Kelim - Chapter 5 - Chabad.org

1No keilim are susceptible to ritual impurity until the work involved in fashioning them is completed.1 When do wooden keilim become susceptible to ritual impurity? A bed and a cradle, when they are rubbed with fish skin.2 If one decided not to rub them, they become susceptible to impurity when they are fashioned.3אכָּל הַכֵּלִים - אֵין מְקַבְּלִין טֻמְאָה עַד שֶׁתִּגָּמֵר מְלַאכְתָּן. וּכְלֵי עֵץ מֵאֵימָתַי מְקַבְּלִין טֻמְאָה? הַמִּטָּה וְהָעֲרִיסָה, מִשֶּׁיְּשׁוּפֵם בְּעוֹר הַדָּג; גָּמַר שֶׁלֹּא לָשׁוּף, מְקַבְּלִין טֻמְאָה.

Wooden baskets4 are considered as completed5 when their borders are sealed6 and the ends of the branches and small pieces of wood that emerge over the rim of the basket are trimmed. If the baskets were made of palm leaves, they are susceptible to impurity even though one did not trim the ends of the leaves on the inside, because they are left like that. A hanging basket is considered as completed when its border is sealed, the ends of the branches are trimmed, and the loop on which it hangs is completed.7 A basket for cups or for jugs is susceptible to impurity even though the leaves were not cut off on the inside of the basket.הַסַּלִּים שֶׁל עֵץ - מִשֶּׁיַּחְסֹם שִׂפְתוֹתֵיהֶן, וְיִכְרֹת עֻקְצֵי הַשָּׂרִיגִים וְהָעֵצִים הַקְּטַנִּים הַיּוֹצְאִין עַל גַּבֵּי הַסַּל. הָיוּ הַסַּלִּים שֶׁל תְּמָרָה - אַף עַל פִּי שֶׁלֹּא כָרַת הַהוּצִין מִבִּפְנִים, מְקַבְּלִין טֻמְאָה, שֶׁכָּךְ מְקַיְּמִין אוֹתָן. הַכַּלְכָּלָה - מִשֶּׁיַּחְסֹם פִּיהָ, וְיִכְרֹת הַהוּצִין, וְיִגְמֹר אֶת הַתְּלוּיוֹת. בֵּית הַכּוֹסוֹת וְהַלְּגִינִין - אַף עַל פִּי שֶׁלֹּא כָרַת מִבִּפְנִים, מְקַבְּלִין טֻמְאָה, שֶׁכָּךְ מְקַיְּמִין אוֹתָן.

Wicker servers8 and reed bowls become susceptible to impurity when their borders are sealed and the branches that stick out are cut off. Large wicker serving trays and containers9 become susceptible to impurity when two circles are wound around their width.10 A sifter, a sieve, or a weighing pan become susceptible to impurity when one circle is wound around their width.הַקְּנוֹנִים הַקְּטַנִּים וְהַקְּלָתוֹת - מִשֶּׁיַּחְסֹם שִׂפְתוֹתֵיהֶן, וְיִכְרֹת הַהוּצִין הַיּוֹצְאִין. הַקְּנוֹנִים הַגְּדוֹלִים וְהַסְּיוּגִים הַגְּדוֹלִים, מִשֶּׁיַּעֲשֶׂה שְׁנֵי דוּרִים לְרֹחַב שֶׁלָּהֶן. הַנָּפָה וְהַכְּבָרָה, וְכַף מֹאזְנַיִם - מִשֶּׁיַּעֲשֶׂה דּוּר אֶחָד לְרֹחַב שֶׁלָּהֶן.

A large basket becomes susceptible to impurity when two circles11 are wound around their width. A long, narrow baskets becomes susceptible to impurity when one circle is wound around its width. Even though the walls of these baskets are not completed, they become susceptible to ritual impurity, because they have already become fit for the purpose for which they were fashioned and they already have taken on the form of that utensil. To what can the matter be compared? To a garment that has been partially woven.12הַקֻּפָּה, מִשֶּׁיַּעֲשֶׂה שְׁתֵּי צְפִירוֹת לְרֹחַב שֶׁלָּהּ. וְהָעֲרָק, מִשֶּׁיַּעֲשֶׂה בּוֹ צְפִירָה אַחַת. אַף עַל פִּי שֶׁלֹּא גָמַר גַּבֵּיהֶן, מְקַבְּלִין טֻמְאָה - שֶׁהֲרֵי נִרְאוּ לְמַה שֶּׁנַּעֲשׂוּ, וְצוּרַת הַכְּלִי עֲלֵיהֶן; לְמָה זֶה דוֹמֶה -לְבֶגֶד שֶׁנֶּאֱרַג מִקְצָתוֹ.

The task of fashioning a mat is completed when the long leaves from which it is made are trimmed. All keilim made from thin shoots of wood13 do not become susceptible to impurity until their borders are sealed.הַמַּחֲצֶלֶת - מִשֶּׁיִּכְרֹת הַהוּצִין, וְזֶהוּ גְּמַר מְלַאכְתָּהּ. וְכָל כְּלֵי הַנְּסָרִים - אֵינָן מְקַבְּלִין טֻמְאָה עַד שֶׁיִּתְחַסְּמוּ שִׂפְתוֹתֵיהֶן.

Unfinished wooden keilim become susceptible to impurity when the keilim are fashioned into their desired shape even though in the future one will paint designs onto them with dye,14 even them with a compass, improve their appearance with a plane, to perform similar tasks. Although they are still unfinished, since there is no need to make engravings and their shape has been hewn out, they are susceptible to impurity.15גָּלְמֵי כְּלֵי עֵץ - מְקַבְּלִין טֻמְאָה, מִשֶּׁנַּעֲשָׂה הַכְּלִי בְּצוּרָתוֹ; אַף עַל פִּי שֶׁעָתִיד לְתָאֲרוֹ בַּשֶּׂרֶד אוֹ לְהַשְׁווֹתוֹ בַּמְּחוּגָה אוֹ לְיַפּוֹתוֹ בַּמַּעֲצָד וְכַיּוֹצֵא בְּמַעֲשִׂים אֵלּוּ, וַעֲדַיִן הוּא גֹלֶם, הוֹאִיל וְאֵינוֹ מְחֻסָּר חֲקִיקָה וַהֲרֵי הִשְׁלִים חֲפִירָתוֹ - הֲרֵי זֶה מְקַבֵּל טֻמְאָה.

All unfinished wooden keilim become susceptible to impurity except those made from boxwood, because a k’li made from such wood is not considered as a k’li until it has been finished.16 It appears to me that keilim made of bone are like those made of boxwood and unfinished keilim made from bone are not susceptible to ritual impurity.17 A wooden object that has not been formed into a k’li is not susceptible to ritual impurity even though it is being used as a k’li.18וְכָל גָּלְמֵי כְּלֵי עֵץ מְקַבְּלִין טֻמְאָה, חוּץ מִשֶּׁל אֶשְׁכְּרוֹעַ, שֶׁאֵין הַכְּלִי מִמֶּנּוּ חָשׁוּב כְּלִי, עַד שֶׁיִּתְיַפֶּה. וְקָרוֹב בְּעֵינַי שֶׁכְּלֵי עֶצֶם כִּכְלִי אֶשְׁכְּרוֹעַ, וְאֵין גָּלְמֵיהֶן מְקַבְּלִין טֻמְאָה. כְּלִי עֵץ שֶׁאֵין עָלָיו צוּרַת כְּלִי, אַף עַל פִּי שֶׁמִּשְׁתַּמְּשִׁין בּוֹ - אֵינוֹ מְקַבֵּל טֻמְאָה.

Long wooden trays19 used by bakers upon which loaves are arranged while they are still dough are susceptible to ritual impurity, because they are considered to have the shape of a k’li. Those used by ordinary private persons20 are not susceptible to impurity.21 If, however, they were painted with red dye, saffron, or the like, they are susceptible to impurity, because they have been given the form of a k’li.22אֲרוּבוֹת שֶׁל נַחְתּוֹמִין שֶׁסּוֹדְרִים עֲלֵיהֶן הַחַלּוֹת כְּשֶׁהֵן בָּצֵק - מִתְטַמְּאוֹת, שֶׁהֲרֵי צוּרַת הַכְּלִי עֲלֵיהֶן. וְשֶׁל בַּעֲלֵי בָתִּים, אֵינָן מְקַבְּלִין טֻמְאָה; וְאִם צְבָעָן בְּסִקְרָא אוֹ בְּכַרְכֹּם וְכַיּוֹצֵא בָהֶן - מִתְטַמְּאוֹת, שֶׁהֲרֵי נַעֲשֵׂית לָהֶן צוּרַת כְּלִי.

A baker’s accessory23 in which water used to daub the dough is placed is impure. Those used by ordinary private persons are pure.24 If a private person made a rim around its four sides, it is susceptible to impurity.25 If the rim is broken down on one side, it is pure.26 The board on which loaves are arranged is susceptible to impurity. The container into which the sifters of flour would sift flour is susceptible to impurity.27 That used by ordinary private persons is pure.28סְרוּד שֶׁל נַחְתּוֹמִין שֶׁנּוֹתְנִין בּוֹ הַמַּיִם שֶׁמְּקַטְּפִין בּוֹ, טָמֵא. וְשֶׁל בַּעֲלֵי בָתִּים, טָהוֹר; וְאִם גִּפְּפוֹ מֵאַרְבַּע רוּחוֹתָיו, מִתְטַמֵּא. נִפְרַץ מֵרוּחַ אַחַת, טָהוֹר. וְהַלּוּחַ שֶׁעוֹרְכִין עָלָיו, מִתְטַמֵּא. כְּלִי עֵץ שֶׁהַסַּלָּתִים מְרַקְּדִין עָלָיו אֶת הַסֹּלֶת, מִתְטַמֵּא; וְשֶׁל בַּעֲלֵי בָתִּים, טָהוֹר.

A winnowing shovel29 for beans is susceptible to impurity. One used for gathering kernels into a storehouse is pure. One used for gathering wastes from the vat is susceptible to impurity. One used for gathering grain30 into a grainheap is pure. This is the general principle: A k’li made to serve as a receptacle is susceptible to impurity. If it is made to gather items together, it is pure.רַחַת הַגָּרוֹסוֹת, מִתְטַמְּאוֹת; שֶׁל אוֹצָרוֹת, טְהוֹרָה. שֶׁל גִּתּוֹת, מִתְטַמְּאָה; וְשֶׁל גְּרָנוֹת, טְהוֹרָה. זֶה הַכְּלָל - הֶעָשׂוּי לְקַבָּלָה, מְקַבֵּל טֻמְאָה; וְהֶעָשׂוּי לְכַנֵּס בּוֹ, טָהוֹר.

2All loops31 are pure32 with the exception of the loops for a sifter of flour makers, the loop for a sieve used in granaries, the loop for a handheld sickle, and the loop for a staff used by inspectors33 because they are of assistance when work is being performed.34 This is the general principle: Anything made to be of assistance at the time work is being performed is susceptible to impurity. If it only serves as a hanger for the k’li, it is pure.בכָּל הַתְּלוֹיִין טְהוֹרִין - חוּץ מִתְּלוֹיֵי נָפָה שֶׁל סַלָּתִין, וּתְלוֹי כְּבָרָה שֶׁל גְּרָנוֹת, וּתְלוֹי מַגַּל יָד, וּתְלוֹי מַקַּל הַבַּלָּשִׁין, מִפְּנֵי שֶׁהֵן מְסַיְּעִין בִּשְׁעַת מְלָאכָה. זֶה הַכְּלָל׃ הֶעָשׂוּי לְסַיְּעוֹ בִּשְׁעַת מְלָאכָה, מִתְטַמֵּא; לִתְלוֹת בּוֹ הַכְּלִי בִּלְבָד, טָהוֹר.

3Lyres35 of singers are susceptible to ritual impurity,36 but the lyres of the Levites that were used to play in the Temple were pure.37 A guitar,38 a standing harp,39 and a drum40 are susceptible to ritual impurity.גנִבְלֵי הַמְשׁוֹרְרִים, מִתְטַמְּאִין; וְנִבְלֵי בְּנֵי לֵוִי שֶׁמְּזַמְּרִין בָּהֶן בַּמִּקְדָּשׁ, טְהוֹרִין. הַבִּטְנוֹן וְהַנִּקְטְמוֹן וְהָאֵרוּס, מִתְטַמְּאִין.

4A trap for moles41 is susceptible to ritual impurity;42 one for mice is pure. The rationale is that it does not have a receptacle and it is not made in the form of a k’li.דמְצוּדַת הַחֻלְדָּה, מִתְטַמֵּא; וְשֶׁל עַכְבָּרִים - טְהוֹרָה, לְפִי שֶׁאֵין לָהּ בֵּית קִבּוּל, וְאֵין עָלֶיהָ צוּרַת כְּלִי.

5A basket that is woven from branches43 in which figs are placed and the like are susceptible to ritual impurity. Those which are woven into the form of a large silo where wheat is stored are pure, because they do not have the form of a k’li.44הקוֹצִין שֶׁאוֹרְגִין מֵהֶן כְּמוֹ כְּפִיפָה שֶׁמַּנִּיחִין בָּהּ הַתְּאֵנִים וְכַיּוֹצֵא בָהֶן, מִתְטַמְּאִין; וְשֶׁאוֹרְגִין מֵהֶן כְּתַבְנִית מְגוּרָה גְדוֹלָה שֶׁאוֹצְרִין בָּהֶן הַחִטִּין - טְהוֹרָה, שֶׁאֵין תּוֹרַת כְּלִי עָלֶיהָ.

6When leaves are woven like a divider around produce, they are pure.45 If, however, one made a divider from twigs, it is susceptible to impurity.46ועָלִין שֶׁמְּסָרְגִין אוֹתָן כְּמִין סְיָג סָבִיב לַפֵּרוֹת, טָהוֹר; וְאִם עָשׂוּ סְיָג שֶׁל נְסָרִין, מִתְטַמְּאִין.

7With regard to a pocket made of palm branches into which fresh dates and the like are placed:47 if one places fruit inside of it and removes it from it, it is susceptible to ritual impurity.48 If one cannot take the fruit stored in it unless he tears it or undoes it or one intends to eat the fruit inside of it and cast away the pocket, it is pure.49זחוֹתָל שֶׁל הוּצִין שֶׁמַּנִּיחִין בּוֹ הָרֹטֶב וְכַיּוֹצֵא בוֹ: אִם הוּא נוֹתֵן לְתוֹכוֹ וְנוֹטֵל מִתּוֹכוֹ, מִתְטַמֵּא; וְאִם אֵינוֹ יָכוֹל לִטּוֹל מַה שֶּׁבְּתוֹכוֹ עַד שֶׁיִּקְרָעֶנּוּ אוֹ יַתִּירֶנּוּ, אוֹ שֶׁחָשַׁב לֶאֱכוֹל מַה שֶּׁבְּתוֹכוֹ וּלְזָרְקוֹ - טָהוֹר.

Similarly, a horn that is used50 and then discarded is not susceptible to impurity. If one thinks of using it as a utensil, it is susceptible to impurity.וְכֵן הַקֶּרֶן שֶׁהוּא מִשְׁתַּמֵּשׁ בָּהּ וּמַשְׁלִיכָהּ, אֵינָהּ מְקַבֶּלֶת טֻמְאָה; וְאִם חָשַׁב עָלֶיהָ, מְקַבֶּלֶת טֻמְאָה.

8A ram’s horn is not susceptible to ritual impurity.51 If it was cut to be used as a useful k’li, it is susceptible to ritual impurity.חהַשּׁוֹפָר, אֵינוֹ מְקַבֵּל טֻמְאָה; חֲתָכוֹ לִהְיוֹת קֶרֶן תַּשְׁמִישׁ, מְקַבֵּל טֻמְאָה.

9The following rules apply when a bowl was permanently affixed to a chest, counter, or closet. If it is affixed in a way that it still serves as a container, it is susceptible to ritual impurity.52 If it was affixed to the wall of the chest53 —and thus cannot serve as a container unless the chest is turned on its side, it is considered as part of the chest and is pure.54טקְעָרָה שֶׁקְּבָעָהּ בְּשִׁדָּה תֵּבָה וּמִגְדָּל: אִם הִיא כְּדֶרֶךְ קַבָּלָתָהּ, מְקַבֶּלֶת טֻמְאָה; וְאִם קְבָעָהּ בַּדֹּפֶן, שֶׁהֲרֵי אֵינָהּ מְקַבֶּלֶת עַד שֶׁמַּטִּים שִׁדָּה עַל צִדָּהּ - הֲרֵי זוֹ מִכְּלַל הַשִּׁדָּה, וּטְהוֹרָה.

10A fishing trap,55 a trap for fowl, and a wooden cage are pure.56יהָאֲקוּן וְהָרְטוֹב וְהַכְּלוּב שֶׁל עֵץ, טְהוֹרִין.

11A flat trap for fowl,57 a snare for fowl, and the snare in a dam58 are susceptible to ritual impurity because they do have the form of a k’li.יאהַמַּדָּף וְהַפַּלְצוּר וּמְצוּדַת סַכָּרִים - מִתְטַמְּאִין, שֶׁהֲרֵי צוּרַת כְּלִי עֲלֵיהֶן.

12Benches set up in inns or by the teachers of young children are pure even though they have holes into which legs are inserted.59 If the legs were affixed to them with nails, they are susceptible to impurity.יבהַסַּפְסָלִין שֶׁבַּפֻּנְדְּקָאוֹת, וְשֶׁל מְלַמְּדֵי תִינוֹקוֹת, אַף עַל פִּי שֶׁהֵן נְקוּבִין וּמַכְנִיסִין בָּהֶן אֶת הָרַגְלַיִם, הֲרֵי אֵלּוּ טְהוֹרִין; קָבְעוּ בָהֶן רַגְלַיִם בְּמַסְמֵר, מְקַבְּלִין טֻמְאָה.

This is the general principle: Whenever a seat is portable and its legs are not carried with it, it is pure. Any seat that is portable and its legs are carried with it is susceptible to impurity. If both of its60 legs are made of wood or bone, it is susceptible to impurity. If one of them was made of stone, it is not susceptible to impurity.61זֶה הַכְּלָל׃ כֹּל שֶׁנִּטָּל וְאֵין רַגְלָיו נִטָּלוֹת עִמּוֹ, טָהוֹר; וְכֹל שֶׁנִּטָּל וְרַגְלָיו נִטָּלוֹת עִמּוֹ, טָמֵא. וְאִם הָיוּ כֻלָּן שֶׁל עֵץ אוֹ עֶצֶם, מְקַבֵּל טֻמְאָה; הָיְתָה אַחַת מֵרַגְלָיו שֶׁל אֶבֶן, אֵינוֹ מְקַבֵּל טֻמְאָה.

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Kelim - Chapter 4

Kelim - Chapter 6

Footnotes

The rationale is that it is only keilim, useful articles, that are susceptible to ritual impurity, not raw materials. Until the fashioning of a k’li is completed, it is not placed in this category. As will be explained, however, there are times a k’li can be considered as finished even though it is in an intermediate state.

In his Commentary to the Mishnah (Keilim 16:1), the Rambam states that this refers to a specific type of fish called alsafon whose skin is very bumpy. Rubbing the keilim with this skin would smooth them and polish them. Generally, until this final preparatory stage was completed, these articles were not considered as ready for use.

For the work involved in making them was completed.

Baskets woven from reeds or the like (ibid.:2).

And thus become susceptible to impurity.

A border is made around the ends of the weave of the reeds, tying them together, so that the weave will not be undone (ibid.:2).

For until then, it is not fit to be used for the purpose for which it was intended.

Our translation is based on Rav Kapach’s translation of the Rambam’s Commentary to the Mishnah (Keilim 16:3).

In his Commentary to the Mishnah (ibid.:16:3), the Rambam explains that reeds or palm bast would be woven into a very long reel, at times 50 meters long. Afterwards, they would sew the woven leaves into a container of the shape and size they desired. These containers would be used to store wheat and flour in mills. Similarly, the containers the Rambam proceeds to mention are all fashioned by taking a reel of woven reeds or the like and shaping it into the form of the desired k’li. At times, the reel of woven reeds would be wound more than once around the base of the container to raise the height of the container.

10.

And a base sewed to the basket (ibid.).

11.

Tifferet Yisrael and other commentaries to the Mishnah explain the difference between the terms dor and tzifirah used by the mishnah and the Rambam as follows: Tzifirah imply circles made by separate lengths of reeds, while dor implies that the same length of reed is circled several times without separation. There is, however, no indication of such an interpretation in the Rambam’s words.

12.

Which is susceptible to ritual impurity, as reflected by Chapter 22, Halachot 1, 12.

13.

Our translation is based on the Rambam’s Commentary to the Mishnah (Keilim 20:2).

14.

The Rambam is borrowing — out of context — the wording of Isaiah 44:13.

15.

From Chulin 25a-b, it appears that the rationale is that since these articles are of little value, it is likely that they will be used even before the finishing touches mentioned above are concluded. Hence, they are considered as “having been fashioned completely” even before then.

16.

In his Commentary to the Mishnah (Keilim 12:8), the Rambam writes that unless this wood is planed, it is unusable, because it is likely to produce splinters.

17.

Chulin 25b mentions a difference of opinion between two Sages, Rabbi Yochanan and Rav Nachman, that relates to the status of unfinished bone utensils without coming to a definite ruling. The Rambam appears to have accepted the view of Rav Nachman based on his own processes of deduction.
The Ra’avad questions the Rambam’s explanation, noting that Rav Nachman compares bone keilim to those made of metal, not to those made of boxwood. The Kessef Mishneh maintains that the Rambam is not accepting Rav Nachman’s view over Rabbi Yochanan’s, but rather accepting the decision the Talmud attributes to Rav Nachman’s perspective for an entirely different reason: that like boxwood keilim, those made from bone are not considered as useful until they are finished.

18.

The Kessef Mishneh interprets this as referring to the kupat mentioned in Keilim 22:9. Since it does not have a receptacle, nor does it conform to the accepted shape of a particular k’li, it is not placed in that category, for the laws of impurity apply to “keilim,” not to every type of useful object.

19.

Our translation is based on the Rambam’s Commentary to the Mishnah (Keilim 15:2). Similarly, the version of the Hebrew text used depends on that source and the authoritative manuscripts of the Mishneh Torah. The standard printed text has a slightly different version.

20.

Which are much smaller, for they are employed for personal not wholesale use.

21.

For they do not have a specific shape or form so that they can be considered as a k'li.

22.

For an ordinary block of wood is not painted. In his Commentary to the Mishnah (ibid.:15:2), the Rambam emphasizes that the impurity of these keilim—and the others mentioned previously—are all Rabbinic in origin. According to Scriptural Law, wooden keilim that do not have a receptacle are all pure. See Chapter 1, Halachah 10.

23.

In his Commentary to the Mishnah (ibid.), the Rambam identifies this term with the “service vestments” (Exodus 39:1) used in the Sanctuary.

24.

The Kessef Mishneh asks an obvious question: It appears that this accessory contains a receptacle for water. If so, why is the accessory used by ordinary private persons pure? The Kessef Mishneh therefore explains that this accessory is a board on which a bowl of water is placed. Bakers designate a specific board for this purpose, while ordinary private persons use any available piece of wood. Rambam LeAm explains that a baker's accessory contains a receptacle for water, because that is necessary due to the quantity of loaves they produce. A homemaker, by contrast, uses an ordinary flat board upon which he pours water. That is sufficient for the few loaves he makes.

25.

For it is now considered as a receptacle.

26.

For it is no longer considered as a receptacle.

27.

For it is a container. Indeed, the term used by the mishnah (Keilim 15:3) to describe it, yam, literally, “sea,” indicates that.

28.

In his Commentary to the Mishnah, the Rambam states that we are forced to say that the form of the utensil used by private persons causes it to be pure. He does not explain how- and it is difficult to understand how- for if, like the k'li used by the professionals, it is a container, seemingly, it would be susceptible to impurity.

29.

Our translation is based on the Rambam’s Commentary to the Mishnah (Keilim 15:5).

30.

Pushing them from the side rather than lifting them up.

31.

Loops from which utensils are hung on hooks, pegs, or the like. This is referring to loops that are not permanently attached to the utensils for which they are used.

32.

Since the loops are not permanently attached to the utensil, their status is considered independently and, in and of themselves, they are not considered as keilim. Hence, even if the k'li that hangs from them comes in contact with a source of ritual impurity, they are considered as pure. If, however, they are permanently attached to the k'li that hangs from them, they are considered as part of that k'li and their status is dependent on its status.

33.

These staffs were used by customs’ inspectors to probe loads of straw to see if grain was being hidden inside of it to avoid paying the taxes due [the Rambam’s Commentary to the Mishnah (Keilim 15:4)].

34.

I.e., the person performing the task inserts his hand through the loop and uses it for support while carrying out the task (ibid.).

35.

We have used the popular translation of the term although Rav Kappach’s translation of the Rambam’s Commentary to the Mishnah (Keilim 15:6) explains that it refers to an ancient wind instrument.

36.

The Kessef Mishneh (based on the gloss of R. Ovadiah of Bartenura to the above Mishnah) maintains that there would be cavities in these lyres in which the musicians would store money and the like.

37.

For these lyres were not made with such cavities (ibid.).

38.

Our translation is taken from the Rambam’s Commentary to the Mishnah (op. cit.). It is impure, because it has a receptacle like the lyres mentioned previously.

39.

In his Commentary to the Mishnah (op. cit.), the Rambam explains that this term refers to a prosthetic leg and, by association, to a harp made in the form of such an object. This explanation resolves the question raised by the Ra’avad in his gloss.

40.

Here also our translation is taken from the Rambam’s Commentary to that source.

41.

Our translation is based on the Rambam’s Commentary to the Mishnah (Chulin 3:3).

42.

In his Commentary to the Mishnah (Keilim, 15:6), the Rambam explains that in that era, the traps used for these animals were made in a form that necessitated such a ruling.

43.

See the Rambam’s Commentary to the Mishnah (Keilim 16:5) for details concerning all the terms used in this halachah.

44.

The Ra’avad offers a different rationale: Such containers are not intended to be carried.

45.

Because it is not a lasting entity.

46.

For such a divider will remain for a significant time.

47.

In his Commentary to the Mishnah (op. cit.), the Rambam explains that fresh dates and the like are placed in such containers when they are being sold so that they will not soil the hands of those who handle them.

48.

Since the pocket is being used both to deposit fruit and remove it, it is considered as a container.

49.

For it is obvious that it is being used only temporarily and is not considered as a container for ongoing use. From this, we see that disposable utensils are not susceptible to ritual impurity.

50.

A cattle-horn or the like that was hollowed out and used as a drinking vessel or the like.

51.

For, in its natural shape, it is not commonly used as a container.

52.

Since it was susceptible to ritual impurity beforehand and can be used as a container in its present position, it is susceptible to impurity even though it has become permanently attached to an object that is not susceptible to ritual impurity.

53.

Or its wall was affixed to the base of the chest, for in this way as well, it cannot serve as a container [the Rambam’s Commentary to the Mishnah (Keilim 20:5)].

54.

Like the chest itself. The Kessef Mishneh quotes Rav Yosef Corcus who emphasizes that this ruling applies only when the chest is oversized and, hence, not susceptible to impurity.

55.

In his Commentary to the Mishnah (Keilim 23:5), the Rambam explains that this refers to a basket that is submerged in the water in which fish are snared.

56.

From a comparison to the following halachah, it appears that the Rambam does not consider these objects to have the form of keilim.

57.

In his Commentary to the Mishnah (op. cit.), the Rambam explains that this refers to a board on which there is a support of wood held up by a rope. When the hunter sees a fowl rest on the board, he pulls the rope and the wooden support falls on the fowl.

58.

I.e., a body of water is dammed so that the fish will collect in one place. Afterwards, the water is allowed to flow out and thus the fish will be caught.

59.

We are speaking about benches made from a board with holes into which legs are inserted when one desires to use them. If one does not desire to use them, the legs and the boards are kept separate. Since they are not affixed to the bench permanently, it is not considered as a k’li.

60.

I.e., a seat whose legs are permanently attached to it.

61.

As the Rambam emphasizes in his Commentary to the Mishnah (Keilim 22:10), when even one of the legs of a two-legged bench are made from stone, it is considered as a stone utensil and no longer susceptible to ritual impurity.

Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.

The text on this page contains sacred literature. Please do not deface or discard.

Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.

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