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I.e., if they come in contact with a source of ritual impurity, they contract ritual impurity.

See Chapter 3 where the concept of “designated for human consumption” is clarified.

Mentioned in Halachah 2.

Literally, “being made fit,” i.e., ready, to contract impurity. See Commentary to the Mishnah (Machshirin 1:1).

The verse continues to relate how the food can contract impurity if it comes in contact with an animal carcass. The implication is that only after it is dampened by water can it contract impurity in this manner.

As mentioned in Chapter 10, several of the liquids mentioned here also have derivatives that also can contract impurity and make objects susceptible to impurity.

As stated in Chapter 10, Halachah 3, this refers only to the blood that flows at the time an animal is slaughtered. Other blood does not have this distinction.

The intent is honey that comes from bees. Although in the Bible, the term honey often refers to date honey, that is not the intent here. The Sifra to the above verse uses Biblical exegesis to infer that these seven liquids (and their derivatives) alone make food susceptible to ritual impurity. See Chapter 10 for more details regarding these liquids.

If, by contrast, water spills accidentally on food, it may not become susceptible to impurity.

Leviticus 11:34 speaks of “liquids that will be drunk,” implying that in this context, only potable liquids are given this status (Sifra).

The term mei peirot, which literally means “fruit juice,” also applies to liquids of other origin as stated in Chapter 10.

The Ra’avad differs with the Rambam and maintains that although fruit juices do not make foods susceptible to ritual impurity, if fruit was squeezed with the intent of producing juice, that juice is itself susceptible to ritual impurity. The Kessef Mishneh elaborates in support of the Rambam’s position, refuting the Ra’avad’s arguments.

In his Commentary to the Mishnah (Sh’vi’it 4:9), the Rambam interprets this term as meaning that if they were squeezed in their present state, they would only produce a third of the liquid they would produce when left to ripen to maturity.

Our translation of this and the following terms are taken from Rav Kapach’s notes to his translation of the Arabic terms used in the Rambam’s Commentary to the Mishnah (Uktzin 3:5; T’vul Yom 1:5).

An Indian fruit resembling a pomegranate. Others interpret the term as a species of cinnamon.

E. g., cinnamon or nutmeg.

Chilba, a sharp pungent herb.

For then it is considered as a spice, as the substances mentioned in the previous halachah.

From the Rambam’s Commentary to the Mishnah (Uktzin 3:4), it appears that the intent is that raw dill is always considered a vegetable. If it was placed in a pot, it is considered a spice. Hence, after it was removed from the pot, it does not contract ritual impurity. This interpretation eliminates the basis for the question raised by the Ra’avad. See parallels in Hilchot Terumot 15:12, Hilchot Ma’aser Sheni 7:10.

The standard text of the Rambam’s source, the Tosefta, Uktzin 3:8, speaks of the dates and the figs becoming spoiled to the point that they are not fit for a dog. The Rambam apparently had a different version of that source. According to his conception, once foods are no longer fit for human consumption, they do not contract the impurity associated with food. They do not have to be spoiled entirely. See Chapter 2, Halachah 14 and notes.

Beans usually used as animal fodder, but used for humans in a difficult situation.

Otherwise, like animal fodder, it does not contract impurity.

I.e., with regard to ritual impurity. The Rambam is quoting his source, Uktzin 3:7. In other contexts, it is considered as food; see Hilchot Berachot 8:6; Hilchot Ma'aser Sheni 7:8; Hilchot Shmitah 5:21.

For a deed has been performed to place them in that category.

After one squeezed grapes to remove their juice for wine, one collected the pulpy mass that remained to eat.

Since people do not usually partake of the pomace, the fact that one person intends to do so is not significant.

This refers to grapes and olives that became dried out while on the vine or tree [the Rambam’s Commentary to the Mishnah (Uktzin 3:6)]. Hence, they are so firm that rather than be crushed by the grape or olive press, they slip out and are expelled to the side.

Since they are so firm, they are not fit to be eaten or pressed to remove the liquids they contain.

A kor is 30 se’ah and a se’ah is six kabbim. Thus there are 180 kabbim in a kor. As such, we are speaking of slightly less than two percent of the grapes or olives being wasted in this manner. In contemporary measure, a kab is approximately 1376 cc. according to Shiurei Torah and 2400 cc. according to Chazon Ish.

Since there is such a large amount, we assume that the owner will desire to benefit from them (see Bava Metzia 105a).

The fact that the person collects them and sets them aside indicates that in his mind, they are considered as food. Since they are not entirely unfit to be eaten, the fact that a person considers them as food is significant.

The translation of this — and the following — terms are taken from the Rambam’s Commentary to the Mishnah (Uktzin 3:6-7). The Kessef Mishneh offers a different interpretation.

The translation of all these terms are taken from the Rambam’s Commentary to the Mishnah (Uktzin 3:4).

All of these substances are somewhat bitter. For them to be considered as foods, they must be sweetened through a pickling process (ibid.).

A type of bean that had to be cooked seven times before it was fit for human consumption (Beitzah 25b).

Since they are usually pickled, they are considered as foods even before they are actually pickled.

The pickled olives look more attractive when they are served together with their leaves [the Rambam’s Commentary to the Mishnah (Uktzin 2:1)]. The leaves themselves are not eaten.

I.e., if impurity touched them without touching the zucchini itself, neither they nor the zucchini are impure, for they are not food, nor are they of any value to the zucchini [see the Rambam’s Commentary to the Mishnah (op. cit.)].

But not as a liquid. The impurity associated with liquids is more severe than that associated with foods (see Hilchot Sha’ar Avot HaTum’ah 1:5).
This ruling reflects a change in the Rambam’s thinking. In his Commentary to the Mishnah (Uktzin 3:11), he writes that when honey is in its honeycomb, it is considered as neither a liquid, nor a food.

I.e., it is considered as food even before one had a specific intent to remove it.

When taking it out of the hive, one had the intent to use it for jam or as part of a cooked dish (Shulchan Aruch HaRav 168:7).

I.e., and not a liquid (ibid.). As explained in that source, the designation of the honey as either a food or a liquid depends on the person’s intent. If he intended that it serve as food, it is considered as food. If his intent is that it serve as a liquid, it is designated as such. The Turei Zahav 168:6 differs and maintains that even if the person opened the beehive to use the honey as food and it is there considered as such, it is also considered as a liquid.

The Rambam’s ruling is based on the Tosefta (Taharot 2:2). As the Ra’avad notes, that source, however, does not state “congealed.” The Kessef Mishneh explains that the Rambam assumes that this is the intent, for oil is one of the seven liquids mentioned in Halachah 2.

Since most people would not consider it as a food or a liquid, the fact that a given person does is of no consequence. Similarly, whenever the term batlah da'ato is used in the following halachot—and in subsequent chapters—the intent is since the common and accepted practice follows a given pattern, even if one person deviates and has in mind to use the entity otherwise, his conception is outweighed by that of people at large and his intent is of no consequence.

See the notes to Chapter 9, Halachah 2, where it is suggested that perhaps the intent is cheilev, fat.

In that era, it was not common to eat milk in that state. The Rambam’s ruling is based on the Tosefta (op. cit.). Apparently, the Ra’avad had a different version of that source. Hence, he objects to the Rambam’s ruling.

This is the intent of the term honey in the description of Eretz Yisrael as “a land of milk and honey” (Rashi, Eruvin 4b).

Because there are people who eat it as a food.

For it is never drunk as a liquid.

For it can be melted and converted to water. Even then, however, it does not make produce susceptible to impurity as liquids do.

For it is not considered as one large entity, but rather as a composite of many smaller entities. Only the snow that actually touched the impurity is impure. See, however, Chapter 2, Halachah 23, and notes.

Apparently, the intent is: placed in the inner space of. For being within the inner space of an impure earthenware container causes an entity to contract ritual impurity. The Kessef Mishneh offers this explanation, but suggests that the Rambam should have used clearer wording.

Because it was all located within the container’s inner space.

Since the congealed milk had already mixed with the nursing animal’s digestive juices, it would be useful as a curdling agent in making cheese or the like (Hilchot Ma’achalot Assurot 4:19). Apparently, however, there were also some people who would use this milk as a dip for other foods. The commentaries note that Hilchot Sh’ar Avot HaTum’ah 1:15 appears to imply that such milk is considered as wastes and is not viewed as food at all and is always pure. The Ra’avad suggests that this ruling should also be stated here.

One of the ways to remove the juice from grapes was to tread on them.

Because one’s intent is to obtain the grape juice.

The Ra’avad states that this refers to an instance where the olives were not crushed at all, but instead, remained entirely intact. He then asks: How is it possible for olives that were pressed to remain totally intact? He explains that this refers to an instance where the press was not applied to its full extent.

Fruit that grows in the first three years of a tree's life (Leviticus 19:23; Hilchot Ma'achalot Assurot 10:9).

A species of grain or a type of vegetable that grows together with a vine (Deuteronomy 22:9; Hilchot Ma'achalot Assurot 10:6).

I.e., an ox condemned to be stoned for killing a human being or being used for relations with a man or woman. Even if one slaughtered the ox before it was stoned, it is forbidden to benefit from its meat (Exodus 21:28; Hilchot Ma'achalot Assurot 4:22).

When a wayfarer was discovered to have been murdered and it is impossible to determine the identity of the murderer, the court of the town nearby must secure atonement by having a calf killed by breaking its neck in a special rite (Deuteronomy, ch. 21; Hilchot Rotzei’ach, ch. 9).

Once it has been designated for this purpose, it is forbidden to benefit from it.

It is not considered as an animal killed without ritual slaughter (and hence, a primary source of impurity). Since breaking its neck is mandated by Torah Law, it is equivalent to ritual slaughter (Hilchot Sha’ar Avot HaTum’ah 3:13).

Two birds are used in the purification process of a person afflicted with tzara’at (Leviticus, ch. 14; Hilchot Tum’at Tzara’at, ch. 11). It is forbidden to benefit from the bird that was slaughtered. In his gloss to Hilchot Tum’at Tzara’at, the Mishneh LeMelech adds that it is also forbidden to benefit from the bird that is sent away until it is sent away.

Which must be redeemed for a lamb or its neck must be broken (Exodus 13:13; Hilchot Bikkurim, ch. 12). The Kessef Mishneh explains that we are speaking about meat cut from the donkey after it was slaughtered, but before it dies, because once it dies, its meat contracts the more severe impurity associated with the carcass of a dead animal.

See Hilchot Sha’ar Avot HaTum’ah 3:3.

A sacrifice that was slaughtered with the intent to partake of it at a time when it is forbidden to do so (Hilchot Pesulei HaMukdashin 13:1).

Sacrificial meat left beyond the time designated for it to be eaten (ibid. 18:10).

Although it is forbidden to eat all these substances, they are all edible and considered as foods in this context.