The other sages do not share this rule with Rabbi Judah. They hold that as long as the oven is heated up, it is susceptible to impurity.

דות (cellar) – it is made like a cistern, but it is a building that is above from the ground.

ונתן שם אבן – between the pit and the wall of the oven, to support the oven that it should not fall into the pit/cistern.

אם מסיק מלמטה – if when he kindles the flame from below within the cistern, the oven is heated from its insides from above through its rims, it is impure. But if not, that it is not heated from the heating of the flame that is below within the cistern, it Is pure. But the disagreement of Rabbi Yehuda and the Rabbis is specifically through the first heating which is the completion of the construction of the oven and through that heating, it is susceptible to receiving defilement, Rabbi Yehuda holds that the oven should be attached to the ground with the first heating, as it is written (Leviticus 11:35): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean and – the vessel – itself you shall break,” but the language of נתיצה/breaking up (as in Leviticus 11:35 – תנור וכירים יותץ /and [the vessel] itself you shall break) other than that which is attached to the round, for when something falls that is carried, it is the language of שבירה/breaking but not the language of נתיצה/cutting out or breaking up, therefore, if the oven is heated through its rim from the heating that is within the cistern, it is considered as attached to the cistern and we call it יותץ/broken up/cut out, but if it is not heated from the heating of the cistern, it is chipped off and standing and it is impossible to apply to it further יותץ/broken up/cut out.

וחכמים אומרים הואיל וניסוק מכל מקום טמא (since it is heated from any place, it is unclean) – as it stated in Scripture (Leviticus 11:35): “and unclean they shall remain for you/וטמאים יהיו לכם,” nevertheless, but even if he heated it when it is suspended upon the neck of a camel, it is heated, and its construction has been completed with that. But everyone admits that with the second heating after its construction has been completed, that it is defiled even on the neck of the camel. And the Halakha is according to the Sages.