A mat in which one placed reed [stalks] along its length is tahor. But the Sages say: Only if [the stalks] are laid similar to the shape of a ki. [If] he placed [the reed stalks] along [the mat’s] width but there are not four handbreadths between one reed and the next, it is tahor. [If] it split in its width, R’ Yehudah rules it tahor. And similarly, if one unties the end knots, it is tahor. [If] it split in its length and three end knots remained of six handbreadths, it is tamei. From when does a mat become susceptible to tumah? From when it is trimmed, and this [represents] the completion of its manufacture.

One who touches the upper beam, the lower beam, the heddles, the reed, the thread which he placed upon purple wool, or a swatch that he does not intend to leave there is tahor. [One who touches] the weft of the fabric, the standing warp, the doubled [material] which he placed upon purple wool, or a swatch that he intends to leave there is tamei. One who touches the wool which is on the distaff [or] on the ashvayah is tahor. One who touches the whorl before he uncovers it is tamei. [One who touches it] after he uncovers it is tahor.

One who touches the yoke, the crossbar, the collar, or the beam, even while [they are] in use, is tahor. [One who touches] the handle, the borech, or the guide is tamei. [One who touches] the metal ring, the coulters, or the moldboards is tamei. R’ Yehudah rules tahor regarding the coulters, since their purpose is only to increase the [amount of] dirt.

One who touches the handle of a bowsaw, at either end, is tamei. [One who touches] the string, the band, the bridge, the dowels, a carpenter’s press, or the bow-shaped handle of an auger is tahor. R’ Yehudah says: Also one who touches the frame of a great saw is tahor. One who touches the bowstring or the bow, even if it is stretched, is tahor. A mole trap is tahor. R’ Yehudah says: As long as it is set, it is considered connected.

A table or a delufki that became reduced or were overlaid with marble, and space remained on them for placing cups, they are tamei. R’ Yehudah says: [Only if there remained] space for placing pieces [of food].

A table that had one of its legs removed is tahor. [If] a second [leg] was removed, it is tahor. [If] the third [leg] was removed, it is tamei when one has intent for it. R’ Yose says: No intent is necessary. And the same is true for a delufki.

A bench that had one of its ends removed is tahor. [If] the second [end] was removed, it is tahor. If it has a height of one handbreadth, it is tamei. A footstool that had one of its ends removed is tamei. And the same is true for the stool in front of the katedra.

[Regarding] a bridal chair whose panels were removed: Beis Shammai rule [the chair] tamei but Beis Hillel rule [it] tahor. Shammai says: Even the frame of the chair is tamei. [Regarding] a chair that was attached to a kneading trough: Beis Shammai rule [the chair] tamei but Beis Hillel rule [it] tahor. Shammai says: Even [a chair] built into [the trough is tamei].

A chair whose slats did not protrude, and they were removed, is tamei, because it is usual to turn it on its side and sit on it.

A chair whose center slat was removed and the outer ones remain, is tamei. [If] the outer [slats] were removed and the center [slat] remains, it is tamei. R’ Shimon says: If it was one handbreadth wide.

[Regarding] a chair whose two adjacent slats were removed: R’ Akiva rules [it] tamei but the Sages rule [it] tahor. R’ Yehudah said: Even a bridal chair whose panels were removed and a receptacle remained in it is tahor, since the primary [function] is disabled and the secondary [function] is [also] disabled.

A bin whose upper [part] was removed is tamei on account of the lower [part]. [If] the lower [part] was removed, it is tamei on account of the upper [part]. [If both] the upper and lower [parts] were removed, R’ Yehudah rules [it] tamei on account of the sides, but the Sages rule [it] tahor. A stonemason’s seat [can become] tamei with midras [tumah].

[R egarding] a block that one painted with red paint and painted with saffron [dye] and planed: R’ Akiva rules [it] tamei, but the Sages rule [it] tahor until one carves it. [Regarding] a [woven] basket or a [reed] basket that one filled with straw or flocking: [If] one prepared them for sitting upon, they are tahor, [but if] one wove [the baskets] with reed-grass or cord, they are tamei.

A privy stool [can become] tamei [with both] midras [tumah] and corpse[-tumah]. [If] it separated, the leather [can become] tamei [with] midras [tumah] and the iron [can become] tamei [with] corpse-tumah. A traskal whose cover is of leather [can become] tamei [with both] midras [tumah] and corpse [-tumah]. [If] it separated, the leather [can become] tamei [with] midras [tumah], and the traskal is completely tahor. Benches of a bathhouse whose two legs are of wood are tamei. [If] one [leg] is of wood and one is of stone, it is tahor. [Regarding] the boards of a bathhouse that one smoothed: R’ Akiva rules [them] tamei but the Sages rule [them] tahor, since they are only made for the water to run underneath them. A fumigator that has a receptacle for garments is tamei, but a [fumigator] made like a beehive is tahor.

[Regarding] a ball, a shoe form, an amulet, or tefillin that tore, one who touches them is tamei. But [one who touches] their contents is tahor. [Regarding] a saddle that tore, one who touches its contents is tamei, for the stitching connects it.

The following [utensils] are tamei as merkav: An Ashkelonian strap, a Median mortar, a packsaddle of a camel, and a saddle of a horse. R’ Yose says: Even a saddle of a horse is tamei as moshav, because they stand on it on the sporting grounds, but a saddle of a dromedary is tamei.