ב"ה
Rambam - 1 Chapter a Day
Kelim - Chapter 4
Kelim - Chapter 4
1There are three categories of wooden implements that are not intended to serve as containers:1 a) Any wooden implement that is made solely for human use, e.g., a ladder. It is pure. It is not susceptible to impurity at all, nor did our Sages decree that it should be included among the implements susceptible to impurity.אשָׁלֹשׁ מִדּוֹת בִּכְלֵי עֵץ שֶׁאֵינָן עֲשׂוּיִין לְקַבָּלָה׃ כָּל כְּלִי עֵץ שֶׁהוּא עָשׂוּי לְתַשְׁמִישׁ אָדָם בִּלְבָד, כְּגוֹן הַסֻּלָּם - טָהוֹר, וְאֵינוֹ מְקַבֵּל טֻמְאָה כְּלָל, וְלֹא רִבּוּהוּ חֲכָמִים לַטֻּמְאָה.
b) Any wooden implement that is made to be used for other implements and by a human, e.g., a table, a counter-top, a bed and the like. They are susceptible to ritual impurity.2וְכָל כְּלִי עֵץ הֶעָשׂוּי לְתַשְׁמִישׁ הַכֵּלִים וְהָאָדָם, כְּגוֹן הַשֻּׁלְחָן וְהַטַּבְלָא וְהַמִּטָּה וְכַיּוֹצֵא בָהֶן - מְקַבְּלִין טֻמְאָה.
How is it known that they serve both a person and his accessories? Because one places plates on the table, cups on the counter-top, and spreads on the bed.וּמִנַּיִן שֶׁהֵן לְתַשְׁמִישׁ אָדָם וְתַשְׁמִישׁ מְשַׁמְּשָׁיו - שֶׁהֲרֵי מַנִּיחַ הַקְּעָרוֹת עַל הַשֻּׁלְחָן, וְהַכּוֹסוֹת עַל הַטַּבְלָא, וְהַמַּצָּעוֹת עַל הַמִּטָּה.
c) Any wooden implement that is made solely for the use of implements; thus it serves entities that serve man. If it only serves other implements during the time work is being performed with them, it is entirely pure, e.g., a wooden candelabrum that serves a lamp while it burns.3וְכָל כְּלִי עֵץ הֶעָשׂוּי לְתַשְׁמִישׁ הַכֵּלִים בִּלְבָד, שֶׁהֲרֵי הוּא מְשַׁמֵּשׁ מְשַׁמְּשֵׁי אָדָם - אִם לֹא הָיָה מְשַׁמֵּשׁ אֶת הַכֵּלִים אֶלָּא בִּשְׁעַת מְלָאכָה בִּלְבָד, הֲרֵי זֶה טָהוֹר מִכְּלוּם; כְּגוֹן מְנוֹרָה שֶׁל עֵץ שֶׁמְּשַׁמֶּשֶׁת הַנֵּר בִּשְׁעַת הַדְלָקָה.
Similar laws apply to a base, which is an implement placed under an implement while it is being used and all molds.4וְכַן - וְהוּא כְּלִי שֶׁמַּנִּיחִין תַּחַת הַכֵּלִים בִּשְׁעַת מְלָאכָה, וְהַדְּפוּסִין כֻּלָּן.
If, however, it serves implements during the time work is being performed with them and when work is not being performed with them, they are susceptible to ritual impurity. Examples of such implements are: the covering for a box5 and the like; a sheaf for a sword, a knife, a spear, scissors, a razor, a spoon used for blue eye-paint, or a stylus used to write;6 a well used to store blue eye-paint; a case for a writing tablet or a leather placemat,7 a carrier for arrows, a case for wide arrows,8 and a case for flutes.וְאִם הָיָה מְשַׁמֵּשׁ אֶת הַכֵּלִים בִּשְׁעַת מְלָאכָה וְשֶׁלֹּא בִּשְׁעַת מְלָאכָה - הֲרֵי זֶה מְקַבֵּל טֻמְאָה; כְּגוֹן כִּסּוּי הַקֻּפְצָה וְכַיּוֹצֵא בוֹ, וְתִיק הַסַּיִף וְהַסַּכִּין וְהָרֹמַח וְהַמִּסְפָּרַיִם וְהַתַּעַר, וְהַמִּכְחוֹל וְהַמַּכְתֵּב וּבֵית הַכֹּחַל, וְתִיק טַבְלָא וּסְקֻרְטְיָא, וּבֵית הַחִצִּים וּבֵית הַפָּגוֹזוֹת, וְתִיק חֲלִילִים.
All of these and anything like them are susceptible to impurity even though they are only used to serve other implements.9 The rationale is that they are necessary for the implements both at the time work is being performed with them10 and also when work is not being performed with them.כָּל אֵלּוּ וְכַיּוֹצֵא בָהֶן - אַף עַל פִּי שֶׁאֵינָן אֶלָּא מְשַׁמְּשֵׁי כֵלִים, מְקַבְּלִין טֻמְאָה; שֶׁהֲרֵי הַכְּלִי צָרִיךְ לָהֶן בִּשְׁעַת מְלָאכָה וְשֶׁלֹּא בִּשְׁעַת מְלָאכָה.
There are, by contrast, other somewhat similar implements that are pure, for example: the covering for a wardrobe,11 the covering for a chest, the covering for a basket, a carpenter’s press,12 a chair placed under a chest or a domed covering for it, the mold over which a leather covering for a Torah scroll is made, a wooden covering for a door bolt, or the covering for a latch or a mezuzah,13 a case for lyres and harps, a bust on which the makers of turbans wrap that head-covering, a mold on which tefillin are made,14 a wooden horse used by a singer, rhythm sticks used by mourners,15 a sun-shield of a poor man,16 support beams for a bed, the pillars of a bed,17 and a board used as a support for a bed.18 All of these and implements like them are pure, because they serve other implements only when they are being used.19אֲבָל כִּסּוּי קַמְטְרָא, וְכִסּוּי תֵּבָה, וְכִסּוּי טְנִי, וְהַמַּכְבֵּשׁ שֶׁל חָרָשׁ, וְהַכִּסֵּא שֶׁתַּחַת הַתֵּבָה וְהַקַּמְתִּין שֶׁלָּהּ, וְהַקֹּלֶב שֶׁבּוֹנִין עָלָיו תִּיק הַסֵּפֶר, וּבֵית הַנֶּגֶר וְהַמַּנְעוּל וְהַמְּזוּזָה, וְתִיק נְבָלִים וְהַכִּנּוֹרוֹת, וְהַקֹּלֶב שֶׁל גּוֹדְלֵי מִצְנֶפֶת, וּדְפוּס שֶׁל תְּפִלִּין, וְסוּס שֶׁל עֵץ שֶׁל זַמָּר שֶׁמְּשַׂחֲקִין בּוֹ, וּרְבִיעִית הַמְקוֹנֶנֶת, וּגְנוֹנֶת הֶעָנִי, וְסָמוֹכוֹת הַמִּטָּה, וְנַקְלִיטֵי הַמִּטָּה, וַחֲמוֹר שֶׁתַּחַת הַמִּטָּה - כָּל אֵלּוּ וְכַיּוֹצֵא בָהֶן טְהוֹרִין, מִפְּנֵי שֶׁהֵן מְשַׁמְּשֵׁי הַכֵּלִים בִּשְׁעַת מְלָאכָה בִּלְבָד.
2With regard to the headboard of a bed:20 if it is capped and has legs that are connected to the bed, it contracts impurity together with the bed, because it is placed at the head of the bed and it is considered as one of its components.במַלְבֵּן הַמִּטָּה - אִם הָיָה מְלֻבָּשׁ בְּפִיקוֹת, וְיֵשׁ לוֹ רַגְלַיִם שֶׁמְּחַבְּרָן עִם הַמִּטָּה, הֲרֵי זֶה מִתְטַמֵּא עִם הַמִּטָּה; שֶׁהֲרֵי נוֹתְנִין אוֹתוֹ בִּפְנֵי הַמִּטָּה, וַהֲרֵי הוּא כְּאֶחָד מֵאֵיבָרֶיהָ.
If it was placed on two of the bedposts,21 and thus it is higher than the bed, even though the headboard is tied to the bed with cords, since it does not have feet, it is pure. The rationale is that the headboard only serves other implements at the time work is being performed with them,22 like the hanging boards of the Levites,23 upon which they would hang their harps and their instruments, which are pure.נְתָנוֹ עַל שְׁתֵּי לְשׁוֹנוֹת, וַהֲרֵי הוּא גָּבוֹהַּ עַל הַמִּטָּה - אַף עַל פִּי שֶׁמְּסֹרָג בַּחֲבָלִים, הוֹאִיל וְאֵין לוֹ רַגְלַיִם, טָהוֹר; מִפְּנֵי שֶׁהוּא מִמְּשַׁמְּשֵׁי הַכֵּלִים בִּשְׁעַת מְלָאכָה בִּלְבָד, כְּמַלְבְּנֵי בְּנֵי לֵוִי שֶׁתּוֹלִין בָּהֶם כִּנּוֹרוֹתֵיהֶן וּכְלֵי הַשִּׁיר, שֶׁהֵן טְהוֹרִין.
3A press used by shoemakers24 over which leather is pulled tightly is pure, because he places the stone in the hollow inside of it and uses it. Thus it is made to serve implements only at the time work is being performed with it. It does not contract impurity because of its receptacle, because the hollow within it is meant to be filled with a stone.25גמַכְבֵּשׁ שֶׁל שַׁכָּף שֶׁמּוֹתֵחַ עָלָיו אֶת הָעוֹר - טָהוֹר, מִפְּנֵי שֶׁמַּנִּיחַ עָלָיו אֶת הָאֶבֶן בַּמָּקוֹם הֶחָקוּק שֶׁיֵּשׁ בּוֹ וּמְשַׁמֵּשׁ עָלָיו, וְנִמְצָא עָשׂוּי לְשַׁמֵּשׁ אֶת הַכֵּלִים בִּשְׁעַת מְלָאכָה; וְאֵינוֹ מִתְטַמֵּא מִשּׁוּם קִבּוּל, שֶׁהֲרֵי הַחֲקָק שֶׁבּוֹ עָשׂוּי לְהִתְמַלֹּאות בָּאֶבֶן.
4The coating26 of a bed is pure. Similarly, any ornamental covering—whether it is made from wood, bone, leather, or metal—is pure. This concept is derived from Leviticus 11:32 which states “with which work will be performed with them.” This excludes the ornamental covering of implements.27דחִפּוּיֵי הַמִּטָּה טְהוֹרִין. וְכֵן כָּל הַחִפּוּיִין - בֵּין שֶׁהָיוּ שֶׁל עֵץ אוֹ שֶׁל עֶצֶם אוֹ שֶׁל עוֹר אוֹ שֶׁל מַתֶּכֶת - טְהוֹרִין, שֶׁנֶּאֱמַר "אֲשֶׁר יֵעָשֶׂה מְלָאכָה בָּהֶם" - פְּרָט לְחִפּוּיֵי הַכֵּלִים.
Similarly, a wooden or bone implement that has a receptacle, but which was plated with metal is pure and it is not susceptible to impurity. The rationale is that the plating causes the implement itself to be considered insignificant28 and the plating itself is pure, as explained.29וְכֵן כְּלֵי עֵץ אוֹ עֶצֶם שֶׁיֵּשׁ בָּהֶן בֵּית קִבּוּל שֶׁצִּפָּם בְּמַתֶּכֶת - טְהוֹרִין, וְאֵין מְקַבְּלִין טֻמְאָה; מֵאַחַר שֶׁצִּפָּם, בִּטְּלָן - וְהַצִּפּוּי עַצְמוֹ טָהוֹר, כְּמוֹ שֶׁבֵּאַרְנוּ.
5The following rules apply when a person makes a utensil partially of wood and partially of metal.30 If the wood serves the metal, it is susceptible to impurity. If the metal serves the wood, everything31 is pure.ההָעוֹשֶׂה כְּלִי מִקְצָתוֹ מִן הָעֵץ, וּמִקְצָתוֹ מִן הַמַּתֶּכֶת: אִם הָיָה הָעֵץ מְשַׁמֵּשׁ הַמַּתֶּכֶת, מְקַבֵּל טֻמְאָה; וְאִם הָיְתָה הַמַּתֶּכֶת מְשַׁמֶּשֶׁת אֶת הָעֵץ, הַכֹּל טָהוֹר.
What is implied? If a key was made of wood and its teeth32 —or even one of its teeth—were metal,33 it is susceptible to impurity.34 If it was metal and its teeth, wood, everything is pure.35כֵּיצַד? מַפְתֵּחַ שֶׁל עֵץ, וְשִׁנָּיו מִמַּתֶּכֶת, אֲפִלּוּ שֵׁן אֶחָד - הֲרֵי זֶה מְקַבֵּל טֻמְאָה; הָיְתָה הִיא מִמַּתֶּכֶת, וְשִׁנַּיִם שֶׁלּוֹ מֵעֵץ - הַכֹּל טָהוֹר.
6If a ring is made of metal and its signet is of coral,36 it is susceptible to impurity.37 If it was made of coral and its signet was of metal, it is not susceptible to impurity.38וטַבַּעַת שֶׁל מַתֶּכֶת, וְחוֹתָמָהּ שֶׁל אַלְמוֹג - טְמֵאָה; הָיְתָה שֶׁל אַלְמוֹג, וְחוֹתָמוֹ שֶׁל מַתֶּכֶת - הֲרֵי זוֹ אֵינָהּ מְקַבֶּלֶת טֻמְאָה.
7When there is a tooth from a key or a signet of metal, it is susceptible to impurity independently if it was not connected to wood.זהַשֵּׁן שֶׁל מַתֶּכֶת, אוֹ הַחוֹתָם - מְקַבֵּל טֻמְאָה בִּפְנֵי עַצְמוֹ, אִם לֹא הָיָה מְחֻבָּר לָעֵץ.
Similarly, if one of the wooden teeth of a pitchfork, a farming prong, a winnow39 or a comb for a girl’s head was removed and replaced by a metal one, the implements are susceptible to ritual impurity.40וְכֵן הַמַּעְבֵּד וְהַמִּזְרֶה וְהַמָּגוֹב וְהַמַּסְרֵק שֶׁל רֹאשׁ שֶׁנִּטְּלָה אַחַת מִשִּׁנֵּיהֶן, וַעֲשָׂאָהּ שֶׁל מַתֶּכֶת - הֲרֵי אֵלּוּ מְקַבְּלִין טֻמְאָה.
8When a metal projection shaped like a pomegranate was placed on a wooden staff to use as a handle, it is not susceptible to ritual impurity.41 If the staff was made with a metal cap so that the earth would not destroy the wood, it is susceptible to impurity.42חמַקֵּל שֶׁעָשָׂה בְּרֹאשׁוֹ מַסְמֵר כְּמִין רִמּוֹן כְּדֵי שֶׁיִּהְיֶה אוֹחֵז בּוֹ, אֵינוֹ מְקַבֵּל טֻמְאָה. עֲשָׂאָהוּ שֶׁלֹּא תִהְיֶה הָאָרֶץ אוֹכֶלֶת אֶת הָעֵץ, מְקַבֵּל טֻמְאָה.
9Similarly, if spikes where affixed to a stick to use as a weapon, it is susceptible to ritual impurity, for the wood is serving the metal.43 If they were placed there for decorative purposes,44 it is not susceptible to ritual impurity, for the metal is serving the wood.טוְכֵן מַקֵּל שֶׁקָּבַע בּוֹ מַסְמְרִים כְּדֵי לְהַכּוֹת בּוֹ - מְקַבֵּל טֻמְאָה, שֶׁנִּמְצָא הָעֵץ מְשַׁמֵּשׁ אֶת הַמַּתֶּכֶת; עֲשָׂאָן לְנוֹי - אֵינוֹ מְקַבֵּל טֻמְאָה, שֶׁהֲרֵי הַמַּתֶּכֶת מְשַׁמֶּשֶׁת אֶת הָעֵץ.
10Similarly, if a tube of metal was affixed to a staff or a door for decorative purposes,45 it is pure.46 Similar principles apply in all analogous situations involving other implements.יוְכֵן מְנַקִיּוֹת שֶׁל מַתֶּכֶת שֶׁקְּבָעָן בַּמַּקֵּל אוֹ בַּדֶּלֶת לְנוֹי, טְהוֹרוֹת. וְכֵן כָּל כַּיּוֹצֵא בָזֶה מִשְּׁאָר הַכֵּלִים.
Footnotes
1.
In Chapter 1, Halachah 10, the Rambam stated that our Sages decreed that flat wooden utensils should be susceptible to impurity. Here the Rambam clarifies the scope of that decree.
2.
The impurity of these objects is mentioned in the Sifri and it appears that it is derived from the exegesis of a verse. Rambam LeAm, however, cites an opinion which considers their opinion as Rabbinic in origin.
3.
I.e., the lamp is the k’li that serves man. The lamp’s function is enhanced when it is placed in a candelabrum. When it is no longer burning, however, the candelabrum serves no purpose for the lamp.
4.
In the conclusion of this halachah, the Rambam mentions a mold for tefillin.
5.
More particularly, in his Commentary to that Mishnah, the Rambam explains that this term refers to the covering for a trunk used to store clothes.
6.
On a waxed tablet [Rambam's Commentary to the Mishnah (Keilim 13:2)].
7.
Our translation is taken from the Rambam’s Commentary to the Mishnah (ibid. 16:4).
8.
Our translation is taken from the Rambam’s Commentary to the Mishnah (ibid.:8).
9.
The keilim Scripture mentions as susceptible to ritual impurity all serve man. From this, our Sages concluded that any k’li that does not serve man directly is not susceptible to impurity. Even those keilim that are impure by Rabbinic decree must also serve humans.
10.
The commentaries have noted that it is hard to conceive of how some of these utensils, e.g., a sheath for a sword or one for a knife, are useful at the time the article is being used for its purpose.
11.
Our translation of this and many of them following terms is taken from the Rambam’s Commentary to the Mishnah (ibid.:7). In that source, he uses the same Hebrew term for the term translated as “a box” and does not explain why one is susceptible to ritual impurity and one is not.
12.
A press to straighten crooked pieces of wood (ibid. 16:8).
13.
A reed-like case in which a mezuzah is placed and affixed to the doorway (ibid.).
14.
See Hilchot Tefillin 3:2-4 which explains that the compartments of teflllin are made by taking moist leather and pulling it over a square mold—with grooves for the head teflllin and without grooves for the arm tefillin. The leather is left to set and take the shape of the mold.
15.
Two sticks about nine inches long that are used to tap out a rhythm during a song or mourners’ dirge. Mention of a similar term is found in the Targum to II Samuel 6:5 in the description of the musical instruments used in the celebration that accompanied the transfer of the ark [the Rambam’s Commentary to the Mishnah (op. cit.)].
16.
A straw hat used by a worker (ibid.).
17.
In his Commentary to the Mishnah (Sukkah 1:3; Keilim 18:3), the Rambam explains that, in the Talmudic era, it was common for there to be a canopy or net hung over a bed to protect the person sleeping from flies. At times, it was supported by four poles and at times, two. The term used here refers to two pillars that would be placed at the headboard of a bed for that purpose.
18.
In the above source, the Rambam explains that the term chamor, literally, “donkey,” is used to refer to any object used as a support.
19.
The Ra’avad offers another rationale why some of these articles are considered as pure, stating that there are those that are used in connection with keilim that are part of a fixed structure, e.g., the covering for a door bolt or a latch. The Kessef Mishneh explains that his rationale is unnecessary, because these articles only serve other keilim.
20.
Our translation is based on the Rambam’s Commentary to the Mishnah (Keilim 18:3).
21.
In each comer of the bed, there was a bedpost to which the bed's horizontal and vertical beams were joined (ibid.:18:5).
22.
The Kessef Mishneh explains that the Rambam’s intent is that it is not used for a purpose at all times.
23.
A board attached to two poles on which the Levites would hang the instruments on which they would play in the Temple (ibid.:3).
24.
The commentaries cite the Tosefta, Keilim, Bava Batra, ch. 1, as the source. The standard version of that text, however, states; “a carpenter’s press.”
25.
As stated in Chapter 2, Halachah 3.
26.
I.e., an ornamental covering.
27.
For work is not being performed with them, i.e., with the coating, but with the article that they coat [the Rambam’s Commentary to the Mishnah (Keilim 11:4)].
28.
For the plating is more valuable than the k’li itself.
29.
In the previous clause. As our Sages explain (Chagigah 3:8), the Golden Altar in the Temple was not susceptible to ritual impurity, because it was made of wood, coated with gold.
30.
A wooden k’li that does not have a receptacle is not susceptible to ritual impurity, while a metal k’li is susceptible to impurity even if it does not have a receptacle (Chapter 1, Halachot 9-10). Thus the question is which of the materials is considered of primary importance and thus determines the status of the k’li.
31.
I.e., both the wood and the metal.
32.
I.e., the portion of the key that turns the lock.
33.
Thus the metal is the primary element.
34.
Even if the impurity only touches the wood.
35.
Even if the impurity touches the metal.
36.
Our translation is based on the Rambam’s Commentary to the Mishnah (Keilim 13:8). Coral is not susceptible to impurity because it grows in the sea. Rashi, by contrast, explains that such articles are considered as wooden keilim that do not possess a receptacle.
37.
Because the ring is of primary importance. Although the signet is the part of the ring that is used as a k’li, it could not exist without the ring. Therefore, the ring is considered of primary importance (Kessef Mishneh to Halachah 8).
38.
Even though the coral ring has a receptacle, since the intent is that it be filled, it is not susceptible to impurity.
39.
In his Commentary to the Mishnah (Keilim 13:8), the Rambam explains that these three terms refer to similar keilim that are used to winnow grains from their chaff. The term translated as “a pitchfork” has three teeth and is used to winnow wheat from coarse chaff. The one translated as “a farming prong” has more teeth and the one translated as “a winnow” has even more.
40.
This ruling from the Mishnah evoked wonder from Rabbi Yehoshua who stated that he found it difficult to comprehend. Apparently, his question was: How can one tooth cause the status of a much larger utensil to change?
41.
For the handle is facilitating the use of the staff and not vice versa.
42.
Even though the metal is serving the wood, since the wood would be destroyed without the metal, the metal is considered of primary importance (Rav Yosef Corcus, as quoted by the Kessef Mishneh).
43.
For then the spikes are of primary importance.
44.
In his Commentary to the Mishnah (Keilim 14:2), the Rambam writes that it was common to adorn staffs with nails coated with white tin.
45.
This was also a frequently used decorative process (ibid.).
46.
For the staff or door is of primary importance. Since they are not susceptible to impurity, the metal tubes also are not.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.
The text on this page contains sacred literature. Please do not deface or discard.
