The bier, the pillow, and the cushion of a corpse, the chair of a bride, the birthing chair of a woman in childbirth, the chair of a launderer on which he washes clothes, and the chair of a child that has legs, even though it is not a handbreadth high, are all susceptible to midras impurity.
An iron seat covered with leather that is used in a lavatory is susceptible to midras impurity and to other types of impurity. If the leather covering was removed, that leather is susceptible to midras impurity. The metal seat is susceptible to other types of impurity, but not to midras impurity.
A small basket made from reeds or the like that is covered with leather is susceptible to midras impurity and to other types of impurity. If the leather covering was removed, that leather is susceptible to midras impurity, but the basket is entirely pure, for it is considered like other broken keilim.
When the two legs of benches in a bathhouse are made of wood, they are susceptible to midras impurity. If one was made of wood and the other of marble, it is not susceptible to impurity.
🪑 Seated Surfaces
All flat wooden implements made to sit, lie, or ride upon are susceptible to midras impurity: beds, chairs, and similar items. The bier and accessories of a corpse, a bride's chair, and a birthing chair are pure — they do not serve a living person. An iron toilet seat covered with leather is susceptible to both midras and other impurities. A small reed basket covered with leather is susceptible to midras; if the leather cover is removed, the underlying basket is pure.
When boards of a bathhouse were covered with cork, they are not susceptible to impurity, for they are not made to be sat upon, but so that the water will flow under them.
When a large basket or wicker holder was filled with straw or fragments of cloth, even though they were adapted to be sat upon, they are not susceptible to midras impurity, because they are not fit to be sat upon. If they were laced with reeds or string over their opening, they are susceptible to midras impurity.
When one made a seat on one of the ends of a beam of an olive press, it is not susceptible to midras impurity, for if a person were to sit there, he would be told: "Stand up and let us do our work." If, however, a chair was affixed to the beam of an olive press, the chair is susceptible to midras impurity. Nevertheless, if a zav trod on the beam, the chair does not contract impurity. Similarly, if one affixed a chair to a large beam or made a chair at the end of a large beam, only the place of the chair itself is susceptible to impurity. The remainder of the beam is pure. The same law applies to a chair that is affixed to a kneading trough; it is pure.
When a stonecutter prepares the edge of a beam to sit upon, the place where he sits is susceptible to midras impurity. The place where a person sits in the back of a carriage is not susceptible to impurity, because it is uncomfortable to sit there.
The tops of beams on which craftsmen sit and smooth stones or the like are pure. Similarly, a piece hewn from a date palm upon which one sits is pure even if it is a handbreadth high. The rationale is that this is not a k'li. Similarly, a lump of wood, even if it was colored red or saffron and made part of the façade of a gateway or the like, is not considered a k'li, nor is it susceptible to impurity unless one engraves decorative designs in the wood.
🪵 Boards & Benches
A large basket filled with straw or cloth scraps is not susceptible to midras — it was not made to be sat upon but for storage. A seat on an olive-press beam is not susceptible — sitting on it would impede the press. A stonecutter's seat position on a beam is susceptible at that specific place. Tops of craftsmen's beams are pure. Heads of beams hewn out with intent to sit upon them are susceptible; without intent they are pure even if used as seats.
The following laws apply to heads of beams that have been hewn out. If they were hewn out with the intent that one sit upon them, they are susceptible to midras impurity. If one intended to sit upon them, they are susceptible to impurity from this time onward. If a deaf-mute, an intellectually or emotionally challenged person, a minor or a person to whom they did not belong intended to sit upon them, they are pure. For the only intent that is effective in changing the status of an entity vis-à-vis ritual impurity is the intent of the owner who is sound of mind.
When a person makes a mound from dried yeast and designates it as a seat, it is nullified as a food and susceptible to midras impurity, for it serves the purpose of a wooden article.
A straw mat is susceptible to midras impurity. One made of reeds or grass is pure, because they are not fit to serve as supports. With regard to other types of mats, if they were made to lie on, they are susceptible to impurity, if they were made to give shade, they are pure. If they were made without any specific intent, the ruling is dependent on its size. If they are large, it can be assumed that they were made for shade. If they are small, it can be assumed that they were made to lie upon.
If reeds were attached to a mat lengthwise for reinforcement, it is susceptible to midras impurity, because it is still fit to lie upon. If they were attached in the form of the Greek letter chi, it is pure. If the reeds were attached widthwise and there were less than four handbreadths between them, it is pure. A mat that was divided across its width is still susceptible to impurity. If it was divided across its length, different rules apply. If three bonds of six handbreadths remain, it is still fit to use as a support and is susceptible to impurity. If a smaller portion remains, it is pure. Similarly, if one released the bonds, the mat is pure. A mat will not become susceptible even to midras impurity until the work involved with its fashioning is completed and its edges are trimmed, as we explained.
A chest that opens from above is pure with regard to midras impurity, because it is not fit to sit upon. It is, however, susceptible to other types of impurity. If it opens from its side, it is susceptible to midras impurity and other types of impurity.
A sandal used by limeworkers - which is made of wood - is susceptible to midras impurity, because, at times, a limeworker will wear it while walking until he reaches his home.
A prosthetic leg of a person whose leg was amputated that has a receptacle for the remnants of his flesh is susceptible to other types of impurity, because of the receptacle and is susceptible to midras impurity, because he leans upon it.
These items are susceptible to impurity, because they are surfaces upon which one rides: the saddle-blanket of a donkey, the saddle of a horse, the cushion for a camel, the saddle of a female camel, and the like. The boards that are placed on a donkey, after which, a burden is placed upon them, are pure. If it is fit to be used as a saddle, it is susceptible to impurity.
🐴 Riding Items
A mound of dried yeast designated as a seat becomes susceptible to midras. A straw mat is susceptible; a reed or grass mat is pure (not fit as a support). Reeds attached lengthwise for reinforcement maintain susceptibility; widthwise ones make it pure since it can no longer be sat on comfortably. A child's carriage is susceptible. A walking stick of an elderly person is completely pure. Riding items — saddle-blanket of a donkey, horse saddle, camel's carrying basket — are all susceptible to midras impurity.
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🎓 Key Principles
Chapter 25
🪑
Made to Support = Susceptible Any flat implement made to support a living person by sitting, lying, or riding is susceptible to midras impurity.
💀
Corpse Accessories Are Pure Items made for or associated with a corpse do not serve a living person and are therefore pure from midras impurity.
🎯
Intent at Creation Determines Status A beam head hewn with intent to sit upon is susceptible; the same physical result without that intent is pure.
🌾
Material Fitness Determines Mat Status Straw mats are susceptible (fit to lie on); reed and grass mats are pure (not fit as comfortable supports).