ב"ה
Rambam - 1 Chapter a Day
Kelim - Chapter 24
Kelim - Chapter 24
1These are the hides1 that can contract the impurity associated with the support of a zav (midras):2 a hide that one intended to use as a carpet, a hide placed on top of beds to sleep upon, a hide placed on a donkey under the burden it carries,3 a hide placed in a basinet under a baby.אאֵלּוּ עוֹרוֹת מִתְטַמְּאִין בְּמִדְרָס׃ עוֹר שֶׁחָשַׁב עָלָיו לִשְׁטִיחָה. וְעוֹר שֶׁמַּנִּיחִין עַל הַמִּטּוֹת מִלְמַעְלָה לִישַׁן עָלָיו. וְעוֹר שֶׁמַּנִּיחִין עַל הַחֲמוֹר תַּחַת הַמַּשּׂאוֹי. וְעוֹר שֶׁמַּנִּיחִין בָּעֶרֶס תַּחַת הַקָּטָן.
A hide used for a pillow, a hide used for a cushion. A hide placed beneath the table while eating so that crumbs will fall upon it; it is susceptible to impurity, because one leans his feet upon it.4וְעוֹר הַכַּר. וְעוֹר הַכֶּסֶת. וְעוֹר שֶׁמַּנִּיחִין תַּחַת הַשֻּׁלְחָן בְּעֵת הָאֲכִילָה כְּדֵי שֶׁיִּפְּלוּ עָלָיו הַפֵּרוּרִין, מִפְּנֵי שֶׁהוּא נִשְׁעָן עָלָיו בְּרַגְלוֹ.
A hide worn by a potter,5 a hide worn by a flax-carder when he cards flax,6 a hide a porter places on his shoulders when he is carrying burdens, and a hide which a doctor places on his knees when he is puncturing boils.7 These hides are susceptible to impurity, because a person will sit upon them.וְעוֹר שֶׁחוֹגֵר נוֹפֵץ הַפִּשְׁתָּן עָלָיו בְּעֵת שֶׁנּוֹפֵץ. וְעוֹר שֶׁחוֹגֵר הַחַמָּר עָלָיו. וְעוֹר שֶׁמַּנִּיחַ הַסַּבָּל עַל כְּתֵפוֹ בְּעֵת שֶׁסּוֹבֵל. וְעוֹר שֶׁמַּנִּיחַ הָרוֹפֵא עַל בִּרְכָּיו בְּעֵת שֶׁמֵּפִיס הַשְּׁחִינִין - מִפְּנֵי שֶׁכָּל הָעוֹרוֹת הָאֵלּוּ, יוֹשֵׁב עֲלֵיהֶן.
The hide placed over a child’s heart upon which spittle descends so that his clothes will not be spoiled, a hide meant to place over a person’s heart during the harvest, because of the heat, a hide wrapped around a garment, and a hide sewed into a chest in which clothes are placed are all susceptible to impurity. The rationale is that they are all turned upside down and used as supports.8וְעוֹר הַלֵּב שֶׁל קָטָן, שֶׁרִירוֹ יוֹרֵד עָלָיו כְּדֵי שֶׁלֹּא יִפָּסְדוּ בְּגָדָיו; וְעוֹר שֶׁעֲשָׂאָהוּ לְנָתְנוֹ עַל לִבּוֹ בִּשְׁעַת הַקָּצִיר מִפְּנֵי הַשָּׁרָב, וְעוֹר שֶׁלּוֹפְפִין הַכְּסוּת בּוֹ, וְעוֹר הַתָּפוּר בַּתֵּבָה שֶׁמַּנִּיחִין בּוֹ הַבְּגָדִים - שֶׁכָּל אֵלּוּ מִתְהַפְּכִין עֲלֵיהֶן וְנִשְׁעָנִין עֲלֵיהֶן.
2All of the hides that are susceptible to midras impurity are not susceptible to that impurity unless they are of the minimum size: five handbreadths by five handbreadths.9בוְכָל הָעוֹרוֹת הַמִּתְטַמְּאוֹת בְּמִדְרָס, אֵינָן מִתְטַמְּאִין עַד שֶׁיִּהְיֶה בָהֶן כְּשִׁעוּר חֲמִשָּׁה טְפָחִים עַל חֲמִשָּׁה טְפָחִים.
The following hides are not susceptible to midras impurity: a hide a person who combs wool wears while combing, a hide wrapped around combed wool, a hide wrapped around fine purple cloth, and a carrying case for fine purple cloth sewn from leather.10 All of these hides are susceptible to other types of impurity.וְאֵלּוּ עוֹרוֹת שֶׁאֵין מִתְטַמְּאִין בְּמִדְרָס׃ עוֹר שֶׁחוֹגֵר סוֹרֵק הַצֶּמֶר בְּעֵת שֶׁסּוֹרֵק, וְעוֹר שֶׁלּוֹפֵף בּוֹ הַצֶּמֶר הַסָּרוּק, וְעוֹר שֶׁלּוֹפֵף בּוֹ הָאַרְגָּמָן. וְכֻלָּן מִתְטַמְּאִין בִּשְׁאָר טֻמְאוֹת.
3When leather was made into a cover for a k’li, it is pure with regard to all types of impurity.11 If it was made as a cover for weights, it is susceptible to other types of impurity, because it was made to serve as a receptacle.12 It is not susceptible to midras impurity.13געוֹר שֶׁעֲשָׂאוֹ חִפּוּי לְכֵלִים, טָהוֹר מִכְּלוּם. עֲשָׂאוֹ חִפּוּי לְמִשְׁקֹלֶת - מְקַבֵּל שְׁאָר טֻמְאוֹת, שֶׁהֲרֵי נַעֲשָׂה לְקַבָּלָה; וְאֵינוֹ מִתְטַמֵּא בְּמִדְרָס.
4If a hide made to protect one’s heel and the sole of one’s foot covers the greater portion of the foot, it is susceptible to impurity.14 If not, it is pure.דעוֹר שֶׁעֲשָׂאָהוּ לַעֲקֵבוֹ וּלְפַרְסָתוֹ: אִם חוֹפֶה אֶת רֹב הָרֶגֶל, מִתְטַמֵּא; וְאִם לָאו, טָהוֹר.
5A shoe that is on the mold,15 even though it has not been worn by a person yet, is still susceptible to midras impurity, because the tasks associated with it have been completed.16המִנְעָל שֶׁעַל הָאִמּוּם, אַף עַל פִּי שֶׁעֲדַיִן לֹא לְבָשׁוֹ אָדָם - הֲרֵי זֶה מִתְטַמֵּא בְּמִדְרָס; שֶׁכְּבָר נִגְמְרָה מְלַאכְתּוֹ.
6All hides that are fit to become susceptible to midras impurity and are not lacking the performance of any tasks to make them functional become susceptible to impurity through thought alone, i.e., if one intended to use it as a mat for a table17 or the like, it becomes susceptible to midras impurity.18וכָּל עוֹר הָרָאוּי לְהִתְטַמֵּא בְּמִדְרָס, וְאֵינוֹ חָסֵר מְלָאכָה - הַמַּחֲשָׁבָה מְטַמְּאָתוֹ; וְאִם חִשַּׁב עָלָיו לִהְיוֹת עוֹר שֻׁלְחָן וְכַיּוֹצֵא בוֹ, הֲרֵי זֶה מִתְטַמֵּא בְּמִדְרָס.
If the performance of a task is necessary to make them functional, one’s intent does not change their status until that task is completed. There is an exception: a hide used to cover a saddle to guard it against dust.19 In this instance, the person’s intent has an effect even though the deed necessary to make it functional has not been completed.20וְאִם חָסֵר מְלָאכָה - אֵין הַמַּחֲשָׁבָה מוֹעֶלֶת בּוֹ, עַד שֶׁתִּגָּמֵר מְלַאכְתּוֹ; חוּץ מִן הָעוֹר שֶׁמְּחַפִּין בּוֹ הַמֶּרְכָּב מִפְּנֵי הָאָבָק - שֶׁהַמַּחֲשָׁבָה מוֹעֶלֶת בּוֹ, אַף עַל פִּי שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ.
With regard to what does the above21 apply? To hides owned by a private person.22 Hides owned by a leather maker, by contrast, can be assumed to be set aside for sale.23 Hence, one’s intent does not have an effect on their status unless one performs a deed with them preparing them to serve as a support.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּעוֹרוֹת בַּעַל הַבַּיִת; אֲבָל עוֹרוֹת הָעַבְּדָן, שֶׁסְּתָמָן לִמְכִירָה - אֵין הַמַּחֲשָׁבָה מְטַמְּאָתָן, עַד שֶׁיַּעֲשֶׂה בָהֶן מַעֲשֶׂה וִיכִינֵם לְמִדְרָס.
7A person does not impart midras impurity to a surface on which one lies or sits unless it belongs to him,24 as indicated by Leviticus 15:5: “One who touches his couch....”זאֵין אָדָם מְטַמֵּא בְמִדְרָס מִשְׁכָּב אוֹ מֶרְכָּב שֶׁאֵינוֹ שֶׁלּוֹ, שֶׁנֶּאֱמַר "וְהַנֹּגֵעַ בְּמִשְׁכָּבוֹ".
If one25 obtained a surface on which one lies through robbery and used it as a support without touching it,26 it is pure.27 If the owner despaired of its recovery, it contracts impurity.28גָּזַל מִשְׁכָּב וְדָרַס עָלָיו בְּלֹא נְגִיעָה, טָהוֹר; וְאִם נִתְיָאֲשׁוּ הַבְּעָלִים, טָמֵא.
If one stole29 a surface on which one lies and sat on it, it contracts impurity, for it can be presumed that the owner despaired of its recovery, because he does not know who stole it.גָּנַב מִשְׁכָּב וְיָשַׁב עָלָיו - הֲרֵי זֶה טָמֵא; שֶׁחֶזְקָתוֹ שֶׁנִּתְיָאֲשׁוּ הַבְּעָלִים, שֶׁאֵינָן יוֹדְעִים מִי גְנָבוֹ.
If it is known that the owner has not despaired, the surface is pure.30וְאִם נוֹדַע שֶׁעֲדַיִן לֹא נִתְיָאֲשׁוּ הַבְּעָלִים, טָהוֹר.
Therefore, if a thief stole a hide and intended to use it to lie on, his intent alone is sufficient to change its status and it can contract midras impurity from him.31לְפִיכָךְ גַּנָּב שֶׁגָּנַב עוֹר, וְחִשַּׁב עָלָיו לִשְׁכִיבָה - מַחֲשָׁבָה מוֹעֶלֶת לוֹ, וּמִתְטַמֵּא בְּמִדְרָס.
The intent of a robber, by contrast, does not change the status of an article32 unless the owner despairs of its return.אֲבָל הַגַּזְלָן - אֵין מַחֲשַׁבְתּוֹ מוֹעֶלֶת, אֶלָּא אִם כֵּן נִתְיָאֲשׁוּ הַבְּעָלִים.
8When a hide contracted midras impurity and the owner began tearing straps from it, it remains impure until its size was reduced to less than five handbreadths by five handbreadths.33חעוֹר שֶׁנִּטְמָא בְּמִדְרָס, וְהִתְחִיל לְקָרְעוֹ רְצוּעוֹת - הֲרֵי הוּא בְּטֻמְאָתוֹ, עַד שֶׁיְּמַעֲטֶנּוּ פָּחוֹת פָּחוֹת מֵחֲמִשָּׁה טְפָחִים.
9The following rules apply to all leather keilim that had contracted midras impurity from a zav and, afterwards, were fashioned into another type of k’li. If a leather article was changed from one flat implement34 to another such implement, it remains impure.35 If it was changed from a simple implement to a receptacle or from a receptacle to a simple implement, it is pure.36טכָּל כְּלִי עוֹר שֶׁנִּטְמָא בְּמִדְרַס הַזָּב, וְשִׁנָּהוּ לִכְלִי אַחֵר: אִם שִׁנָּהוּ מִפָּשׁוּט לְפָשׁוּט, הֲרֵי הוּא בְּטֻמְאָתוֹ; שִׁנָּהוּ מִפָּשׁוּט לִמְקַבֵּל, וּמִמְּקַבֵּל לְפָשׁוּט - טָהוֹר.
What is implied? If one made a leather drinking pouch into a rug or a rug into a leather drinking pouch, it is pure. If, however, a leather drinking pouch was made into a satchel or a satchel into a drinking pouch, they are considered as impure due to midras as they were before.כֵּיצַד? חֵמֶת שֶׁעֲשָׂאָהּ שָׁטִיחַ, וְשָׁטִיחַ שֶׁעֲשָׂאָהּ חֵמֶת - טָהוֹר; אֲבָל חֵמֶת שֶׁנִּטְמְאָה מִדְרָס, וַעֲשָׂאָהּ תֻּרְמִיל, אוֹ תֻּרְמִיל שֶׁעֲשָׂאָהוּ חֵמֶת - הֲרֵי הֵן מִדְרָס כְּשֶׁהָיוּ.
10When a cloth pillow that had contracted midras impurity was made into a cloak,39 a cloak was made into a pillow, a cushion or a garment was made into a cover, or a cover was made into a cushion, they remain impure due to midras as they were before.יכַּר שֶׁל בֶּגֶד שֶׁנִּטְמָא בְמִדְרָס, וַעֲשָׂאָהוּ סָדִין, אוֹ סָדִין שֶׁעֲשָׂאָהוּ כַּר אוֹ כֶּסֶת, בֶּגֶד שֶׁעֲשָׂאָהוּ מִטְפַּחַת, אוֹ מִטְפַּחַת שֶׁעֲשָׂאָהוּ כֶּסֶת - הֲרֵי הֵן מִדְרָס כְּשֶׁהָיוּ.
11The following laws apply to articles that are fundamentally made to function both as receptacles and surfaces on which one can sit or lie, for example, pillows, cushions, sacks, carrying bags.40 If they were damaged and unable to hold substances, even though they are pure with regard to susceptibility to the impurity associated with a human corpse and other impurities, because they are no longer fit to serve as receptacles, they are still susceptible to midras impurity, for they are still fit to serve as supports.יאכֵּלִים שֶׁעִקַּר עֲשִׂיָּתָן לְקַבָּלָה וּלְמִשְׁכָּב כְּאֶחָד, כְּגוֹן הַכָּרִים וְהַכְּסָתוֹת וְהַשַּׂקִּין וְהַמַּרְצוּפִין - אִם נִפְחֲתוּ, אַף עַל פִּי שֶׁטָּהֲרוּ מִלְּהִתְטַמֵּא בְּמֵת וּבִשְׁאָר טֻמְאוֹת, מִפְּנֵי שֶׁאֵינָן יְכוֹלִין לְקַבֵּל, הֲרֵי הֵן מִתְטַמְּאִין בְּמִדְרָס, שֶׁעֲדַיִן הֵן רְאוּיִין לְמִדְרָס.
Different rules apply when, by contrast, keilim are made primarily to serve as receptacles, e.g., a drinking pouch or a satchel. If they are large enough that they are fit to sit upon, since they are sat upon due to their size, they are susceptible to midras impurity as long as they are intact.אֲבָל כֵּלִים שֶׁעִקַּר עֲשִׂיָּתָן לְקַבָּלָה בִּלְבָד, כְּגוֹן הַחֵמֶת וְהַתֻּרְמִיל - אִם הָיוּ גְּדוֹלִים כְּדֵי שֶׁיִּהְיוּ רְאוּיִין לֵישֵׁב עֲלֵיהֶן, הוֹאִיל וְיוֹשְׁבִין עֲלֵיהֶן מִפְּנֵי גָדְלָן, הֲרֵי הֵן מִתְטַמְּאִין בְּמִדְרָס כָּל זְמַן שֶׁהֵן שְׁלֵמִים.
If they are damaged and unable to hold substances, even though it is still possible to sit upon them, they are not susceptible to midras impurity. The rationale is that they are made primarily to serve as receptacles. Since they become unfit to serve as receptacles, they became pure and are not susceptible to any type of impurity, neither midras, nor any other type.41נִפְחֲתוּ, אַף עַל פִּי שֶׁאֶפְשָׁר עֲדַיִן לֵישֵׁב עֲלֵיהֶן - אֵין מִתְטַמְּאִין בְּמִדְרָס; שֶׁעִקַּר עֲשִׂיָּתָן לְקַבָּלָה בִּלְבָד, הוֹאִיל וּבָטְלוּ מִלְּקַבֵּל, טָהֲרוּ מִלְּהִתְטַמֵּא לֹא בְמִדְרָס וְלֹא בִּשְׁאָר טֻמְאוֹת.
What is the measure that makes these keilim subject to midras impurity?42 A drinking pouch, seven kabbin;43 a carrying case, five kabbin; a feeding bag in which barley is hung from the head of an animal, four; a leather sack with which water is poured, a se’ah.44וְכַמָּה הוּא שִׁעוּרָן וְיִהְיוּ רְאוּיִין לְמִדְרָס? הַחֵמֶת, שִׁבְעָה קַבִּין; וְהַיַּלְקוּט, חֲמִשָּׁה; וְהַקְּלַסְטָר שֶׁתּוֹלִין בּוֹ הַשְּׂעוֹרִים בְּרֹאשׁ הַבְּהֵמָה, אַרְבָּעָה; וְהַכְּרִיתִית שֶׁמְּעָרִין בָּהּ הַמַּיִם, סְאָה.
Anything less than these sizes is not fit to be used as a support and it is not common to be used for people to sit upon.פָּחוֹת מִשִּׁעוּרִין אֵלּוּ - אֵינָן רְאוּיִין לְמִדְרָס, וְאֵין דֶּרֶךְ הָעָם לֵישֵׁב עֲלֵיהֶן.
If they were damaged and one bound up the damaged portion, they are pure; it is as if the damaged portion was not tied closed.נִפְחֲתוּ, וְצָרַר מְקוֹם הַפְּחָת - הֲרֵי הֵן טְהוֹרִין, וּכְאִלּוּ לֹא קָשַׁר מְקוֹם הַפְּחָת.
All of the drinking pouches that were damaged and bound closed are pure except those of Arabs, because it is always their practice to bind them closed.וְכָל הַחֲמָתוֹת שֶׁנִּפְחֲתוּ וּצְרָרָן - טְהוֹרוֹת, חוּץ מִשֶּׁל עַרְבִיִּים, מִפְּנֵי שֶׁכָּךְ הוּא דַרְכָּן תָּמִיד לְצָרְרָן.
A bag pipe is not susceptible to midras impurity, because it is not common to use it as a support.וְחֵמֶת חֲלִילִין - אֵין מִתְטַמֵּא בְּמִדְרָס, שֶׁהֲרֵי אֵינָהּ רְאוּיָה לְמִדְרָס.
Footnotes
1.
I.e., hides that have been designated for a specific purpose, but little has been done to adapt them for that purpose.
2.
A hide is not susceptible to midras impurity unless it is used as a support by a person. Although the primary purpose for which these hides are used is not as a support, they are susceptible to midras impurity, because, as the Rambam later states, it is likely that a person will lie or sit upon them.
3.
This hide is susceptible to midras impurity, because there are times when a person will sit on it when riding the donkey.
4.
This explanation is necessary, because a hide is not susceptible to midras impurity unless it is used as a support by a person.
5.
So his clothes will not be soiled by the clay.
6.
A hide worn by the person carding the flax to prevent the small chips of flax that are combed out from falling on his clothing.
7.
To protect his clothes from being soiled.
8.
Some of these hides people would not sit upon because the hide is dirty; they would not sit upon others, lest they dirty them. Nevertheless, in both instances, it is possible that they would turn the hide upside down.
9.
As stated in Chapter 23, Halachah 3.
10.
One is not likely to sit on these hides — or even on their undersides — lest they become soiled and then soil the fabric.
11.
See Chapter 4, Halachah 4.
12.
It is not considered as the cover of a k’li, because weights are not considered as keilim [the Rambam’s Commentary to the Mishnah (Keilim 26:7)].
13.
Even if it would be of the required size.
14.
I.e., even midras impurity, i.e., it is considered like a shoe or sandal.
15.
Where is was left to dry [the Rambam’s Commentary to the Mishnah (Keilim 26:4)].
16.
Although it must be removed from the mold, that task does not require professional expertise and can be performed by an ordinary person (Kessef Mishneh).
17.
Our translation is taken from the Mayim Tehorim; see also the Rambam’s Commentary to the Mishnah (Keilim 26:8).
18.
I.e., it is not necessary to perform a deed to prepare them to serve that purpose (see Chapter 8, Halachah 10).
19.
Our translation is taken from the Rambam’s Commentary to the Mishnah (op. cit.).
20.
The hide is usually smoothed down before one rides upon it, but people often use it in its unfinished state (Rav Ovadiah of Bartenura to Keilim, 26:8).
21.
The general statement that a hide is considered susceptible to impurity immediately after one thinks of using it for such a purpose [the Rambam’s Commentary to the Mishnah (Keilim 26:9)].
22.
A private person is not careful about putting the final touches on finishing a hide to make it fit for a given task.
23.
Since he sells hides, his hides are not considered as completed until he performs all the tasks necessary to prepare them to be used for their specific function. Otherwise, no one will purchase them (see ibid.).
24.
See, however, note 27 below.
25.
I.e., the robber was a zav and hence, would impart impurity to the support were it his property.
26.
I.e., there was another article interposing between him and the bed.
27.
Because it is not his. The concept that the thief did not touch the article must be stated, because the principle that the person must be the owner of the article applies only when impurity is imparted by sitting or lying on the article, not when touching. Nevertheless, this point is problematic, because the prooftext cited specifically mentions touching a couch (Kessef Mishneh).
The Mishneh LeMelech and the Ma’aseh Rokeiach write that the Torah’s exclusion applies only to a couch or a seat that is stolen. If, by contrast, one sits or lies on a couch or chair belonging to a friend, it contracts impurity, because the owner is willing to let that person use it as if he was the owner. See also Rashi and other commentaries to Bava Kama 66b.
28.
Because it becomes the property of the robber. This statement (though apparently based on Bava Kama 66b and Keilim 26:9) has aroused the attention of the commentaries, because in Hilchot Gezelah 2:1-3, the Rambam rules that the owner’s despair is not sufficient to have a robber acquire the stolen property, the article must undergo a fundamental change or be transferred from the thief’s domain to the domain of another person.
The Kessef Mishneh attempts to resolve the difficulty by stating that the Rambam agrees that if it is known that the owner explicitly despaired, that is sufficient for the thief to be considered the owner of the article (see Bava Kama 114a). Alternatively, it can be said that here, since the thief changes the status of the hide by considering it as a support, it is considered to have undergone a fundamental change in his domain and, hence, he is considered to have acquired it (Rambam LeAm).
29.
The difference between geneivah (theft) and gezeilah (robbery) in halachic terms is as follows: Geneivah implies taking another person’s property discreetly. Gezeilah, by contrast, involves taking something openly, by force, against the will of its owner (Hilchot Geneivah 1:3). Hence, it is likely that the victim will be aware of the identity of a robber and hope to recover his article from him, but not be aware of the identity of a thief and, therefore, despair of recovering his article [see the Rambam’s Commentary to the Mishnah (Keilim 26:9)].
30.
Because the hide is not considered his.
31.
For it is assumed that the owner will despair and the hide will be considered as the property of the thief.
32.
For it cannot be assumed that the owner will despair of recovering his article.
33.
The minimum size for a hide to contract ritual impurity, as stated in Halachah 2 and in Chapter 23, Halachah 3. Implied is that the intent — and even the initial deeds — to reduce a hide’s size is not sufficient. It must actually be reduced below that size.
34.
I.e., a k’li that does not serve as a receptacle.
35.
This also applies if one type of leather receptacle is changed into another type of leather receptacle, as illustrated in the final clause of the halachah. This, however, reflects a difference between the treatment of the concept in the Mishnah (Keilim 28:5) and the Tosefta (Keilim 24:1). See the Commentary of the Tosafot Yom Tov.
36.
Because the original k’li is considered to have ceased to exist and the new k’li is considered as a new entity.
37.
I.e., wool or linen.
38.
Regardless of how the article is changed, as illustrated by the following halachah. The rationale is that all cloth articles are similar.
39.
Our translation is taken from the Rambam’s Commentary to the Mishnah (Keilim 27:9).
40.
In his Commentary to the Mishnah (Keilim 20:1), the Rambam explains that the term translated as “sack” implies a sack made from goats’ hair and the term translated as “carrying bag” implies a leather carrying bag.
41.
The rationale why they are not susceptible to other forms of impurity is obvious: They are no longer functional keilim. For that same reason, they are not susceptible to midras impurity. Since they are not functional, they will not be used for anything, but instead, discarded. Hence, they also will not be used as seats or cushions.
42.
I.e., how large must they be to be considered something that a person might sit upon or lie upon.
43.
A Kav (singular of Kabbin) is a Talmudic liquid measure, equal to 1376 cc according to Shiurei Torah and 2400 cc according to Chazon Ish.
44.
A se’ah is 8.3 liter in modern measure according to Shiurei Torah and 16.2 liter according to Chazon Ish.
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.
