Kelim 26

סַנְדָּל עִמְקִי, וְכִיס שֶׁל שְׁנָצוֹת, רַבִּי יְהוּדָה אוֹמֵר, אַף כְּפִיפָה מִצְרִית, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף סַנְדָּל לָדִיקִי כַּיּוֹצֵא בָהֶן, הֲרֵי אֵלּוּ מִטַּמְּאִין וּמִטַּהֲרִין שֶׁלֹּא בְאֻמָּן. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא כָל הַכֵּלִים מִטַּמְּאִין וּמִטַּהֲרִין שֶׁלֹּא בְאֻמָּן. אֲבָל אֵלּוּ, אַף עַל פִּי שֶׁהֵן מֻתָּרִין, טְמֵאִין, שֶׁהַהֶדְיוֹט יָכוֹל לְהַחֲזִירָם. לֹא אָמְרוּ אֶלָּא בִכְפִיפָה מִצְרִית, שֶׁאַף הָאֻמָּן אֵינוֹ יָכוֹל לְהַחֲזִירָהּ:

Regarding an Imki sandal [a sandal from the Imki valley, consisting of a piece of leather with attached straps], and a draw-string pouch, Rabbi Yehudah says: also an Egyptian basket, Rabbi Shimon ben Gamaliel says: also a Ladiki sandal [from Ludkia], anything similar to them can thereby be made [susceptible or insusceptible to being rendered] impure or pure without [the aid of] a craftsman. Rabbi Yose said: but are not all vessels able to be rendered [susceptible or insusceptible to being rendered] impure or pure and without a craftsman? Rather, these, even when they are unlaced are [susceptible to being rendered] impure, since a layperson can restore them. They said this [that unlacing something can make it insusceptible to impurity] only regarding an Egyptian basket which even a craftsman cannot [easily] restore.

כִּיס שֶׁל שְׁנָצוֹת שֶׁנִּטְּלוּ שְׁנָצָיו, טָמֵא. נִפְשַׁט, טָהוֹר. טָלָה עָלָיו אֶת הַמַּטְלֵת מִלְּמַטָּן, טָמֵא. כִּיס לְתוֹךְ כִּיס, שֶׁנִּטְמָא אַחַד מֵהֶן בְּמַשְׁקֶה, לֹא נִטְמָא חֲבֵרוֹ. צְרוֹר הַמַּרְגָּלִית, טָמֵא. צְרוֹר הַמָּעוֹת, רַבִּי אֱלִיעֶזֶר מְטַמֵּא, וַחֲכָמִים מְטַהֲרִים:

A draw-string pouch whose laces were removed is still [susceptible to being rendered] impure; if it flattened out, it is pure [insusceptible to impurity]. If one hung a flap on it from below [such that it can still hold something, even when flattened out], it is [susceptible to being rendered] impure. Regarding a pouch within a pouch, if one of them was rendered impure by a liquid, the other is not rendered impure. A [leather] bundle for a gem is [susceptible to being rendered] impure. Regarding a bundle for money, Rabbi Eliezer considers it [susceptible to being rendered] impure; and the Sages consider it pure [insusceptible to impurity].

כַּף לוֹקְטֵי קוֹצִים, טְהוֹרָה. הַזּוֹן וְהַבִּרְכְּיָר, טְמֵאִין. וְהַשַּׁרְווּלִים, טְמֵאִין. וְהַפְּרַקְלִימִין, טְהוֹרִין. וְכָל בֵּית אֶצְבָּעוֹת, טְהוֹרוֹת, חוּץ מִשֶּׁל קַיָּצִין, מִפְּנֵי שֶׁהִיא מְקַבֶּלֶת אֶת הָאוֹג. נִקְרְעָה, אִם אֵינָהּ מְקַבֶּלֶת אֶת רֹב הָאוֹג, טְהוֹרָה:

A glove of thorn-pickers is pure [i.e. insusceptible to impurity]. A [leather] belt or knee-guard is [susceptible to being rendered] impure. And [leather] sleeves are [susceptible to being rendered] impure. And hand-coverings are pure [i.e. insusceptible to impurity]. And all finger-coverings are pure, except one of thorn-pickers [alternatively: pickers of Summer fruit], since it can [be used as vessels to] hold the sumac berry. If it was torn, if it cannot hold the majority of a sumac berry, it is pure [i.e. insusceptible to impurity].

סַנְדָּל שֶׁנִּפְסְקָה אַחַת מֵאָזְנָיו וְתִקְּנָהּ, טָמֵא מִדְרָס. נִפְסְקָה שְׁנִיָּה וְתִקְּנָהּ, טָהוֹר מִן הַמִּדְרָס אֲבָל טָמֵא מַגַּע מִדְרָס. לֹא הִסְפִּיק לְתַקֵּן אֶת הָרִאשׁוֹנָה עַד שֶׁנִּפְסְקָה שְׁנִיָּה, טְהוֹרָה. נִפְסַק עֲקֵבוֹ, נִטַּל חוֹטְמוֹ, אוֹ שֶׁנֶּחֱלַק לִשְׁנַיִם, טָהוֹר. סוֹלְיָם שֶׁנִּפְסַק מִכָּל מָקוֹם, טָהוֹר. מִנְעָל שֶׁנִּפְחַת, אִם אֵינוֹ מְקַבֵּל אֶת רֹב הָרֶגֶל, טָהוֹר. מִנְעָל שֶׁעַל הָאֵמוּם, רַבִּי אֱלִיעֶזֶר מְטַהֵר, וַחֲכָמִים מְטַמְּאִים. כָּל חֲמָתוֹת צְרוּרוֹת, טְהוֹרוֹת, חוּץ מִשֶּׁל עַרְבִיִּין. רַבִּי מֵאִיר אוֹמֵר, צְרוֹר שָׁעָה, טְהוֹרוֹת. צְרוֹר עוֹלָם, טְמֵאוֹת. רַבִּי יוֹסֵי אוֹמֵר, כָּל חֲמָתוֹת צְרוּרוֹת, טְהוֹרוֹת:

Regarding a sandal with a hole [for a strap] that was broken, if one fixed it, it [retains prior impurities and thus] is impure with <i>midras</i> impurity [a type of impurity due to being sat on by certain types of impure individuals, rendering something an Origin of impurity]. If the second hole was broken and one fixed it, it is pure from [and can no longer retain] <i>midras</i> impurity, but is [still susceptible to be being rendered] impure from contact with <i>midras</i> impurity. If one was unable to fix the first [hole] before the second was broken, it is pure. If its heel broke off, or if its toe-piece was removed, or if it was split in two, it is pure. A heel-less slipper that was torn anywhere is pure. A shoe that was diminished [by damage], if it cannot hold the majority of the foot, it is pure. Regarding a shoe [still] on the last, Rabbi Eliezer considers it pure [i.e. insusceptible to impurity], and the Sages consider it impure. All [punctured] water skins which are tied up in a bundle are pure [insusceptible to impurity, due to being punctured], except for Arabian ones [since their ties are stronger]. Rabbi Meir says: if [they are tied in] a temporary bundle, they are pure; if [in] a permanent bundle, they are impure. Rabbi Yose says: all water skins tied up in bundles are pure.

אֵלּוּ עוֹרוֹת טְמֵאִין מִדְרָס, עוֹר שֶׁחִשַּׁב עָלָיו לְשָׁטִיחַ, עוֹר סְקֹרְטְיָא, עוֹר קָטָבֹלְיָא, עוֹר הַחַמָּר, עוֹר הַכַּתָּן, עוֹר הַכַּתָּף, עוֹר הָרוֹפֵא, עוֹר הָעֲרִיסָה, עוֹר הַלֵּב שֶׁל קָטָן, עוֹר הַכַּר, עוֹר הַכֶּסֶת, מִדְרָס. עוֹר הַסָּרוֹק, עוֹר הַסּוֹרֵק, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִדְרָס. וַחֲכָמִים אוֹמְרִים, טְמֵא מֵת:

The following hides are susceptible to <i>midras</i> impurity: a hide which one intended to use as a rug, a hide used as an apron, a hide used as a bed-covering, a hide used by a donkey-driver, a hide used by a flax-worker, a hide used by a porter [who carries burdens on his shoulders], a hide used by a physician, a hide used for a cradle, a hide [used as a bib] for a child's chest, a hide for a cushion, a hide for a blanket; [all these are susceptible to] <i>midras</i> impurity. Regarding a hide used for [wrapping] combed wool, and a hide used by a wool-comber [to place upon his knees], Rabbi Eliezer says: [it is susceptible to] <i>midras</i> impurity; and the Sages say: [it is susceptible only to] corpse impurity.

עַב כְּסוּת, וְתַכְרִיךְ כְּסוּת, מִדְרָס. עַב אַרְגָּמָן, וְתַכְרִיךְ אַרְגָּמָן, בֵּית שַׁמַּאי אוֹמְרִים, מִדְרָס. וּבֵית הִלֵּל אוֹמְרִים, טְמֵא מֵת. עוֹר שֶׁעֲשָׂאוֹ חִפּוּי לִכְלִי, טָהוֹר. לְמִשְׁקָלוֹת, טָמֵא. רַבִּי יוֹסֵי מְטַהֵר מִשּׁוּם אָבִיו:

A cover or wrapper for garments is susceptible to <i>midras</i> impurity. Regarding a bag or wrapper for purple [garments], Beit Shammai say: [it is susceptible to] <i>midras</i> impurity; and Beit Hillel say: [it is susceptible only to] corpse impurity. A hide which one made to be a covering for a vessel is pure; [if one made it to be a covering] for weights, it is [susceptible to being rendered] impure. Rabbi Yose considers it pure, in the name of his father.

כָּל מָקוֹם שֶׁאֵין חֶסְרוֹן מְלָאכָה, מַחֲשָׁבָה מְטַמֵּאתָן. וְכָל מָקוֹם שֶׁיֶּשׁ חֶסְרוֹן מְלָאכָה, אֵין מַחֲשָׁבָה מְטַמֵּאתָן, אֶלָּא הָעֻצְבָּה:

Whenever no act is lacking [in order to make vessels fit for use], intentional thought [to use them as they are] renders them [susceptible to becoming] impure. But whenever an act is lacking [in order to make vessels fit for use], intentional thought does not render them impure, except with regard to a [leather] seat-covering [for a wagon or a saddle, which is sometimes used as such even before being fully trimmed or finished].

עוֹרוֹת בַּעַל הַבַּיִת, מַחֲשָׁבָה מְטַמֵּאתָן. וְשֶׁל עַבְּדָן, אֵין מַחֲשָׁבָה מְטַמֵּאתָן. וְשֶׁל גַּנָּב, מַחֲשָׁבָה מְטַמֵּאתָן. וְשֶׁל גַּזְלָן, אֵין מַחֲשָׁבָה מְטַמֵּאתָן. רַבִּי שִׁמְעוֹן אוֹמֵר, חִלּוּף הַדְּבָרִים, שֶׁל גַּזְלָן, מַחֲשָׁבָה מְטַמֵּאתָן. וְשֶׁל גַּנָּב, אֵין מַחֲשָׁבָה מְטַמֵּאתָן, מִפְּנֵי שֶׁלֹּא נִתְיָאֲשׁוּ הַבְּעָלִים:

The hides of a householder are rendered [susceptible to becoming] impure by intentional thought, but those of a tanner are not rendered [susceptible to becoming] impure by intentional thought. Those of a thief are rendered impure by intentional thought; but those of a robber are not rendered impure by intentional thought. Rabbi Shimon says: the matter should be reversed: those of a robber are rendered impure by intentional thought; but those of a thief are not rendered impure by intentional thought, since [in the latter case] the owners have not abandoned hope [for recovery].

עוֹר שֶׁהוּא טָמֵא מִדְרָס, וְחִשַּׁב עָלָיו לִרְצוּעוֹת וּלְסַנְדָּלִין, כֵּיוָן שֶׁנָּתַן בּוֹ אֶת הָאִזְמֵל, טָהוֹר, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּמַעֲטֶנּוּ פָחוֹת מֵחֲמִשָּׁה טְפָחִים. רַבִּי אֶלְעָזָר בַּר רַבִּי צָדוֹק אוֹמֵר, אַף הָעוֹשֶׂה מִטְפַּחַת מִן הָעוֹר, טְמֵאָה. וּמִן הַכֶּסֶת, טְהוֹרָה:

Regarding a hide that has contracted <i>midras</i> impurity, if one then thought to use it for straps or sandals, as soon as he put the knife to it, it is pure, according to Rabbi Yehuda. And the Sages say: [it is not pure] until he has reduced it to less than five handbreadths. Rabbi Elazar bar Tzadok says: even if one made a napkin from a hide it is [still susceptible to being rendered] impure; if [one made one] from a blanket, it is pure [and insusceptible to impurity].