Kelim - Chapter 3

Since it is not meant to be carried, the fact that it does not contain much — in contrast to the 40 se’ah requirement mentioned later — is not significant.

As reflected by the Rambam’s comments at the conclusion of the halachah, Leviticus 11:32 mentions both a wooden implement and a sack in the same verse concerning ritual impurity. On this basis, Chagigah 26b explains that an equation is established between the two. A wooden k’li is susceptible to impurity only when it is similar to a sack and it is made to be carried whether full or empty. Thus when a k’li is not intended to be carried, it is not placed in this category at all.

Examples of keilim that fit this category are given in the following halachah.

A se’ah is 8.3 liter in modem measure according to Shiurei Torah and 16.2 liter according to Chazon Ish. An example of a vessel that contains 40 se’ah is one that is a cubit by a cubit and three cubits high (Tosefta, Bava Metzia, ch. 5).

Two kor is 60 se’ah. The extra measure of 20 se’ah is added because it is common for people to pile grain and/or flour above the measure (Shabbat 35a). As the commentaries to that passage emphasize, such a large addition is likely only when the container is very wide. If it is high and narrow, it is less likely that grain will be added.

Its size indicates that it is unlikely to be moved.

Our definitions of this and the following terms are taken from the Rambam’s Commentary to the Mishnah (Keilim 15:1).

A flexible container made from straw or the like shaped like a basket.

The Mishnah (op. cit.) speaks of Alexandrian ships. In his commentary, the Rambam explains that the term refers to ships that sail from Eretz Yisrael to Alexandria. Since they sail in the midst of the Mediterranean Sea, they must be of substantial size.

Because, unlike a sack, they were not meant to be moved.

In the above source, the Rambam explains that the barrel was egg-shaped.

A large chest with many compartments placed on wheels which kings would use to carry food and beverages when they went on long journeys (ibid.).

I.e., ships that sail from city to city along the coast of Eretz Yisrael (ibid.).

Thus, despite their size, they are considered like a sack and are therefore susceptible to impurity.

Because of their base, they are stationary and not moved easily (ibid.).

Our text follows the authoritative manuscripts of the Mishneh Torah. There is a slight omission in the standard printed text.

I.e., able to hold 40 se’ah.

The Ra’avad explains that these keilim were singled out because they use very thick glass. Hence they would be extremely heavy and very unlikely to be moved.

As stated in Chapter 1, Halachah 5, these utensils are impure only by Rabbinic decree. Nevertheless, the Sages enforced this stringency.

The reason this measure is chosen is explained in Hilchot Mikveot 4:1. This is merely an example. As long as a container is of the required total volume, its particular dimensions are not of consequence.

Since the important factor is the container’s weight, it is not significant if that weight comes from its contents or the thickness of the walls itself.

Our translation of this term is taken from Rav Kapach’s translation of the Rambam’s Commentary to the Mishnah (Keilim 18:2). The Ra’avad differs with the Rambam’s interpretation of the term used by the Mishnah. The Kessef Mishneh accepts the Rambam’s interpretation. Some clarification is, however, required as to why the Rambam does not discuss these drawers with those mentioned in the following halachah.

As the Rambam states there, the drawers of a chest are often totally removable.

I.e., if the chest contracts impurity, the drawer remains pure. Conversely, if the drawer contracts impurity, the chest remains pure (Keilim 18:2).

When a chest is located in a structure in which a human corpse is found, it protects the keilim stored within it from contracting impurity (ibid.; see Hilchot Tum’at Meit 13:3). If the drawer can be removed, neither it nor its contents are so protected.

For there are times when such drawers can be opened, but not removed from the chest entirely.

Here, as well, our translation of this term is taken from Rav Kapach’s translation of the Rambam’s Commentary to the Mishnah (Keilim 18:2).

Through hinges or the like (ibid.).

For it is considered as part of the container. Thus it contributes to the volume of 40 se ‘ah. In the above source, the Mishnah and the Rambam. provide guidelines for measuring the volume of the domed cover.

As mentioned above, it is difficult to understand why the Rambam. does not include this discussion of drawers when mentioning them in the previous halachah.

I.e., the extra volume added when opening the drawers is not included in the 40 se’ah.

In his Commentary to the Mishnah (ibid.:3), the Rambam. clarifies the rationales for this ruling. The first opinion in the Mishnah maintains that since the leg was removed, the container is considered as a damaged entity and is no longer susceptible to impurity. Rabbi Yossi differs, maintaining that if they can still serve as containers, but can no longer contain 40 se’ah, their status should change. The Sages, however, differ, arguing that because of their size, it is still unlikely that they will be moved. Hence their status should not change.