Talmud do 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:

Drewno, które służy do metalowego naczynia, jest podatne na zanieczyszczenia, ale metal, który służy do drewnianego naczynia, jest czysty. Jak to? Jeśli zamek jest z drewna, a jego zaczepy są z metalu, to nawet jeśli tylko jeden z nich jest taki, jest podatny na nieczystość; ale jeśli zamek jest z metalu, a jego klamry z drewna, jest czysty. Jeśli pierścień był z metalu, a jego pieczęć z koralu jest podatna na zanieczyszczenie; ale jeśli pierścień był z koralu, a jego pieczęć z metalu, to jest czysty. Ząb w płytce zamka lub w kluczu sam z siebie jest podatny na zanieczyszczenie.

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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