ב"ה
Rambam - 1 Chapter a Day
Kelim - Chapter 23
Kelim - Chapter 23
1A mapatz is a mat made by interweaving cords, reeds, grasses, or the like.אהַמַּפָּץ - הוּא הַמַּחֲצֶלֶת שֶׁאוֹרְגִין אוֹתָהּ מִן הַחֲבָלִים וּמִן הַסּוּף וּמִן הַגֹּמֶא וְכַיּוֹצֵא בָהֶן.
A mapatz is not one of the keilim mentioned by the Torah.1 Nevertheless, it is susceptible to the impurity associated with the support of a zav according to Scriptural Law. The rationale is that Leviticus 15:4 states “All surfaces on which one lies,” expanding the category of articles susceptible to impurity. A mat is thus included, because it is fit to lie on and is indeed made for that purpose.וְאֵין הַמַּפָּץ בִּכְלַל הַכֵּלִים הָאֲמוּרִין בַּתּוֹרָה, וְאַף עַל פִּי כֵן מִתְטַמֵּא הוּא בְּמִדְרָס דִּין תּוֹרָה, שֶׁהֲרֵי רִבָּה הַכָּתוּב "כָּל הַמִּשְׁכָּב" - וְזֶה רָאוּי לְמִשְׁכָּב וְעָשׂוּי לוֹ.
Similarly, it contracts impurity from contact with a human corpse and other sources of impurity according to Rabbinic Law,2 like all other flat wooden keilim, as we explained.3וְכֵן מִתְטַמֵּא בְּמֵת וּבִשְׁאָר טֻמְאוֹת מִדִּבְרֵיהֶם, כְּכָל פְּשׁוּטֵי כְּלֵי עֵץ, כְּמוֹ שֶׁבֵּאַרְנוּ.
This is a great general principle: Any entity that is susceptible to the impurity associated with the support of a zav is susceptible to other types of impurity.וְזֶה כְּלָל גָּדוֹל, שֶׁכָּל הַמִּתְטַמֵּא בְּמִדְרָס מִתְטַמֵּא בִּשְׁאָר טֻמְאוֹת.
2We already explained4 that a piece of cloth5 three fingerbreadths by three fingerbreadths is susceptible to other types of impurity and one three handbreadths by three handbreadths is susceptible to the impurity associated with the support of a zav.בכְּבָר בֵּאַרְנוּ שֶׁהַבֶּגֶד מִתְטַמֵּא בְּשָׁלֹשׁ עַל שָׁלֹשׁ כְּמוֹ שֶׁבֵּאַרְנוּ בִּשְׁאָר טֻמְאוֹת, וּבִשְׁלֹשָׁה טְפָחִים עַל שְׁלֹשָׁה טְפָחִים לְמִדְרָס.
3The measure for a cloth of goats’ hair to be susceptible to impurity is four handbreadths by four handbreadths; for leather, five handbreadths by five handbreadths, for a mat, six handbreadths by six handbreadths, both with regard to the impurity associated with the support of a zav and with regard to other types of impurity. Anything smaller than these measures is pure on all accounts.6גהַשַּׂק, שִׁעוּרוֹ אַרְבָּעָה טְפָחִים עַל אַרְבָּעָה טְפָחִים; הָעוֹר, חֲמִשָּׁה עַל חֲמִשָּׁה; הַמַּפָּץ, שִׁשָּׁה עַל שִׁשָּׁה - בֵּין לְמִדְרָס, בֵּין לִשְׁאָר הַטֻּמְאוֹת. וּפָחוֹת מִן הַשִּׁעוּרִין הָאֵלּוּ, טְהוֹרִין מִכְּלוּם.
In which instance does the above apply? When a piece of fabric was torn from such a cloth unintentionally.7בַּמֶּה דְּבָרִים אֲמוּרִים? בְּקֶרַע אֶחָד מֵהֶן שֶׁנִּקְרַע בְּלֹא כַוָּנָה.
If, however, one intentionally cuts a piece off, even if it is merely one handbreadth by one handbreadth for a seat or three handbreadths by three handbreadths for a surface on which one lies, it is susceptible to the impurity associated with the support of a zav.8 This applies whether the piece one handbreadth by one handbreadth or three handbreadths by three handbreadths was a cloth, from goats’ hair, leather, or a mat.אֲבָל הַקּוֹצֵץ בְּכַוָּנָה וְקִצֵּץ אֲפִלּוּ טֶפַח עַל טֶפַח לְמוֹשָׁב, אוֹ שְׁלֹשָׁה טְפָחִים עַל שְׁלֹשָׁה טְפָחִים לְמִשְׁכָּב - הֲרֵי זֶה מִתְטַמֵּא בְּמִדְרָס; בֵּין שֶׁהָיָה הַטֶּפַח עַל טֶפַח שֶׁקִּצֵּץ אוֹ הַשְּׁלֹשָׁה - בֶּגֶד, אוֹ שַׂק, אוֹ עוֹר, אוֹ מַפָּץ.
Similarly, if one sets aside a fragment of such fabrics to hold, i.e., to hold in one’s hand as the harvesters of figs do so that their fingers will not be damaged,9 the fragment is impure whatever its size, provided it is not less than three fingerbreadths by three fingerbreadths. For any fragment less than three fingerbreadths by three fingerbreadths is pure under all conditions.10וְכֵן הַמְקַצֵּעַ מֵאַחַד מֵהֶן לַאֲחִיזָה כְּדֵי שֶׁיֹּאחֵז בּוֹ בְּיָדוֹ, כְּדֶרֶךְ שֶׁעוֹשִׂין קוֹצְצֵי תְאֵנִים שֶׁלֹּא יִזּוֹקוּ אֶצְבְּעוֹתֵיהֶן - הֲרֵי זֶה טָמֵא בְּכָל שֶׁהוּא. וְהוּא, שֶׁלֹּא יִהְיֶה פָּחוֹת מִשָּׁלֹשׁ עַל שָׁלֹשׁ - שֶׁכָּל פָּחוֹת מִשָּׁלֹשׁ אֶצְבָּעוֹת טָהוֹר מִכְּלוּם.
4If one joins two handbreadths from a cloth to one handbreadth from a cloth of goats’ hair, three handbreadths from a cloth of goats’ hair to one handbreadth from leather, four handbreadths from leather and one from a mat, the article is pure.11דהַמְחַבֵּר שְׁנֵי טְפָחִים מִן הַבֶּגֶד וּמִן הַשַּׂק טֶפַח, שְׁלֹשָׁה מִן הַשַּׂק וְאֶחָד מִן הָעוֹר, אַרְבָּעָה מִן הָעוֹר וְאֶחָד מִן הַמַּפָּץ - הֲרֵי זֶה טָהוֹר מִן הַמִּדְרָס.
If, by contrast, one joined five handbreadths from a mat and one from leather, four handbreadths from leather and one from goats’ hair, three handbreadths from goats’ hair and one from cloth, the article is susceptible to the impurity associated with the support of a zav.12אֲבָל אִם חִבֵּר חֲמִשָּׁה טְפָחִים מִן הַמַּפָּץ וְאֶחָד מִן הָעוֹר, אַרְבָּעָה מִן הָעוֹר וְאֶחָד מִן הַשַּׂק, שְׁלֹשָׁה מִן הַשַּׂק וְאֶחָד מִן הַבֶּגֶד - הֲרֵי זֶה טָמֵא מִדְרָס.
This is the general principle: Whenever one completes the minimum measure with a substance governed by a more stringent law, it is susceptible to impurity.13 If it is completed with a substance governed by a less stringent law, it is pure.זֶה הַכְּלָל׃ כֹּל שֶׁהִשְׁלִים שִׁעוּרוֹ בְּחָמוּר מִמֶּנּוּ, טָמֵא; מִן הַקַּל, טָהוֹר.
5When a sifter or a sieve14 that became worn out was adjusted to be used as a seat, it is pure. They are not susceptible to impurity until the edges are cut and straightened.15 Afterwards, it is considered as a mat.16הבְּלוֹיֵי נָפָה וּכְבָרָה שֶׁהִתְקִינָן לִישִׁיבָה, טְהוֹרִין; וְאֵינָן מְקַבְּלִין טֻמְאָה עַד שֶׁיְּקַצְּצֵם, וְאַחַר כָּךְ יִהְיוּ כְּמַפָּץ.
6A cloak of a child17 is not susceptible to impurity unless it comprises the minimum measure: three handbreadths by three handbreadths.18 Both of its sides are measured as one,19 for that is the way it is made.וחָלוּק שֶׁל קָטָן אֵינוֹ מִתְטַמֵּא בְּמִדְרָס, עַד שֶׁיִּהְיֶה בּוֹ כְּשִׁעוּר שְׁלֹשָׁה טְפָחִים עַל שְׁלֹשָׁה טְפָחִים; וְנִמְדָּד כָּפוּל כִּבְרִיָּתוֹ.
These are the garments whose sides are measured as one: garments that are worn over the feet, the shins, and the head, pants, undergarments with pockets.20וְאֵלּוּ נִמְדָּדִין כְּפוּלִין׃ בְּגָדִים שֶׁמַּלְבִּישִׁין אוֹתָן עַל הָרַגְלַיִם, וְעַל הַשּׁוֹקַיִם, וְאֶת הָרֹאשׁ, וְהַמִּכְנָסַיִם, וְהַכּוֹבַע, וְהַכִּיס שֶׁל פֻּנְדָּא.
When a patch was sewn21 over the edge of a garment, if it was extended to its full length, it is measured as its full length. If it was folded over,22 it is measured as it is folded over.וּמַטְלִית שֶׁתְּלָאָהּ עַל הַשָּׂפָה: אִם פְּשׁוּטָה, נִמְדֶּדֶת פְּשׁוּטָה; וְאִם כְּפוּלָה, נִמְדֶּדֶת כְּפוּלָה.
7When exactly three handbreadths by three handbreadths of a garment were woven and it contracted the impurity associated with the support of a zav and afterwards, the entire garment was completed, the entirety of the garment is impure on that level of impurity.23זהַבֶּגֶד שֶׁאָרַג שְׁלֹשָׁה עַל שְׁלֹשָׁה וְנִטְמָא בְּמִדְרָס, וְאַחַר כָּךְ הִשְׁלִים אֶת כָּל הַבֶּגֶד - כֻּלּוֹ מִדְרָס.
If one removed one strand from the beginning of the original garment,24 it is no longer considered in that category of impurity. It is, however, impure like an article that came in contact with a support that contracted the impurity of a zav. It is a primary derivative, like a k’li that touched such a support.נִטַּל חוּט אֶחָד מִתְּחִלָּתוֹ, טָהַר מִן הַמִּדְרָס - אֲבָל טָמֵא מַגַּע מִדְרָס, וַהֲרֵי הוּא רִאשׁוֹן כִּכְלִי שֶׁנָּגַע בְּמִדְרָס.
If one removed one strand from the beginning of the original garment and then completed the entire garment,25 the entire garment is impure like an article that came in contact with a support that contracted the impurity of a zav.נִטַּל חוּט אֶחָד מִתְּחִלָּתוֹ, וְאַחַר כָּךְ הִשְׁלִים אֶת כָּל הַבֶּגֶד - כָּל הַבֶּגֶד טָמֵא מַגַּע מִדְרָס.
Similarly, when three fingerbreadths by three fingerbreadths of a cloth were woven, it contracted the impurity associated with a human corpse, and then one completed the entire garment, the entire garment is impure with the impurity associated with a human corpse.וְכֵן בֶּגֶד שֶׁנֶּאֱרַג בּוֹ שָׁלֹשׁ אֶצְבָּעוֹת עַל שָׁלֹשׁ אֶצְבָּעוֹת וְנִטְמָא בְּמֵת, וְאַחַר כָּךְ הִשְׁלִים עָלָיו אֶת כָּל הַבֶּגֶד - הַבֶּגֶד כֻּלּוֹ טְמֵא מֵת.
If one removed one strand from the beginning of the original garment, it is no longer considered in that category of impurity. It is, however, impure like an article that came in contact with such impurity.נִטַּל חוּט אֶחָד מִתְּחִלָּתוֹ - טָהַר מִטְּמֵא מֵת, אֲבָל טָמֵא מַגַּע טְמֵא מֵת.
If one removed one strand from the beginning of the original garment and then completed the entire garment, the entire garment is pure.נִטַּל חוּט אֶחָד מִתְּחִלָּתוֹ, וְאַחַר כָּךְ הִשְׁלִים אֶת כָּל הַבֶּגֶד - הַכֹּל טָהוֹר.
Why is the entire garment pure?26 Because it was said27 that when the size of a cloth three fingerbreadths by three fingerbreadths was reduced, it is pure entirely.וְלָמָּה יִהְיֶה הַכֹּל טָהוֹר? מִפְּנֵי שֶׁאָמְרוּ׃ שָׁלֹשׁ עַל שָׁלֹשׁ שֶׁנִּתְמַעֲטָה, טְהוֹרָה מִכְּלוּם.
By contrast, although a cloth three handbreadths by three handbreadths whose size was reduced is no longer susceptible to the impurity associated with the support of a zav, it is susceptible to other types of impurity.אֲבָל שְׁלֹשָׁה עַל שְׁלֹשָׁה שֶׁנִּתְמַעֲטָה - אַף עַל פִּי שֶׁטָּהֲרָה מִן הַמִּדְרָס, הֲרֵי הִיא טְמֵאָה בְּכָל הַטֻּמְאוֹת.
8When a patch that had contracted the impurity associated with a support of a zav was attached28 to a basket or a hide, the entire entity is considered as a primary derivative of impurity.29חמַטְלִית שֶׁהִיא מִדְרָס, וּטְלָאָהּ עַל הַקֻּפָּה אוֹ עַל הָעוֹר - נַעֲשָׂה הַכֹּל רִאשׁוֹן לַטֻּמְאָה.
If, afterwards, one separated the patch from it, the basket or the hide remain a primary derivative, because they came in contact with a support.הִפְרִישׁ אֶת הַמַּטְלִית - הֲרֵי הַקֻּפָּה אוֹ הָעוֹר רִאשׁוֹן, מִפְּנֵי שֶׁנָּגְעוּ בְּמִדְרָס.
The patch, however, is pure, since it was attached and detached, its identity was subsumed to that of the basket or hide.30וְהַמַּטְלִית טְהוֹרָה - שֶׁכֵּיוָן שֶׁטְּלָאָהּ וְהִפְרִישָׁהּ, בָּטְלָה.
If he attached the patch to a cloth of linen or wool or of goats’ hair, the entire cloth is considered as a primary source of the impurity associated with a zav.31טְלָאָהּ עַל הַבֶּגֶד אוֹ עַל הַשַּׂק - נַעֲשָׂה הַכֹּל מִדְרָס, וַהֲרֵי הַכֹּל אַב טֻמְאָה.
If, afterwards, the patch was separated, the cloth or the goats’ hair is considered as a primary derivative32 and the patch is a primary source of impurity, as it was originally. For it is not subsumed to the weave.33הִפְרִישָׁהּ - הֲרֵי הַבֶּגֶד אוֹ הַשַּׂק רִאשׁוֹן, שֶׁהֲרֵי נָגַע בְּמִדְרָס; וְהַמַּטְלִית אַב טֻמְאָה כְּשֶׁהָיְתָה, שֶׁאֵינָהּ בְּטֵלָה עַל הָאָרִיג.
When he attached the impure patch to the garment, if he sewed it on one side or even on two sides, but like a gamma,34 it is not considered as joined together,35 nor is the entire garment considered as a primary source of impurity. Instead, it is only considered to have come in contact with a support of a zav.36 If it was sewn on two sides, one opposite the other, it is considered as joined to the garment, and the entire garment is considered as a primary source of impurity.תָּפַר הַמַּטְלִית עַל הַבֶּגֶד: כְּשֶׁטְּלָאָהּ מֵרוּחַ אַחַת אוֹ מִשְׁתֵּי רוּחוֹת כְּמִין גַּם, אֵינוֹ חִבּוּר, וְלֹא נַעֲשָׂה הַכֹּל אָב אֶלָּא מַגַּע מִדְרָס בִּלְבָד; תְּפָרָהּ מִשְׁתֵּי רוּחוֹת זוֹ בְּצַד זוֹ - הֲרֵי הִיא חִבּוּר, וְנַעֲשָׂה הַכֹּל אָב.
9When a cloth three handbreadths by three handbreadths that had contracted the impurity associated with a support of a zav was afterwards divided,37 it is purified and the remnants are not impure at all.38 Their status is like that of the broken pieces of a k’li that had contracted impurity.39טשְׁלֹשָׁה עַל שְׁלֹשָׁה שֶׁנִּטְמָא בְּמִדְרָס, וְאַחַר כָּךְ נֶחֱלַק - טָהַר מִן הַמִּדְרָס; וְאֵין בִּקְרָעִים אֵלּוּ טֻמְאָה כְּלָל, וְהִנָּם כְּשִׁבְרֵי כְּלִי שֶׁנִּטְמָא.
When, by contrast, one cut a piece three fingerbreadths by three fingerbreadths from a large cloth40 that had contracted the impurity associated with a support of a zav, that piece has been purified from that level of impurity. It, nevertheless, is impure, as an object that touched such a support, because at the time it was separated from the larger cloth, it contracted that level of impurity through contact with the impure cloth.אֲבָל בֶּגֶד שֶׁנִּטְמָא בְּמִדְרָס, וְקָרַע מִמֶּנּוּ שָׁלֹשׁ אֶצְבָּעוֹת עַל שָׁלֹשׁ אֶצְבָּעוֹת - אוֹתוֹ הַקֶּרַע טָהַר מִן הַמִּדְרָס, אֲבָל טָמֵא מַגַּע מִדְרָס, שֶׁבְּעֵת פְּרִישָׁתוֹ מִן הַבֶּגֶד הַגָּדוֹל, נִטְמָא בְּמַגָּע.
10When a cloak41 that had contracted the impurity associated with a support of a zav was afterwards made into a curtain, it is purified from that impurity.42יסָדִין שֶׁנִּטְמָא בְּמִדְרָס, וְאַחַר כָּךְ עֲשָׂאָהוּ פָּרֹכֶת - טָהַר מִן הַמִּדְרָס.
When is it purified from that impurity? When one attaches to it loops from which it will be hung like other curtains.43וּמֵאֵימָתַי הִיא טָהֳרָתוֹ מִן הַמִּדְרָס? מִשֶּׁיִּקְשֹׁר בּוֹ הַלּוּלָאוֹת שֶׁהוּא נִתְלָה בָּהֶן כִּשְׁאָר הַפָּרוֹכוֹת.
11When a garment that had contracted the impurity associated with a support of a zav was immersed in a mikveh, but before nightfall that day,44 one began tearing fragments from it, once the majority of it was torn, it is no longer considered as joined together and the entire garment is pure even though there still remained a portion large enough for a scarf45 that was not torn.46 The rationale is he has the intent to continue to tear it.47יאטַלִּית שֶׁהִיא מִדְרָס, וְהִטְבִּילָהּ, וְקֹדֶם שֶׁיַּעֲרִיב שִׁמְשָׁהּ הִתְחִיל לִקְרוֹעַ מִמֶּנָּה קֶרַע - כֵּיוָן שֶׁנִּקְרַע בָּהּ רֻבָּהּ, שׁוּב אֵינָהּ חִבּוּר וְטָהֲרָה כֻלָּהּ; אַף עַל פִּי שֶׁעֲדַיִן נִשְׁתַּיֵּר בָּהּ כְּדֵי מַעֲפֹרֶת שֶׁלֹּא נִקְרַע, שֶׁהֲרֵי הוּא קוֹרֵעַ וְהוֹלֵךְ.
With regard to what does the above apply? With regard to an article that was immersed that day.48 Since he did not care for it enough not to refrain from immersing it,49 it can be assumed that he will also not care for it enough not to refrain from tearing it in its entirety. Therefore, the entire garment is pure.בַּמֶּה דְּבָרִים אֲמוּרִים? בִּטְבוּלַת יוֹם, שֶׁכֵּיוָן שֶׁלֹּא חָס עָלֶיהָ לְהַטְבִּילָהּ, כָּךְ לֹא יָחוּס לִקְרוֹעַ אֶת כֻּלָּהּ; וּלְפִיכָךְ טָהֲרָה כֻלָּהּ.
Footnotes
1.
In the Book of Leviticus, chs. 15, 31-32, and in the Book of Numbers, ch. 20, the Torah mentions several keilim in connection with ritual impurity, but does not mention a mat. Since it does not have a receptacle, it is not considered a wooden k’li [the Rambam’s Commentary to the Mishnah (Keilim 24:10)]. See also Hilchot Mikveot 1:3.
2.
Although Shabbat 84a-b derives this concept through a kal vechomer (a fortiori reasoning), it is still considered as a Rabbinic institution, for that is one of the Rambam’s fundamental principles.
3.
Chapter 1, Halachah 10.
4.
Chapter 22, Halachah 1.
5.
Here and in the following halachot, the term cloth (HEBREW_TEXT) refers to a cloth made from wool or linen.
6.
Clothes less than these measures are not considered important by most people. See also Hilchot Shabbat 18:13 where the Rambam mentions that these measures also apply with regard to the prohibition against transferring articles from one domain to another.
7.
For then it is not considered important unless it has the necessary size.
8.
Since the person cuts the cloth to this measure, it is obvious that he considers the cloth important even though it is small [the Rambam’s Commentary to the Mishnah (Keilim 27:4)].
9.
See Chapter 7, Halachot 2-3. Apparently, the difference is that here the cloth was set aside and/or modified for use by the harvesters, while there it was just picked up randomly and used for that purpose.
10.
The Ra’avad objects to the Rambam’s ruling, maintaining that as long as a person designates a fragment for a purpose, it is susceptible to impurity regardless of its size.
11.
Because in all these instances, one is completing the required measure with an article that requires a greater measure.
12.
Because in these instances, one is completing the required measure with an article that requires a lesser measure.
13.
In his Commentary to the Mishnah (Keilim 27:3), the Rambam states that since each of the substances is susceptible to the impurity associated with the support of a zav, an article made by combining them is also susceptible.
14.
In his notes to his translation of the Rambam’s Commentary to the Mishnah (Keilim 27:5), Rav Kapach translates the Arabic terms used by the Rambam to explain that a sifter has small holes and is used for straining flour, while a sieve has larger holes and is used for straining grain.
15.
The bracketed additions are made on the basis of the Rambam's Commentary to the Mishnah (Keilim 27:5). Since the sifter is worn out, it is no longer considered a k'li and is not susceptible to impurity. By cutting off the edges, however, one performs a deed that causes it to be considered a seat and hence, to become susceptible to impurity.
16.
In that source, the Rambam explains that these sifters are at times made of leather, at times of goats’ hair, at times of cords, and at times of reeds. Thus it is fit to be used as a seat.
17.
In his Commentary to the Mishnah (op. cit.), the Rambam states that this refers to a newborn infant.
18.
Because even for an infant, a smaller garment would not be considered as significant.
19.
I.e., with a front and a back as cloaks are worn. Thus were it to be open to its full size, it would be six handbreadths by three handbreadths.
20.
This translation is taken from the Rambam’s Commentary to the Mishnah (op. cit.:6).
21.
As a border (ibid.).
22.
And sewn closed like a hem.
23.
I.e., it is considered a primary source of impurity.
24.
Thus making it less than three handbreadths by three handbreadths and thus not susceptible to ritual impurity. This applies even after the additional fabric was added to the garment. The portion of the garment that contracted the impurity must comprise the minimum measure itself without considering the addition for it to remain in that category.
25.
Thus at the time the new threads were added, the fragment of the garment was not large enough to be impure with the impurity associated with the support of a zav.
26.
Seemingly, as in the previous clause, it should be considered as an article that came in contact with an article that is impure with the impurity of a human corpse.
27.
Halachah 3; Chapter 22, Halachah 21.
28.
Sewn on to it as protection. The patch thus was a primary source of impurity [the Rambam’s Commentary to the Mishnah (Keilim 28:6)].
29.
By attaching it to the basket or the hide, the person made the cloth secondary to the entity to which it was attached and therefore lowered its level of impurity (ibid.).
30.
I.e., when attached to the other entity, it lost its own importance and was no longer considered as an entity in its own right. Afterwards, when detached, it was considered like an insignificant portion of the basket and hence is not impure [the Rambam's Commentary to the Mishnah (Keilim 28:6)]. If, when separating it, one had the intent to sit upon it, it is susceptible to impurity in the future, but it does not return to its previous impurity (Rabbenu Shimshon to the above mishnah).
31.
As indicated by the previous halachah, when the impure cloth is joined to other cloth, they are all considered as a single entity and take on the status of the impure cloth.
32.
Since it did not come in contact with the original impurity itself, after the patch is separated, it is only considered as a derivative and not as a primary source of impurity.
33.
Since it is of the same type as the cloth to which it is attached, it cannot be said that its identity becomes subsumed to it [the Rambam's Commentary to the Mishnah (Keilim 28:6)]. Thus when separated, its status is not changed.
34.
A Greek letter whose form resembles a reversed L (ibid.:7).
35.
Since it will be hanging loosely, it is not considered as attached.
36.
Thus its status is only that of a derivative.
37.
And neither of the pieces are three handbreadths by three handbreadths.
38.
Unlike the fragment mentioned at the conclusion of this halachah, these remnants never came in contact with a cloth that was three handbreadths by three handbreadths. Hence, it cannot be said that they touched such a source of impurity.
39.
See Chapter 18, Halachah 10; Chapter 19, Halachah 1.
40.
I.e., one from which three handbreadths by three handbreadths would remain even after the fragment was removed.
41.
Our translation is taken from the Rambam’s Commentary to the Mishnah (Keilim 20:6, 27:9).
42.
Because it is no longer an object on which one sits. It is, however, susceptible to other forms of impurity because it is a cloth k’li (ibid.). Moreover, as stated there, it is considered as an article that came in contact with a support of zav and is a primary derivative of impurity.
43.
For a deed must be performed to move it from one category to another.
44.
It is through the immersion of the article in a mikveh and the coming of nightfall that the article regains purity.
45.
Our translation is based on the Rambam’s Commentary to the Mishnah (Keilim 29:1) which refers to I Kings 20:38.
46.
And thus it could still be considered as a garment.
47.
Hence it is considered as if it was tom already and it is no longer considered as a garment. If, however, he intended to use the fragments, the impurity does not depart from it. See Chu/in 123a.
48.
Implied is that if the person did not immerse the article, the pieces tom from it are impure until its size is reduced less than three handbreadths by three handbreadths.
49.
For being immersed in water will damage the garment.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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