KELIM

KELIM (Heb. כֵּלִים; "vessels"), first tractate of the Mishnah order of Tohorot. Including vessels of all kinds, the term also embraces clothing, furniture, and weapons – indeed any artifact, utensil, or implement. This tractate deals in 30 chapters with the law of ritual purity affecting the different kinds of kelim: the scriptural basis is in Leviticus 11:29–35; 15:4–6, 9–12, 19–27; Numbers 19:14–16, 31:19–24. Being the first, the longest, and the most important tractate of the order Tohorot, this tractate was itself sometimes referred to as Tohorot (e.g., in the commentary to Tohorot ascribed to Rav Hai Gaon, ed. Epstein). Because of its inordinate length this tractate was divided into three parts, of ten chapters each, respectively designated Bava Kamma, Bava Meẓia, and Bava Batra (the first, middle, and last gate), but this nomenclature survived only in the Tosefta. The first chapter, which is a kind of introduction, sets out the various degrees of impurity and sanctity. Chapters 2–10 deal with earthen vessels, including ovens (Lev. 11:35), and vessels with a close-bond covering (Num. 19:15). Chapters 11–14 cover metal vessels, 15–19 vessels of wood, leather, bone, etc. Chapter 20 discusses the problem of midras, indicated in Leviticus 15:26. Chapters 21–25 deal with artifacts composed of various parts and pieces, e.g., plow, saw, table, riding equipment, etc., and chapters 26–28 deal with leatherware and garments, etc. Chapter 29 deals with the incidental parts of garments and vessels, like cords, handles, etc., and chapter 30 deals with glassware. The last halakhic statement in the tractate is that an afarkas of glass (clepsydra, or waterclock) does not receive impurity; it thus ends on a note of cleanness, which makes R. Yose exclaim: "Blessed art thou, O Kelim, for thou didst enter in uncleanness, but art gone forth in cleanness." This shows that an early version of this tractate, with the same name, existed prior to the Mishnah of Judah ha-Nasi. There is in addition some evidence that many anonymous parts of the tractate are according to him. Certain other characteristics of Kelim are also in accordance with Yose's usages. Rich in valuable detail on daily life, Kelim contributes much to knowledge of the material culture of the tannaitic period. It has also preserved many Greek, Latin, and other words, which were then in popular use. Though there is no Talmud to Kelim, all the sayings concerning it which can be found in various Babylonian tractates were collected and arranged in the form of the usual Gemara by R. Gershon Ḥanokh Leiner, and printed by him, with his commentaries in Sidrei Tohorah (1873), a work of cardinal importance to the understanding of this complicated tractate. J.N. Epstein has written a short but important commentary on Kelim which sheds much light for the modern student (Tanna'im, 479–94). Mishnah Kelim was translated into English by H. Danby (The Mishnah, 1933), and J. Neusner published a translation of both the Mishnah (1991) and the Tosefta (2002) of Tohorot. -BIBLIOGRAPHY: Epstein, Tanna'im, 459–94; 71ff.; J. Brand, Kelei ha-Ḥeres be-Sifrut ha-Talmud (1953). Epstein, The Gaonic Commentary on the Order Toharot (Hebrew), (1982); idem, Kelei Zekhukhit be-Sifrut ha-Talmud (1978); S. Lieberman, Tosefet Rishonim, vol. 3 (1939); J. Neusner, A History of the Mishnaic Laws of Purities (1974–77), vols. 1–3; D. Sperber, Material Culture in Eretz-Israel (Hebrew) (1993); Mishnayot Da'at Eliahu, Kelim (chs. 11–14), (2005). (Arnost Zvi Ehrman)