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May 29, 2020 | 讜壮 讘住讬讜谉 转砖状驻

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

Shabbat 84

Today’s shiur is dedicated by Beth Fox for a refuah shleima for her father, Edward Fox, Ezra Chaim ben Slova.聽 May he have a successful surgery and a refuah shleima!聽

According to Chanania, an item needs to be carried both full or empty in order to be susceptible to impurities. Does that include an item that can be pulled by oxen? From where can this be proven? A braita is brought showing a debate between tana kama and Rabbi Yosi regarding a boat. What exactly does each side hold? From where do we derive that an earthenware vessel cannot become impure through sitting on (by a zav, zava, nidda or woman after childbirth)? Three answers are given. The next mishna disucsses the source for how many different types of seed can be planted in one space of 6×6 tefachim without being worried about kilaim, mixing diverse kinds together?

讜诇讞谞谞讬讗 讟讬诇讟讜诇 注诇 讬讚讬 砖讜讜专讬诐 砖诪讬讛 讟讬诇讟讜诇 (讗讬谉) 讚转谞谉 砖诇砖 注讙诇讜转 讛谉 注砖讜讬讛 讻拽转讬讚专讗 讟诪讗讛 诪讚专住 讻诪讟讛 讟诪讗讛 讟诪讗 诪转 砖诇 讗讘谞讬诐 讟讛讜专讛 诪讻诇讜诐 讜讗诪专 专讘讬 讬讜讞谞谉 讜讗诐 讬砖 讘讛 讘讬转 拽讘讜诇 专诪讜谞讬诐 讟诪讗讛 讟诪讗 诪转


And according to 岣nanya, who holds that a boat carried both full and empty can become ritually impure, is carrying by oxen considered carrying? He answered his own question. Yes, as we learned in a mishna: In terms of the halakhot of ritual purity and impurity, there are three distinct types of wagons: A wagon built like a chair, meaning closed on the sides, can become ritually impure with impurity imparted by treading. Since it is designated for sitting, it becomes impure if a zav sits on it, even if he does not touch it. A wagon built like a bed can become ritually impure with impurity imparted by a corpse. It contracts all types of impurity, except for impurity imparted by the treading of a zav. A wagon made of stone, whose bottom is netting, remains ritually pure and does not become impure from any type of impurity. And Rabbi Yo岣nan said: And if in the stone wagon there is a receptacle for pomegranates, i.e., the holes are not large enough for a pomegranate to fall through, it is considered a utensil and it can become impure with impurity imparted by a corpse. Even though a stone wagon is not carried full, but is pulled by oxen, it can become ritually impure. Apparently, carrying by oxen is considered carrying.


砖诇砖 转讬讘讜转 讛谉 转讬讘讛 砖驻转讞讛 诪爪讚讛 讟诪讗讛 诪讚专住 诪诇诪注诇讛 讟诪讗讛 讟诪讗 诪转 讜讛讘讗讛 讘诪讚讛 讟讛讜专讛 诪讻诇讜诐


By association, the Gemara now cites the second part of the mishna: With regard to laws of impurity, there are three types of chests: A chest that opens from the side, on which one can sit or lie, because it can be used for sitting, it can become ritually impure with impurity imparted by treading if a zav sits on it. Even if one needs to open the chest, a person can keep sitting on it. A chest that opens from the top does not become ritually impure with impurity imparted by treading because it cannot be opened with somebody on it. However, it can become impure with impurity imparted by a corpse. And a chest that comes in a very large size, and can hold more than forty se鈥檃, remains ritually pure and does not become impure from any type of impurity.


转谞讜 专讘谞谉 诪讚专住 讻诇讬 讞专住 讟讛讜专 专讘讬 讬讜住讬 讗讜诪专 讗祝 讛住驻讬谞讛 诪讗讬 拽讗诪专 讗诪专 专讘 讝讘讬讚 讛讻讬 拽讗诪专 诪讚专住 讻诇讬 讞专住 讟讛讜专 讜诪讙注讜 讟诪讗 讜住驻讬谞讛 砖诇 讞专住 讟诪讗讛 讻讞谞谞讬讗 专讘讬 讬讜住讬 讗讜诪专 讗祝 讛住驻讬谞讛 讟讛讜专讛 讻转谞讗 讚讬讚谉 诪转拽讬祝 诇讛 专讘 驻驻讗 诪讗讬 讗祝 讗诇讗 讗诪专 专讘 驻驻讗 讛讻讬 拽讗诪专 诪讚专住 讻诇讬 讞专住 讟讛讜专 讜诪讙注讜 讟诪讗 讜砖诇 注抓 讘讬谉 诪讚专住讜 讜讘讬谉 诪讙注讜 讟诪讗 讜住驻讬谞转 讛讬专讚谉 讟讛讜专讛 讻转谞讗 讚讬讚谉 专讘讬 讬讜住讬 讗讜诪专 讗祝 讛住驻讬谞讛 讟诪讗讛 讻讞谞谞讬讗


The Sages taught in a baraita: With regard to impurity imparted by treading, an earthenware vessel is ritually pure. If a zav sits on an earthenware vessel and does not touch the inside of it, it does not become impure. Rabbi Yosei says: That is even the status of a ship. The Gemara asks: What is the baraita saying? Rav Zevid said that the baraita is saying the following: According to the first tanna, with regard to impurity imparted by treading, an earthenware vessel is ritually pure; however, if the zav touches the vessel it becomes impure. And an earthenware ship can become impure with impurity imparted by the treading of a zav, in accordance with the opinion of 岣nanya. Rabbi Yosei says: Even a boat is ritually pure, in accordance with the opinion of the tanna of our mishna. Rav Pappa strongly objects to this explanation: If so, what is the meaning of the word even employed by Rabbi Yosei, indicating that he is adding to the opinion of the first tanna of the baraita? According to the above explanation, the first tanna says that a boat can become ritually impure and Rabbi Yosei says that it is pure. Rabbi Yosei is not adding to the previous opinion but disagreeing with it. Rather, Rav Pappa said that the baraita is saying the following: With regard to impurity imparted by treading, an earthenware vessel is ritually pure, and with regard to its contact with a source of ritual impurity, it is impure. And as far as a wooden vessel is concerned, with regard to both its impurity imparted by treading and its contact with a source of ritual impurity, it is impure. And a Jordan ship is ritually pure in accordance with the opinion of the tanna of our mishna. Rabbi Yosei says: Even the boat is impure like other wooden vessels, in accordance with the opinion of 岣nanya.


讜诪讚专住 讻诇讬 讞专住 诪谞诇谉 讚讟讛讜专 讗诪专 讞讝拽讬讛 讚讗诪专 拽专讗 讜讗讬砖 讗砖专 讬讙注 讘诪砖讻讘讜 诪拽讬砖 诪砖讻讘讜 诇讜 诪讛 讛讜讗 讗讬转 诇讬讛 讟讛专讛 讘诪拽讜讛 讗祝 诪砖讻讘讜 谞诪讬 讗讬转 诇讬讛 讟讛专讛 讘诪拽讜讛


The Gemara questions what was stated: And from where do we derive that with regard to impurity imparted by treading, an earthenware vessel is ritually pure? 岣zkiya said: It is as the verse states: 鈥淎nd whoever touches his bed shall wash his clothes, and bathe himself in water, and be impure until the evening鈥 (Leviticus 15:5). The verse juxtaposes his bed to himself. Just as he has the possibility of purification through immersion in a ritual bath, so too, his bed is referring to a vessel that has the possibility of purification in a ritual bath. Since an impure earthenware vessel cannot be purified in a ritual bath, unlike other vessels, it does not become ritually impure when a zav lies on it.


讚讘讬 专讘讬 讬砖诪注讗诇 转谞讗 讻诪砖讻讘 谞讚转讛 讬讛讬讛 诇讛 诪拽讬砖 诪砖讻讘讛 诇讛 诪讛 讛讬讗 讗讬转 诇讛 讟讛专讛 讘诪拽讜讛 讗祝 诪砖讻讘讛 谞诪讬 讗讬转 诇讛 讟讛专讛 讘诪拽讜讛 诇讗驻讜拽讬 讻诇讬 讞专住 讚诇讬转 诇讬讛 讟讛专讛 讘诪拽讜讛 诪转讬讘 专讘讬 讗讬诇注讗 诪驻抓 讘诪转 诪谞讬谉


Similarly, the school of Rabbi Yishmael taught that the verse states: 鈥淓very bed on which she lies all the days of her zava emission shall be for her like the bed of her menstrual period鈥 (Leviticus 15:26). The verse juxtaposes her bed to herself: Just as she has the possibility of purification in a ritual bath, so too, her bed is referring to a vessel that has the possibility of purification in a ritual bath. This is to the exclusion of an earthenware vessel, which does not have the possibility of purification in a ritual bath. Rabbi Ila strongly objects to this from what we learned: From where is it derived that a reed mat becomes ritually impure from contact with a corpse?


讜讚讬谉 讛讜讗 讜诪讛 驻讻讬谉 拽讟谞讬诐 砖讟讛讜专讬谉 讘讝讘 讟诪讗讬诐 讘诪转 诪驻抓 砖讟诪讗 讘讝讘 讗讬谞讜 讚讬谉 砖讬讛讗 讟诪讗 讘诪转 讜讗诪讗讬 讛讗 诇讬转 诇讬讛 讟讛专讛 讘诪拽讜讛 讗诪专 诇讬讛 专讘讬 讞谞讬谞讗 砖讗谞讬 讛转诐 讛讜讗讬诇 讜讗讬讻讗 讘诪讬谞讜


And it is derived through an a fortiori inference: We know that small vessels do not become ritually impure through the impurity of a zav because they are not designated for sitting, and are too small for the zav to insert his finger into their airspace. If small earthenware pitchers remain pure and are not susceptible to the impurity of a zav, but they do become ritually impure from contact with a corpse; is it not logical that a reed mat, which contracts impurity from a zav, will become ritually impure from contact with a corpse? And why should the reed mat become impure? Isn鈥檛 it true that it does not have the possibility of purification in a ritual bath? Rabbi 岣nina said to him: There, in the case of the mat, it is different because there is purification in other vessels of its kind, i.e., other wooden vessels that are made from materials that grow from the earth can be purified in a ritual bath.


讗诪专 诇讬讛 专讞诪谞讗 诇讬爪诇谉 诪讛讗讬 讚注转讗 讗讚专讘讛 专讞诪谞讗 诇讬爪诇谉 诪讚注转讗 讚讬讚讱 讜讟注诪讗 诪讗讬 转专讬 拽专讗讬 讻转讬讘讬 讻转讬讘 讜讗讬砖 讗砖专 讬讙注 讘诪砖讻讘讜 讜讻转讬讘 讜讻诇 讛诪砖讻讘 讗砖专 讬砖讻讘 注诇讬讜 讛讝讘 讬讟诪讗 讛讗 讻讬爪讚 讬砖 讘诪讬谞讜 讗祝 注诇 讙讘 讚诇讬转 诇讬讛 讟讛专讛 讘诪拽讜讛 讗讬谉 讘诪讬谞讜 诪拽讬砖 诪砖讻讘讜 诇讜


Rabbi Ila said to Rabbi 岣nina: May the all-Merciful save us from this opinion. Rabbi 岣nina responded: On the contrary, may the all-Merciful save us from your opinion. And what is the reason that this is relevant? What is the significance of the fact that other vessels of its kind can be purified in a ritual bath if the vessel itself cannot be purified in a ritual bath? It is because two verses are written. In one verse it is written: 鈥淎nd whoever touches his bed shall wash his clothes, and bathe himself in water, and be impure until the evening鈥 (Leviticus 15:5). The verse juxtaposes his bed to himself. Just as he has the possibility of purification through immersion in a ritual bath, so too, his bed has the possibility of purification in a ritual bath. This teaches that his bed has the same legal status as he does; in order for a bed on which a zav lies to be subject to the impurity imparted by lying, it must be immersible in a ritual bath. And in another verse it is written: 鈥淓very bed on which the zav lies shall be impure; and every vessel on which he sits shall be impure鈥 (Leviticus 15:4). This verse includes all beds on which a zav might lie, even one that cannot be purified in a ritual bath. How can these two verses be reconciled? If there is purification in other vessels of its kind, even though it itself does not have purification in a ritual bath, it is subject to the impurity imparted by lying. However, if there is no purification in other vessels of its kind, the verse juxtaposes his bed to himself. Any vessel that is not like him in the sense that it cannot be purified in a ritual bath, is not subject to impurity imparted by lying.


专讘讗 讗诪专 诪讚专住 讻诇讬 讞专住 讟讛讜专 诪讛讻讗 讜讻诇 讻诇讬 驻转讜讞 讗砖专 讗讬谉 爪诪讬讚 驻转讬诇 注诇讬讜 讛讗 讬砖 爪诪讬讚 驻转讬诇 注诇讬讜 讟讛讜专 讛讜讗 诪讬 诇讗 注住拽讬谞谉 讚讬讞讚讬谞讛讜 诇讗砖转讜 谞讚讛 讜拽讗诪专 专讞诪谞讗 讟讛讜专:


Rava said: The fact that with regard to impurity imparted by treading, an earthenware vessel is ritually pure is derived from here, as it is stated: 鈥淎nd any open vessel that does not have a sealed cover on it becomes impure鈥 (Numbers 19:15). By inference, if there is a sealed cover on it, it is pure. Are we not dealing even with a case where one designated the vessel for use by his wife, when she has the status of a menstruating woman? And even so, the Torah states that it is ritually pure? Apparently, an earthenware vessel with a sealed cover is not subject to impurity from any source.


诪转谞讬壮 诪谞讬谉 诇注专讜讙讛 砖讛讬讗 砖砖讛 注诇 砖砖讛 讟驻讞讬诐 砖讝讜专注讬谉 讘转讜讻讛 讞诪砖讛 讝专注讜谞讬谉 讗专讘注讛 注诇 讗专讘注 专讜讞讜转 讛注专讜讙讛 讜讗讞转 讘讗诪爪注 砖谞讗诪专 讻讬 讻讗专抓 转讜爪讬讗 爪诪讞讛 讜讻讙谞讛 讝专讜注讬讛 转爪诪讬讞 讝专注讛 诇讗 谞讗诪专 讗诇讗 讝专讜注讬讛:


MISHNA: The Gemara continues to discuss an additional halakha based on a biblical allusion. From where is it derived that in a garden bed that is six by six handbreadths, that one may plant five different types of seeds in it? He may do so without violating the prohibition of sowing a mixture of diverse kinds of seeds in the following manner. One sows four types of plants on each of the four sides of the garden bed and one in the middle. There is an allusion to this in the text, as it is stated: 鈥淔or as the earth brings forth its growth, and as a garden causes its seeds to grow, so will the Lord God cause justice and praise to spring forth before all the nations鈥 (Isaiah 61:11). Its seed, in the singular, is not stated; rather, its seeds, written in the plural. Apparently, it is possible that several seeds may be planted in a small garden.


讙诪壮 诪讗讬 诪砖诪注 讗诪专 专讘 讬讛讜讚讛 讻讬 讻讗专抓 转讜爪讬讗 爪诪讞讛 转讜爪讬讗 讞讚 爪诪讞讛 讞讚 讛专讬 转专讬 讝专讜注讬讛 转专讬 讛讗 讗专讘注 转爪诪讬讞 讞讚 讛讗 讞诪砖讛


GEMARA: The Gemara questions this allusion: From where is it inferred that the verse refers to five types of seeds? Rav Yehuda said that it is derived as follows: 鈥淔or as the earth brings forth its growth鈥 indicates five types of seeds because 鈥渂rings forth鈥 represents one and 鈥渋ts vegetation鈥 represents one, and that totals two. 鈥淚ts seeds,鈥 written in the plural, represents at least two, and that totals four. 鈥淐ause to grow鈥 is one more. This verse includes terms connoting planting and seeds in a single garden bed that total five species of seeds.


Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

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Shabbat 84

讜诇讞谞谞讬讗 讟讬诇讟讜诇 注诇 讬讚讬 砖讜讜专讬诐 砖诪讬讛 讟讬诇讟讜诇 (讗讬谉) 讚转谞谉 砖诇砖 注讙诇讜转 讛谉 注砖讜讬讛 讻拽转讬讚专讗 讟诪讗讛 诪讚专住 讻诪讟讛 讟诪讗讛 讟诪讗 诪转 砖诇 讗讘谞讬诐 讟讛讜专讛 诪讻诇讜诐 讜讗诪专 专讘讬 讬讜讞谞谉 讜讗诐 讬砖 讘讛 讘讬转 拽讘讜诇 专诪讜谞讬诐 讟诪讗讛 讟诪讗 诪转


And according to 岣nanya, who holds that a boat carried both full and empty can become ritually impure, is carrying by oxen considered carrying? He answered his own question. Yes, as we learned in a mishna: In terms of the halakhot of ritual purity and impurity, there are three distinct types of wagons: A wagon built like a chair, meaning closed on the sides, can become ritually impure with impurity imparted by treading. Since it is designated for sitting, it becomes impure if a zav sits on it, even if he does not touch it. A wagon built like a bed can become ritually impure with impurity imparted by a corpse. It contracts all types of impurity, except for impurity imparted by the treading of a zav. A wagon made of stone, whose bottom is netting, remains ritually pure and does not become impure from any type of impurity. And Rabbi Yo岣nan said: And if in the stone wagon there is a receptacle for pomegranates, i.e., the holes are not large enough for a pomegranate to fall through, it is considered a utensil and it can become impure with impurity imparted by a corpse. Even though a stone wagon is not carried full, but is pulled by oxen, it can become ritually impure. Apparently, carrying by oxen is considered carrying.


砖诇砖 转讬讘讜转 讛谉 转讬讘讛 砖驻转讞讛 诪爪讚讛 讟诪讗讛 诪讚专住 诪诇诪注诇讛 讟诪讗讛 讟诪讗 诪转 讜讛讘讗讛 讘诪讚讛 讟讛讜专讛 诪讻诇讜诐


By association, the Gemara now cites the second part of the mishna: With regard to laws of impurity, there are three types of chests: A chest that opens from the side, on which one can sit or lie, because it can be used for sitting, it can become ritually impure with impurity imparted by treading if a zav sits on it. Even if one needs to open the chest, a person can keep sitting on it. A chest that opens from the top does not become ritually impure with impurity imparted by treading because it cannot be opened with somebody on it. However, it can become impure with impurity imparted by a corpse. And a chest that comes in a very large size, and can hold more than forty se鈥檃, remains ritually pure and does not become impure from any type of impurity.


转谞讜 专讘谞谉 诪讚专住 讻诇讬 讞专住 讟讛讜专 专讘讬 讬讜住讬 讗讜诪专 讗祝 讛住驻讬谞讛 诪讗讬 拽讗诪专 讗诪专 专讘 讝讘讬讚 讛讻讬 拽讗诪专 诪讚专住 讻诇讬 讞专住 讟讛讜专 讜诪讙注讜 讟诪讗 讜住驻讬谞讛 砖诇 讞专住 讟诪讗讛 讻讞谞谞讬讗 专讘讬 讬讜住讬 讗讜诪专 讗祝 讛住驻讬谞讛 讟讛讜专讛 讻转谞讗 讚讬讚谉 诪转拽讬祝 诇讛 专讘 驻驻讗 诪讗讬 讗祝 讗诇讗 讗诪专 专讘 驻驻讗 讛讻讬 拽讗诪专 诪讚专住 讻诇讬 讞专住 讟讛讜专 讜诪讙注讜 讟诪讗 讜砖诇 注抓 讘讬谉 诪讚专住讜 讜讘讬谉 诪讙注讜 讟诪讗 讜住驻讬谞转 讛讬专讚谉 讟讛讜专讛 讻转谞讗 讚讬讚谉 专讘讬 讬讜住讬 讗讜诪专 讗祝 讛住驻讬谞讛 讟诪讗讛 讻讞谞谞讬讗


The Sages taught in a baraita: With regard to impurity imparted by treading, an earthenware vessel is ritually pure. If a zav sits on an earthenware vessel and does not touch the inside of it, it does not become impure. Rabbi Yosei says: That is even the status of a ship. The Gemara asks: What is the baraita saying? Rav Zevid said that the baraita is saying the following: According to the first tanna, with regard to impurity imparted by treading, an earthenware vessel is ritually pure; however, if the zav touches the vessel it becomes impure. And an earthenware ship can become impure with impurity imparted by the treading of a zav, in accordance with the opinion of 岣nanya. Rabbi Yosei says: Even a boat is ritually pure, in accordance with the opinion of the tanna of our mishna. Rav Pappa strongly objects to this explanation: If so, what is the meaning of the word even employed by Rabbi Yosei, indicating that he is adding to the opinion of the first tanna of the baraita? According to the above explanation, the first tanna says that a boat can become ritually impure and Rabbi Yosei says that it is pure. Rabbi Yosei is not adding to the previous opinion but disagreeing with it. Rather, Rav Pappa said that the baraita is saying the following: With regard to impurity imparted by treading, an earthenware vessel is ritually pure, and with regard to its contact with a source of ritual impurity, it is impure. And as far as a wooden vessel is concerned, with regard to both its impurity imparted by treading and its contact with a source of ritual impurity, it is impure. And a Jordan ship is ritually pure in accordance with the opinion of the tanna of our mishna. Rabbi Yosei says: Even the boat is impure like other wooden vessels, in accordance with the opinion of 岣nanya.


讜诪讚专住 讻诇讬 讞专住 诪谞诇谉 讚讟讛讜专 讗诪专 讞讝拽讬讛 讚讗诪专 拽专讗 讜讗讬砖 讗砖专 讬讙注 讘诪砖讻讘讜 诪拽讬砖 诪砖讻讘讜 诇讜 诪讛 讛讜讗 讗讬转 诇讬讛 讟讛专讛 讘诪拽讜讛 讗祝 诪砖讻讘讜 谞诪讬 讗讬转 诇讬讛 讟讛专讛 讘诪拽讜讛


The Gemara questions what was stated: And from where do we derive that with regard to impurity imparted by treading, an earthenware vessel is ritually pure? 岣zkiya said: It is as the verse states: 鈥淎nd whoever touches his bed shall wash his clothes, and bathe himself in water, and be impure until the evening鈥 (Leviticus 15:5). The verse juxtaposes his bed to himself. Just as he has the possibility of purification through immersion in a ritual bath, so too, his bed is referring to a vessel that has the possibility of purification in a ritual bath. Since an impure earthenware vessel cannot be purified in a ritual bath, unlike other vessels, it does not become ritually impure when a zav lies on it.


讚讘讬 专讘讬 讬砖诪注讗诇 转谞讗 讻诪砖讻讘 谞讚转讛 讬讛讬讛 诇讛 诪拽讬砖 诪砖讻讘讛 诇讛 诪讛 讛讬讗 讗讬转 诇讛 讟讛专讛 讘诪拽讜讛 讗祝 诪砖讻讘讛 谞诪讬 讗讬转 诇讛 讟讛专讛 讘诪拽讜讛 诇讗驻讜拽讬 讻诇讬 讞专住 讚诇讬转 诇讬讛 讟讛专讛 讘诪拽讜讛 诪转讬讘 专讘讬 讗讬诇注讗 诪驻抓 讘诪转 诪谞讬谉


Similarly, the school of Rabbi Yishmael taught that the verse states: 鈥淓very bed on which she lies all the days of her zava emission shall be for her like the bed of her menstrual period鈥 (Leviticus 15:26). The verse juxtaposes her bed to herself: Just as she has the possibility of purification in a ritual bath, so too, her bed is referring to a vessel that has the possibility of purification in a ritual bath. This is to the exclusion of an earthenware vessel, which does not have the possibility of purification in a ritual bath. Rabbi Ila strongly objects to this from what we learned: From where is it derived that a reed mat becomes ritually impure from contact with a corpse?


讜讚讬谉 讛讜讗 讜诪讛 驻讻讬谉 拽讟谞讬诐 砖讟讛讜专讬谉 讘讝讘 讟诪讗讬诐 讘诪转 诪驻抓 砖讟诪讗 讘讝讘 讗讬谞讜 讚讬谉 砖讬讛讗 讟诪讗 讘诪转 讜讗诪讗讬 讛讗 诇讬转 诇讬讛 讟讛专讛 讘诪拽讜讛 讗诪专 诇讬讛 专讘讬 讞谞讬谞讗 砖讗谞讬 讛转诐 讛讜讗讬诇 讜讗讬讻讗 讘诪讬谞讜


And it is derived through an a fortiori inference: We know that small vessels do not become ritually impure through the impurity of a zav because they are not designated for sitting, and are too small for the zav to insert his finger into their airspace. If small earthenware pitchers remain pure and are not susceptible to the impurity of a zav, but they do become ritually impure from contact with a corpse; is it not logical that a reed mat, which contracts impurity from a zav, will become ritually impure from contact with a corpse? And why should the reed mat become impure? Isn鈥檛 it true that it does not have the possibility of purification in a ritual bath? Rabbi 岣nina said to him: There, in the case of the mat, it is different because there is purification in other vessels of its kind, i.e., other wooden vessels that are made from materials that grow from the earth can be purified in a ritual bath.


讗诪专 诇讬讛 专讞诪谞讗 诇讬爪诇谉 诪讛讗讬 讚注转讗 讗讚专讘讛 专讞诪谞讗 诇讬爪诇谉 诪讚注转讗 讚讬讚讱 讜讟注诪讗 诪讗讬 转专讬 拽专讗讬 讻转讬讘讬 讻转讬讘 讜讗讬砖 讗砖专 讬讙注 讘诪砖讻讘讜 讜讻转讬讘 讜讻诇 讛诪砖讻讘 讗砖专 讬砖讻讘 注诇讬讜 讛讝讘 讬讟诪讗 讛讗 讻讬爪讚 讬砖 讘诪讬谞讜 讗祝 注诇 讙讘 讚诇讬转 诇讬讛 讟讛专讛 讘诪拽讜讛 讗讬谉 讘诪讬谞讜 诪拽讬砖 诪砖讻讘讜 诇讜


Rabbi Ila said to Rabbi 岣nina: May the all-Merciful save us from this opinion. Rabbi 岣nina responded: On the contrary, may the all-Merciful save us from your opinion. And what is the reason that this is relevant? What is the significance of the fact that other vessels of its kind can be purified in a ritual bath if the vessel itself cannot be purified in a ritual bath? It is because two verses are written. In one verse it is written: 鈥淎nd whoever touches his bed shall wash his clothes, and bathe himself in water, and be impure until the evening鈥 (Leviticus 15:5). The verse juxtaposes his bed to himself. Just as he has the possibility of purification through immersion in a ritual bath, so too, his bed has the possibility of purification in a ritual bath. This teaches that his bed has the same legal status as he does; in order for a bed on which a zav lies to be subject to the impurity imparted by lying, it must be immersible in a ritual bath. And in another verse it is written: 鈥淓very bed on which the zav lies shall be impure; and every vessel on which he sits shall be impure鈥 (Leviticus 15:4). This verse includes all beds on which a zav might lie, even one that cannot be purified in a ritual bath. How can these two verses be reconciled? If there is purification in other vessels of its kind, even though it itself does not have purification in a ritual bath, it is subject to the impurity imparted by lying. However, if there is no purification in other vessels of its kind, the verse juxtaposes his bed to himself. Any vessel that is not like him in the sense that it cannot be purified in a ritual bath, is not subject to impurity imparted by lying.


专讘讗 讗诪专 诪讚专住 讻诇讬 讞专住 讟讛讜专 诪讛讻讗 讜讻诇 讻诇讬 驻转讜讞 讗砖专 讗讬谉 爪诪讬讚 驻转讬诇 注诇讬讜 讛讗 讬砖 爪诪讬讚 驻转讬诇 注诇讬讜 讟讛讜专 讛讜讗 诪讬 诇讗 注住拽讬谞谉 讚讬讞讚讬谞讛讜 诇讗砖转讜 谞讚讛 讜拽讗诪专 专讞诪谞讗 讟讛讜专:


Rava said: The fact that with regard to impurity imparted by treading, an earthenware vessel is ritually pure is derived from here, as it is stated: 鈥淎nd any open vessel that does not have a sealed cover on it becomes impure鈥 (Numbers 19:15). By inference, if there is a sealed cover on it, it is pure. Are we not dealing even with a case where one designated the vessel for use by his wife, when she has the status of a menstruating woman? And even so, the Torah states that it is ritually pure? Apparently, an earthenware vessel with a sealed cover is not subject to impurity from any source.


诪转谞讬壮 诪谞讬谉 诇注专讜讙讛 砖讛讬讗 砖砖讛 注诇 砖砖讛 讟驻讞讬诐 砖讝讜专注讬谉 讘转讜讻讛 讞诪砖讛 讝专注讜谞讬谉 讗专讘注讛 注诇 讗专讘注 专讜讞讜转 讛注专讜讙讛 讜讗讞转 讘讗诪爪注 砖谞讗诪专 讻讬 讻讗专抓 转讜爪讬讗 爪诪讞讛 讜讻讙谞讛 讝专讜注讬讛 转爪诪讬讞 讝专注讛 诇讗 谞讗诪专 讗诇讗 讝专讜注讬讛:


MISHNA: The Gemara continues to discuss an additional halakha based on a biblical allusion. From where is it derived that in a garden bed that is six by six handbreadths, that one may plant five different types of seeds in it? He may do so without violating the prohibition of sowing a mixture of diverse kinds of seeds in the following manner. One sows four types of plants on each of the four sides of the garden bed and one in the middle. There is an allusion to this in the text, as it is stated: 鈥淔or as the earth brings forth its growth, and as a garden causes its seeds to grow, so will the Lord God cause justice and praise to spring forth before all the nations鈥 (Isaiah 61:11). Its seed, in the singular, is not stated; rather, its seeds, written in the plural. Apparently, it is possible that several seeds may be planted in a small garden.


讙诪壮 诪讗讬 诪砖诪注 讗诪专 专讘 讬讛讜讚讛 讻讬 讻讗专抓 转讜爪讬讗 爪诪讞讛 转讜爪讬讗 讞讚 爪诪讞讛 讞讚 讛专讬 转专讬 讝专讜注讬讛 转专讬 讛讗 讗专讘注 转爪诪讬讞 讞讚 讛讗 讞诪砖讛


GEMARA: The Gemara questions this allusion: From where is it inferred that the verse refers to five types of seeds? Rav Yehuda said that it is derived as follows: 鈥淔or as the earth brings forth its growth鈥 indicates five types of seeds because 鈥渂rings forth鈥 represents one and 鈥渋ts vegetation鈥 represents one, and that totals two. 鈥淚ts seeds,鈥 written in the plural, represents at least two, and that totals four. 鈥淐ause to grow鈥 is one more. This verse includes terms connoting planting and seeds in a single garden bed that total five species of seeds.


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