Kelim - Chapter 27 - Chabad.org

1There are three types of chests:1 a) a chest that was broken open from its side; it is susceptible to midras impurity;2 b) one that was broken open from above; it is susceptible to the impurity associated with a human corpse;3 c) an oversized one;4 it is pure entirely.אשָׁלֹשׁ תֵּבוֹת הֵן׃ תֵּבָה שֶׁנִּפְחֲתָהּ מִצִּדָּהּ, טְמֵאָה מִדְרָס; מִלְמַעְלָה, טְמֵאָה טְמֵא מֵת; וְהַבָּאָה בְמִדָּה, טְהוֹרָה מִכְּלוּם.

2There are three types of kneading troughs: a) a kneading trough that contains between two lugin and nine kabbin that was cracked; it is susceptible to midras impurity;5 b) one that is intact; it is susceptible to the impurity associated with a human corpse;6 c) an oversized one; it is pure entirely.בשָׁלֹשׁ עֲרֵבוֹת הֵן׃ עֲרֵבָה מִשְּׁנֵי לֻגִּין וְעַד תִּשְׁעָה קַבִּין שֶׁנִּסְדְּקָה, טְמֵאָה מִדְרָס; שְׁלֵמָה, טְמֵאָה טְמֵא מֵת; וְהַבָּאָה בְמִדָּה, טְהוֹרָה מִכְּלוּם.

3There are three types of wagons: a) a wagon made like a chair;7 it is susceptible to midras impurity; b) one that is made like a bed; it is susceptible to the impurity associated with a human corpse;8 c) one made to transport large stones; it is pure entirely.9גשָׁלֹשׁ עֲגָלוֹת הֵן׃ הָעֲשׂוּיָה כְּקַתֶּדְרָה, טְמֵאָה מִדְרָס; כְּמִטָּה, טְמֵאָה טְמֵא מֵת; וְשֶׁל אֲבָנִים, טְהוֹרָה מִכְּלוּם.

4There are three types of shields: a) a shield that is bent over;10 it is susceptible to midras impurity; b) one used for sport in a stadium;11 it is susceptible to the impurity associated with a human corpse;12 c) one made for Arabs to play with; it is pure entirely.13 The rationale is that it is made only to use as a shape and does not serve a functional purpose for people. Any k’li that does not serve a functional purpose for people is not susceptible to impurity at all.דשְׁלֹשָׁה תְרִיסִין הֵן׃ תְּרִיס הַכָּפוּף, טָמֵא מִדְרָס; וְשֶׁמְּשַׂחֲקִין בּוֹ בְּקֻמְפּוֹן, טָמֵא טְמֵא מֵת; וְדִיצַת הָעַרְבִיִּים, טְהוֹרָה מִכְּלוּם - לְפִי שֶׁהִיא עֲשׂוּיָה לְצוּרָה בִּלְבָד, וְאֵינָהּ מִמְּשַׁמְּשֵׁי אָדָם, וְכָל כְּלִי שֶׁאֵינוֹ מִמְּשַׁמְּשֵׁי אָדָם, אֵינוֹ מְקַבֵּל טֻמְאָה כָּל עִקָּר.

5There are three types of leather wrappers: a) one used by bloodletters;14 it is susceptible to midras impurity;15 b) one upon which people eat; it is susceptible to the impurity associated with a human corpse;16 c) one upon which olives are spread; it is pure entirely, because it is not used for a purpose directly benefitting man.17השְׁלֹשָׁה תַרְבּוּסִין שֶׁל עוֹר הֵן׃ שֶׁל סַפָּרִים, טָמֵא מִדְרָס; וְשֶׁאוֹכְלִין עָלָיו, טָמֵא טְמֵא מֵת; וְשֶׁשּׁוֹטְחִים עָלָיו אֶת הַזֵּיתִים, טָהוֹר מִכְּלוּם - לְפִי שֶׁאֵינוֹ מִמְּשַׁמְּשֵׁי אָדָם.

6There are three types of bases: a) one placed before a bed or before scribes; it is susceptible to midras impurity;18 b) one for a table; it is susceptible to the impurity associated with a human corpse;19 c) one for a closet; it is pure entirely, because it is considered as part of the closet20 and its shape indicates such.ושְׁלֹשָׁה בְסִיסָאוֹת הֵן׃ שֶׁלִּפְנֵי הַמִּטָּה וְשֶׁלִּפְנֵי הַסּוֹפְרִים, טָמֵא מִדְרָס; שֶׁל שֻׁלְחָן, טָמֵא טְמֵא מֵת; וְשֶׁל מִגְדָּל, טָהוֹר מִכְּלוּם - לְפִי שֶׁהוּא מִקְצָת מִגְדָּל, וְצוּרָתוֹ מוֹכַחַת עָלָיו.

7There are three types of beds: a) one made to lie on; it is susceptible to midras impurity; b) one for glass workers upon which they place glass utensils; it is susceptible to the impurity associated with a human corpse;21 c) one for weavers upon which they weave clothes; it is pure entirely, because it is not used for a purpose directly benefitting man.22זשָׁלֹשׁ מִטּוֹת הֵן׃ הָעֲשׂוּיָה לִשְׁכִיבָה, טְמֵאָה מִדְרָס; וְשֶׁל זַגָּגִים שֶׁנּוֹתְנִין בָּהּ כְּלֵי זְכוּכִית, טְמֵאָה טְמֵא מֵת; וְשֶׁל סָרָגִין שֶׁמְּסָרְגִין עָלֶיהָ אֶת הַסְּבָכוֹת, טְהוֹרָה מִכְּלוּם - לְפִי שֶׁאֵינָהּ מִמְּשַׁמְּשֵׁי אָדָם.

8There are three types of baskets that serve as23 dispensers: a) one for fertilizer; it is susceptible to midras impurity;24 b) one for straw; it is susceptible to the impurity associated with a human corpse;25 c) a rope net carrier26 borne by camels; it is pure entirely, because its ropes are very coarse and thick,27 nor is it fit to serve as a container for straw and the like. Thus it is not considered as a k’li at all; it is only ropes.חשָׁלֹשׁ מַשְׁפֵּלוֹת הֵן׃ שֶׁל זֶבֶל, טְמֵאָה מִדְרָס; שֶׁל תֶּבֶן, טְמֵאָה טְמֵא מֵת; וְהַפֻּחְלָץ שֶׁל גְּמַלִּים, טָהוֹר מִכְּלוּם - לְפִי שֶׁהַחֲבָלִים שֶׁלּוֹ קָשִׁים בְּיוֹתֵר וְעָבִים [וְאֵינוֹ רָאוּי לֵישֵׁב עָלָיו, וְעֵינֵי שְׂבָכִים רְחָבִים הַרְבֵּה] וְאֵינוֹ רָאוּי לְקַבֵּל תֶּבֶן וְכַיּוֹצֵא בוֹ, וְנִמְצָא שֶׁאֵין עָלָיו תּוֹרַת כְּלִי, אֶלָּא חֲבָלִים בִּלְבָד.

9There are three types of mats:28 a) one made for sitting; it is susceptible to midras impurity; b) one on which dyers place their garments; it is susceptible to the impurity associated with a human corpse;29 c) those used for vats upon which grapes are placed and which are used as covers;30 they are pure entirely,31 because they are not used for a purpose directly benefitting man.טשְׁלֹשָׁה מַפָּצִין הֵן׃ הֶעָשׂוּי לִישִׁיבָה, טָמֵא מִדְרָס; וְשֶׁל צַבָּעִים שֶׁמַּנִּיחִין בּוֹ אֶת הַכֵּלִים, טָמֵא טְמֵא מֵת; וְשֶׁל גִּתּוֹת שֶׁנּוֹתְנִין עָלָיו עֲנָבִים וּמְחַפִּין בּוֹ, טָהוֹר מִכְּלוּם - לְפִי שֶׁאֵינוֹ מִמְּשַׁמְּשֵׁי אָדָם.

10There are three types of leather pouches and three types of leather satchels: a) those that contained the specified measures susceptible to midras impurity. What are their specified measures? For a leather pouch, four kabbin and for a satchel, five.32 b) those that do not contain the specified measure are susceptible to the impurity associated with a human corpse;33 and c) those made from the skin of a fish are pure entirely.34ישָׁלֹשׁ חֲמָתוֹת הֵן וּשְׁלֹשָׁה תֻרְמְלִין הֵן׃ הַמְקַבְּלִין כַּשִּׁעוּר, טְמֵאִין מִדְרָס; וְכַמָּה שִׁעוּרָן? הַחֵמֶת אַרְבָּעָה קַבִּין, וְהַתֻּרְמָל חֲמִשָּׁה. וְשֶׁאֵינָן מְקַבְּלִין כַּשִּׁעוּר, טְמֵאִין טְמֵא מֵת; וְשֶׁל עוֹרוֹת הַדָּג, טָהוֹר מִכְּלוּם.

11There are three types of hides: a) one made to serve as a rug;35 it is susceptible to midras impurity;36 b) one used to wrap keilim; it is susceptible to the impurity associated with a human corpse;37 c) one used for straps and for sandals;38 it is pure entirely, because it does not have the form of a k’li.39יאשְׁלֹשָׁה עוֹרוֹת הֵן׃ הֶעָשׂוּי לְשָׁטִיחַ, טָמֵא מִדְרָס; וְהֶעָשׂוּי לְתַכְרִיךְ כֵּלִים, טָמֵא טְמֵא מֵת; וְשֶׁל רְצוּעוֹת וְשֶׁל סַנְדָּלִין, טָהוֹר מִכְּלוּם - לְפִי שֶׁאֵין עָלָיו צוּרַת כְּלִי.

12There are three types of sheets: a) one made to lie upon; it is susceptible to midras impurity; b) one used for a curtain; it is susceptible to the impurity associated with a human corpse;40 c) one with forms used for an embroiderer to learn from;41 it is pure entirely, because it is not used for a purpose directly benefitting man.יבשְׁלֹשָׁה סְדִינִין הֵן׃ הֶעָשׂוּי לִשְׁכִיבָה, טָמֵא מִדְרָס; וְהֶעָשׂוּי לַפָּרֹכֶת, טָמֵא טְמֵא מֵת; וְשֶׁצוּרוֹת שֶׁעוֹשִׂין אוֹתוֹ כְּדֵי שֶׁיִּתְלַמֵּד מִמֶּנּוּ הָרוֹקֵם, טָהוֹר מִכְּלוּם - לְפִי שֶׁאֵינוֹ מִמְּשַׁמְּשֵׁי אָדָם.

13There are three types of clothes:42 a) a cloth napkin;43 it is susceptible to midras impurity;44 b) one used for scrolls; it is susceptible to the impurity associated with a human corpse;45 c) the shrouds of a corpse and the wrappings for the harps of the Levites;46 they are pure entirely, because they are not used for a purpose directly benefitting man.יגשָׁלֹשׁ מִטְפָּחוֹת הֵן׃ שֶׁל יָדַיִם, טְמֵאָה מִדְרָס; וְשֶׁל סְפָרִים, טְמֵאָה טְמֵא מֵת; וְשֶׁל תַּכְרִיכֵי הַמֵּת וְשֶׁל נִבְלֵי בְּנֵי לֵוִי, טְהוֹרָה מִכְּלוּם - לְפִי שֶׁאֵינָן מִמְּשַׁמְּשֵׁי אָדָם.

14A leather garment made in the shape of a hand into which one inserts one’s hand and fingers because of the cold and the like is called a firaklin (a glove).ידעוֹר הֶעָשׂוּי כְּמוֹ יָד שֶׁמַּכְנִיסִין בּוֹ הַיָּד וְהָאֶצְבָּעוֹת מִפְּנֵי הַצִּנָּה וְכַיּוֹצֵא בָהֶן, הוּא הַנִּקְרָא "פְּרַקְלִינִין".

There are three types of gloves: a) one used by trappers of wild beasts and fowl; it is susceptible to midras impurity, because the trapper rests against it;47 b) one used to catch grasshoppers; it is susceptible to the impurity associated with a human corpse, because the grasshoppers are placed inside of it;48 c) one of harvesters with which fruit is harvested; it is pure entirely, because it is not used for a purpose directly benefitting man.49וּשְׁלֹשָׁה פְרַקְלִינִין הֵן׃ שֶׁל צַיָּדֵי חַיָּה וָעוֹף, טָמֵא מִדְרָס - שֶׁהֲרֵי נִשְׁעָן עָלָיו; וְשֶׁל חֲגָבִים, טָמֵא טְמֵא מֵת - שֶׁנּוֹתְנִין בּוֹ הַחֲגָבִים; וְשֶׁל קַיָּצִים שֶׁבּוֹ מְקַיְּצִין פֵּרוֹת, טָהוֹר מִכְּלוּם - לְפִי שֶׁאֵינוֹ מִמְּשַׁמְּשֵׁי אָדָם.

15There are three types of hairnets:50 a) one worn by girls; it is susceptible to midras impurity;51 b) one worn by an older woman; it is susceptible to the impurity associated with a human corpse;52 c) one worn to entertain drinkers; it is pure entirely, because it is not used for a purpose directly benefitting man.53טושָׁלֹשׁ סְבָכוֹת הֵן׃ שֶׁל יַלְדָה, טְמֵאָה מִדְרָס; וְשֶׁל זְקֵנָה, טְמֵאָה טְמֵא מֵת; וְשֶׁעוֹשִׂין לְשַׂחֵק בָּהּ לְשׁוֹתֵי שֵׁכָר, טְהוֹרָה מִכְּלוּם - לְפִי שֶׁאֵינָהּ מִמְּשַׁמְּשֵׁי אָדָם.

16There are three types of sandals: a) those worn by humans; they are susceptible to midras impurity;54 b) metal shoes for animals;55 they are susceptible to the impurity associated with a human corpse;56 c) those57 made of cork or reeds; they are pure entirely.טזשְׁלֹשָׁה סַנְדָּלִין הֵן׃ שֶׁל אָדָם, טָמֵא מִדְרָס; שֶׁל מַתְּכוֹת שֶׁל בְּהֵמָה, טָמֵא טְמֵא מֵת; שֶׁל שַׁעַם וְשֶׁל צְפִירָה, טָהוֹר מִכְּלוּם.

The general principle is: Any entity that is not fit to sit upon or to ride upon- or which could be used for those purposes, but was not made for those purposes, but for another reason- is not susceptible to midras impurity.כְּלָלוֹ שֶׁל דָּבָר׃ כָּל כְּלִי שֶׁאֵינוֹ רָאוּי לְמִשְׁכָּב אוֹ לְמֶרְכָּב, אוֹ שֶׁהוּא רָאוּי וְלֹא נַעֲשָׂה לְכָךְ אֶלָּא לִמְלָאכָה אַחֶרֶת - הֲרֵי הוּא טָהוֹר מִן הַמִּדְרָס.

If it was made for another purpose, but is also used for sitting,58 e.g., a cloak or a veil; it is susceptible to midras impurity.נַעֲשָׂה לִמְלָאכָה אַחֶרֶת וּמְשַׁמֵּשׁ עִמָּהּ אֶת הַיְשִׁיבָה, כְּגוֹן הַטַּלִּית וְהָרְדִיד - מִתְטַמֵּא בְּמִדְרָס.

Whenever an article is susceptible to midras impurity; it is also susceptible to the impurity associated with a human corpse.59 There are, however, articles that are susceptible to the impurity associated with a human corpse, but are not susceptible to midras impurity, as we explained.60וְכָל הַמִּתְטַמֵּא בְּמִדְרָס, מִתְטַמֵּא בְּמֵת. וְיֵשׁ מִתְטַמֵּא בְּמֵת וְאֵינוֹ מִתְטַמֵּא בְּמִדְרָס, כְּמוֹ שֶׁבֵּאַרְנוּ.

Whenever an article is susceptible to the impurity associated with a human corpse; it is also susceptible to the other types of impurity, whether of Scriptural origin or of Rabbinic origin, and they are susceptible to impurity imparted by liquids.61וְכָל הַמִּתְטַמֵּא בְּמֵת - מִתְטַמֵּא בִּשְׁאָר אֲבוֹת הַטֻּמְאוֹת, בֵּין אָבוֹת שֶׁל תּוֹרָה בֵּין שֶׁל דִּבְרֵיהֶם; וּמִתְטַמְּאִין בְּמַשְׁקִין.

17There are three general principles applying to storage baskets: a) when a worn-out one is hanging on one that is intact, the status of the one that is intact determines the ruling; b) if a small one is hanging on a large one, the status of the large one determines the ruling; c) if they are equal in size, the status of the inner one determines the ruling.יזשָׁלֹשׁ קֻפּוֹת הֵן׃ מְהוּהָה שֶׁטְּלָאָהּ עַל הַבְּרִיאָה, הוֹלְכִין אַחַר הַבְּרִיאָה; קְטַנָּה עַל הַגְּדוֹלָה, הוֹלְכִין אַחַר הַגְּדוֹלָה. הָיוּ שָׁווֹת, הוֹלְכִין אַחַר הַפְּנִימִית.

What is meant by saying: its status determines the ruling? That if it is perforated to the extent that a pomegranate would fall through it,62 they are both pure.63כֵּיצַד הוֹלְכִין אַחֲרֶיהָ? שֶׁאִם נִקְּבָה בְּמוֹצִיא רִמּוֹן, שְׁתֵּיהֶן טְהוֹרוֹת.

18There are three types of tablets:64 a) one which scrolls are placed upon; it is susceptible to midras impurity;65 b) a writing tablet that has a receptacle for wax;66 it is susceptible to the impurity associated with a human corpse;67 c) those that are flat68 are entirely pure, because they do not have the form of a k’li and they are not fit to sit or lie upon.69יחשְׁלֹשָׁה פִנְקָסוֹת הֵן׃ הָאֶפִּיפִירִין שֶׁמַּנִּיחִין עָלָיו הַסְּפָרִים, טָמֵא מִדְרָס; וְשֶׁיֵּשׁ בּוֹ בֵּית קִבּוּל שַׁעֲוָה, טָמֵא טְמֵא מֵת; וַחֲלָקָהּ, טְהוֹרָה מִכְּלוּם - לְפִי שֶׁאֵין עָלָיו צוּרַת כְּלִי, וְאֵינוֹ רָאוּי לְמִדְרָס.

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Kelim - Chapter 26

Kelim - Chapter 28

Footnotes

This chapter—like its source, Keilim, ch. 24—focuses on sets of three, describing several keilim of which there are three types: a) one that people lie or sit upon and which is therefore susceptible to midras impurity; b) one that is used to perform tasks; if someone would sit upon it, he would be told: “Stand up and let us perform our tasks;” such an entity is susceptible to the impurity connected with a human corpse and other types of impurity, but not to midras impurity, and c) something that is not susceptible to impurity, because it is not considered as a k’li at all or for another reason.
See also Halachah 16 where the general principles involved are delineated.

Because a person sits on it. See Chapter 26, Halachah 6.

And other types of impurity aside from midras impurity. See Chapter 25, Halachah 15.

One containing more than 40 se’ah. See Chapter 3, Halachot 1-2.

Because it will be turned upside down so that a person can sit upon it. See Chapter 26, Halachah 7. The Ra’avad emphasizes that the owner must think of using it for that purpose, as stated in that source.

But not to midras impurity.

Surrounded by borders on three sides [the gloss of Rav Ovadiah of Bartenura (Keilim 24:2)].

It is used to transport articles. If a person would sit upon it, he would be told: “Stand up and let us perform our task” (ibid.).

Since it is used to transport large stones, it may have holes large enough for pomegranates to fall through in it. Holes of this size would prevent the wagon from contracting impurity (Chapter 6, Halachah 1).

10.

Its sides are turned inward, protecting a person on all three sides. As such, it is fit to sit upon [the Rambam’s Commentary to the Mishnah (Keilim 24:1); Kessef Mishneh].

11.

Our translation is based on the Rambam’s Commentary to the Mishnah (op. cit. and 23:2).

12.

For it is not used to lie or sit upon [the gloss of Rav Ovadiah of Bartenura (op. cit.:1)].

13.

Because it is too small to serve any purpose other than sport or playacting [the Rambam’s Commentary to the Mishnah (op. cit.)].

14.

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

15.

Because it is also used to sit upon (ibid.).

16.

If a person would sit upon it, he would be told: “Stand up and let us perform our tasks” (Kessef Mishneh).

17.

It is considered an entity that serves entities that serve man; see Chapter 24, Halachah 1.

18.

Because it is also used to sit upon or to rest one’s feet upon.

19.

It is considered as part of the table (the Jerusalem Talmud, Shabbat 17:2). The Kessef Mishneh states that it is impure, because food is served on it, like on the table itself.

20.

This is speaking about an oversized closet which is therefore not susceptible to ritual impurity.

21.

The Kessef Mishneh questions why this “bed” is susceptible to ritual impurity. Seemingly, like the leather wrappers on which olives are spread above (or like the bed used by weavers in this halachah), it does not benefit man directly. A possible resolution is found in the gloss of Tifferet Yisrael to Keilim 24:8. These “beds” have a border that causes them to be considered as receptacles.

22.

In this instance, the “beds” do not have a border and hence are considered like flat wooden implements (ibid.).

23.

The bracketed additions are based on the Rambam’s Commentary to the Mishnah (Keilim 24:9).

24.

Because it is fit to sit upon (the glosses of Tifferet Yisrael and Rav Ovadiah of Bartenura to Keilim, op. cit.).

25.

Because it is considered as a container and is unfit to sit upon (Tifferet Yisrael, op. cit.).

26.

For merchandise, household goods, and the like.

27.

And thus unfit to sit upon and hence, not susceptible to midras impurity [the Rambam’s Commentary to the Mishnah (op. cit.)].

28.

See Chapter 23, Halachah 1, and the lengthy explanation in the Rambam’s Commentary to the Mishnah (op. cit.:10).

29.

These are used as containers, but not to sit upon (Tifferet Yisrael to that mishnah). The Kessel Mishneh questions the Rambam’s ruling. He understands that these mats are used merely to place clothes upon. He, therefore, questions how they are different from the mats used for grapes mentioned in the following clause or the leather wrappers mentioned above.

30.

For the beams in the vat and the like [the Rambam’s Commentary to the Mishnah (op. cit.].

31.

Because they are not used as containers.

32.

As stated in Chapter 4, Halachah 11, and Hilchot Metamei Mishkav UMoshav 7:8, since these are large containers, they are also used as seats. When they are initially made, there is an implicit intent to also use them for such a purpose.

33.

For they are receptacles.

34.

For all keilim made from the skin of fish- or for that matter, anything else growing in the sea—are pure. See Chapter 1, Halachah 3, and notes.

35.

To place on the floor and sit upon [the Rambam’s Commentary to the Mishnah (op. cit.:12)].

36.

See Chapter 24, Halachah 1.

37.

To wrap clothes, knives, or needles [the Rambam’s Commentary to the Mishnah (op. cit.)].

38.

I.e., a piece of leather from which these are cut [the Rambam's Commentary to the Mishnah (Keilim 24:8)].

39.

I.e., it is still unfinished. See Chapter 7, Halachah 1.

40.

Beitzah 14b relates that it is susceptible to impurity, because, from time to time, an attendant will wrap himself in a curtain to warm himself. Thus it is considered as a garment. See also Hilchot Kilayim 10:14.

41.

I.e., for an apprentice learning to weave tapestries to copy [the Rambam’s Commentary to the Mishnah (op. cit.:13)].

42.

I.e., rectangular pieces of fabric (Tifferet Yisrael, op. cit.:14).

43.

Used to wipe one’s hands during a meal (ibid.).

44.

Because one sits on it from time to time (ibid.).

45.

See Chapter 22, Halachah 6.

46.

The Levites in the Temple would wrap their harps in clothes. Most others would use leather containers (Tifferet Yisrael, op. cit.:14).

47.

The Kessef Mishneh questions why a trapper might desire to rest against the glove. In his gloss to the Mishnah (op. cit.:15), Tifferet Yisrael explains that since these gloves are wide, at times, the trapper sits on them.

48.

Thus it serves as a receptacle.

49.

These are used to harvest soft fruits and protect one’s hands from getting soiled. As such, they are not considered to be serving man per se. See similar concepts above, Chapter 7, Halachah2.

50.

Netlike headcoverings worn by women through which their hair could be seen [the Rambam’s Commentary to the Mishnah (op. cit.:l6)].

51.

Because the girl will take it off and sit upon it (ibid.).

52.

Because it is a garment and will not be used to sit upon because its holes are larger (ibid.)

53.

The holes of these hairnets are very wide. Since they are immodest, they are not considered as garments (Tifferet Yisrael, op. cit.:16).

54.

Because they are supports for the feet.

55.

Shoes of armor placed over an animal’s feet in war.

56.

Shabbat 59a gives three reasons why these shoes are considered as receptacles and hence, susceptible to impurity: a) when no drinking utensils are available, soldiers use these shoes as cups, b) at times, they are worn by humans to protect their feet from brambles, thorns, and the like, and c) they are used as receptacles for oil.

57.

This also refers to shoes made for animals (see Chapter 2, Halachah 7). If shoes were made for humans, even from such substances, they would be susceptible to impurity (Kessef Mishneh).

58.

Thus when fashioning the k’li, it is considered as if the craftsman also had this intent in mind.

59.

See Chapter 23, Halachah 1, and the sources mentioned there.

60.

See Chapter 24, Halachah 11, et al.

61.

Even though the liquids are merely derivatives of impurity (see Hilchot Sha’ar Avot HaTum’ah 7:1).

62.

See Chapter 6, Halachah 2.

63.

The Ra’avad objects to this ruling, following a different understanding of Keilim 24:17. The Kessel Mishneh explains the Rambam’s perspective.

64.

The Rambam is citing the wording of the mishnah (Keilim 24:7). In his Commentary to the Mishnah, he states that the term “tablets” is being used loosely and refers to any two flat pieces of wood placed side by side, whether they are used as writing tablets or for other purposes.

65.

This refers to a folding chair over which a scroll is placed to fuse it into a single entity (ibid.; see also ibid. 16:1). This conception is based on the simple meaning of the Rambam’s words here and Rav Kapach’s understanding of the Rambam’s Commentary to the Mishnah. The standard published text of that source and the Kessef Mishneh follow a different understanding.

66.

The wax was used to seal letters closed [the Rambam’s Commentary to the Mishnah (Keilim 17:17)].

67.

For it is a k’li with a receptacle.

68.

A simple, flat board.

69.

Because they are small.