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מסכת כלים פרק ח משנה ח


[If a sheretz is] found

מקום הנחת העצים

[in] the spot that wood is placed (this refers to an opening in the wall at the bottom of a kirah through which wood could be fed to its fire; this opening was separate from the "eye" previously discussed, and was not ever closed),

רבי יהודה אומר

Rabbi Yehuda says

מן השפה החיצונה

[if the sheretz was found] from the outer edge


and inwards (that is the sheretz was at least inside the outer end of this passage through the wall of the kirah, if not in the interior space itself)


it is tamei;

וחכמים אומרים

and the Sages say

מן השפה הפנימית

from the inner edge


and outwards (i.e. the sheretz was in this passage through the wall of the kirah, but not in the inner airspace of the kirah)


it is tahor;

רבי יוסי אומר

Rabbi Yosi says

מכנגד שפיתת הקדירה

from opposite the [opening over which] the pot is placed to cook


and inward (he holds that the sheretz can be completely through the passage and inside the kirah, so long as it is not further inward than this point, which is demarcated by the edges of the openings at the top of the kirah over which the pots are placed)


is tamei,

מכנגד שפיתת הקדירה

from opposite the [opening over which] the pot is placed to cook


and outward


is tahor.


[If a sheretz is] found

מקום ישיבת הבלן

[in] the bath attendant's station (water in bathhouses were heated over a special stove which had an extension of to their side on which the bath attendant would sit; this extension was hollow and contiguous with the portion of the stove over which the bathwater was heated)

מקום ישיבת הצבע

[or] the dyer's station (a similar extension on stoves used to heat dyes)

מקום ישיבת של שולקי זיתים

[or] the olive boiler's station (a similar extension on stoves used to boil olives)


is tahor,

אין טמא

it is not tamei

אלא מן הסתומה

except from the closing (i.e. the opening at the top of the stove that was closed off when a pot or kettle was placed there to be heated)


and inward (this portion of the mishnah follows only the opinion of Rabbi Yosi).


פרק ח משנה ט

בור (נ"א: כור)ו

A pit (this was lined with hardened clay sufficient to stand on its own and could be used as an oven or stove; alternatively this is a "kor" a smelting furnace used to melt down metals)

שיש בו בית שפיתה

that has a spot [to place a pot] for cooking


is tamei (as it is akin to a standard stove or kirah, even though not primarily made for cooking);

ושל עושי זכוכית

and that of glassmakers,

אם יש בו בית שפיתה

if it has a spot [to place a pot] for cooking,


is tamei.

כבשן של סידין

A furnace of lime-makers (who would heat stone to get lime)

ושל זגגין

and of glass-makers (this was hotter than the previously mentioned glass-making device)

ושל יוצרים

and of potters


is tahor (because these furnaces were too hot to cook food over).


A large oven (made for baking, this large earthenware vessel was box shaped with an opening on the side akin to that of modern ovens, also in contrast to the scriptural tanur in which items were stuck to its interior walls to be baked, in this the items sat on the ground; this vessel ordinarily was permanently attached to the ground which served as its floor; as such it was not ordinarily susceptible to tumah)

אם יש לה לזבז

if it has a rim (this was a ledge running around the interior of the walls of this oven and allowed the oven to be moved, and thus it would not be considered attached to the ground)


is tamei;

רבי יהודה אומר

Rabbi Yehuda says [it will be tamei],

אם יש לה אסטגיות

if it has a dome (this was on the top of the oven, was an indication of a type of oven not permanently attached to the ground);

רבן גמליאל אומר

Rabban Gamliel says [it will be tamei]

אם יש לה שפיות

if it has a stove-top (this refers to a place on its top, like that of a tanur or kirah, on which a pot could be placed to cook; in such a case it would either not be considered as dependant on the ground to function, or not normally be attached permanently to the ground, and is therefore susceptible to tumah).


פורנה - The explanation give for these cases follows that of the תפארת ישראל; note that there are several other interpretations.