Perek VI . 58a 281 . ׳א ופ דב נחד

the rabbinic decree prohibiting adorning brides with bridal crowns to commemorate the destruction of the Temple does not apply to an istema.

Earlier, the Gemara cited Rabbi Abbahu’s opinion that the kavul mentioned in the mishna, which one may not wear into the public domain on Shabbat, is a woolen cap. And Shmuel said: It is the seal of a slaven that we learned about in the mishna. The Gemara asks: And did Shmuel actually say this? Didn’t Shmuel say: A slave may go out on Shabbat with a seal that is around his neck but not with a seal that is on his clothes? Apparently, Shmuel holds that one may go out into the public domain with a slave’s seal. How, then, could he say that kavul in the mishna, with which one may not go out into the public domain, is referring to the seal of a slave?

The Gemara answers: This is not difficult. This, where Shmuel said that one may go out with a slave’s seal on Shabbat, is referring to a case where his master made it for him. The slave will not remove it because he fears his master. Therefore, there is no concern lest he carry it. However, that, where the mishna said that it is prohib-ited to go out with a kavul, which according to Shmuel is the seal of a slave, is referring to a case where he made it for himself to indicate to all who his master is so that he may enjoy his master’s protection. In that case, since it is dependent solely upon his discre-tion, there is concern lest he remove the seal and carry it. Therefore, the Sages prohibited going out with it into the public domain.

The Gemara asks: In what case did you establish this statement of Shmuel? It is in the case of a seal that his master made for him. If so, why may he not go out with a seal on his clothes? There too, since his master made it for him he will not remove it.

The Gemara answers: There the concern is that perhaps the seal will be severed, and the slave will fear his master and fold his cloak and place it on his shoulders so that his master will not see that he has no seal on his clothing. That concern is in accordance with the opinion of Rav Yitzĥak bar Yosef; as Rav Yitzĥak bar Yosef said that Rabbi Yoĥanan said: One who goes out into the public domain with a cloak folded and resting on his shoulders on Shabbat is liable to bring a sin-offering. That is not the manner in which one wears a garment; it is the manner in which one carries a burden.

And this is like that which Shmuel said to Rav Ĥinnana bar Sheila: All of the Sages affiliated with the house of the Exilarch may not go out on Shabbat with sealed cloaks [sarbal],l i.e., gar-ments with seals on them, except for you,n since the people of the Exilarch’s house are not particular with regard to you. The Sages affiliated with the Exilarch were officially considered servants of the house and would wear the seal of the house of the Exilarch. Therefore, it was prohibited for them to go out into the public do-main on Shabbat with a cloak bearing the Exilarch’s seal, lest the seal break and, in fear of the Exilarch, they remove the cloak, fold it, place it on their shoulders, and carry it on Shabbat. Only Rav Ĥinnana bar Sheila was permitted to go out with this seal on Shab-bat since the people of the Exilarch’s house were not exacting with him. Even if he wore clothing with no seal, they would not con-sider it an act of insubordination against the Exilarch.

The Gemara discusses the matter itself: Shmuel said that a slave may go out with a sealnh that is around his neck but not with a seal that is on his clothes. That opinion was also taught in a ba-raita: A slave may go out with a seal that is around his neck but not with a seal that is on his clothes.

נחד

Perek VIDaf 58 Amud a

לותד ום עטאות כ ה מש אין ב

ומי נןד ת א עבד ד בלא כ אמא: מואל ושיוצא מואל: ש והאמא הכי? מואל ש אמא חותם ב אאו אבל לא צו ב ש חותם ב העבד

כסותו! ב ש

– הא יה, אב ליה עבד ד – הא יא, ש לא יהד עבד איהו לנ׳ש ד

עבד ד – מואל ש ד להא א או ימת מאי באי לא? כסותו אמ ב חותם ש יה, ב ליה אב

ל ליה, ומחית ת ומי ׳ ילמא מי׳ס , ומיאת דאמא א יוסב, ד דאב יצח ב ת׳יהד כ ליה אכהיוצא יוחנן: י אב אמא יוסב א ב יצח אב ת׳יו כ על לו חת ומונ לת מ ׳ ית טל ב

אתד ת – חייב חט ב ש ב

א ב נא חינ לאב מואל ש ליה אמא ד וכי הא לא – לותא ג איש בי ד נן אב הו כול ילא: שלא ׳די ך, ד לי חתימי, לבא מינ סאב לי׳ ו ב

לותאד בי איש ג עליך ד

חותם ב העבד יוצא מואל: ש אמא גו׳א, ניא כסותוד ת ב חותם ש אאו, אבל לא ב צו ב שאאו, צו ב ש חותם ב העבד יוצא הכי: נמי

כסותוד ב חותם ש אבל לא ב

The seal of a slave – א עבד בלא ד The question was :כraised: If it is prohibited for a slave to wear the seal into the public domain, why didn’t the Sages issue a decree prohibiting him from wearing the seal in the courtyard? Some commentaries answer: Since the master insists that his slave wear the seal at all times, to prevent tension between slave and master the Sages did not extend the decree to the courtyard (see Tosafot). Other authorities explain that a slave is embarrassed by the seal and would prefer never to wear it. Therefore, the Sages were certain that even if the slave wears the seal in the courtyard, he will certainly not forget to remove it before going out into the public domain (Rashba).

All of the Sages affiliated with the house of the Exilarch may not go out with sealed cloaks, except for you – לי סאב ב לותא לא לי׳ ו ג בי איש ד נן אב הו כולך The ge’onim explain that the Exilarch :חתימי, לבא מינwas appointed to collect a clothes tax on behalf of the government. A seal was attached to every gar-ment for which taxes had been paid. Therefore, it is prohibited to wear a sealed garment because the seal could fall off and, due to concern that one might be caught by the tax official, he will come to carry the seal with him. Rabbi Ĥinnana, however, was the exception because he was not concerned about the tax collectors (Rav Sherira Gaon).

A slave may go out with a seal, etc. – יוצא העבד -The slave in this context is one who was circum :וכופcised and had immersed in a ritual bath in order to become a Canaanite slave. He is obligated to ob-serve the same mitzvot as a woman. In the Rambam’s opinion, there is an additional mitzva that applies to the slave; his master is required to prevent him from performing labor on Shabbat, as it is written: “The son of your handmaid and the stranger shall be refreshed” (Exodus 23:12). According to the Ra’avad, however, the master is not required to prevent him from violating the mitzvot in which he is obligated. Like any other Jew, the slave is obligated with regard to his own personal observance of the mitzvot. Nevertheless, even a slave who accepted slavery on the condition that he will continue to desecrate the Shabbat may not perform labor for his master on Shabbat, and the master is commanded to prevent the slave from performing labor for him.

notes

Cloak [sarbal] – ל This word, which also appears :סאבin the Bible (Daniel 3:21), in most places refers to a unique Persian style of trousers. It is from the Persian shalwār, meaning trousers. In this context, the mean-ing is apparently coat or cloak.

language

A slave may go out with a seal, etc. – יוצא העבד חותם וכופ -A slave, whose master is required to en :בsure that he observes Shabbat, may not go out into the public domain on Shabbat wearing the metal seal that his master made for him to signify that he is his slave. If the seal was made of clay and it was hanging around his neck, it is permitted. If it is attached to his clothes, it is prohibited. If the slave fashioned the seal himself, even if it was made of clay, the slave may not go out wearing it under any circumstances (Rambam Sefer Zemanim, Hilkhot Shabbat 19:18; Shulĥan Arukh, Oraĥ Ĥayyim 304:1 and in the comment of the Rema).

halakha

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282 Perek VI . 58a . ׳א ופ דב נחד

The Gemara raises a contradiction from another baraita: The slave may neither go out with a seal that is around his neck nor with a seal that is on his clothes on Shabbat, and both this and that can-not become ritually impure.nh And he may not go out with a bellb that is hung around his neck; however, he may go out with a bell that is on his clothes, and both this and that can become ritually impure.

And an animal may neither go out with a seal that is around its neck,h nor with a seal that is on its clothes, nor with a bell that is on its clothes, nor with a bell that is around its neck since with regard to an animal these are considered burdens not ornaments. Both this, the seal, and that, the bell, cannot become ritually im-pureh because animal ornaments and utensils do not fall into the category of objects that can become ritually impure. Apparently, it is even prohibited for a slave to go out with a seal around his neck, contrary to Shmuel’s opinion.

The Gemara answers: Say that this baraita, which permits going out, is referring to a case where his master made him the seal. Since he fears removing it, there is no concern that he will come to carry it. That baraita, which prohibits going out, is referring to a case where he made it for himself and there is concern lest he come to remove it and carry it.

The Gemara rejects this resolution: No, both this and that are refer-ring to a case where his master made it for him. The difference can be explained differently. And here, where it was prohibited, it is referring to a seal of metal, and here, where it was permitted, it is a seal of clay. And as Rav Naĥman said that Rabba bar Avuh said: With an object about which his master is particular, one may not go out on Shabbat, lest it become detached from the garment, and fear of his master lead the slave to carry it in his hand. With an object about which his master is not particular, one may go out with it.

The Gemara adds: So too, it is reasonable to understand the barai-ta from the fact that it teaches there: This seal and that seal cannot become ritually impure. Granted, if you say it is referring to a metal seal, it is possible to understand the novel aspect of the barai-ta as follows: These are the objects that cannot become ritually impure; however, their vessels made of the same material can become ritually impure.

However, if you say that we learned with regard to seals of clay, can it be similarly inferred that these seals are the objects that cannot become ritually impure; however, their vessels made of the same material can become ritually impure?

Wasn’t it taught in a baraita: Vessels of stone,h vessels of dung, and vessels of earth that are not made into earthenware can neither become ritually impure by Torah law nor by rabbinic law? Appar-ently, even an actual vessel made of clay cannot become ritually impure. Rather, learn from it that this baraita is referring to utensils made of metal. The Gemara concludes: Indeed, conclude from it.

In that same baraita the Master said that the slave may not go out with a bell that is around his neck, but he may go out with a bell that is on his clothes.

The Gemara asks: With a bell that is around his neck, why may he not go out? It is due to concern lest it be severed and he come to carry it. If so, with a bell on his clothes too, let us be concerned lest it be severed and he come to carry it.

The Gemara answers: With what are we dealing here? With a case where the bell is woven into the garment, and it is in accordance with the opinion of Rav Huna, son of Rav Yehoshua, as Rav Huna, son of Rav Yehoshua, said: Anything that is woven into a garment, the Sages did not issue a decree prohibiting going out with it on Shabbat.

חותם ב העבד יצא לא ואמינהו: כסותו, זה וזה ב חותם ש אאו, ולא ב צו ב שאאו, צו ב זוג ש לין טומאהד ולא ב אין מ בוזה זה כסותו, ב ש זוג ב יוצא הוא אבל

לין טומאהד מ ב

אאה צו ב חותם ש המה לא ב צא ב ולא תזוג ב ולא כסותה, ב ש חותם ב ולא אאה, זה וזה צו ב זוג ש כסותה ולא ב ב ש

לין טומאהד אין מ ב

– הא יה, אב ליה עבד ד – הא לימא: יה! עבד איהו לנ׳ש ד

יה, אב ליה עבד ד – ואידי אידי לא, ל טיטד ש כת, וכאן – ב ל מת ש וכאן – בבא ד אבוה: א ב ה אב אמא נחמן וכדאב בא יד עליו אבו – אין יוצאין בו, ד ׳ המ

יד עליו – יוצאין בוד אין מ ׳ ש

תני: “זה וזה אין אא, מד ב הכי נמי מסתל למא ש ש לין טומאה״, אי אמאת ב מ בלי טומאה, לא מ ב כת – הני הוא ד מת

לי טומאהד ידהו – מ ב לים ד הא כ

נן, הני הוא ל טיט ת ש א אי אמאת ב אלידהו ד לים כ הא טומאה, לי מ ב לא ד

לי טומאה? מ ב

וכלי ללים ג לי כ אבנים לי כ ניא: ת והא באי מד לין טומאה לא מ ב אין אדמה מע ש א אל סו׳אים! באי מד ולא תואה

הד מע מינ כת, ש ל מת ה: ש מינ

אאו, אבל יוצא צו ב זוג ש אמא מא: ולא בכסותוד ב זוג ש הוא ב

ילמא מי׳סי אי לא – ד אאו אמ צו ב זוג שכסותו נמי, ליחוש ב ואתא לאיתויי, זוג ש

ילמא מי׳סי ואתי לאיתויי! ד

יה ב מיחא ד – עס ינן מאי ב הכא עד אב יהוש איה ד מומחא, וכדאב הונא בכל ע: יהוש אב ד איה ב הונא אב אמא ד

זאוד הוא אאוג – לא ג ש

The slave may neither go out…and both this and that cannot become ritually impure – …לא יצא העבדלין טומאה Even though the seal is made :זה וזה אין מ בof metal, it cannot become ritually impure because it is not considered a utensil or an ornament.

notes

Ritual impurity of a seal – טומאת חותם: A seal that was not fashioned to make an impression in clay or wax cannot become ritually impure because it is not a utensil. If it is made of metal and its sole purpose is to make impressions in clay or wax, it can become ritually impure (Rambam Sefer Tahara, Hilkhot Kelim 8:9).

And an animal may neither go out with a seal that is around its neck – אאה צו ב חותם ש המה לא ב צא ב :ולא תAn animal may not go out wearing a seal on Shabbat, whether it is on its body or on a cloth covering it, be-cause it is a burden (Rambam Sefer Zemanim, Hilkhot Shabbat 20:10; Shulĥan Arukh, Oraĥ Ĥayyim 305:12).

Ritual impurity of a bell – טומאת זוג: A bell attached to a child’s clothing can only become ritually impure if it has a clapper. If it is attached to an adult’s clothes, it can become ritually impure even if it does not have a clapper (Rambam Sefer Tahara, Hilkhot Kelim 8:8).

Vessels of stone, etc. – לי אבנים וכופ Vessels made :כof stone, dung, or unbaked clay, even when they have a receptacle, can neither become ritually impure by Torah law nor by rabbinic law (Rambam Sefer Tahara, Hilkhot Kelim 1:6).

halakha

Bell – זוג:

Ancient bell

background

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Perek VI . 58b 283 . ׳א ופ דב נח:

In the baraita cited earlier, it was taught that the Master said: An animal may neither go out with a seal that is around its neck, nor with a seal that is on its clothes, nor with a bell that is on its clothes, nor with a bell that is around its neck. Both this and that cannot become ritually impure.

The Gemara asks: And does a bell of an animal not become ritu-ally impure? The Gemara proceeds to raise a contradiction from that which was taught in another baraita: The bell of an animaln can become ritually impure,

and the bell of a door is ritually pure. The door itself is not consid-ered a vessel. It is considered part of the house, and therefore its status is like that of the house. The house is attached to the ground, and therefore it cannot become ritually impure. Everything con-nected to it, including the bell, assumes that status.

If one took the bell of a door and converted it into a bell for an animal,h it can become ritually impure; however, if one took the bell of an animal and converted it into a bell for a door,h even though he attached it to the door and even fastened it with nails, it can still become ritually impure because all utensils descend into their state of ritual impurity by means of thought alone, i.e., as a result of a decision to designate them for a specific purpose through which they will become susceptible to ritual impurity, they receive that status immediately. However, they only ascend from their state of ritual impurity by means of an action that effects physical change to the vessel itself. A change in designation alone is ineffective. This baraita states that an animal bell can become ritually impure, contrary to that which was taught in the previous baraita.

The Gemara answers: This is not difficult. This baraita, where it was taught that the bell can become ritually impure, is referring to a case where it has a clapper [inbal].l That baraita, where it was taught that the bell cannot become ritually impure, is referring to a case where it does not have a clapper.

The Gemara asks: Whichever way you look at it, this is difficult. If the bell is a vessel,n then even though it has no clapper it should be susceptible to ritual impurity. If it is not a vessel, does a clapper render it a vessel?

The Gemara answers: Yes, the clapper can determine the bell’s status with regard to ritual impurity, in accordance with that which Rab-bi Shmuel bar Naĥmani said that Rabbi Yonatan said. As Rabbi Shmuel bar Naĥmani said that Rabbi Yonatan said: From where is it derived that a metal vessel that produces soundn is considered a vessel and can become ritually impure? As it is stated: “Every thing that passes through the fire, you shall make it pass through the fire, and it shall be clean; nevertheless, it shall be purified with the water of sprinkling; and all that does not pass through the fire you shall make to go through water” (Numbers 31:23). And the Sages interpret the verse homiletically: Every thing [davar], even speech [dibbur]; in other words, even an object that makes a sound you shall pass through fire to purify it because it is a vessel.

However, the matter can be clarified further. In what case did you establish the baraita; in the case of a bell that does not have a clap-per? If so, say the middle clause of that baraita: And he may not go out with a bell that is hung around his neck; however, he may go out with a bell that is on his clothes, and both this and that can become ritually impure. If it is referring to a bell that does not have a clapper, can it become ritually impure?

חותם המה לא ב צא ב אמא מא: “לא תכסותה ולא ב חותם ש אאה ולא ב צו ב שכסותה, זה ב זוג ש אאה ולא ב צו ב זוג ש ב

לין טומאה״, וזה אין מ ב

טומאה? לין מ ב אין בהמה ד וזוג המה – טמאה, ל ב ואמינהו: זוג ש

NOTESThe seal of a slave – א עבד בלא ד -The question was raised: If it is pro :כhibited for the slave to wear the seal into the public domain, why didn’t the Sages issue a decree prohibiting him from wearing the seal in the courtyard? Some commentaries answer: Since the master insists that he wear the seal at all times, the Sages did not extend the decree to the courtyard to prevent tension between slave and master (see Tosafot). Other authorities explain that the slave is embarrassed by the seal and would prefer never to wear it. Therefore, the Sages were certain that even if the slave wears the seal in the courtyard, he will certainly not forget to remove it before going out into the public domain (Rashba).

All of the Sages affiliated with the house of the Exilarch may not go out with sealed cloaks, except for you – לותא לא בי איש ג נן ד הו אב כולך לי חתימי, לבא מינ סאב The ge’onim explain that the Exilarch was :לי׳ ו בappointed to collect a clothes tax on behalf of the government. A seal was attached to every cloak for which taxes had been paid. Therefore, it is prohibited to wear a sealed garment because the seal could fall off and, due to concern that he might be caught by the tax official, he might come to carry the seal with him. Rabbi Ĥinnana, however, was the exception because he was not concerned about the tax collectors (Rav Sherira Gaon).

A slave may go out with a seal, etc. – יוצא העבד וכופ: Apparently, the slave in this context is one who was circumcised and immersed in a ritual bath in order to become a Canaanite slave. He is obligated to observe the same mitzvot that a woman is obligated to observe. In the Rambam’s opinion, there is another mitzva that applies to the slave. His master is required to prevent him from performing labor on Shabbat, as it is written: “The son of your handmaid and the stranger shall be refreshed” (Exodus 23:12). However, according to Ra’avad, the master is not required to prevent him from violating the mitzvot in which he is obligated. Like any other Jew, the slave is obligated to see to his own personal observance of the mitzvot. Nevertheless, even a slave who accepted slavery on the condition that he will continue to desecrate the Shabbat may not perform labor for his master on Shabbat, and the master is commanded to prevent the slave from performing labor for him.

The slave may neither go out…and both this and that cannot

become ritually impure – לין טומאה Even :לא יצא העבד…זה וזה אין מ בthough the seal is made of metal, it cannot become ritually impure because it is not considered a utensil or an ornament.

A bell of an animal, etc. – המה וכופ ל ב Ostensibly, the list of bells :זוג שthat can become ritually impure contradicts the general principle that only utensils for use by people can become ritually impure. However, the rationale for this is that all these bells are for use by people. When the bell on an animal has a clapper inside, it enables the shepherd to locate his animals even when he cannot see them. Similarly, the bells on the mortar accompany the labor of crushing with sound, and the bells on a Torah scroll direct the congregation’s attention to the fact that the Torah scroll is being removed from the ark and the Torah read-ing is about to begin (Me’iri).

HALAKHAA slave may go out with a seal, etc. – חותם וכופ ,A slave :יוצא העבד בwhose master is required to ensure that he observes Shabbat, may not go out into the public domain on Shabbat wearing the metal seal that his master made for him to signify that he is his slave. If the seal was made of clay and it was hanging around his neck, it is permitted. If it is attached to his clothes, it is prohibited. If the slave fashioned the seal himself, even if it was made of clay, the slave may not go out wearing it under any circumstances (Rambam Sefer Zemanim, Hilkhot Shabbat 19:18; Shulĥan Arukh, Oraĥ Ĥayyim 104:1 and in the comment of the Rema).

Ritual impurity of a seal – טומאת חותם: A seal that was not fashioned to make an impression in clay or wax cannot become ritually impure because it is not a vessel. If it is made of metal and its only purpose is to make impressions in clay or wax, it can become ritually impure (Rambam Sefer Tahara, Hilkhot Kelim 8:9).

May neither go out with a seal that is on its neck – חותם ב לא אאה צו ב ,An animal may not go out wearing a seal on Shabbat :שwhether it is on its body or on a cloth covering it, because it is a bur-den (Rambam Sefer Zemanim, Hilkhot Shabbat 20:10; Shulĥan Arukh, Oraĥ Ĥayyim 105:12).

Ritual impurity of a bell – טומאת זוג: A bell attached to a child’s cloth-ing can only become ritually impure if it has a clapper. If it is attached

to an adult’s clothes, it can become ritually impure even if it does not have a clapper (Rambam Sefer Tahara, Hilkhot Kelim 8:8).

Vessels of stone, etc. – לי אבנים וכופ Vessels made of stone, dung, or :כunbaked clay, even when they have a receptacle, can neither become ritually impure by Torah law nor by rabbinic law (Rambam Sefer Tahara, Hilkhot Kelim 1:6)

LANGUAGECloak [sarbal] – ל -This word, which also appears in the Bible (Dan :סאבiel 3:21), in most places refers to a unique Persian style of trousers. It is from the Persian salvar, meaning trousers. In this context, the meaning is apparently coat or cloak.

BACKGROUNDBell – זוג:

Ancient bell

נח:

Perek VIDaf 58 Amud b

לת – טהואהד ל ד וש

ל המה – טמאה, ש או לב לת ועש ל ד שאו חב י ש לת, אב על ׳ או לד המה ועש בל כ מסמאים – טמא, ש לת ו בעו ב לדבה, מחש לים יואדין לידי טומאתן ב הכנוי ש ב א אל טומאתן מידי ואין עולין

ה! מעש

ל, עינב ליה אית ד – הא יא, ש לא לד לית ליה עינב הא – ד

י ׳ על אב – הוא מנא אי ך: ׳ש נ מה ל, אי לאו מנא הוא – לית ליה עינב ד

י ליה מנא? ו ל מש עינב

י א נחמני אמא אב מואל ב י ש דאב אין, כנחמני א ב מואל ש י אב אמא ד יונתן; כלי מיע ול ב ין למש י יונתן: מנ אמא אבל “כ אמא: נ ש – טמא הוא ש כות מתבאש״ עביאו ת באש יבא א אש בא ד

אשד בוא יבא ב א׳ילו ד

ל, דלית ליה עינב א – ב מאי או ימת באאו צו ב ש זוג ב “ולא מציעתא: אימא כסותו וזה וזה ב זוג ש אבל יוצא הוא בל – לית ליה עינב לין טומאה״, אי ד מ ב

לי טומאה? מי מ ב

The bell of a door and converted it into a bell for the animal – המה או לב לת ועש ל ד If one takes a doorbell or :שany other vessel attached to a building or to the ground and transfers it to be used for something that is not at-tached to the ground, e.g., an animal, it can become ritu-ally impure (Rambam Sefer Tahara, Hilkhot Kelim 8:12).

The bell of an animal and converted it into a bell for the door – לת או לד המה ועש ל ב In the case of a bell used :שfor an animal that one attached to a door, or to any vessel attached to the ground, or even if one actually attached it to the ground itself and fixed it with a nail, the bell can become ritually impure as it did before, until one effects a physical change in the bell itself (Rambam Sefer Tahara, Hilkhot Kelim 8:12).

halakha

Clapper [inbal] – ל This is likely from the :עינבGreek ἔμβολος or ἔμβολος, embolos or embolon, mean-ing pegs inserted into objects or a protrusion inserted into a vessel. In variant readings, the word appears as inbol and in the Jerusalem Talmud as imbol, imbolot.

language

If the bell is a vessel, etc. – אי מנא הוא וכופ: The underlying assumption of the question is that the bell is considered a vessel that serves a specific purpose because it is suited for use in feeding water to a small child. Consequently, the presence of a clapper or lack thereof is irrelevant (Penei Yehoshua).

That produces sound – מיע ול The problem with a :למשbell and similar objects is based on the fact that, in order for a vessel to be susceptible to ritual impurity, it must be either a utensil or an ornament; a bell appears to be neither. Therefore, from the extraneous phrase: Every-thing [davar] that passes through fire (Numbers 31:23), it is derived that there are additional vessels that can be-come ritually impure if they serve a specific purpose, e.g., producing sound.

notes

Bell of an animal, etc. – המה וכופ ל ב Ostensibly, the :זוג שlist of bells that can become ritually impure contradicts the general principle that only utensils used by people can become ritually impure. However, the rationale for this is that all these bells are for use by people. When the bell on an animal has a clapper inside, it enables the shepherd to locate his animals even when he cannot see them. Simi-larly, the bells on the mortar aids the act of crushing by making a sound, and the bells on a Torah scroll direct the congregation’s attention to the fact that the Torah scroll is being removed from the ark and the Torah reading is about to begin (Me’iri).

notes

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284 Perek VI . 58b . :׳א ופ דב נח

The Gemara raises a contradiction from the Tosefta: One who makes bells for the mortar used to crush spices, and for the cradle,h and for mantles of Torah scrolls, and for coverings of small children, if they have a clapper they can become ritually impure, and if they do not have a clapper they are ritually pure and cannot become impure. If after they became ritually impure their clappers were removed, their ritual impu-rity still remains upon them. Apparently, even with regard to bells used by people, the original existence of a clapper determines whether or not the bell is considered a vessel.

The Gemara answers: This applies only to the bells of a small child, since they are placed on him to produce sound. If the bell does not make a sound, it serves no purpose and, consequently, cannot become ritually impure. However, with regard to an adult, the bell is an ornament for him even though it does not have a clapper.

It was taught in the Tosefta that the Master said: If their clappers were removed after they became ritually impure, their ritual impurity still remains upon them. The Gemara wonders: For what use are they suited after their clappers are removed? They are essentially broken and should therefore become ritually pure. Abaye said: The reason that their impu-rity remains is because a common person is able to replace the clapper into the bell. According to Abaye, with regard to any vessel that comes apart, if a common person is capable of reassembling it and it does not require the expertise of a craftsman, it is not considered broken and its ritual impurity is not nullified.

Rava raised an objection to this explanation from that which was taught: The connection between the bell and the clapper,n this is a connection.h Therefore, if they are detached from each other, the bell should be con-sidered broken.

And he adds: And if you say that when employing the term connection, it is saying as follows: Even though it is not connected, it has the legal status as if it were connected. Wasn’t it taught in a baraita: The connection between the different parts of scissors made of different parts that are made to come apart and the connection between the blade of a carpenter’s plane, which can be removed from its handle, and its handle are considered a connection with regard to contracting ritual impurity? If one part becomes ritually impure, the other parts become ritually impure as well. The baraita continues: However, they are not considered a connection with regard to the sprinkling of the waters of a purification offering. When waters of purification are sprinkled on these implements in order to purify them from ritual impurity imparted by a corpse (see Numbers 19:17–19), the water must be sprinkled on each part individually.

The Gemara asks: Whichever way you look at it, there is a difficulty: If it is considered a connection, they should be considered connected even with regard to sprinkling; and if they are not considered a connection, they should not be so considered even with regard to ritual impurity.

And Rabba said: By Torah law, when in use, they are considered a connection, both with regard to ritual impurity and with regard to sprinkling. And when not in use, even if the parts are connected, since they are made to come apart and they are commonly dismantled, they are neither considered a connection with regard to ritual impurity nor with regard to sprinkling. And the Sages issued a decree that they should be considered a connection with regard to ritual impurity even when not in use, due to ritual impurity when in use. If one component becomes ritually impure, the other component becomes ritually impure as well. And, as a further stringency, they issued a decree that they should not be considered a connection with regard to sprinkling even when in use, due to sprinkling when not in use. The waters of purification must be sprinkled on each part individually. Nevertheless, this type of connection with regard to ritual impurity is only relevant when the two parts are actually connected. When the parts are separate, even if they can be reattached easily, the vessel is considered broken. This contradicts Abaye’s explanation.

Rather, Rava said: It should be explained differently:

ולעאיסה ת ש למכת ין זג ה העוש ואמינהו: ינו ות, ת חות ולמט׳ ס׳אים חות ולמט׳ל – ל – טמאין, אין להם עינב יש להם עינבטומאתן עדין – ליהן עינב לו ניט טהואין,

עליהם!

ל לא עבידי ליה, אבל תינו ד י – ב הני מיללית ד ב ג על אב ליה, הוא יט כש ת דול ג

לד ליה עינב

טומאתן עדין ליהן עינב לו ניט מא: אמא הואיל יי: אב אמא חזו? למאי עליהןד

ההדיוט יכול להחזיאוד ש

ל חבוא! מתיב אבא: הזוג והעינב

לא ד ב ג על אב אמא, הכי ימא: ת וכי והתניא: מי, ד א מחב ד מאן כ – א מחבאהיטני – ל ש ואיזמל א ים ׳ ל ש מס׳ואת

חבוא לטומאה, ואין חבוא להזאהד

ך, אי חבוא הוא – א׳לו ׳ש ואמאינן: מה נא׳ילו – הוא חבוא לא ואי להזאה,

לטומאה נמי לא!

– מלאכה עת ש ב תואה, בא ד ה: אב ואמא עת ש לא ב ין להזאה, ש ין לטומאה ב חבוא בולא לטומאה לא חבוא אינו – מלאכה עת ש ב לא ש טומאה על וגזאו להזאהד עת ש ב היא ש טומאה ום מש מלאכה, עת מלאכה, ש היא ב מלאכהד ועל הזאה ש

עת מלאכה! ש לא ב ום הזאה ש מש

א אמא אבא: אל

NOTESIf the bell is a vessel – אי מנא הוא: Apparently, the underlying as-sumption of the question is that the bell is considered a vessel that serves a specific purpose because it is suitable for feeding water to a small child. Consequently, the presence of a clapper or lack thereof is irrelevant (Penei Yehoshua).

That produces sound – מיע ול The problem with regard to a bell :למשand similar objects is based on the fact that in order for a vessel to be susceptible to ritual impurity, it must either be used in performance of labor or it must be decorative. A bell appears to fit neither of these two categories. Therefore, from the extraneous phrase: Everything [davar] that passes through fire (Numbers 31:23), it is derived that there are additional objects that can become ritually impure if they serve a specific purpose, e.g., producing sound.

Rava raises an objection: The bell and the clapper – :אבא מתיב ל והעינב The commentaries found Rava’s objection difficult and :הזוג many interpretations of his statement and the statement of Abaye that precedes it were suggested. Some commentaries explain that, in

response to Abaye’s statement that anything that a common person can reassemble is considered a vessel, Rava raises an objection based on the mishna’s statement that the bell and clapper are considered a connection. A connection can only exist between separate entities. Although they are designed to be attached and it is a bona fide at-tachment, nevertheless, they are not considered one vessel (Ramban).

HALAKHAThe bell of a door and converted it into a bell for the animal – ל שהמה או לב לת ועש If one takes a doorbell or any other vessel attached :דto a building or to the ground and transfers it to something that can become ritually impure, e.g., an animal, it too can become ritually impure (Rambam Sefer Tahara, Hilkhot Kelim 8:12).

The bell of an animal and converted it into a bell for the door – ל שלת או לד המה ועש -In the case of a bell used for an animal that one at :בtached to a door, or to other vessels attached to the ground, or even if he actually attached it to the ground itself and fixed with a nail, the bell can become ritually impure as it did before, until he effects a physical change in the object itself (Rambam Sefer Tahara, Hilkhot Kelim 8:12).

One who makes bells for the mortar and for the cradle, etc. – ה העושת ולעאיסה ש ין למכת Bells with clappers that are attached to clothes or :זגthose attached to a cradle can become ritually impure. The same is true for similar objects designed to entertain small children. They remain ritually impure even if subsequently their clappers were removed, as per the Tosefta (Rambam Sefer Tahara, Hilkhot Kelim 8:7).

The bell and the clapper are considered a connection – ל הזוג והעינב The bell and the clapper are considered attached and as a single :חבואvessel with regard to the halakhot of becoming ritually impure and the halkhot of sprinkling purification water (Rambam Sefer Tahara, Hilkhot Para Aduma 12: 9).

LANGUAGEClapper [inbal] – ל -Apparently, from the Greek ambulos or am :עינבbulon, meaning pegs inserted into objects or a protrusion inserted into a vessel. In variant readings, the word appears as inbol, and in the Jerusalem Talmud as imbol, imbolot.

One who makes bells for the mortar and for the cradle, etc. – ת ולעאיסה ש ין למכת ה זג העוש Bells with clappers that are attached to :וכופgarments or those attached to a cradle can become ritually impure. The same is true for similar objects designed to entertain small children. They remain ritually impure even if their clappers were subsequently removed, as per the Tosefta (Rambam Sefer Tahara, Hilkhot Kelim 8:7).

The bell and the clapper, this is a connec-tion – חבוא ל והעינב The bell and the :הזוג clapper are considered attached and as a single vessel with regard to the halakhot of becoming ritually impure and the halakhot of sprinkling purification water (Rambam Sefer Tahara, Hilkhot Para Aduma 12:9).

halakha

Rava raised an objection: The bell and the clapper – ל והעינב -The com :מתיב אבא: הזוג mentaries found Rava’s objection difficult and many interpretations of his statement and the statement of Abaye that precedes it were sug-gested. Some commentaries explain that, in response to Abaye’s statement that anything that a common person can reassemble is considered a vessel, Rava raised an objection based on the mishna’s statement that the bell and clapper are considered a connection. A connection can only exist between separate entities. Although they are designed to be attached and it is a bona fide attachment, nevertheless they are not considered one vessel (Ramban).

notes

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283–284

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äéáø äéì:éàîáàäì àúîé÷åà'åë äéáø äéì ãáòãá ìàåîùã.

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