ظرف‌ها (کلیم) — رامبام

ظرف‌ها (کلیم)

ظرف‌ها (کلیم) — رامبام در Beth HaMidrash: متن عبری و ترجمهٔ فارسی‌اش، با راشی و مفسران بزرگ. رایگان، آنلاین.

שִׁבְעָה מִינֵי כֵּלִים הֵן שֶׁמְּקַבְּלִין טֻמְאָה מִן הַתּוֹרָה וְאֵלּוּ הֵן. הַבְּגָדִים. וְהַשַּׂקִּין. וּכְלֵי עוֹר. וּכְלֵי עֶצֶם. וּכְלֵי מַתָּכוֹת. וּכְלֵי עֵץ. וּכְלֵי חֶרֶשׂ. הֲרֵי הוּא אוֹמֵר (ויקרא יא לב) "מִכָּל כְּלִי עֵץ אוֹ בֶגֶד אוֹ עוֹר אוֹ שָׂק". וּבִכְלֵי מַתָּכוֹת נֶאֱמַר (במדבר לא כב) "אַךְ אֶת הַזָּהָב וְאֶת הַכָּסֶף". וּבִכְלֵי חֶרֶשׂ נֶאֱמַר "וּכְלִי חֶרֶשׂ אֲשֶׁר יִפּל מֵהֶם אֶל תּוֹכוֹ כּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ":There are seven types of keilim that are susceptible to impurity according to Scriptural Law. They are: clothes, keilim from sackcloth, leather keilim, keilim made from bone, metal keilim, wooden keilim, and earthenware keilim. For Leviticus 11:32 states: "From all wooden implements, garments, leather articles, or sackcloth." And with regard to metal utensils, Numbers 31:22 states: "But the gold and the silver...." And with regard to earthenware utensils, Leviticus 11:33 states: "And every earthenware container into whose inner space one of them will fall, everything inside of it will contract impurity and the container should be broken."

מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁזֶּה שֶׁנֶּאֱמַר בַּתּוֹרָה (במדבר לא כ) "וְכָל מַעֲשֵׂה עִזִּים" לְרַבּוֹת כֵּלִים הָעֲשׂוּיִין מִן הַקַּרְנַיִם וּמִן הַטְּלָפַיִם וּמִן הָעֲצָמוֹת שֶׁל עִזִּים וְהוּא הַדִּין לִשְׁאָר מִינֵי בְּהֵמָה וְחַיָּה. אֲבָל כֵּלִים הָעֲשׂוּיִין מֵעַצְמוֹת הָעוֹף אֵינָן מְקַבְּלִין טֻמְאָה חוּץ מִכֵּלִים הָעֲשׂוּיִין מִכְּנַף הָעָזְנִיָּה בִּלְבַד וּבֵיצַת הַנַּעֲמִית הַמְצֻפָּה הוֹאִיל וְהֵן דּוֹמִין לְעֶצֶם מְקַבְּלִין טֻמְאָה כִּכְלֵי עֶצֶם. וְקָרוֹב בְּעֵינַי שֶׁטֻּמְאָתָן מִדִּבְרֵי סוֹפְרִים:According to the Oral Tradition, it was taught that the Torah's statement Numbers 31:20: "And anything made from goats" includes keilim made from the horns, hooves, and bones of goats. The same applies to keilim made from the body parts of other domesticated and undomesticated animals. keilim made from the bones of fowl, by contrast, are not susceptible to impurity with the sole exception of keilim made from the wings of an osprey and an ostrich egg that was coated. Since they resemble bones, they are susceptible to ritual impurity as a bone implement is. It appears to me that their impurity is of Rabbinic origin.

כֵּלִים הָעֲשׂוּיִין מֵעַצְמוֹת חַיָּה שֶׁבַּיָּם וּמֵעוֹרָהּ טְהוֹרִים. כָּל שֶׁבַּיָּם טָהוֹר וְאֵינוֹ מְקַבֵּל טֻמְאָה מִן הַטֻּמְאוֹת וְלֹא טֻמְאַת מִדְרָס. אַף הָאוֹרֵג בֶּגֶד מִצֶּמֶר הַגָּדֵל בַּיָּם אֵינוֹ מְקַבֵּל טֻמְאָה שֶׁנֶּאֱמַר (ויקרא יא לב) "אוֹ בֶגֶד אוֹ עוֹר" מִפִּי הַשְּׁמוּעָה לָמְדוּ מַה בֶּגֶד מִן הַגָּדֵל בָּאָרֶץ אַף עוֹר מִן הַגָּדֵל בָּאָרֶץ. חִבֵּר מִן הַגָּדֵל בַּיָּם עִם הַגָּדֵל בָּאָרֶץ אֲפִלּוּ חוּט אוֹ מְשִׁיחָה אִם חִבְּרוֹ חִבּוּר עַד שֶׁמֵּשִׂים אֶת שְׁנֵיהֶן כְּאִלּוּ הֵן אֶחָד לְטֻמְאָה שֶׁאִם נִטְמָא זֶה יִטְמָא זֶה הַכּל מְקַבֵּל טֻמְאָה:keilim that are fashioned from the bones or the hide of sea-animals are pure. Everything from the sea is pure and is not susceptible to any form of impurity, including the impurity stemming from articles that contracted impurity from a zav. Even if one weaves a garment with "wool" growing in the sea, it is not susceptible to impurity.This is implied by the phrase: "garments or leather articles." According to the Oral Tradition, it was taught "Just as it is only a garment that comes from plants that grow on the earth that is susceptible to ritual impurity, so too, only leather keilim that come from plants that grow on the earth are susceptible to ritual impurity.The following law applies if one connected fabric from plants that grow in the sea with fabric from plants that grow on the earth, even if only by a thread or a fringe. If they were connected in a way that they are considered a single entity with regard to ritual impurity, i.e., if one became impure, the other became impure, the entire entity becomes susceptible to impurity.

יֵרָאֶה לִי שֶׁהַכֵּלִים הָעֲשׂוּיִים מֵעוֹר הָעוֹף אֵין מְקַבְּלִין טֻמְאָה כְּמוֹ עַצְמוֹתָיו. וְאִם תֹּאמַר וַהֲרֵי הוּא כָּשֵׁר לִכְתֹּב עָלָיו תְּפִלִּין כְּעוֹר בְּהֵמָה וְחַיָּה. הִנֵּה עוֹר הַדָּג אֵינוֹ מְקַבֵּל טֻמְאָה וְלוּלֵא זֻהֲמָתוֹ שֶׁאֵינָהּ פּוֹסֶקֶת הָיָה כָּשֵׁר לַתְּפִלִּין הִנֵּה לָמַדְתָּ שֶׁאַף דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה כָּשֵׁר לִתְפִלִּין אִם אֵין לוֹ זֻהֲמָא:It appears to me that utensils made from the skin of a fowl are not susceptible to impurity like its bones. One might object, saying: Such skin is acceptable to have tefillin written upon it like the hide of a domesticated or undomesticated animal. [That objection can be refuted as follows:] The skin of a fish is not susceptible to ritual impurity. [Nevertheless,] were it not for its filth which never ceases, it would be acceptable to be used for tefillin. Thus it is derived that even an entity that is not susceptible to ritual impurity is acceptable to be used for tefillin if it is not characterized by filth.

כְּלֵי זְכוּכִית אֵינָן מְקַבְּלִין טֻמְאָה מִדִּבְרֵי תּוֹרָה וַחֲכָמִים גָּזְרוּ עֲלֵיהֶן שֶׁיְּקַבְּלוּ טֻמְאָה הוֹאִיל וּתְחִלַּת בְּרִיָּתָן מִן הַחוֹל כִּכְלֵי חֶרֶס הֲרֵי הֵן כִּכְלֵי חֶרֶס. וּמִפְּנֵי שֶׁתּוֹכָן נִרְאֶה כְּבָרָן לֹא גָּזְרוּ עֲלֵיהֶן שֶׁיִּטַּמְּאוּ מֵאֲוִירָן אֶלָּא עַד שֶׁתִּגַּע הַטֻּמְאָה בָּהֶן בֵּין מִתּוֹכָן בֵּין מִגַּבָּן כִּכְלֵי מַתָּכוֹת. וְלֹא גָּזְרוּ טֻמְאָה עַל פְּשׁוּטֵיהֶן אֶלָּא עַל מְקַבְּלֵיהֶן. וְאֵין לָהֶם טָהֳרָה בְּמִקְוֶה. וְאֵין שׂוֹרְפִין עֲלֵיהֶן תְּרוּמָה וְקָדָשִׁים שֶׁלֹּא גָּזְרוּ עֲלֵיהֶן אֶלָּא לִתְלוֹת:Glass keilim are not susceptible to ritual impurity according to Scriptural Law. Our Sages decreed that they would be susceptible to impurity. The rationale is that since, at the outset, they are made from sand like earthenware utensils, they are considered as earthenware utensils. Since their inside can be seen like their outside, the Sages did not decree that they would contract impurity from their inner space. Instead, the impurity must touch them, whether on the inside or the outside, as is true with regard to metal utensils. They did not establish this decree with regard to flat glass keilim, only those that serve as containers. Once such containers contract impurity, they cannot be purified in a mikveh. Terumah and sacrificial food is not burnt after contact with them, for it was decreed only that their state would be held in abeyance.

Mishneh Torah, Vessels.1