Se un forno ha un foro nel suo "occhio", la dimensione minima [per lasciare che la categoria sia chiusa ermeticamente] è la circonferenza di un bastone del mandrino che può entrare ed uscire durante la combustione [senza essere spento]. Il rabbino Yehudah dice: [Anche se] non può bruciare. Se il foro era su un lato, la dimensione minima deve essere quella della circonferenza di un bastone del mandrino che può entrare ed uscire mentre non brucia. Rabbi Judah dice: Mentre brucia. Il rabbino Shimon dice: se la buca è nel mezzo, la sua dimensione deve essere abbastanza grande da poter effettivamente entrare, ma se era sul lato non è necessario che possa effettivamente entrare. E allo stesso modo diceva riguardo al tappo di un barattolo che era trafitto: la dimensione minima è la circonferenza del secondo nodo in un gambo di segale. Se il buco era nel mezzo, il gambo deve essere in grado di entrare, e se al lato non deve essere in grado di entrare. E allo stesso modo diceva in merito a grandi barattoli di pietra i cui tappi venivano perforati. La dimensione minima è la circonferenza del secondo nodo in una canna. Se la buca si trovava nel mezzo, la canna deve essere in grado di accedervi e, se si trovava a lato, la canna non deve poter entrare. Quando è così? Quando i barattoli sono stati fatti per il vino, ma se sono stati fatti per altri liquidi, se hanno anche il foro più piccolo, sono impuri. Quando è così? Quando i buchi non sono stati fatti da una persona, ma se sono stati fatti da una persona, se hanno anche il buco più piccolo, sono impuri. Se [una nave diversa] è stata forata [la regola per renderla non strettamente coperta] è la seguente: Se la nave è stata utilizzata per il cibo, [la buca] deve essere abbastanza grande da far cadere le olive; se per liquidi, [un buco] che fa uscire liquidi; se per entrambi impongono la maggiore restrizione, quella per una copertura ben aderente, [la dimensione del foro deve essere solo] quella che ammette un liquido.
Bartenura on Mishnah Kelim
שנקב מעינו – the eye of the oven, this is the perforation/incision that one makes in it in order that the smoke can go out, and they seal the eye with plaster and close it up and make a perforation afterwards in the place of the plastering.
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English Explanation of Mishnah Kelim
Introduction
Today's mishnah continues to deal with the topic of how large a hole in an oven can be before it ceases to be considered "tightly closed." The size of this hole will vary depending upon where in the oven it is located.
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Bartenura on Mishnah Kelim
נכנס ויוצא דולק – that the perforation is wide and the spindle staff enters and goes out in a wide space.
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English Explanation of Mishnah Kelim
If there was a hole in the "eye" of an oven, the minimum size [for it to leave the category of being tightly closed] is the circumference of a burning spindle staff that can enter and come out [without being extinguished]. Rabbi Judah says: one that is not burning. The "eye" of the oven is the hole made in the oven's bottom to let in wind and let out smoke (see 8:7). If there is a hole that would allow a burning spindle staff to come in and go out while burning and not be extinguished, the oven is not considered to be "tightly covered" and if found in a tent with a dead body, it is impure. Again, Rabbi Judah argues about one of these details. He holds that it need not be able to enter and come out while burning (and not be extinguished). As long as it can come in and out, the oven is unclean.
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Bartenura on Mishnah Kelim
ניקב מצדו – of the wood.
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English Explanation of Mishnah Kelim
If the hole appeared at its side, the minimum size must be that of the circumference of a spindle staff that can enter and come out while it is not burning. Rabbi Judah says: while burning. If the hole is in the side of the oven, then the opinions in section one are reversed, although the basic measure is the same. Note that this debate is formatted similarly to the debate in yesterday's mishnah. There is no rational reason why one place should have to allow in a burning and one place need not. Rather all sages (the anonymous opinion and Rabbi Judah) hold that in one case the spindle staff must be burning and in one case it need not, and they dispute as to which case is which.
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Bartenura on Mishnah Kelim
וכן היה אומר במגופת החבית – and so would Rabbi Shimon say with all of these, that their law is that from the middle one enters, but from the side one does not enter. But the Halakha is not according to Rabbi Shimon.
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English Explanation of Mishnah Kelim
Rabbi Shimon says: if the hole is in the middle its size must be such that a spindle staff can enter it, but if it was at the side it need only be such as the spindle staff cannot actually enter. And similarly he used to rule concerning the stopper of a jar in which a hole appeared: the minimum size is the circumference of the second knot in an oat stalk. If the hole was in the middle the stalk should be able to enter, and if at the side it need not be able to enter. And similarly he used to rule concerning large stone jars in the stoppers of which appeared a hole. The minimum size is the circumference of the second knot in a reed. If the hole was in the middle the reed must be able to enter it, and if it was at the side the reed need not be able to enter it. Rabbi Shimon holds that there is a difference if the hole is in the middle of the oven, or in its side. If the hole is in the middle, the spindle must be able to go in and out, but if it is on the side, the measure is smaller, and the oven is considered open even if the hole is the exact same size as the spindle-staff. According to other sources, the other rabbis disagree with Rabbi Shimon and hold the reverse if the hole is on the side, the measure is larger than if it's in the middle. The mishnah now proceeds to list several cases, in which Rabbi Shimon holds that if the hole is in the side, the measure is larger than if the hole is in the middle. The first is a hole found in a stopper. The minimum measure is the size of the second knot in an oat-stalk. Oat stalks (so I gather from this mishnah) had many knots, and the sages used the second knot as a basis this measure. The second instance is a hole found in a large jar. Here the measure was the second knot found in a reed (which I guess also have knots).
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Bartenura on Mishnah Kelim
מלא מיצה שניה של שיפון (is the thickness of the second joint of a stem of oats) – this thickness of the second knot of the reed of oats, that the second is thinner than the first but more thick than the third, that the reed is thick from the bottom and becomes thinner as one ascends. שיפון is VIINEH in the foreign tongue.
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English Explanation of Mishnah Kelim
When is this so? When the jars were made for wine, but if they were made for other liquids, if they have even the smallest hole, they are unclean. The above two halakhot are true when it comes to wine jars, which regularly had holes in them. Since holes were normal in these vessels, they had to establish minimum sizes for a hole to nullify the vessel from being considered "tightly covered." If the vessel was used for other liquids, then it shouldn't have any holes. Therefore, even the smallest hole will nullify it from being considered "tightly lidded."
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Bartenura on Mishnah Kelim
לשאר משקין – as for example, oil, honey and milk.
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English Explanation of Mishnah Kelim
When is this so? When the holes were not made by a person, but if they were made by a person, if they have even the smallest hole, they are unclean. If the hole was done intentionally by a person, then even the smallest hole nullifies it from being "tightly covered." The minimum measurements refer only to cases where the hole appeared on its own.
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Bartenura on Mishnah Kelim
אפילו כל שהן טמאים – even the slightest perforation does not protect with an airtight lid and they are defiled.
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English Explanation of Mishnah Kelim
If a hole appeared [in other vessels its prescribed size ] is as follows: if the vessel was used for food, [the hole must be one] through which olives can fall out; if for liquids, one that lets out liquids; If for either, the greater restriction is imposed [even with regard to the issue of] a tightly fitting cover [the size of the hole need only be] one that admits a liquid. If other types of vessels (not wine jars) have holes in them, then the minimum measure depends on what the jar is used for. If it is used for food, it must be a big enough hole to let out food. If it holds liquids, then the vessel is not considered tightly covered if it would allow in other liquids. Finally, if the vessel is used for both liquids and solids, the more stringent measure, that of liquids is applied.
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Bartenura on Mishnah Kelim
שלא נעשו בידי אדם – that they were not perforated with intention, but that it happened on its own.
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Bartenura on Mishnah Kelim
ניקבו העשוי לאוכלים שיעורו בזיתים – now we are speaking of when the utensil itself was hollowed out/broken through and perforated. And all of these measurements that are above is when the closure/cover was hollowed out in its opening.
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Bartenura on Mishnah Kelim
שיעורן בזיתים – if it was hollowed out when they remove the olive, it requires plastering/leveling, but less than this, it does not require plastering. And in the Gemara in Tractate Shabbat [96a] it proves that when a large vessel that was perforated when they remove the pomegranate and a small vessel that was hallowed out in its majority, the plastering and closing it up have no effect, and furthermore, it does not protect with an airtight lid since it it no longer has the status of a vessel. But if they plastered it, it becomes like foodstuffs that were kneaded with plaster that the plaster does not protect/save them.
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Bartenura on Mishnah Kelim
שיעורן במשקין – when one brings in liquids.
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Bartenura on Mishnah Kelim
העשוי לכך ולכך – for liquids and for foods.
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Bartenura on Mishnah Kelim
מטילין אותו לחומרו – but if he perforated at the place where the liquids enter, he does not save/protect it with an airtight lid until it is plastered over.
