Что касается сандалии с отверстием [для ремня], которое было сломано, то, если его починить, оно [сохраняет прежние примеси и, следовательно,] является нечистым с примесью мидры [тип примеси из-за того, что на нее сидят некоторые типы нечистых людей, что-то делает источником нечистоты. Если вторая дыра была пробита и одна исправила ее, она чиста от [и больше не может удерживать] примеси мидр , но [все еще подвержена воздействию] становится нечистой от контакта с примесью мидр . Если кто-то не смог исправить первую [дыру] до того, как вторая была сломана, она чиста. Если его каблук сломался, или его носок был удален, или если он был разделен на две части, он чист. Тапка без каблука, которая была порвана где угодно, чиста. Обувь, которая была уменьшена [от повреждений], если она не может удержать большую часть стопы, она чистая. Что касается обуви [еще] на последней, раввин Элиэзер считает ее чистой [то есть невосприимчивой к нечистоте], а мудрецы считают ее нечистой. Все [проколотые] водные оболочки, которые связаны в пучок, являются чистыми [невосприимчивыми к примесям из-за прокола], за исключением арабских [так как их связи прочнее]. Раввин Меир говорит: если [они связаны] временной связкой, они чисты; если [в] постоянную связку, они нечисты. Раввин Йосе говорит: все шкуры, связанные в пучки, чистые.
Bartenura on Mishnah Kelim
ותקנה טמאה מדרס – it still stands in its defilement, because the second strap/handle exists.
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English Explanation of Mishnah Kelim
A sandal, one of whose holes was broken but was then fixed, retains its midras uncleanness. If a second hole was broken and it was fixed, it is free from midras uncleanness but is unclean from contact with midras. If the second hole was broken before the first could be mended, it is clean. The sandal has two holes through which straps are put in to tie the sandal to the shoe. The mishnah deals with the purity of the sandal when one or both of these holes are broken. This type of mishnah, one which distinguishes between something that has midras uncleanness and something that had contact with midras uncleanness can be found in 18:6-7. My explanation here is similar to my explanation there. If one hole was broken, and then it was fixed, the whole sandal and even the part with the new hole, retain the midras uncleanness that was there in the original sandal. This is because the new hole is part of the old sandal and the old sandal never lost its impurity. However, if the second hole broke and then he repaired it as well, the sandal lost its original midras impurity because it is considered new. Although the original midras impurity is gone, the sandal does have a lesser degree of impurity because it was in contact with something that had midras impurity. When the first hole was repaired it contacted impurity from the rest of the sandal. And even when the second hole broke, and the sandal lost the impurity it had, it did not lose the impurity it had by being in contact with other impure parts of the sandal. This is because the bed continued to be usable. If both holes were broken at the same time, then the sandal is completely pure, even from contact with midras. This is because when both holes are broken, the sandal cannot be used.
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Bartenura on Mishnah Kelim
טהור מן המדרס – even though the first one was repaired prior to the second one breaking, nevertheless, it is pure, for new faces came to here, for after it went down into defilement by treading, these faces were renewed, and this is not the first after it already had ben ruined in order to annul it.
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English Explanation of Mishnah Kelim
If its heel was torn off, or if its toe-piece was removed, or if it was torn in two, it becomes clean. In these cases the sandal is unusable and therefore it is pure.
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Bartenura on Mishnah Kelim
אבל טמא מגע מדרס – because the first strap/handle, when it was broken/snapped, and it was repaired, that he brought another strap in place of the broken one and attached it to the sandal, it became defiled through contact with treading, for it touched the sandal that was impure through treading, but when the second strap snapped and their flowered from it the defilement of Midras/treading, there remained in it the defilement of contact, for the entire sandal was attached to the first strap that had been repaired.
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English Explanation of Mishnah Kelim
A heel-less slipper that was torn anywhere becomes clean. The heel-less slipper has a forefoot but no heel (duh!). Since it is so insubstantial, any missing part renders it is unusable and pure.
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Bartenura on Mishnah Kelim
עד שנפסקה – the second strap.
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English Explanation of Mishnah Kelim
A shoe that was damaged becomes clean if it cannot contain the greater part of the foot. If any shoe is damaged so much that it doesn't hold even the greater part of the foot, meaning at least half of the foot, it is pure.
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Bartenura on Mishnah Kelim
טהורה – for since the two straps were broken, it further was not appropriate for anything.
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English Explanation of Mishnah Kelim
A shoe that is still on the last: Rabbi Eliezer says: it is insusceptible to uncleanness, But the sages say that it is susceptible. According to Rabbi Eliezer, the shoe's manufacturing is not considered to be complete until it is removed from the last, the model upon which the shoe is formed. The sages disagree and rule that as long as the work on the shoe has been completed, it is susceptible to impurity.
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Bartenura on Mishnah Kelim
מפסק עקבו (if its heel was torn) – the leather of the sandal that covers the height of the foot that is corresponding to the foreleg from its backside.
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English Explanation of Mishnah Kelim
All water skins whose holes have been tied up are insusceptible to uncleanness, except for Arabian ones. Rabbi Meir says: if they are tied up for a while, they are clean; but if they are tied with a permanent knot they are unclean. Rabbi Yose says: all tied up water skins are clean. The mishnah now begins to deal with water skins. If they have simply been tied up but not sewn shut, they are not fully usable and therefore are pure. They need to be sewn in order to hold in water well. The one exception is the Arabian water skin which was customarily tied tightly and not sewn. Rabbi Meir says that if the tie is temporary, meant to last only a short time, the skin is not considered a vessel and is pure. But if it is tied with a permanent tie, then it is a vessel and is susceptible. Rabbi Yose disagrees with both previous opinions. All water skins that are tied up are pure, even Arabian ones, and even ones that are permanently tied. A water skin needs to be sewn in order to be considered a vessel.
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Bartenura on Mishnah Kelim
חוטמו (toe piece, knotted strapplngs of a shoe) – that goes up corresponding to the toes of the foot from in front of him.
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Bartenura on Mishnah Kelim
טהור – [pure] from retroactive defilement, but it is susceptible to receive ritual defilement from here and onwards.
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Bartenura on Mishnah Kelim
סוליים (sole, slipper) – the leather that is underneath the toes of the foot along. That it lacks a heel, and in the foreign language, SOLA.
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Bartenura on Mishnah Kelim
האמום (shoe-makers last) – the frame of the shoe that is made from leather filled with hair.
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Bartenura on Mishnah Kelim
ר' אליעזר מטהר – that he holds that the work of the shoe/foot-covering is not completed until it is detached from the shoe maker’s last.
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Bartenura on Mishnah Kelim
וחכמים מטמאין – for they consider that the work was completed. And the Halakha is according to the Sages.
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Bartenura on Mishnah Kelim
כל חמתות צרורות (all tied up goatskin) – leather skins that were perforated with an incision that removes them from their defilement and ties up the incision.
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Bartenura on Mishnah Kelim
טהורין – as they were, because he will eventually loosen the knot.
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Bartenura on Mishnah Kelim
חוץ מקשר של ערביים – which is not easy to untie.
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Bartenura on Mishnah Kelim
צרור שעה (tied up for a time) – a knot that is made according to the hour and stands to be loosened.
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Bartenura on Mishnah Kelim
צרור עולם – a knot that is made to exist forever.
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Bartenura on Mishnah Kelim
כל המתות צרורות טהורות (all tied up goatskins are pure) – whether an eternal knot or a temporary knot, and even of that of the Arabs. But the Halakha is according to the first Tanna/teacher (see also Tractate Eduyot, Chapter 5, Mishnah 1).
