Kommentar zu Kelim 24:18

שלשה תריסין הן – there are three laws divided/disputed from each other regarding shields, which are protecting.

Introduction Every mishnah in Chapter Twenty-Four of Kelim has the format of "there are three different types of X." The differences between the different types of X (in our case shields) means that there are differences as to their susceptibility to impurity. All of the mishnayot have the same structure. The first item is susceptible to midras uncleanness because it can be used as a seat. The second item is not used for sitting but it is a vessel so it is susceptible to corpse uncleanness. The third item is completely pure.

תריס הכפוף (bent shield) – which is found with us, that surround a person from three directions.

There are three different types of shields:
A bent shield is susceptible to midras uncleanness; A bent shield can be used to lie upon and therefore it is susceptible even to midras uncleanness. All the more so it is susceptible to other types of uncleanness.

טמא מדרס – that is made for lying, that we lie upon it during war, and all the more so, that it defiles through that which is impure through contact with a corpse, that we hold that all who are impure through treading are defiled through contact with a corpse.

A shield used in the arena is susceptible to corpse uncleanness; A shield used in battle is not meant to be laid upon and therefore it is not susceptible to midras uncleanness. However, like all vessels it is subject to corpse uncleanness, meaning if it comes into contact with a corpse, it is unclean.

שמשחקין בו בקומפון (with which they play in the field/plain for exercise and amusement) – in the field of the king’s valley, two come, each one with his sword in his hand sand a small round shield that is not bent in his left hand, and each of them learn to defend with his shield so that his fellow doesn’t strike him. And we call it ASHGARIMER in the foreign language.

And the Arabian toy shield is pure from all uncleanness. A shield that is not used as protection is not susceptible to impurity. This is the case with the Arabian toy shield.

טמא טמא מת –and the same law applies when he is defiled from the defilement of a reptile or from a carrion and the rest of the defilements together, except for treading, which is not made one of the original causes of Levitical uncleanness if a person with gonorrhea lay on it or sat upon it, but rather first degree [of Levitical uncleanness] like when having contact with someone with gonorrhea.

ודיצת הערביין (a shield used at Arabian sports) – the smallest shield that the Arabs use for dancing/rejoicing and for joy and sport, but it is not a vessel of use [and is clean of all uncleanness].

בקתדרא (of a throne) – which is short and surrounded from three sides.

There are three different types of wagons:
The one made like a cathedra is susceptible to midras uncleanness; A "cathedra" is a seat upon which important people sit (see 22:3). If a wagon is made in such a manner it is considered a seat and it is susceptible to midras uncleanness.

טמאה מדרס – that it is designated for sitting.

The one made like a bed is susceptible to corpse uncleanness, A wagon made like a bed is used for transporting goods and it is not meant for people to sit or lie upon. Therefore, it is not susceptible to midras uncleanness. However, it is susceptible to corpse uncleanness.

כמטה – which is long and designated for placing on it wares/goods. And a person who lies on it, we say to him, “Stand up and let us do our work.”

And the one for [the transport of] stones is free from all uncleanness. A wagon used to transport large stones is made of boards placed upon the length and breadth of the wagon. There are large gaps between the boards such that it cannot hold in pomegranates. Therefore, it is not considered a vessel that can become impure. Rather, it is a simple wooden vessel (17:1) and simple wooden vessels are not susceptible to impurity.

ושל אבנים – that is made to carry stones on it.

טהורה מכלום – because it is breached from its bottom with large incisions like one that produces a pomegranate.

שנסדקה טמאה מדרס – for since it became chipped off/cut into and is not appropriate for kneading, we designate it for sitting.

There are three different types of baking-troughs:
If a baking-trough of a capacity from two log to nine kav was split it is susceptible to midras uncleanness; This section was explained above in 20:2. There I wrote: A trough that is large enough to hold between two logs of liquid (1/2 of a kav) and nine kav and then is split, is subsequently susceptible to midras impurity because it can be used for sitting. Note that when it was used to hold liquids it would not have been used as a seat and therefore it would not have been susceptible to midras impurity.

טמאה טמא מת – for it is a vessel of usage.

If it was whole it is susceptible to corpse uncleanness; As stated above, when whole the trough could not have been used as a seat and therefore it was just a normal vessel, susceptible to corpse impurity.

הבאה במדה (holds prescribed measure) – that it holds forty Se’ah in moist which are two Kor dry.

And if it holds the prescribed measure it is free from all uncleanness. If the trough can hold 40 seahs, it is too big to be transported and therefore it is not susceptible. This halakhah was learned in 15:1.

טהורה מכלום – that because of its heaviness and size it doesn’t carry full, but we require something similar to a sack that carries full and empty.

תיבה שפתחה מצדה – it is used for sitting with its work/task, that we are able to use I when he is sitting, at the time when its opening is on its side. Which is not the case when its opening is from above. And [the words]: "הבאה במדה"/ that which holds the prescribed measure that are taught in our Mishnah that it is clean of all, refers to that it is not designated for Midras/treading uncleanness, for that which is unclean through treading – is even when it holds the prescribed measure, it is always impure.

There are three different types of boxes:
A box whose opening is at the sides is susceptible to midras uncleanness; This was explained above in 19:9. Since this box can be sat upon, it is susceptible to midras impurity.

If it is on the top it is susceptible to corpse uncleanness; See 19:7. Since this box cannot be sat upon, it cannot contract midras impurity. But it is a vessel so it is susceptible to corpse uncleanness.

And if it holds the prescribed measure it is free from all uncleanness. If it holds more than 40 seahs, it is not susceptible to impurity at all (see the end of yesterday's mishnah).

תרבוסים (dressers/counters) – leather vessels similar to chests.

There are three different types of leather covers:
That of barbers is susceptible to midras uncleanness; The leather cover that barbers use is meant to be sat upon, therefore it is susceptible to midras.

ספרים – who engage in blood letting.

That on which people eat is susceptible to corpse uncleanness. The leather cover people eat on is not meant for sitting but it is considered a vessel. Therefore, it is susceptible to corpse uncleanness.

טמא מדרס – it is large and appropriate for sitting or to mix wine upon it.וש

And that for [spreading out] olives is free from all uncleanness. The leather cover used to spread out olives isn't even considered a vessel, and therefore it is pure

שאוכלים עליו – it is a vessel of usage.

ושל זיתים – to press on it the olives. It is not considered a vessel for human usage.

בסיסאות (stands) – (Exodus 30:28) “and its stand” which we translate into Aramaic as "וית בסיסיה"/and its stand.

There are three different types of bases:
One which lies before a bed or before a scribe is susceptible to midras uncleanness; The base which is put in front of a bed or in front of a scribe is sometimes sat upon. Therefore it is susceptible to midras impurity.

ושל דלפקי (delphica – a three-legged table used as a waiter or toilet table) – a wooden vessel that one places upon it flasks/bottles with a wide belly and a narrow neck and jugs and food and drinks, and from it, we take and place on the table. But the base that is in front of it is not for sitting, but it has the status of a vessel.

One for a side-table is susceptible to corpse uncleanness; The base next to a side-table is sometimes stood upon by a servant, therefore it is considered a vessel. But it is not sat upon therefore it is not susceptible to midras.

ושל מגדל (turret, cupboard) – a wooden storehouse. ARMRIAV in the foreign language.

And one for a cupboard is free from all uncleanness. The one that serves as the base for a cupboard is not considered a vessel at all, and therefore it is not susceptible to uncleanness.

טהור מכלום – it is not a vessel and its shape proves it.

שלש פנקסיות הן (three kinds of writing tablets) – that are made to write uppn them, like the shopkeeper on his writing tablet.

There are three different types of writing tablets:
That of papyrus is susceptible to midras uncleanness; Evidently, a scribe would lean on the papyrus while he was writing. This is sufficient for it to be susceptible to midras impurity, for things that are leaned upon are susceptible to midras.

אפיפורין (papyrus) (see Tractate Kelim, Chapter 16, Mishnah 1) – a board that they place upon it the powder of the dust and they write upon it purchases. And it is large and appropriate for sitting.

That which had a receptacle for wax is susceptible to corpse uncleanness; Some tablets were set up so that they would be covered with wax and the writing would be written in the wax. If such a tablet has a receptacle to hold the wax before it is spread on the surface of the table, it is susceptible to impurity.

שיש לה בית קבלו שעוה – a board that the grind its face in wax and mark on the wax with a chisel.

And that which is smooth is free from all uncleanness. A smooth writing tablet, one that has no receptacle, is not susceptible to impurity. It is considered a simple wooden vessel.

וחלקה (smooth one) – that has no wax on it, and they write upon it with ink, and it has no receptacle.

של זגגים (frame of the glass-makers used to put their wares on) – they place upon it glass vessels.

There are three different types of beds:
One that is used for lying upon is susceptible to midras uncleanness; A regular bed made to lie upon is susceptible to midras uncleanness.

סרגין (frame of the netmakers) – those who make harnesses/riding seats. In Arabic they call מרכב/riding seat a SIREG. And there are those who interpret/explain that they strap (in zig-zag)/girth the lattice-work/mesh, and it is pure from everything, because it is not from what a person uses.

One used by glass makers is susceptible to corpse uncleanness; Glass makers would use the bed to arrange the glass that they had already made. This type of bed is considered a vessel and therefore is susceptible to impurity. I should note that some of the commentators ask why this type of bed is considered to be a vessel and is susceptible, whereas the wagon used in olive making (mishnah five) is pure. The same question might be asked concerning the next section: why is this bed susceptible but a bed used by weavers not?

And one used by weavers is free from all uncleanness. The bed used by weavers (there are various interpretations as to how this bed is used) is pure because it is not considered to be something used by a person.

משפלות (wicker baskets carried on a pole over the shoulder – see also Tractate Kelim, chapter 19, Mishnah 10) – baskets made to bring out manure to the fields.

There are three different types of baskets:
The one for dung is susceptible to midras uncleanness; The basket used to take dung out to the fields to be used as fertilizer is susceptible to midras impurity because it can be sat upon.

של זבל טמאה מדרס – for It is appropriate for sitting.

The one for straw is susceptible to corpse uncleanness; The type of basket used for straw is not sat upon, so it is not susceptible to midras. But it is a vessel, therefore it is susceptible to corpse uncleanness.

והפוחלץ (a bale made of a net of ropes with wide meshes , containing the freight of camels) – it is made similar to sieve made of netting and its incisions are wider than that of wicker baskets of straw , and it is not fit for even to receive straw, since its incisions are so wide, and it is also not fit for sitting , for its ropes are hard and they are not fit for sitting upon the, therefore they are pure from everything.

And a camel's rope bag is free from all uncleanness. The rope bag put onto a camel has holes in it that are large enough to let out pomegranates. Therefore, it is not susceptible to impurity.

מפצים (mat of reeds/poor man’s mattress) – like a kind of matting made from a species of rush (so named from its sharp edges) and from fibrous substance and reed and bulrush/papyrus and similar kinds of things.

There are three different types of mats:
One used for sitting upon is susceptible to midras uncleanness; A mat used to sit upon is obviously susceptible to midras uncleanness.

ושל צבעים (and of dyers) – that the dyers put them upon them clothing.

One used by dyers is susceptible to corpse uncleanness. The mat used by dyers is not sat upon (would be a bit messy). But it is considered a vessel so it is susceptible to corpse uncleanness.

טמא טמא מת – that they are not designated for sitting , but they have the status of a vessel.

And one used in wine-presses is free from all uncleanness. The mat used in wine-presses is used to cover the grapes. Therefore, it is not a vessel and it is not susceptible to uncleanness.

ושל גתות (and of winepresses) – that are made to cover grapes and olives with them.

חמתות (goatskins drawn off the body without opening the belly and sewed up and pitched at the ends where the legs and the tail were cut off) – leather skins.

There are three different types of water skins and three different types of shepherds' wallets:
Those that can hold the prescribed quantity are susceptible to midras uncleanness; In 20:1 we learned that for a water skin to be susceptible to midras impurity it must be capable of holding seven kavs and a shepherds' wallet must be capable of holding five kavs. If they are of this size, then they are also meant to be sat upon.

תורמלין (three kinds of bags – with regard to Levitical uncleanness) – large leather pouches that the shepherd places his belongings into (see also Tractate Kelim, Chapter 20, Mishnah 1).

Those that cannot hold the prescribed quantity are susceptible to corpse uncleanness; If they are smaller than this size, then they are not meant for sitting. They are still vessels, so they are susceptible to corpse uncleanness.

המקבלים כשעור (those that hold the prescribed quantity) – That is explained above at the beginning of the Chapter כרים/Mattresses (Chapter 20 of Tractate Kelim, Mishnah 1). The goatskin of seven Kab, and the shepherd’s bag of five Kab. And all the more so, if it holds more, it can be used for sitting with its work, but not with less than this.

And those made of fish skin are free from all uncleanness. Fish skin cannot become impure (see 10:1).

ושל עור הדג טהורים מכלום – for all that comes from live creatures that are in the ocean is pure.

לשטיח (rug) – to stretch/spread on the ground to sit upon it.

There are three different types of hides:
That which is used as a rug is susceptible to midras uncleanness; An animal hide used as a rug is sat and lain upon. Therefore, it is liable to midras.

לתכריך הכלים (as a wrapper for vessels/utensils) – to wrap up the utensils,, as for example, knives and scissors and needles in order to preserve them.

That which is used as a wrapper for vessels is susceptible to corpse uncleanness; If it is used to wrap vessels, it counts as a vessel because it "contains something." Therefore, it is susceptible to impurity, just not midras impurity.

ושל רצועות ושל סנדלים – leather that stands to cut from it straps and sandals, is ritually pure from everything, for it is not used for work. But straps that are already prepared, are ritually impure, as is explained in Tractate Negaim, Chapter 11.

And that which is intended for straps and sandals is free from all uncleanness. If the hide was made such that straps and sandals can be cut from it, it is not yet a vessel and it is not susceptible to impurity.

לוילון טמא טמא מת (that is used for a curtain – is susceptible to corpse uncleanness) – that is made for a curtain/screen in front of the opening is ritually impure, because the attendant wraps himself up in its rims on occasion and warms himself in it.

There are three different types of sheets:
One used for lying upon is susceptible to midras uncleanness;
One used as a curtain is susceptible to corpse uncleanness;
And one used as a mural decoration is free from all uncleanness.
I think by now the principles underlying this mishnah should be clear.

של צורות (for shapes, images) – clothing that is in the hand of the embroiderer, and there are many images in it in order to see it to make something like it in another cloth.

של ידים טמאה נדרס – because that sometimes they place it (i.e., the napkin) on the cushion and he sits upon it.

There are three different types of napkins:
One used for hands is susceptible to midras uncleanness; The word that I have translated here as "napkins" really would be best translated as a small piece of cloth. If the cloth is used to clean one's hands, it is susceptible even to midras impurity because it is sometimes used to cover the seat cushion and then it is sat upon.

ושל תכריך נבלי בני לוי – that the Levites would wrap their musical instruments in bands/wrappers. And it was the manner of the rest of the people to do so with a leather casing, and even they are ritually pure.

One used for books is susceptible to corpse uncleanness; If it is used to cover a book, it counts as a vessel and therefore it is susceptible to impurity.

And the one used as a shroud or a covering for the harps of the Levites is free from all uncleanness. If the cloth is used only to cover a dead body or to cover a harp it is not considered a vessel. The difference between this and a book cover is that one continues to use a book when it is covered, whereas one cannot use a harp (or a dead body for that matter) when it is covered.

פרקלינין (greaves/leggings) – in the form of a hand made of leather that they carry the hunted birds when they catch the bid in their hands, that they call ASHTOR and ASHPAROIR. And with it they go out to hunt wild animals or birds.

The word which I have translated "hip-boots" is based on Albeck's explanation of this mishnah. Traditional commentators explain the word to mean some sort of leather gloves.

טמא מדרס – because he leans upon it.

There are three different types of hip-boots:
Those used by the hunters of animals and birds are susceptible to midras uncleanness; According to Albeck, when hunters wear these boots, they cover all the way down to the foot. Since they are walked upon, they are susceptible to midras.

ושל חגבים (and that of locust catchers) – those who go to hunt locusts and place them in it.

Those used by locust gatherers are susceptible to corpse uncleanness. The hip-boots used by locust gatherers are considered vessels, but they do not cover the feet. Therefore, they are not susceptible to midras. Note that in the time of the mishnah Jews would have eaten locusts. Today very few Jews do so, although certain locusts are still considered kosher.

ושל קוצים – to collect thorns. But there those who have the reading of “summer fruit,” that the summer fruit had dried, such as those who make dried figs and raisons in the field.

And those used by fig-pickers are free from all uncleanness. The hip-boots used by fig-pickers are not considered vessels at all.

סבכות (head-nets) – a cap that women carry on their heads, made similar to a netting that has in it thin incisions.

There are three different types of hair nets:
A girl's is susceptible to midras uncleanness; A girl's hair net is made so that it can also be sat upon. Therefore, it is susceptible to midras.

של ילדה – that is appropriate for sitting, and therefore is ritually impure through treading.

An old woman's is susceptible to corpse uncleanness; According to our mishnah, an old woman's hair net is not made to be sat upon, therefore it is not susceptible to midras. Note that in 28:9 the Mishnah will teach the opposite: a girl's is susceptible only to corpse uncleanness but an old woman's is susceptible to midras. Albeck seems to think that the version preserved in 28:9 is more accurate.

ושל זקנה – her actions prove upon her that it is not fit for sitting. But in the Tosefta (Tractate Kelim Bava Batra, Chapaer 2, Halakha 10 – which teaches the reverse) it is taught that of an old woman it is susceptible for uncleanness from treading (as opposed to uncleanness from contact with a corpse), that she does not strict/particular about it and sometimes she sits upon it. But that of a young girl who is strict/particular about her vessels, does not sit upon it, and therefore it is susceptible to the impurity of contact with corpse uncleanness.

And [the hair net] of a woman who "goes out" is free from all uncleanness. There are two explanations for a woman who "goes out." Some explain this to be a temporary hair net used by a woman who merely goes out to the courtyard. Others explain that a woman who "goes out" refers to a prostitute. Her hair net does not cover much hair so it is not considered a vessel.

ושל יוצאות החוץ (that of a whore) – a kerchief that women put on their heads when they go outside. But thee are those who explain/interpret "יוצאות חוץ"/as a whole. It is the Aramaic translation of a whore, a female prostitute, meaning to say, the head-dress of whores.

טהורות – because they are not considered a vessel. Another explanation. Head-dresses that were torn and most of the hair of woman extends outward, for they do not hold the majority of the hair of woman’s head.

מהוהה (threadbare shred) – an old and worn-out cloth.

Introduction The last mishnah of this chapter (yes, we made it there) ostensibly follows the same literary pattern as the first sixteen mishnayot. It begins with the words "there are three types of…" However, the internal structure is quite different. The topic is baskets that are attached to other baskets in cases where one basket is pure and one is impure.

שטלייה (that is patched) – like that is patched. From the language of patch upon patch (see Tractate Berakhot 43b), that is to say, that he placed the old shred/patch on the new one.

There are three different types of baskets: If a worn-out basket is patched on to a sound one, all is determined by the sound one; If a small basket is patched on to a large one all is determined by the large one; If they are equal all is determined by the inner one. Whereas in the previous sixteen mishnayot the "three different types of x" meant that one was subject to midras impurity, one to corpse impurity and one was pure, today's mishnah deals with three possible results of one basket being attached to another. If a worn-out basket is attached to a sound one, the purity/impurity is determined by the sound basket, because that is the basket that is essential. Thus is the sound basket is pure, both are pure, and if the sound basket is impure, both are impure. Similarly, if a small basket is attached to a large basket, the status of the large basket determines the purity/impurity of both baskets. If both baskets are equal in size and soundness, then the inner basket is the one that is essentially used so it determines the purity status. If the inner one is pure, both are pure and if the inner one is impure, both are impure.

הולכים אחר הבריאה (they follow – the status in respect of uncleanness – of the sound one) – we judge it according to the law/status of the healthy one/sound one. If [that one] is impure, it is impure, but if it is pure, it is pure.

Rabbi Shimon says: if the cup of a balance was patched on to the bottom of a boiler on the inside, the latter becomes unclean; but if on the outside it remains clean. If it was patched on to the side, whether on the inside or the outside, it remains clean. Rabbi Shimon extends the principle learned above. If an impure cup of a balance was patched on to the inside of a hot water boiler then the cup has the status of the "inside" vessel and the entire apparatus is impure. However, if the cup is patched onto the side of the hot water boiler, then the boiler is considered the inside vessel and the entire apparatus is pure. This is true even if the cup is inside the boiler. Since it is not attached to the bottom, it is not the main part and the boiler determines the status of the cup.

קטנה על גדולה – whether they are both threadbare shreds or both of them are sound.

הולכין אחר הגדולה – and if the larger one is perforated, like that of one which removes/emits pomegranates that that is breaking like this is purified, also the small one that is attached to it is pure, even though it is whole/complete. But if the larger one is complete, and behold it is susceptible to receive Levitical uncleanness, even the small one (i.e., patch) attached with it is impure, even though it is perforated like that which emits a pomegranate.

הולכים אחר הפנימית – if the inner one is ritually impure, the outer one is ritually impure, and if the inner one is ritually pure, the outer one is also ritually pure.

ר' שמעון אומר כף מאזים (Rabbi Shimon says: The cup of the balance) – it comes to explain [the words] of the first Tanna/teacher, and it is speaking of the cup of a metal balance that is ritually impure, for if one patched on the bottom of the vessel for heating water from the inside, the vessel for heating water is impure. But if he patched from the outside, the vessel for heating water is ritually pure.

טלייה על צידה (if he patched it on its side) – that he attached the patch on ethe walls of the vessel for heating water, not on its bottom, whether from the outside or whether from the inside, it is ritually pure. But the upshot/final result of the entire chapter and the reason that everything is ritually impure through treading or ritually impure through contact with a corpse or pure from everything that are mentioned here, is that it and everything thing that is fit for lying, or that will be made for lying for or sitting or for sitting or for leaning upon is ritually impure through treading. Excepting if it is an earthenware vessel that does not defile by treading, and this we derive from Scripture, as it is written (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening],” [The Rabbis] make an analogy between “his bedding” and himself, just as he has purity in a ritual bath/Mikveh, even his bedding has purification in a ritual bath, excluding an earthenware vessel which does not have purity in a ritual bath. But the mat of reeds/poor-man’s mattress which is made for lying, even though it doesn’t have ritual purity in a Mikveh, from what is written (Leviticus 11:32): “any such article that can be put to use shall be dipped in water,” but this is not a utensil/article, nevertheless it is impure through treading as we expand upon from Scripture as it is written (Leviticus 15:4): “Any bedding [on which the one with the discharge lies shall be impure],” [the word] “Any” includes the mat of reeds/poor-man’s mattress , but it ha no ritual purity/cleanliness until it is cut/severed and there remains from it less than six [handbreadths] by six [handbreadths]. But stone vessels and vessels of baked ordure and vessels of earth, are pure from everything. And similarly, everything that comes from the ocean is pure. And wooden vessels that hold the prescribed measurements, that contain forty Se’ah moist which are two Kor in dry, are also pure from everything, because they are not carried full. And similarly, anything which does not have the designation of a vessel, or that is the designation of a vessel but is not from things used by human beings, but are used by those who serve his users, is pure, such as the dresser in which olives are spread and the matting of winepresses and the sheet of frames, that we stated in our Mishnah that they are pure from everything, for they are not considered vessels that are attendant upon humans.