Rambam - 1 Chapter a Day
Kelim - Chapter 6
Kelim - Chapter 6
I.e., even though it is fit for another purpose.
For it is no longer considered as a k’li. This is derived from the Torah’s statement (Leviticus 11:33) that breaking an earthenware utensil restores it to purity.
Even if the broken pieces of the impure container were formed into another k’li, that k’li is pure [the Rambam’s Commentary to the Mishnah (Keilim 2:1)].
In his Commentary to the Mishnah (ibid. 17:4), the Rambam states that this is speaking about an instance where the owner places the pomegranates in a container and hangs the container over his shoulder. If the pomegranates will fall through, it is not susceptible to ritual impurity.
With regard to the interpretation of the concept, three touching each other. There are commentaries which explain that this requires a larger hole than that which is necessary if there is only one pomegranate present. Others say a smaller hole is required because the weight of the two pomegranates will push the third one out. The Rambam merely quotes the wording of the mishnah without indicating which interpretation he favors (see Ra’avad and Kessef Mishneh).
Which is, of course, much smaller than a pomegranate.
I.e., it is considered as if the initial container was destroyed and a new container fashioned (Kessef Mishneh).
Our translation is taken from the Rambam’s Commentary to the Mishnah (Keilim 27:9).
A woven net of shoots over which vines are draped (ibid. 17:3; see also Kilayim 8:1).
Since these articles were made in a manner that they will not be able to receive pomegranates, the fact that they cannot receive them is not significant.
Although that principle is accepted, the law stated by the Rambam (which has its source in the Tosefta 13:2) is supported by the Mishnah [Keilim 17:3 (see also the following halachah), 24:9] which states that as long as loaves of bread will not fall out of a basket, it is susceptible to impurity.
The trellis is not susceptible to impurity, because it is not a permanent entity. Even when it is reinforced, there will be limits to its durability.
For the frame will maintain it and make it durable. Since it was made to be used in this fashion, the fact that it has holes large enough for pomegranates to fall through is not significant.
I.e., are too small to contain pomegranates.
A kab is four luggim and a lug is 344 cc according to Shiurei Torah and 600 cc according to Chazon Ish.
If it is smaller than that, even if a pomegranate can fall through the hole, it is still able to fulfill the purpose for which it was made. Hence, it is still susceptible to ritual impurity.
For this prevents the bushel from serving its purpose.
Which is larger than a bundle of vegetables.
For that is the purpose for which they will use this bushel.
Straw mixed with chaff which would be used as kindling for the fires of the bathhouse [the Rambam's Commentary to the Mishnah (Keilim 17:1)].
There is a difference of opinion among the commentaries to the mishnah if this measure is smaller than a bundle of a straw.
Because of a hole.
Which are substantially larger than bowls. Since the container is still functional, it is still susceptible to impurity.
For it is still a functional container.
It is pure, just like a broken utensil is pure.
A table whose two parts are connected by hinges enabling the table to be folded in half or to be expanded to its full size. See the Rambam's Commentary to the Mishnah (Keilim 16:1).
Our translation of this term is taken from the above source.
I.e., like the containers originally mentioned, in contrast to the exceptions.
Our translation is taken from the Rambam’s Commentary to the Mishnah (Keilim 16:2).
Our translation is taken from ibid. 19:10.
I.e., each of the sides is considered as a separate container.
Because it is no longer functional.
Our translation is taken from ibid. 22:1.
This is speaking about a three legged table that will not stand on only two legs.
A table top that is placed directly on the ground. One must, however, have the intent to use it in this manner. Since it was not made to be used as such, unless one has such an intent, it is pure.
Our translation is taken from ibid. 20:2.
For they will ultimately unravel and be ruined entirely.
For the seal will enable them to remain intact.
Because in such a situation, it is not easy to use it (Zair Zahav to Tosefta, Keilim 19:2).
Because it is functional again.
I.e., its legs fall off.
Enabling it to be used again.
The saddle-baskets carried by a camel do not have a base. Instead, they are merely tied closed by the driver. When he desires, he releases the knot and lets the contents slide out from below. Hence, when the knot is released, these baskets are not functional as containers at all.
As they are tied and untied.
In his Commentary to the Mishnah (Keilim 22:1), the Rambam. follows the same rationale as stated here: that utensils that are covered are not susceptible to ritual impurity. Others explain that marble is never subject to impurity. There the Rambam acknowledges that concept, but prefers to focus on the concept that an article that is coated is not susceptible to impurity.
See Chapter 4, Halachah 4.
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