ב"ה
Rambam - 1 Chapter a Day
Kelim - Chapter 7
Kelim - Chapter 7
1At which point does a leather k’li become susceptible to ritual impurity? A shepherd’s satchel1 —From the time its edges are folded over and sealed close to make a border, one trims the tiny pieces that project beyond the leather, and makes straps with which it could be closed.אכְּלֵי עוֹר, מֵאֵימָתַי מְקַבְּלִין טֻמְאָה? הַתֻּרְמָל וְכַיּוֹצֵא בוֹ - מִשֶּׁיַּחְסֹם שִׂפְתוֹתָיו, וְיִכְרֹת הַקּוֹפִין הַקְּטַנִּים הַיּוֹצְאִין עַל גַּבֵּי הָעוֹר, וְיַעֲשֶׂה קִיחוֹתָיו.
A leather mat2 —When its borders are trimmed and its ornament3 is made. A leather bedsheet—When its borders are sealed and trimmed.4 A leather pillow or cushion- When its borders are sealed and the strands that emerge are trimmed. Similar laws apply in all analogous situations.סְקֻרְטְיָא, מִשֶּׁיַּחְסֹם וְיִכְרֹת וְיַעֲשׂוּ צִיצִיתָהּ. קַטְבֻּלְיָה, מִשֶּׁיַּחְסֹם וְיִכְרֹת. הַכַּר וְהַכֶּסֶת שֶׁל עוֹר, מִשֶּׁיַּחְסֹם שִׂפְתוֹתֵיהֶן וְיִכְרֹת הַקּוֹפִין הַיּוֹצְאִין. וְכֵן כָּל כַּיּוֹצֵא בָהֶן.
Tefillin—When one finishes the cube. Even though one will later add the strap, it is susceptible to impurity at this stage. A leather base for a cradle for which loops5 will be made—When those loops are made. A sandal—When its leather will be bent over.6 A shoe—When it is placed on its mold. If, in the future, one will color it yellow and make designs, it is not susceptible to impurity until one colors it and makes designs.הַתְּפִלִּין, מִשֶּׁיִּגְמֹר הַקְּצִיצָה, אַף עַל פִּי שֶׁהוּא עָתִיד לָתֵת בָּהּ אֶת הָרְצוּעָה - מְקַבֶּלֶת טֻמְאָה. עוֹר הָעֲרִיסָה שֶׁהוּא עָתִיד לַעֲשׂוֹת לוֹ טִבּוּר, עַד שֶׁיַּעֲשֶׂנּוּ לוֹ. הַסַּנְדָּל, מִשֶּׁיַּקְמִיעַ. הַמִּנְעָל, מִשֶּׁיִּגֹּב עַל הָאִמּוּם. וְאִם עָתִיד לְכַרְכֵּם וּלְשַׂרְטֵט, עַד שֶׁיְּכַרְכֵּם וִישַׂרְטֵט.
2When a hide does not have the shape of a k’li, it is not susceptible to impurity. Therefore a leather hand-covering7 which people who gather thorns tie around their hands so that they will not be wounded by a thorn is not susceptible to impurity, for it is a simple hide and it does not have the form of a k’lii.בעוֹר שֶׁאֵין עָלָיו צוּרַת כְּלִי, אֵינוֹ מְקַבֵּל טֻמְאָה; לְפִיכָךְ כַּף שֶׁל עוֹר שֶׁקּוֹשְׁרִין לוֹקְטֵי קוֹצִים עַל כַּפּוֹתֵיהֶן, כְּדֵי שֶׁלֹּא יַכֵּם קוֹץ - אֵינוֹ מְקַבֵּל טֻמְאָה, מִפְּנֵי שֶׁהוּא עוֹר פָּשׁוּט וְאֵין עָלָיו צוּרַת כְּלִי.
Similarly, a hide used to collect cow turds, a hide used to muzzle the mouth of an animal, a hide used to chase away8 bees when gathering honey, and a hide used as a fan because of the heat are pure and are not susceptible to impurity.וְכֵן הָעוֹר שֶׁמְּלַקְּטִין בּוֹ גֶּלְלֵי הַבָּקָר, וְעוֹר שֶׁחוֹסְמִין בּוֹ פִּי הַבְּהֵמָה, וְעוֹר שֶׁמּוֹשִׁיבִין בּוֹ הַדְּבוֹרִים בְּשָׁעָה שֶׁלּוֹקְחִין הַדְּבַשׁ, וְעוֹר שֶׁמְּנִיפִין בּוֹ אֶת הָרוּחַ מִפְּנֵי הַחֹם - טְהוֹרִין, וְאֵין מְקַבְּלִין טֻמְאָה.
3All finger-coverings of leather are pure except those of fruit reapers. They are impure, because they are used to collect9 sumach berries.10 If they are torn and cannot hold the major portion of a sumach berry, they are pure.11גכָּל בֵּית הָאֶצְבָּעוֹת שֶׁל עוֹר, טְהוֹרוֹת; חוּץ מִשֶּׁל קַיָּצִין, מִפְּנֵי שֶׁהִיא מְקַבֶּלֶת אֶת הָאוֹג - טְמֵאָה. נִקְרְעָה - אִם אֵינָהּ מְקַבֶּלֶת אֶת רֹב הָאוֹג, טְהוֹרָה.
4Leather belts and the pieces of leather amputees place on their stumps so they can walk on them on the ground are susceptible to impurity, because they have the form of a k’li,12דהָאַבְנֵט שֶׁל עוֹרוֹת, וְעוֹרוֹת שֶׁתּוֹפְרִין הַקִּטְּעִין עַל אַרְכֻּבּוֹתֵיהֶן כְּדֵי שֶׁיִּתְגַּלְגְּלוּ בָּהֶן עַל הַקַּרְקַע - מְקַבְּלִין טֻמְאָה, שֶׁהֲרֵי צוּרַת כְּלִי עֲלֵיהֶן.
Similarly, leather rings which craftsmen place on their arms to hold up their garments to prevent them from interfering with them during their work are susceptible to impurity like other simple leather keilim.וְכֵן הָעוֹרוֹת הָעֲשׂוּיוֹת כְּעֵין טַבָּעוֹת שֶׁמַּכְנִיסִין אוֹתָן הָאֻמָּנִין בִּזְרוֹעוֹתֵיהֶן, כְּדֵי לְהַגְבִּיהַּ בִּגְדֵיהֶן מֵעֲלֵיהֶן בִּשְׁעַת מְלָאכָה - מִתְטַמְּאִין כִּשְׁאָר כְּלֵי עוֹר הַפְּשׁוּטִין.
5When a piece of leather is sewn to cover the hands and the arms of those who winnow grainheaps,13 travelers, or those who make flax,14 it is susceptible to ritual impurity.15 If it is used by painters or blacksmiths, it is not susceptible to impurity.העוֹר שֶׁתּוֹפְרִין מִמֶּנּוּ כִּסּוּי לַיָּד וְלַזְּרוֹעַ שֶׁל (זורעי) זוֹרֵי גִינוֹת, וְשֶׁל הוֹלְכֵי דְרָכִים, וְשֶׁל עוֹשֵׂי פִשְׁתָּן - מְקַבְּלִין טֻמְאָה; וְאִם הָיָה שֶׁל צַבָּעִים, וְשֶׁל נַפָּחִים - אֵינוֹ מְקַבֵּל טֻמְאָה.
This is the general principle: Anything that is made as a receptacle, to protect one from thorns, or so that one will have a good grip is susceptible to impurity. Anything that is made as protection against sweat, i.e., so that the article with which one is working not be ruined because of the sweat of one’s hands is not susceptible to impurity.16זֶה הַכְּלָל׃ כָּל הֶעָשׂוּי לְקַבָּלָה, כְּדֵי שֶׁלֹּא יַכֵּהוּ קוֹץ וּכְדֵי שֶׁיֶּאֱחֹז יָפֶה יָפֶה - מְקַבֵּל טֻמְאָה; וְהֶעָשׂוּי מִפְּנֵי הַזֵּיעָה, כְּדֵי שֶׁלֹּא יִפָּסֵד הַדָּבָר שֶׁמִּתְעַסֵּק בּוֹ בְּזֵיעַת יָדוֹ - אֵינוֹ מְקַבֵּל טֻמְאָה.
6How large must a hole in a leather k’li be for it to be pure? A carrying case for food17 - when its hole is large enough for a ball of the warp thread to fall through. If it cannot contain the warp,18 but it does contain the woof,19 it is susceptible to impurity unless the hole comprises the majority of the container.20וכַּמָּה שִׁעוּר הַנֶּקֶב שֶׁיִּנָּקֵב כְּלִי הָעוֹר וְיִטְהַר? הַחֵמֶת, מִשֶׁתִּנָּקֵב כְּמוֹצִיא פַּקְעָיוֹת שֶׁל שְׁתִי; וְאִם אֵינָהּ יְכוֹלָה לְקַבֵּל שֶׁל שְׁתִי, הוֹאִיל וּמְקַבֶּלֶת שֶׁל עֵרֶב - מְקַבֶּלֶת טֻמְאָה, עַד שֶׁתִּנָּקֵב רֻבָּהּ.
7A leather sathchel21 whose inner pocket was ripped is still susceptible to impurity.22 It is not considered as attached to the pocket.23זהַתֻּרְמָל שֶׁנִּפְחַת הַכִּיס שֶׁבְּתוֹכוֹ - עֲדַיִן הַתֻּרְמָל מְקַבֵּל טֻמְאָה, וְאֵינוֹ חִבּוּר לוֹ.
8The following laws apply when a drinking pouch was made from the hide of an animal, the scrotum was often left and was used as part of the container.24 If it25 was opened, it is pure, because it cannot contain liquids in the ordinary manner.חהַחֵמֶת שֶׁהַבֵּיצִים שֶׁלָּהּ מְקַבְּלוֹת עִמָּהּ, וְנִפְחֲתוּ - טְהוֹרוֹת, שֶׁאֵינָן מְקַבְּלוֹת כְּדַרְכָּן.
9When leather keilim have loops and straps26 —e.g., sandals worn on flat land27 or a pouch tied close with a strand—even though when they are untied, they do not have the shape of a k’li,28 they are still susceptible to impurity in that state. The rationale is that even an ordinary person29 can insert the strands in the loops and return the k’li to its previous shape.טכְּלִי עוֹר שֶׁיֵּשׁ לוֹ לוּלָאוֹת וּשְׁנָצוֹת, כְּגוֹן סַנְדָּל עִמְקִי וְכִיס שֶׁל שְׁנָצוֹת, אַף עַל פִּי שֶׁכְּשֶׁהֵן מֻתָּרִין אֵין עֲלֵיהֶן צוּרַת כְּלִי - הֲרֵי אֵלּוּ מְקַבְּלִין טֻמְאָה כְּשֶׁהֵן מֻתָּרִין; הוֹאִיל וְהַהֶדְיוֹט יָכוֹל בִּמְהֵרָה לְהַכְנִיס הַשְּׁנָצוֹת בַּלּוּלָאוֹת וְיַחֲזֹר כְּלִי קִבּוּל כְּשֶׁהָיָה.
Similarly, if they contracted impurity and the straps were removed from them and their shape was undone, they are pure even though it is possible to restore them without a craftsman’s activity.30וְכֵן אִם נִטְמְאוּ, וְהֵסִיר הַשְּׁנָצוֹת מֵהֶן, וְנִפְסְדָה צוּרָתָן - הֲרֵי הֵן טְהוֹרִין, אַף עַל פִּי שֶׁאֶפְשָׁר לְהַחֲזִירָן שֶׁלֹּא בְאֻמָּן.
10Although the strands from a pouch closed by strands have been removed, it is still susceptible to impurity, because it can still serve as a container. If it was straightened out and returned to the form of a simple piece of leather, it is pure.יכִּיס שֶׁל שְׁנָצוֹת שֶׁנִּטְּלוּ שְׁנָצָיו - עֲדַיִן הוּא מְקַבֵּל טֻמְאָה, שֶׁהֲרֵי הוּא מְקַבֵּל. נִפְשַׁט, וְחָזַר עוֹר פָּשׁוּט - טָהוֹר.
If one attached a hook from which it could be hung from below, it is susceptible to impurity even when it is straightened out, because it has the form of a k’li.31טָלָה עָלָיו אֶת הַמַּטְלֵת מִלְּמַטָּה - מְקַבֶּלֶת טֻמְאָה, אַף עַל פִּי שֶׁהוּא פָּשׁוּט; שֶׁהֲרֵי יֵשׁ עָלָיו צוּרַת כְּלִי.
11A piece of leather used to wrap an amulet32 is susceptible to impurity.33 If one straightens it out, it is pure.34 If one uses it again to wrap an amulet, it is susceptible to impurity. It can become impure and pure, even ten times during a day.יאעוֹר שֶׁכָּרַךְ בּוֹ אֶת הַקָּמֵיעַ, מְקַבֵּל טֻמְאָה; פְּשָׁטוֹ, טָהוֹר; חָזַר וְכָרַךְ בּוֹ, מְקַבֵּל טֻמְאָה - מִתְטַמֵּא וּמִתְטַהֵר, אֲפִלּוּ עֶשֶׂר פְּעָמִים בַּיּוֹם.
The parchment on which one writes an amulet is pure.35 If one cut of a piece and made a ring to use it as an ornament, it is susceptible to impurity.36וְעוֹר שֶׁכָּתַב עָלָיו אֶת הַקָּמֵיעַ, טָהוֹר; וְאִם כָּרַת מִמֶּנּוּ, וְעָשָׂה חֻלְיָא לְתַכְשִׁיט - מְקַבֵּל טֻמְאָה.
12The head tefillin is considered as four separate containers.37 Should it contract impurity from a human corpse and one remove the first compartment and then restore it, it is still a primary source of impurity as it was.38 This ruling also applies if one removes the second compartment and restores it.39 If one removed the third and restored it and removed also the fourth and restored it, the entire tefillin is considered a primary derivative of impurity.40 For he removed each one of them and then restored them all, thus it is as if this “second” tefillin touched the original tefillin.41יבהַתְּפִלָּה שֶׁל רֹאשׁ, אַרְבָּעָה כֵלִים הִיא. הֲרֵי שֶׁנִּטְמֵאת בְּמֵת, וְהִתִּיר קְצִיצָה הָרִאשׁוֹנָה, וְתִקְּנָהּ - הֲרֵי הִיא אַב טֻמְאָה כְּשֶׁהָיְתָה; וְכֵן אִם הִתִּיר הַשְּׁנִיָּה, וְתִקְּנָהּ; וְאִם הִתִּיר אַף הַשְּׁלִישִׁית, וְתִקְּנָהּ, וְהִתִּיר אַף הָרְבִיעִית, וְתִקְּנָהּ - נַעֲשֵׂית כֻּלָּהּ רִאשׁוֹן לַטֻּמְאָה, שֶׁהֲרֵי הִתִּיר כָּל אַחַת וְאַחַת וְחָזַר וְתִקְּנָם כֻּלָּם, וּכְאִלּוּ זוֹ תְּפִלִּין אַחֲרוֹנוֹת שֶׁנָּגְעוּ בָּרִאשׁוֹנוֹת.
If he then removed the first compartment a second time and then restored it,42 the tefillin remains a primary derivative as before. This ruling also applies if one also removed the second and the third compartments. If one removed also the fourth compartment and then restored the tefillin, it is entirely pure. For a primary derivative of impurity does not impart impurity to articles, because it is a derivative itself, as we explained.43חָזַר וְהִתִּיר אֶת הָרִאשׁוֹנָה פַּעַם שְׁנִיָּה, וְתִקְּנָהּ - הֲרֵי הִיא רִאשׁוֹן כְּשֶׁהָיְתָה; וְכֵן אִם הִתִּיר אֶת הַשְּׁנִיָּה, וְאֶת הַשְּׁלִישִׁית. חָזַר וְהִתִּיר אַף הָרְבִיעִית, וְתִקְּנָהּ - הֲרֵי כֻלָּהּ טְהוֹרָה; שֶׁאֵין הָרִאשׁוֹן מְטַמֵּא כֵּלִים, מִפְּנֵי שֶׁהוּא וָלָד, כְּמוֹ שֶׁבֵּאַרְנוּ.
Similarly, when a sandal was impure because of contact with a zav or the like and one of its pegs44 was detached and it was repaired, it is still impure as before.45 If the other one also became detached and he repaired it, the sandal is purified from the impurity, because it has new pegs. It is, however, impure due to contact with an article that is impure because of contact with a zav. If he did not repair the first until the second was detached, the heel or the toe46 of the sandal was removed, or it was divided in two, it is pure.47וְכֵן סַנְדָּל שֶׁהוּא טָמֵא מִדְרָס, וְנִפְסְקָה אַחַת מֵאָזְנָיו, וְתִקְּנָהּ - טָמֵא מִדְרָס. נִפְסְקָה שְׁנִיָּה, וְתִקְּנָהּ - הֲרֵי הוּא טָהוֹר מִן הַמִּדְרָס, שֶׁהֲרֵי נַעֲשׂוּ לוֹ אָזְנַיִם חֲדָשׁוֹת; אֲבָל טָמֵא מַגַּע מִדְרָס. לֹא הִסְפִּיק לְתַקֵּן אֶת הָרִאשׁוֹנָה עַד שֶׁנִּפְסְקָה הַשְּׁנִיָּה, אוֹ שֶׁנִּפְסַק עֲקֵבוֹ, אוֹ נִטַּל חָטְמוֹ, אוֹ נֶחֱלַק לִשְׁנַיִם - טָהוֹר.
13When a shoe48 was damaged, if it does not cover the majority of the foot, it is pure.49יגמִנְעָל שֶׁנִּפְחַת - אִם אֵינוֹ מְקַבֵּל רֹב הָרֶגֶל, טָהוֹר.
14When do tefillin that have contracted impurity become pure again? The arm tefillin -when it is released from the base on three sides. The head tefillin—when it is released from the base on three sides and each of the compartments are separated from each other.ידתְּפִלָּה שֶׁנִּטְמֵאת, מֵאֵימָתַי טָהֳרָתָהּ? שֶׁל יָד, מִשֶּׁיַּתִּיר אוֹתָהּ מִשָּׁלֹשׁ רוּחוֹת; וְשֶׁל רֹאשׁ, מִשֶּׁיַּתִּיר מִשָּׁלֹשׁ רוּחוֹת וּבֵין קְצִיצָה לַחֲבֶרְתָּהּ.
15When a ball,50 a mold,51 an amulet, or tefillin were torn after they contracted impurity from a human corpse,52 one who touches them is impure.53 If he touches their contents, he is pure.54טוהַכַּדּוּר וְהָאִמּוּם וְהַקָּמֵיעַ וְהַתְּפִלִּין שֶׁנִּקְרְעוּ אַחַר שֶׁנִּטְמְאוּ - הַנּוֹגֵעַ בָּהֶן, טָמֵא; וּבְמַה שֶּׁבְּתוֹכָן, טָהוֹר.
When a saddle that is impure is torn, one who touches its insides55 is impure, because the sewing attaches it to the saddle itself and it is considered as a single entity.הָאִכּוּף שֶׁנִּקְרַע - הַנּוֹגֵעַ בְּמַה שֶּׁבְּתוֹכוֹ, טָמֵא; מִפְּנֵי שֶׁהַתְּפָר מְחַבְּרוֹ, וְנַעֲשָׂה כֻלּוֹ כְּגוּף אֶחָד.
Footnotes
1.
Our translation of this term — as well as the following points — is taken from the Rambam’s Commentary to the Mishnah (Keilim 16:4).
2.
On which one eats (ibid.).
3.
A leather circle on which ornamental designs is made (ibid.).
4.
In his Commentary to the Mishnah, the Rambam notes that according to Scriptural Law, flat leather keilim like these are not subject to ritual impurity. He gives two explanations for the ruling here: a) that like flat wooden utensils, these keilim are subject to ritual impurity according to Rabbinic Law; b) that this is speaking only about the impurity imparted by a support that contracted impurity from a zav and the like.
In that source, the Rambam states that he favors the second interpretation. In Chapter 1, Halachah 10, however, he rules according to the first interpretation.
5.
Which will be attached to the cradle's legs.
6.
Our translation is based on the gloss of Zair Zahav to the Tosefta, Keilim 13:1.
7.
But not one that is sewn like a glove as in Halachah 5. Compare this law to Chapter 23, Halachah 3.
8.
A hide on which coals are burnt to produce smoke to chase away bees [the Rambam’s Commentary to the Mishnah (Keilim 16:7)].
9.
And thus are considered as containers.
10.
Our translation is based on the Rambam's Commentary to the Mishnah (Keilim 26:3). The term refers to a shrub of the rhus genus that has clusters of green flowers, red hairy berries, and feathery leaves.
11.
For they are no longer suitable for that purpose.
12.
These are considered as garments. See the Rambam’s Commentary to the Mishnah (ibid.) for more details concerning the points mentioned in this halachah.
13.
Our translation is based on the version of authoritative manuscripts of the Mishneh Torah. It is reflected by the text of the Rarnbam’s Commentary to the Mishnah (Keilim 16:6) and is favored by the Kessef Mishneh. The standard published text of the Mishneh Torah employs different wording.
14.
In his Commentary to the Mishnah (ibid. 16:6), the Rambam explains that the gloves are worn by these individuals for protection.
15.
Since it is fitted to the person's hand, it is considered as a garment. Nevertheless, as the Rambam proceeds to explain, the glove is only susceptible to impurity if it is used for the benefit of the person wearing it. If it is used to protect the article with which he is working, it is not susceptible to impurity.
16.
Since they are not made for the benefit of the person himself, even though they have a receptacle, they are considered like simple leather keilim (ibid.).
17.
Our translation is based on the Rambam’s Commentary to the Mishnah (Keilim 17:2).
18.
The threads that run lengthwise on a loom.
19.
The threads that run horizontally on a loom. The thread of the woof is usually slightly thicker than that of the warp.
20.
The commentaries have noted that the Rambam’s wording — which is a direct quote from his source, Keilim, op. cit. — is problematic. The first clause implies that the container is pure once the warp thread can fall through, while the second implies that as long as it can contain the woof thread, it is susceptible to impurity. Tifferet Yisrael to Keilim, op. cit., explains that this second clause is speaking about a container that is set aside to woof threads.
21.
Which has a leather pocket inside of it [the Rambam’s Commentary to the Mishnah (Keilim 19:8)].
22.
For the satchel itself is still useful.
23.
I.e., if the pocket comes in contact with impurity, the satchel is still pure.
24.
The bracketed additions are made on the basis of the Rambam’s Commentary to the Mishnah (op. cit.).
25.
The scrotum.
26.
I.e., loops were sewn unto it so that it could be closed with straps that are inserted into the loops [the Rambam’s Commentary to the Mishnah (Keilim 26:2)].
27.
Our translation is taken from Rav Kappach’s translation of the Rambam’s Commentary to the Mishnah (op. cit.:1).
28.
For they appear as a straight piece of leather.
29.
I.e., a special craftsman is not required to perform this task.
30.
In his commentary to the above mishnah, the Mishnah Acharonah notices an apparent contradiction in the Rambam’s logic. For in the first clause, on the basis of this rationale, the keilim contracted impurity even though their straps were released and their shape undone. And in the second clause, this same reason served as the rationale for their impurity to be released.
He explains that the first clause is speaking about an instance where the straps were removed without the person’s conscious effort. Hence, since he can easily replace them, the article is still considered as a k’li. In the second clause, he purposely removed them. Since he acted intentionally and his actions are sufficient to undo the shape of the article, it is no longer considered as a k’li. The following halachah must also be interpreted in this fashion.
31.
The hook indicated that it is not an ordinary piece of leather, but one that is being used for a purpose. Hence it is still susceptible to ritual impurity.
32.
A piece of parchment with verses from the Bible and/or mystic writings used as a charm for good fortune and/or protection against negative spiritual influences.
33.
Because it is being used as a container.
34.
Because in its present state, it is a simple piece of leather.
35.
For it is not considered as a k’li.
36.
For ornaments are susceptible to ritual impurity (Shabbat 63b).
37.
The head tefillin has four separate compartments, each of them containing one of four Biblical passages. See the description of the manner in which it is fashioned in Hilchot Tefillin 3:2-4.
38.
An entity that comes in contact with a human corpse is not considered a derivative of impurity. Instead, it is considered a primary source of impurity (Hilchot Tum'at Meit 5:3). By removing one of the compartments, the person was intending to undo the tefillin –like one who undid the pouch mentioned in Halachah 10. Nevertheless, his actions do not change the status of the tefillin, because each of the compartments is considered as a separate container. Thus even if one became undone, the other three remain impure.
39.
Because the third and fourth compartments are intact.
40.
I.e., like a k’li that touched an article that came in contact with a human corpse, as the Rambam proceeds to explain.
41.
This halachah is very significant with regard to the laws of tefillin. Although the optimum manner of observing that mitzvah is to use a single piece of leather to make all four cubes of the head tefillin, as obvious from the statements of the Rambam and the Mishnah, even when cubes are made of different pieces of leather and sewn together, they are acceptable. See the Responsa of the Beit Ephraim, Orach Chayim, sec. 1.
42.
With the intent of removing this lesser level impurity.
43.
Hilchot Tum’at Meit 5:7.
44.
I.e., one of the projections into which the laces are inserted to tie the sandal closed.
45.
Most commentaries explain that the intent is that the sandal could be tied close even with one peg. Hence it is still functional and therefore susceptible to impurity. This applies even if the first peg was not restored. From the Rambam’s mention of this law together with tefillin, it is unclear if he would also accept that rationale.
46.
Our translation is based on the Rambam’s Commentary to the Mishnah (Keilim 26:4).
47.
In all these instances, in such a state, it is no longer a functional entity.
48.
Which unlike a sandal covers the entire foot.
49.
For it is no longer suitable for its desired function.
50.
A ball with which one plays [the Rambam’s Commentary to the Mishnah (Keilim 23:1)].
51.
E. g., for shoes or the like.
52.
The bracketed addition is made on the basis of the Rambam’s Commentary to the Mishnah (op. cit.).
53.
For they are still considered as a derivative of impurity, as explained in Halachah 12.
54.
For the contents are not considered as part of the container or attached to it [the Rambam's Commentary to the Mishnah (Keilim 23:1).
55.
The packing.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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The text on this page contains sacred literature. Please do not deface or discard.
