Mishnah
Mishnah

Talmud su Kelim 13:6

עֵץ הַמְשַׁמֵּשׁ אֶת הַמַּתֶּכֶת, טָמֵא. וְהַמַּתֶּכֶת הַמְשַׁמֵּשׁ אֶת הָעֵץ, טְהוֹרָה. כֵּיצַד, פּוֹתַחַת שֶׁל עֵץ וְהַפִּין שֶׁלָּהּ שֶׁל מַתֶּכֶת, אֲפִלּוּ אַחַת, טְמֵאָה. פּוֹתַחַת שֶׁל מַתֶּכֶת וְהַפִּין שֶׁלָּהּ שֶׁל עֵץ, טְהוֹרָה. טַבַּעַת שֶׁל מַתֶּכֶת וְחוֹתָם שֶׁלָּהּ שֶׁל אַלְמוֹג, טְמֵאָה. טַבַּעַת שֶׁל אַלְמוֹג וְחוֹתָם שֶׁלָּהּ שֶׁל מַתֶּכֶת, טְהוֹרָה. הַשֵּׁן שֶׁבַּטַּס, שֶׁבַּפּוֹתַחַת, וְשֶׁבַּמַּפְתֵּחַ, טְמֵאָה בִּפְנֵי עַצְמָהּ:

Il legno che serve una nave di metallo è suscettibile all'impurità, ma il metallo che serve una nave di legno è puro. Come mai? Se una serratura è di legno e le sue grinfie sono di metallo, anche se solo una di esse è così, è suscettibile all'impurità; ma se la serratura è di metallo e le sue frizioni sono di legno, è puro. Se un anello era di metallo e il suo sigillo di corallo, è suscettibile all'impurità; ma se l'anello era di corallo e il suo sigillo di metallo, è puro. Il dente nel piatto di una serratura o in una chiave è suscettibile all'impurità da solo.

Jerusalem Talmud Shabbat

137Here starts a new Genizah page (G, Ginzberg pp. 80–83). Rebbi Aḥa in the name of Rebbi Abba bar Rav Naḥman, it is Rebbi Neḥemiah’s, as we have stated there138Mishnah Kelim 13:6. A metal implement is subject to impurity, a stone one is not. According to the Mishnah, the quantity of material determines the status. If more than 50% of the ring is either metal or coral stone, it is considered as totally metal or stone.: “A metal ring with a coral seal is impure; a coral ring with a metal seal is pure.” It was stated about this139Tosephta Kelim Bava Meṣiaˋ 3:13, Babli 50b.: “Rebbi Neḥemiah switches. And so did Rebbi Neḥemiah say, for a ring after its seal140If the ring exists for its seal, the material of the part used to make the impression is determining; the remainder, even if much larger, is accessory and not determining the status for impurity. The same holds for a ladder which exists only for its steps., for a ladder after its steps, for a קוֹלָב141According to Rabbenu Ḥananel (Commentary to Šabbat 59b) Arabic قُلب “woman’s bracelet”. Too many words are derived from the root قلب to allow an exact determination; one finds قُليب “amulet”, قالب “form (for casting)”, قُلّابُ “axe”, and some others. {Cf. also Greek ἐγκόλαψις, -εως, f. “engraving” (E. G.).} after what fixes it, for a (lock) [yoke]142The word in brackets should be read here. It is indicated in G and found in the parallel texts, Babli, the Tosephta, and Sifra Beḥuqqotai Pereq 3(6). The strips, in the parallel texts סמלונין, also סמיונים, are either wooden or metal bars connecting the yoke to the harness (Rashi), or straps connecting the yoke to the plough (Rabbenu Ḥananel) or padding under the wood of the yoke to protect the cow’s neck (Ravad, Commentary to Sifra.) after its strips.” Rebbi Ila said, explain it according to everybody if she took it out in order to seal with it143Then the ring is a business tool, not a piece of jewelry, and not included in the general permission to wear clothing.. Rebbi Samuel in the name of Rebbi Zeˋira: if it was made for dual purpose, if she brought it out in order to seal one is liable144By biblical standards., if she brought it out as jewelry one is not liable even for the seal for also the seal becomes an accessory of jewelry.
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