Talmud do Kelim 13:13

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.

HALAKHAH: 5. “Reed to make a writing pen,” etc. Rebbi Ḥiyya in the name of Rebbi Joḥanan: But at least that it reaches to the finger joints¹⁰⁰Babli 90b as a tannaitic statement; Tosephta 8:21.. Rebbi Zeˋira asked, one understands up to here. Maybe up to here¹⁰¹The same question is asked in the Babli, which joints are meant? The roots of the fingers or the middle joint? The question is not answered there either.? There, we have stated¹⁰²Mishnah Kelim13:2. Any vessel may become impure. When it is broken, it lost its impurity. The Mishnah states that impurity is eliminated only if it is completely unusable, not if a multi-purpose instrument has lost one of its uses. The slate pen is used to write on a wax-covered wooden tablet; its wide back is used to erase the writing and prepare the tablet for new writing.: “A pen of which the writing tip was broken off is impure because of the eraser. If the eraser was broken off it is impure because of the writing tip.” Rebbi Zeˋira asked, one understand up to here. Maybe up to here¹⁰³Here also the minimal size of a pen remains undefined as it was for the reed pen.? Rebbi Yose said, any “egg” which was stated in Kelim means the actual volume of an egg. In Šabbat in the volume of a dried fig, of an egg¹⁰⁴In Mishnah Kelim17:6 it is stated that “volume of an egg” mentioned in the Mishnah means volume of an average sized egg. It is now stated that the volume of “an easily cooked egg” means that of a small chicken egg, the volume of a dried Palestinian fig. Babli 80b..