Комментарий к Вайикра 11:35

תנור וכרים OVEN OR RANGES FOR POTS — These are movable objects, and they are of earthenware, they have an interior and one places the pot over the opening of the hollow space (the cavity); both have their openings on top.

AND EVERYTHING WHEREUPON ANY PART OF THEIR CARCASS FALLETH SHALL BE UNCLEAN; WHETHER OVEN, OR RANGE FOR POTS, ‘YUTATZ’ (IT SHALL BE BROKEN DOWN). Scripture teaches you here that the law of the oven and range for pots which are made of clay — in which fire is kindled and bread baked — is, [although they are] attached to the ground, like the law of earthenware pottery such as pots and jugs, which are burnt in a furnace and are movable objects, in that they too [oven and ranges], can become impure, and cannot [thereafter] be purified in an immersion-pool [in the same way that movable pottery cannot be purified].²⁵⁵Tosafoth Shabbath 91 a. Scripture states ‘yutatz’ (it shall be broken down) and does not say yishaber [“it shall be broken in pieces” — as it says in speaking of movable earthenware which has become impure,]²⁵⁶Further. 15:12. in order to teach that the oven and range need not be broken so that there shall not be found among the pieces thereof a shard to take fire from the hearth,²⁵⁷Isaiah 30:14. but instead they should be destroyed to the extent that they should no longer be capable of serving their [original] purpose. [The word ‘yutatz’ is] further used to teach that they become impure even though they are attached to the earth,²⁵⁸The novelty of this point is that generally whatever is attached to the ground is like the ground, and cannot become impure. The oven and range made of clay are thus an exception to this rule, for they are susceptible of impurity even though they are attached to the earth. and [the owner] must break down what he built, for the meaning of the term nethitzah is the breaking down of something built, such as the expressions: ‘vatitzu’ (and ye broke down)the houses;²⁵⁹Ibid., 22:10. ‘v’nathatz’ (and he shall pull down) the house.²⁶⁰Further, 14:45.

תנור וכירים יותץ, “an oven or stove must be smashed;” the news in this verse is that although these ovens or stoves are fastened to the ground they stand on, something which normally would make them immune to becoming affected with ritual impurity, in the situation described they are subject to the same rules as are earthenware vessels which are not fastened to the ground anymore. In order for such vessels to lose their contamination they must be broken up into pieces small enough to make them practically useless in terms of what they were made for. The reason why the Torah employed the expression יותץ instead of the more common ישבר, for describing something broken, is because the term יותץ which describes the destruction of a building, contains within it the hint that even stoves and ovens which are like buildings must also be destroyed in order to shed their ritual impurity. We find this expression in connection with houses afflicted with tzoraat, as in Leviticus

Which may be moved. [Rashi knows this] because if they were vessels that are not movable, but rather attached to the ground, they would not become impure, for every item attached to the ground is like the ground [which does not become impure]. And from the fact it is written, “it shall be shattered,” which implies it cannot be purified in a mikveh, Rashi infers that the verse refers to earthenware vessels. And since they are earthenware vessels, we must say they have an interior, for earthenware vessels become impure only from their interior. However, this does not mean specifically earthenware, for an oven is not fired in a kiln. Rather, since ovens are made from clay and dried in the sun they are called earthenware, and they have the same law as earthenware vessels (Re’m). This raises a difficulty: Scripture already wrote the law of earthenware vessels, as it is written (v. 33): “Every earthen vessel”! Re’m wrote that an earthenware vessel is fired [in a kiln] and is made from clay, but the oven and hearth are only made from clay and dried in the sun. However, I do not know what difference this makes. Thus, it appears to me that above it lets us know that an earthenware vessel that became impure can be rectified through purification by breakage, as it says in Toras Kohanim: “And you shall break it” — it has rectification through breaking it. [If it was used for food] he breaks it partially until it has a hole that makes it unable to be used for foodstuff. If Scripture had only written the verse above, I would think (v. 33) “and you shall break it” means entirely, and it cannot be purified by partially breaking it. Thus, the verse (35): “it shall be shattered” lets us know, [because] it means that it cannot be purified through immersing [in a mikveh] and remain as it is. Boring a hole, however, helps. This is because we cannot say “it shall be shattered” means literally [to completely shatter it], for it says afterwards “and they shall be unclean to you,” upon which Rashi explains he is not obligated to shatter it, but may keep it for the days when he is impure. However, [if it only said this verse, “and he shall shatter it,” I might think it has no purification in a mikveh and he must keep it for the days of his impurity, but] to purify it through breakage does not help, thus, it lets us know with the verse above that it can be purified through boring a hole (Divrei Dovid).

תנור, and an oven for baking bread;

יתץ SHALL BE BROKEN DOWN — because for an earthenware article there can be no purification by immersion in water.

כירים, a kitchen range, for boiling meat, will be considered as having been contaminated and unfit for further use. These vessels are usually made of earthenware [in those days. Ed.]

וטמאים יהיו לכם AND THEY SHALL BE UNCLEAN TO YOU — In order that you should not say, “I am under a command to break it down”, it therefore states וטמאים יהיו לכם — i. e. if one wishes to let them remain in their state of uncleanness (when they may still be used for חולין) one has the right to do so (Sifra, Shemini, Chapter 10 10). [יתץ therefore means: “should be broken down”, and the following words signify: “but though they are unclean (וטמאים) they may remain with you ‎(יהיו לכם‎)”].

The warning is addressed to both men and women as well as to children.