Талмуд к Келим 27:13

There, we have stated¹¹⁵Mishnah Kelim 28:2. Babli 29a.: “A [cloth] less than three by three [fingerwidths] which he took to plug the bath or to pour a pot¹¹⁶To use it as a potholder. or to clean a millstone, whether it was prepared or not prepared can become impure¹¹⁷For him the rule that textiles of area less that 9 (fingerwidth)² cannot become impure is an empirical one since such a small piece in general is of no use. If somebody finds a use, the piece becomes a regular piece of textile and is subject to all laws of impurity., the words of Rebbi Eliezer. Rebbi Joshua says, (also a new rag)¹¹⁸Probably the words in parenthesis should be deleted; they are not found in any Mishnah ms. and are copied here from the quote later of Mishnah 27:12. whether prepared or not prepared, is pure¹¹⁹For him the three-finger rule is a permanent rabbinic decree which cannot be changed.. Rebbi Aqiba says, prepared it may become impure, not prepared it is pure.” What is the difference between prepared and not prepared? Whether he made it ready in the house or threw it into the garbage¹²⁰A single use does not bring on impurity. If the rag was used once and then thrown away it cannot become impure. But if it is prepared for re-use it becomes valuable and is susceptible to impurity.. But did we not state¹²¹Mishnah Kelim 27:12. תנן is Babylonian spelling.: “Rebbi Eliezer says, also a new rag follows the same rule.¹²²The Mishnah states that an impure piece of (3 fingerwiths)² which was torn loses its impurity only if it is thrown away, with the exception of purple strips which are valuable also in minute sizes and never lose their impurity. R. Eliezer extends the latter rule to unused textiles.” Nobody says “also”, “even”, unless he agree with the preceding; whether he prepared it to hang it up or did not prepare it to hang it up¹²³For re-use.. This learns from the other and the other learns from this. This learns from the other; the words of Rebbi Eliezer if he folded it¹²⁴For the first use; Babli 29b. If it never was intended for use he agrees that it is not susceptible to impurity.. And the other learns from this; if he did not prepare it to hang it up. But if he prepared it to hang it up it may become impure.

HALAKHAH: So is the Mishnah: Because it needs the shoe-maker’s form²⁶⁷Blackening a shoe is not really professional work; it can be done by everybody, but it needs professional tools. Babli 15a.. Is the Mishnah Rebbi Eliezer’s? As we have stated there²⁶⁸Mishnah Kelim 26:4., “the shoe on the shoe-maker’s last, Rebbi Eliezer declares pure but the Sages declare impure²⁶⁹In this context, “pure” means “impervious to impurity”, “impure” means “possibly impure”. For R. Eliezer a shoe still on the last is not an implement, therefore it does not fall under any of the categories of things that may become impure. For the Sages, the moment the shoe is fully sewn and may be worn immediately after being removed from the last, it is a shoe and therefore subject to impurity. Babli Šabbat 141b..” It is the opinion of everybody. It is different here since he is like finishing an implement on the holiday²⁷⁰In the case of the Mishnah, while a person may be embarrassed when wearing a shoe with leather in its natural color, the shoe is not less wearable than a regularly dyed one. Therefore blackening the shoe is not really “hitting with a hammer”, the biblically prohibited action on the Sabbath and holidays of turning a work-piece into an implement, but it looks like it and therefore must be rabbinically forbidden.. It was stated²⁷¹Since on the intermediate days one may prepare clothing for immediate use.: One does not dismantle a shoe from the last on the holiday, but one dismantles a shoe from the last on the intermediate days of the holiday²⁷¹Since on the intermediate days one may prepare clothing for immediate use..