Rambam - 1 Chapter a Day

The fact that a k’li has an independent name indicates that it is considered as a significant entity in its own right and is therefore susceptible to impurity. The Ra’avad differs with this principle. He maintains that what is halachically significant is not whether an object has an independent name, but whether it is used independently for a functional purpose.

Placed behind the door to bolt it closed [the Rambam’s Commentary to the Mishnah (Keilim 11:2)].

A metal cup in which the rod for a door hinge rests (ibid.).

Or a building attached to the earth. Anything that serves the earth or a k’li is not susceptible to ritual impurity.

Since this is the fundamental purpose for which these articles are made (ibid.).

For the name indicates that the article is not considered as an independent entity, but rather as part of the larger implement. In his Commentary to the Mishnah (ibid. 12:3), the Rambam clarifies this principle, explaining that if the auxiliary term is not necessary to define the article, but merely elucidates the intent, the article is susceptible to impurity when detached.

The iron portion of the muzzle that enters the animal’s mouth (ibid. 11:5).

Our translation is based on the Rambam’s Commentary to the Mishnah (Shabbat 5:1).

For it has an independent name.

If impurity touches a portion of the reins, every component attached to them contracts impurity.

I.e., an earring or a nosering.

I.e., the “bowl” represents an empty cavity, and the lentil, a solid metal ball that resembles a berry [the Rambam’s Commentary to the Mishnah (Keilim 11:9)].

Because it is not an independent entity, nor does it have a receptacle.

I.e., several balls of gold attached to each other in the form of a cluster of grapes (ibid.).

In his Commentary to the Mishnah (Shabbat 6:4), the Rambam states that the rationale is that a birit does not have an independent name, while the kevalim do.

See Hilchot Shabbat 15:6. Shabbat 63b explains that these chains were worn to prevent the girls from taking very wide steps, because that was not considered modest and doing so might damage their signs of virginity.

In his Commentary to the Mishnah (Keilim 11:8), the Rambam speaks of using links of gold.

For, at times, a woman may wear only one link on a chain as a necklace.

In the above source, the Rambam speaks of putting pearls on a golden chain.

For a chain may also be worn as an ornament.

A necklace whose golden chain was partially severed.

For then, it is still useful for its initial purpose.

They are considered as serving the receptacles, i.e., implements, and not humans.

For it serves as a receptacle in its own right [the Rambam’s Commentary to the Mishnah (Keilim 14:3)].

These boxes are usually made of iron or copper (ibid. 12:3). Other individuals also use such boxes, but unlike doctors, they do not employ the covers for a specific purpose. Hence those covers are pure.

For it is then k’li that serves man.

A Latin term, the root for the English word, ounce.

Since these merchants use their scales professionally, they usually use the metal weights. Therefore the beam is considered as subservient to those weights and is susceptible to impurity because of them.

I.e., private citizens who are not continually involved in commercial activities. They frequently weigh materials against each other without using metal weights. Hence the crossbeam is not considered as subservient to the weights and is judged as a flat wooden utensil that is not susceptible to impurity.

If the weights are permanently affixed to the beam, the beam is considered as subservient to them. The Ra’avad objects to this ruling. The Kessef Mishneh maintains that it can be derived from an exegesis of the wording of Keilim 12:2 which states: “The crossbeam of a scale of a wool-merchant is impure, because of the weights. If the beam of a private person’s scale has weights, it is impure.” Implied is that the merchant’s scale is always impure because of the weights. A private person’s scale is impure only if those weights are affixed to it.

Since they are broken, they are no longer considered as implements.

For now they are considered as new weights that have not been broken.

A coin of the Talmudic era, equivalent to four Roman dinarim.

I.e., it was damaged and its weight reduced.

I.e., its weight was reduced to a standard amount lower than its original weight [see the Rambam’s Commentary to the Mishnah (Keilim 12:7)].

Like other weights. .

In his Commentary to the Mishnah (Keilim 12:7), the Rambam explains that porters would use a wooden pole with metal hooks to secure the burdens they would carry.

Because the wooden pole to which the hooks wen, attached was of primary importance.

Because the salesmen would make a hollow in the pole and store some of the wares there.

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 they are considered as subservient to and part of the bed-poles. Since the bed-poles are flat wooden articles, they are not susceptible to impurity.

Our translation is based on Rav Kapach’s translation of the Rambam’s Commentary to the Mishnah (Keilim 12:2). In his Commentary to the Mishnah (Mikveot 9:5), the Rambam states that the term refers to a small chair used to climb onto a large chair.

For a person uses them as handles when he ascends the platform [the Rambam's Commentary to the Mishnah (Mikvaot 9:5)]. Hence, they are considered as implements that benefit man.

I.e., this snare is a bee-hived shaped basket which is lowered into the sea and lifted up from it with hooks (ibid.). As stated in Chapter 5, Halachah 10, such a snare is not susceptible to impurity. Hence, the hooks for it are also pure.

For they are considered as part of the chest and the chest is susceptible to impurity.

The hooks are subservient to the lamp and the lamp is not susceptible to impurity, because it does not have a receptacle (ibid.; op. cit 2:1).

For they are considered as part of the table and the table is susceptible to impurity.

The point of both these principles is that the status of the hook is the same as that of the article to which it is attached.

Rambam LeAm cites an explanation that maintains that if the primary article is susceptible to ritual impurity only because of Rabbinic decree, its hook is not susceptible to impurity. That explanation is, however, somewhat problematic, because, as mentioned in the notes to Chapter 4, Halachah 1, there are opinions that consider the impurity of a table or a bed — two of the articles mentioned here — as of Rabbinic origin (Kin’at Eliyahu).

See Chapter 1, Halachah 10.

See Chapter 3, Halachah I.

A hook or a chain.

I.e., it is not attached to another implement.

For it is a utensil that is of benefit to humans.

In his Commentary to the Mishnah (Keilim 12:1), the Rambam defines this as a chain used to imprison a person or to tie a bundle of wood or the like.

Sellers of bread or wheat (ibid.).

In his Commentary to the Mishnah (Keilim 14:3), the Rambam explains that measurers of land would use chains rather than ropes, because ropes expand in the winter (due to rain) and contract in the summer (when they dry out).

To mark the endpoint of the measurement (ibid.).

They are used to bind the wood in bundles (ibid.). There the Rambam gives another reason why they are not susceptible to impurity, they are referred to as “the chains of wood,” i.e., their name has a modifier (see Halachah 1).

It is impossible to draw water from the well using any shorter length (ibid.). On the other hand, because of its weight, it is necessary to hold it within that length.

It is called the chain of the bucket (see Halachah 1).

Since it is lighter, it is not necessary to hold the chain so close to the bucket.

Our translation is based on Rav Kapach’s translation of the Rambam’s Commentary to the Mishnah (op. cit.).

A long metal beam on which a coppersmith both sits and uses as an anvil to hammer out large copper utensils (ibid.).

To verify the vertical alignment of a wall or pillar.

In his Commentary to the Mishnah (Keilim 14:7), the Rambam explains that the Hebrew term refers to a basket in which grain is placed. It is positioned in such a way that the kernels flow into the mill where they are ground into flour.

Our translation is based on Rav Kapach’s translation of the Rambam’s Commentary to the Mishnah (op. cit. 12:8).