Ubranie może być nieczyste jako [kawałek, który jest] trzy na trzy [szerokości dłoni] z nieczystością midras [rodzaj nieczystości spowodowanej siadaniem przez pewne nieczyste osoby, czyniąc coś Źródłem nieczystości] i trzy na trzy [ szerokość palców] z nieczystością zwłok. Worek [może być nieczysty] w rozmiarze cztery na cztery [szerokości dłoni]; Skóra, pięć na pięć; matowanie, sześć na sześć; wszystkie one są jednakowo [podatne na nieczystość] z midrami i nieczystością zwłok. Rabin Meir powiada: jeśli chodzi o płótno wora, jego skrawki [mogą być nieczyste] przy czterech [na cztery szerokości dłoni], ale początkowo [można je uczynić nieczystym tylko] po ich ukończeniu.
Bartenura on Mishnah Kelim
הבגד מימטמא – for becoming defiled through contact with a corpse and for all the rest of the defilements except for that of treading, because of three fingerbreadth square, because it is appropriate for poor people, and it is derived by implication from as is it written (Leviticus 13:47): “[When an eruptive affection occurs in] a cloth, [of wool or linen fabric].” But for uncleanness by treading, we require something that is appropriate for sitting, and with less than three handbreadths by three handbreadths, it is not appropriate for seating.
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English Explanation of Mishnah Kelim
Cloth is susceptible to midras uncleanness when it is three handbreadths by three handbreadths, and to corpse uncleanness when it is three fingerbreadths by three fingerbreadths. Sack-cloth when it is four handbreadths by four handbreadths. Leather, five handbreadths by five handbreadths. And matting, six handbreadths by six handbreadths. [All of these] are equally susceptible to both midras and corpse uncleanness. This section provides minimum sizes for various materials to be susceptible to impurity. When it comes to cloth, there is a distinction between the minimum size susceptible to midras impurity and corpse impurity. For a piece of cloth to be susceptible to midras, it must be a piece of cloth that someone might use for sitting on or laying upon. Thus it must be at least three by three handbreadths. But for it to be susceptible to corpse impurity it need be only three by three fingerbreadths, which is quite a small piece of cloth. We can learn from here of the value of cloth during the mishnaic period people would save pieces as small as one's fist. When it comes to the other materials, there is no distinction between the minimum size to be susceptible to midras or corpse impurity. We should also note that the mishnah demonstrates the relative value of materials. Cloth was most valuable, then the coarser sack-cloth, then leather and finally matting, which was made from reeds.
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Bartenura on Mishnah Kelim
השק – that is woven from hair or feathers of goats, its measure whether for someone who had been defiled through contact with a corpse or for treading is not less than four handbreadths by four handbreadths.
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English Explanation of Mishnah Kelim
Rabbi Meir says: what remains of sack-cloth is susceptible to uncleanness if it is four handbreadths, but when in its first condition [it becomes susceptible only after its manufacture] is completed. Rabbi Meir partially modifies the halakhah found in section one. Sack-cloth that remains from a larger piece of sack-cloth is impure as long as four handbreadths by four handbreadths remain. This accords with the previous opinion. However, when one first manufactures a piece of sack-cloth, it is not susceptible to impurity until it is finished. If it is unfinished, it is not susceptible, even if it is larger than four by four handbreadths.
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Bartenura on Mishnah Kelim
ושוין – to defile through defilement of treading/Midras and through defilement by contact with a corpse. A sack, or a hide or a mat.
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Bartenura on Mishnah Kelim
שייריו ארבעה – regarding this matter, it is stated [by Rabbi Meir] that its remnants are four [handbreadths]. When it became worn out and torn and there remained from it a measurement of four handbreadths, but at the beginning of its weaving, it doesn’t become susceptible to receive ritual defilement until it is completely woven. But the Halakha is not according to Rabbi Meir.
