Un morceau de tissu que l'on a rapiécé sur un panier rend un article impur [avec un niveau d'impureté de second degré, en entrant en contact avec lui], et en invalide un [pour terumah , la dîme sacerdotale; c'est-à-dire que si le deuxième élément entre en contact avec un troisième élément, il le rend impur avec un niveau d'impureté du troisième degré, ce qui l'invalide par rapport à la terumah ]. Si on le sépare du panier, le panier rend un article impur [avec un deuxième degré d'impureté], et en rend un invalide [en ce qui concerne la terumah ], et le morceau de tissu est pur. Si on le rapièce sur un vêtement, cela rend deux articles impurs [c'est-à-dire qu'il en rend un impur au contact, avec une impureté du premier degré, et cet article, à son tour, rend un deuxième article impur avec un deuxième degré d'impureté], et rend un élément invalide [c'est-à-dire que le deuxième élément rend alors un troisième élément invalide aux fins de la terumah ]. Si on le sépare du vêtement, cela rend un impur [au contact, avec un deuxième degré d'impureté], et [celui-là, à son tour] en invalide un [aux fins de la terumah ], et le morceau de tissu rend deux objets impur [c'est-à-dire qu'il rend un élément impur avec une impureté du premier degré, et cet élément rend un deuxième élément impur avec une impureté du deuxième degré], et rend un élément invalide [c'est-à-dire que le deuxième élément rend alors un troisième élément invalide aux fins de la terumah ]. Et tel est le cas de celui qui attache [un morceau de tissu comme écusson] sur une toile de sac ou du cuir, selon le rabbin Meir. Le rabbin Shimon le considère pur. Rabbi Yose dit, en ce qui concerne le cuir, qu'il est pur, et en ce qui concerne le sac, il est impur parce que c'est un matériau tissé.
Bartenura on Mishnah Kelim
מטלית (a patch) – which is impure through treading, and one batched it onto a basket. But the basket is not something that can become impure by treading, but when he placed the patch on the basket, the basket was defiled, because it came in contact with the patch that is impure through treading, and this is contact of treading. But the patch, when the patching had been completed, the defilement of treading flew off from it, because it was voided concerning the basket and a basket is not suitable for treading uncleanness.
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English Explanation of Mishnah Kelim
If a patch was sewn on to a basket, it conveys one grade of uncleanness and one of unfitness. The piece of cloth (the patch) discussed in today's mishnah was already defiled with midras impurity. Then someone used it to patch up a basket, thereby transforming it from a vessel that is sat upon to a vessel that is not sat upon. The patch loses its midras impurity. The entire basket, including the patch, is now impure by virtue of its contact with something that had midras impurity. This is first degree impurity and anything that touches it will now have second degree impurity. This is what the mishnah means when it states "it conveys one grade of uncleanness." And when terumah touches something with second degree impurity, it becomes "unfit," although it is not impure. This is the meaning of "one of unfitness."
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Bartenura on Mishnah Kelim
מטמאה אחד ופוסלת אחד (renders unclean at first remove and renders unfit at one) – like the law of vessels that came in contact with treading uncleanness, and they explained, that it is taught in the Mishnah at the end of [Tractate] Zabim (Chapter 5, Mishnah 6): "הנוגע במשכב מטמא שנים ופוסל אחד"/If a person touched a bed (i.e., the uncleanness caused by an unclean person lying on a object) imparts uncleanness at two removes (at one step and this in turn at another)and renders [heave-offering] unfit at one further remove,” he explained imparting uncleanness at two removes and rendering [heave-offering] unit at one remove, that all the while that the vessel touches the [object] that is unclean through treading, we consider it as a primary source of ritual uncleanness regarding foods to make them first and second degree uncleanness for profane things and third-level of uncleanness for heave offering. But when he separated himself, it is like the offspring of uncleanness (i.e., acquired through contact with any primary source of uncleanness or derivative uncleanness of such) which makes it second-degree of ritual uncleanness for profane things and third-level uncleanness for heave offering alone, which is that it defiles by one degree and invalidates by one degree.
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English Explanation of Mishnah Kelim
If it was separated from the basket, it conveys one grade of uncleanness and one of unfitness, but the patch becomes clean. If he separates the patch from the basket, the basket retains its level of impurity, but the patch is pure. Note that it has shed its midras impurity (see 18:8).
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Bartenura on Mishnah Kelim
הפרישה (if he removed/separated it) – the patch from the basket, the asked is an offspring of uncleanness, like it was prior to his removing it, but the patch is pure, for since he patched it on the basked, it became like the basket, and it is like a piece of the wall that he took from the basket that the piece is ritually pure. But however, if after its removal from the basket he considered it for sitting, it receives impurity from he onwards if had in it like the measure [for impurity].
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English Explanation of Mishnah Kelim
If it was sewn on to cloth it conveys two grades of uncleanness and one of unfitness. If he puts the patch on a piece of cloth, it doesn't lose its midras impurity and all of the cloth becomes impure with midras. This is because the function of the cloth has not changed. Something that has midras impurity is a "father of uncleanness" and conveys first degree uncleanness to things that come into contact with it. Therefore, this cloth conveys two degrees of uncleanness (father to first degree to second degree) and one degree of unfitness (second to third degree).
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Bartenura on Mishnah Kelim
טלאה על הבגד (if he patched it on to the cloth) – not that it had been voided from the uncleanness of treading, for he defiles the cloth in two counts and invalidates it in one like the law of vessels that touch uncleanness through treading all the while that he did not remove it.
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English Explanation of Mishnah Kelim
If it was separated from the cloth, it conveys one grade of uncleanness and one of unfitness, while the patch conveys two grades of uncleanness and one of unfitness. When it is removed from the cloth, the cloth's level of impurity is reduced. Now it only has "contact with midras" impurity, which is first degree. The patch, however, never changed its status, and therefore it still has midras impurity.
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Bartenura on Mishnah Kelim
הפרישה מן הבגד – the law of cloth is like that of vessels that came in contact with [defilement] and then separated/removed it. It defiles at one remove and invalidates at one remove, for the patch, it is like it was, that it had never been voided, and defiles at two removes and invalidates at one.
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English Explanation of Mishnah Kelim
The same law applies to a patch was sewn on to sacking or leather, the words of Rabbi Meir. Rabbi Shimon says that it is clean. Rabbi Yose says: if [it was sewn] on leather it becomes clean; but if on sacking it remains unclean, since the latter is a woven material. According to Rabbi Meir, it doesn't matter whether the cloth onto which the patch was sewn was made of cloth, sacking or leather. Rabbi Meir holds that sacking and leather are really types of cloth and therefore in all cases when the patch is removed, it retains its impurity. Rabbi Shimon holds that sacking and cloth are not types of cloth. Therefore, it is like patching a basket which is of a different type, and when he removes the patch it will be pure. Rabbi Yose holds that sacking is a sub-category of cloth because like cloth it is woven. However, leather is different from cloth and therefore, if used to patch a cloth and then removed, the patch is pure.
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Bartenura on Mishnah Kelim
וכן הטולה (and similarly one who patches) – a patch.
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Bartenura on Mishnah Kelim
על השק או על העור – like patching on the cloth and it is not voided [and remains unclean].
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Bartenura on Mishnah Kelim
ר' שמעון מטהר – for he holds that the sack and the hide it is voided, for it is not of its kind. But Rabbi Yossi holds, that with a sack that is woven like it is not voided, but on a hide, since it is not woven, is voided. And the Halakha is according to Rabbi Yossi.
