Kelim - Chapter 10

To use as a key.

Our translation is based on Rav Kapach’s translation of the Rambam’s Commentary to the Mishnah (Keilim 12:5). The Ra’avad interprets the Hebrew term differently, explaining that it means hardened by being exposed to fire and then water.

I.e., it is positioned in such a manner that if a person enters, he will move it and thus the owner will know that someone else has entered his home [the Rambam's Commentary to the Mishnah (Keilim 12:5)].

For it is not considered as a k’li.

In his Commentary to the Mishnah (Keilim 12:6), the Rambam explains that there were metal brushes used in bathhouses that were used to scrape one's legs and feet. They would be hung from a small chain. There was a difference of opinion among the Sages whether that chain is susceptible to impurity or not [the Rambam's Commentary to the Mishnah (Eduyot 3:9)].

See Chapter 5, Halachah 2.

The Ra’avad offers a slightly different definition of this term.

For it is affixed within a sundial made of stone and the stone is the fundamental element of the k’li (Tifferet Yisrael, Keilim 12:4).

See the Rambam’s Commentary to the Mishnah (Keilim 12:4).

For the metal and not the wood is the primary element of this k'li.

In his Commentary to the Mishnah (Keilim 14:4), the Rambam explains that this refers to a wagon that is used to carry stones or the like. Two animals lead the wagon. A wooden yoke is placed on their necks. It is attached to the wagon via a shaft—sometimes made of metal and sometimes of wood. If it would be made of metal, it is susceptible to impurity as are all flat metal keilim. Note the accompanying diagram based on the drawings included in the Rambam's text.
As mentioned in the Rambam’s Commentary to the Mishnah (Keilim 21:2; See also Chapter 20, Halachah 14) in that era, it was common to attach a plow to a similar wagon. Hence, more details can be gleaned from a comparison to those sources.

I.e., attachments to the ends of the yoke into which straps that tie the animals are placed. Since they serve a purpose, they are considered as keilim and are subject to impurity (ibid. 21:2).

This protects the animals from being choked by the yoke (ibid.).

An iron peg in the front of the wagon behind the tails of the animals that serves as support for the wagon (ibid.).

A peg at the end of the shaft that serves to stabilize the wagon and prevent it from tipping due to the length of the shaft (ibid.).

In which the wagon's cargo was placed (ibid.).

Which holds the cargo of the wagon so that it will not fall (ibid.).

Our use of the plural form and the bracketed additions are based on the Rambam’s Commentary to the Mishnah (ibid.).

If instead of using a metal shaft to connect the yoke to the wagon, a plated wooden shaft is used, that shaft is not susceptible to impurity, because an article covered by a coating does not contract impurity (Chapter 14, Halachah 4).

Since the metal serves the wood, these articles are not susceptible to impurity [the Rambam’s Commentary to the Mishnah (op. cit.)].

In contrast to the ornaments of a person, the ornaments of an animal are not considered keilim and are not susceptible to impurity.

Many portions of the wagon are covered with metal plates or coated for decorative purposes (ibid.).

These pegs are also included for decorative purposes.

The iron head of the beam used to crush olives. It is called "a scorpion" because it had an iron point at its end (ibid. 12:3).

Our translation is based on (ibid. 12:4). There the Rambam explains that this refers to a wooden box filled with crushed lentils. Since such chests were not made carefully, there was a difference of opinion among the Sages whether it should have been considered as a k'li or not.

The carriage; i.e., we do not consider the carriage as subservient to the chest.

The Rambam is quoting Beitzah 2:8. In his Commentary to the Mishnah, he explains that a pepper mill is constructed as follows: Around the mill itself is a metal sifter through which all the ground spice descends. Below it, is placed a small bowl that collects that ground spice. There is an iron coating that causes the entire object to be considered as a single entity. The Mishnah- and thus the Rambam- is emphasizing that not only is the entire entity subject to impurity, but that even if one of its components is separated from it, that component is still considered as a k’li subject to impurity.

This refers to the metal grinder.

The bowl.

In his translation of the Rambam’s Commentary to the Mishnah (Keilim 12:3), Rav Kappach translates the Arabic term used by the Rambam as “a hanging cabinet.”

Because it is subservient to the cabinet which is not susceptible to impurity.

The bracketed addition is made on the basis of the Rambam’s Commentary to the Mishnah (op. cit.). The Ra’avad and similarly, the Kessef Mishneh, interpret that mishnah differently and maintain that the Hebrew term refers to tongs.

Because they are independent metal keilim.

Because they are subservient to the range.

I.e., snips off the charred top of the wick so that the wick will burn cleaner (Zair Zahav to Tosefta, Keilim 8:3).

In his Commentary to the Mishnah (Keilim 11:4), the Rambam defines this as a bolt with a bulb at its head used to lock a double-door. There are interlocking rings on each of the doors and the bolt is slipped inside of them, locking the doors.

Because it is considered as a distinct entity as evidenced by the fact that it has a name of its own (ibid.).

Like other entities coated with metal (ibid.; see Chapter 4, Halachah 4).

Our translation is based on Rav Kapach’s translation of the Rambam’s Commentary to the Mishnah (op. cit.).

For they are metal utensils.

In his Commentary to the Mishnah (Keilim 11:6), the Rambam explains that this term refers to a hemisphere with a hole placed on top of a weaving needle. The yarn is threaded through the hole. The hemisphere gives the needle extra weight and makes it easier to weave.

And thus is not an independent entity. In the above source, the Rambam gives a related reason: that the hemisphere does not have an independent name, because the term pikah is used in many different contexts. Unless one states the pikah of a weaving needle, one would not know which object is being referred to.

Our translation of these terms is taken from the Rambam’s Commentary to the Mishnah (op. cit.).

A musical instrument. From the above source, it appears that it is a type of flute.

Metal plates that make a sound when a current of air is passed over them.

For it is then considered as a k’li with a receptacle.

In his Commentary to the Mishnah (ibid.:1), the Rambam explains that the mishnah is speaking about a metal horn made by humans and not an animal horn. In the Talmudic era, there were two types of horns commonly made — a round one and a straight one. Both were composed of several pieces. However, putting together a round horn required a craftsman’s expertise. [Therefore one is liable for putting together such an instrument on Shabbat (Shabbat 47a).] A straight horn, by contrast, could be put together by an ordinary individual.

Because musical instruments are considered keilim and are subject to impurity.

Since the pieces can be taken apart by an ordinary person, even while they are together, they are considered as apart. The Ra’avad differs with the Rambam’s conception and argues that the opposite should be true. The Kessef Mishneh justifies the Rambam’s conception.

For the mouthpiece is considered as an independent entity.

Because it is not considered as an independent entity and is useful only when the entire horn is assembled.

When they are separated, they are called “branches of a candelabrum” and not merely branches, indicating that in and of themselves, they are not considered as independent entities. See the Rambam’s Commentary to the Mishnah (Keilim 11:7).

The round cup in which the lamp is placed (ibid.).

Even when the candelabrum is separated, because they possess a receptacle.

For then they are considered as a single unit, a candelabrum (ibid.).

The bracketed additions are based on ibid. 12:1.

Placed around the neck of prisoners (ibid.). It is impure, because it is considered as a ring used by man.

Because it is considered as permanent part of a building.

Here the Rambam follows the understanding of the Tosefta, Keilim 11:4, even though in his Commentary to the Mishnah (Keilim 14:3), he offered a different interpretation of the concept. ·

For that indicates that it will become a permanent part of the structure.

And thus it could no longer be used as a saw.