Comentário sobre Kelim 8:10

מגע טמא מת – a person who came in contact with something defiled by the dead and becomes first [degree of ritual impurity], that the person defiled through contact with the dead is a primary source of ritual impurity and makes the individual who has contact first [degree of ritual impurity], and liquids and foods that are in his mouth defile the oven when they entered into its airspace. But even though he himself does not defile them, for a vessel does not become susceptible to receive ritual impurity other than from a primary source of ritual impurity. Behold this person states: “what rendered you unclean did not defile me, but you defiled me,”(see also Tractate Kelim 8:4)) as it is taught in the Mishnah in Tractate Parah ]Chapter 8, Mishnayot 2-7], that the Rabbis decreed regarding liquids that they would defile vessels, as a degree because the משקה זב וזבהliquid of a person with gonorrhea/זב and woman suffering from a flux/זבה as was stated in the Tractate Shabbat (which I could not locate. But using the Bar Ilan Responsa Project 25 plus, I was able to locate one mention of a passage with the words"משקה זב וזבה"are found only in Tractate Bekhorot 38a. I stand to be corrected). But the [word] “foods” that is taken here, it (i.e., the Mishnah) refers to it just by the way, without specific reason, for food does not defile a vessel, but only liquids defile vessels. But the closing of his lips does not save [from contracting defilement] for an airtight lid does not save/protect from the defilement that is within from defiling others as is taught in the Mishnah above (see Tractate Kelim, Chapter 8, Mishnah 6), and outside from the law , that which is taught in the Tosefta of Tractate Kelim [Bava Kamma, Chapter 6, Halakha 5]: “Everything affords protection from the power of a clay utensil, even a utensil made of dung or a utensil made of stones or a utensil made of dirt – except for man” (see The Tosefta, Jacob Neusner, Volume 2). Therefore, something pure that food and liquids were inside of its mouth and he brought his head into the airspace of the oven which is [ritually] impure, were defiled. But a man cannot save with an airtight lid from the earthenware vessel/utensil.

Introduction This mishnah deals mostly with the purity of food or liquids that are found in a person's mouth.

בידים מסואבות – hands which are second-degree of ritual impurity and which invalidate the heave-offering/Terumah.

If a person who came in contact with one who has contracted corpse impurity had (food liquids in his mouth and he put his head into the air-space of an oven that was clean, they cause the oven to be unclean. When a person comes into contact with another person who has contracted corpse impurity, the second person contracts first degree impurity. The liquids that he has in his mouth are impure. If he puts his head into an oven (not sure why one would do this, but let's just forget about that for a moment) the liquids cause the oven to be impure. This is because liquids can defile vessels. The person himself, who has first degree impurity, does not defile the vessel, because people don't defile vessels unless they have a higher form of impurity. We should note that Albeck explains that the word "foods" is not really relevant here because only liquids defile vessels. Foods cannot. The word "foods" is, however, relevant in the subsequent clauses.

הכניס ידו לתוך פיו – to take the pit that is in his mouth or everything.

If a person who was clean had food or liquids in his mouth and he put his head into the air-space of an oven that was unclean, they become unclean. If a pure person has pure food or liquid in his mouth, and he puts his head into an impure oven (didn't learn the first time) then the food or liquids are defiled by the oven.

ר' מאיר מטמא – the cake of ground figs. For since his hands are unclean/repulsive, the spittle was defiled to become first [degree of ritual impurity] because it is liquid, and the spittle defiled the cake of ground figs, for something that is first-degree [of ritual impurity] makes something else second in non-holy things.

If a person was eating a pressed fig with impure hands and he put his hand into his mouth to remove a small stone: Rabbi Meir considers the fig to be unclean But Rabbi Judah says it as clean. Rabbi Yose says: if he turned it over [in his mouth] the fig is unclean but if he did not turn it over the fig is clean. This person's hands are impure, although the rest of his body is not (this is a concept which we will deal with when we learn Tractate Yadayim). If he puts his hand in his mouth to take something out, and at the same time he has a fig in his mouth, Rabbi Meir considers the fig to be impure. His hands defile the spit in his mouth, and it in turn defiles the fig. Rabbi Judah disagrees because he holds that the spit in his mouth is not considered to be a liquid. Rabbi Yose says that the spit in his mouth is considered a liquid only if he moved the fig around in his mouth, thereby uprooting the spit from its original space. In other words, if one gathers up his spit, it is considered a liquid and is susceptible to impurity, but the mere moistness of his mouth is not.

ור' יהודה מטהר – he holds that all the while that the spittle did not leave from the mouth, it is not considered liquid.

If the person had a pondion in his mouth, Rabbi Yose says: if he kept it there to relieve his thirst it becomes unclean. Rabbi Yose has another qualification for when spit can be considered a liquid. If he has a small coin, a pondion, in his mouth in order to cause him to salivate and thereby feel less thirsty, then his spit is considered to be a liquid and it can be impure. As an aside, I have heard of people putting small stones in their mouths on fast days. They say it helps one get over being thirsty.

ור' יוסי מטמא – that he turned over the cake of ground figs from this side to the other side within his mouth, that the spittle was uprooted. And it purifies without turning it over [in his mouth], whenever it is not uprooted, it is not considered liquid. And the Halakha is according to Rabbi Yossi.