Keilim 9:1 - 9:2

מחט או טבעת – an impure/unclean [needle or ring] (from corpse uncleanness).

שנמצאו בנחושתו של תנור (that were found in the copper rim of the oven) – on the floor of the ground that the oven is attached to.

נראין – in the oven.

אבל לא יוצאין – in the airspace of the oven. As for example, that they are absorbed in the thickness of the floor of the ground and appear in the airspace of the oven but do not project/protrude into it.

אם אופה הוא את הבצק – if at the time that he fastens the bread into it, the dough comes in contact with the needle or the ring, it is considered like the airspace of the oven and it defiles it. But if not, it is a pure, for the All-Merciful wrote "תוכו" (Leviticus 11:33 – “And if any of those fall into/תוכו an earthen vessel, everything inside it shall be unclean and – the vessel – itself you shall break), and this is not “inside it”/תוכו. As for example, that they were absorbed there in the floor prior to attaching the oven there, for if they brought them in through the mouth of the oven, when they entered into its airspace, the oven was defiled.

בבצק הבינוני – not that its mixture is soft, that it descended below to the cracks. But not that its mixture was hard, that it does not affixed/attached.

בטפילת התנור (in the plaster of the oven) – it is the plaster of clay/mud that they place around the oven to thicken it so that it can hold/contain its heat.

מוקף צמיד פתיל – and it is placed in the tent of the corpse.

בטמא – if the oven is unclean/impure.

טמאים – the needle and the ring that are found in the plaster of the oven.

ובטהור טהורים – for since the oven is surrounded by an airtight lid and is saved/protected, these also are protected with it, for in regard to the plaster, they are neutralized.

נמצאו במגופת החבית (if they are found in the bung/stopper of the jar) – in the plaster that they regularly make for it as a cover over the mouth of the jar.

מצדיה – of the jar.

טמאים – for the sides of the jar do not need the plaster.

מכנגד פיה – if the needle and the ring are drawn opposite its mouth.

טהורין – provided/as long as that they will be within the plaster of the bung/stopper and not be brought into the airspace of the jar. But even though they appear from its inside, since they don’t enter into its airspace, they are clean/pure.

שוקעים בתוכה ותחתיהן כקליפת השום (if they sink into it and under them is [plaster] about as much as a garlic peel) – if there was between the needle and/or the ring and between the airspace of the jar a thin divider like the garlic peel, that it is found that they protrude into the bung/stopper, but it does not enter into the airspace of the jar at all, the are pure, for they are nullified concerning the bung/stopper. But if they enter within the jar, they are impure/unclean, for the airtight lid does not save/protect in the tent of a corpse other than in an earthenware vessel for food and liquids, things that have no purification in a Mikveh/ritual bath. But on metal vessels, such as a needle and/or a ring, they have purification in a Mikveh, the airtight lid does not protect them, therefore if they enter into the airspace of the jar, the are not nullified regarding the bung/stopper and are not protected/saved by the airtight lid. Such appears in my eyes the explanation of this Mishnah. But my Teachers/Rabbis did not explain it thusly. But their explanation I did not know how to justify/maintain it and therefore I did not write it.

ומניקת בתוכה (and a syphon/tube is in it) – like a kind of hollow reed made from metal, that they place one head in the perforation of the jar and he sucks/drains with his mouth from the other head, and all of the liquids that are in the jar go out through this syphon/tube.

החבית והמשקין טהורים והמניקת טמאה – the earthenware jar, but the syphon/tube that is within it is of metal. Therefore, the jar and the liquids that have no purification if the Mikveh, but if it purifies them and they belong to a commoner/uneducated person [who is not careful in the observance of laws of ritual purity], a Haver/member of a group dedicated to the punctilious observance of the commandments should not come to use them, for they are separated from their contact and if it is not, it would be so that all of its food is impure, the Rabbis did not make a decree concerning this, and they are protected/saved by an airtight lid, but a metal syphon/tube that has purification in a Mikveh/ritual bath, if one would purify it, a Haver/member of a group dedicated to the punctilious observance of the commandments would come to use it and he would borrow it from a common/uneducated person [who is not careful in the observance of the laws of ritual purity and immerse it [in a Mikveh] and when its sun had set (i.e., a sunset had passed for this object), he would use it, thinking that there is nothing in it other than because of contact with something impure, but he did not know that it had been in the tent of a corpse and it requires sprinkling [of a mixture of the ashes of the red heifer with waters of purification on the third and seventh days to purify it from the impurity imparted by a corpse, but even though it was in an earthenware vessel that is covered with an airtight lid, the airtight lid of vessels of a commoner/uneducated person [who is not careful in the observance of the laws of ritual purity] save/protect it from the defilement with a Haver, for all of the vessels of a commoner/uneducated person are under the presumption of defilement concerning a Haver, and an impure vessel does not protect/save with an airtight lid, for an airtight lid only protects/saves for a pure earthenware vessel alone. But whereas the Sages came to make a decree that the no earthenware vessel belonging to a common/uneducated person [who is not careful in the observance of the laws of ritual purity] does not protect [even] with an airtight lid, the people of the lands would not accept it from them. Because they would hold that they are expert and preserve their vessels/utensils in purity. Therefore regarding earthenware vessels and food and liquids which do not attain purity in a ritual bath/Mikveh, when they were within an airtight lid of a utensil belonging to a common/uneducated person, they say to them that they are pure and they would use them for they hold their vessels/utensils to be under the presumption of ritual purity, they should not be concerned lest the Haver should borrow from them, for they are, concerning him, in the presumption of being ritually impure and they don’t have purity ever, but a vessel that requires only rinsing in order to be restored to Levitical cleanness where there is a concern that perhaps the Haver will borrow it from them and he will immerse them [in a ritual bath] and use them without sprinkling [of a mixture of the ashes of the red heifer with waters of purification] on the third and seventh days [to purify it from the impurity imparted by a corpse], they made the law equivalent for all and stated that a vessel requiring only rinsing in order to be restored to Levitical cleanness is protected/saved by an airtight lid.

ובית הלל אומרים אף מניקת טהורה – prior to their having heard the reasoning of the School of Shammai they did not know for what reason foods and liquids that are within an airtight lid are pure and metal vessels are impure, but after they heard their reasoning as we have explained, they (i.e., the School of Hillel) retracted to teach according to the words of the School of Shammai.