## Shabbat Daf 84a

###### Shabbat 84a:1
[Shabbat 84a:1](https://torahapp.org/share/book/Shabbat/r/84a:1)

וְלַחֲנַנְיָא טִילְטוּל עַל יְדֵי שְׁוָורִים שְׁמֵיהּ טִילְטוּל? אִין דִּתְנַן: שָׁלֹשׁ עֲגָלוֹת הֵן. עֲשׂוּיָה כְּקָתֶידְרָא — טְמֵאָה מִדְרָס. כְּמִטָּה — טְמֵאָה טְמֵא מֵת. שֶׁל אֲבָנִים — טְהוֹרָה מִכְּלוּם. וְאָמַר רַבִּי יוֹחָנָן: וְאִם יֵשׁ בָּהּ בֵּית קִבּוּל רִמּוֹנִים, טְמֵאָה טְמֵא מֵת.

**William Davidson Edition - English:**
**And** according **to Ḥananya,** 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 Yoḥanan 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.


###### Shabbat 84a:2
[Shabbat 84a:2](https://torahapp.org/share/book/Shabbat/r/84a:2)

שָׁלֹשׁ תֵּיבוֹת הֵן: תֵּיבָה שֶׁפִּתְחָהּ מִצִּדָּהּ — טְמֵאָה מִדְרָס. מִלְּמַעְלָה — טְמֵאָה טְמֵא מֵת. וְהַבָּאָה בְּמִדָּה, טְהוֹרָה מִכְּלוּם.

**William Davidson Edition - English:**
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’a*, remains **ritually pure** and does not become impure **from any** type of impurity.


###### Shabbat 84a:3
[Shabbat 84a:3](https://torahapp.org/share/book/Shabbat/r/84a:3)

תָּנוּ רַבָּנַן: מִדְרַס כְּלִי חֶרֶס טָהוֹר. רַבִּי יוֹסֵי אוֹמֵר: אַף הַסְּפִינָה. מַאי קָאָמַר? אָמַר רַב זְבִיד, הָכִי קָאָמַר: מִדְרַס כְּלִי חֶרֶס — טָהוֹר, וּמַגָּעוֹ טָמֵא, וּסְפִינָה שֶׁל חֶרֶס טְמֵאָה כַּחֲנַנְיָא. רַבִּי יוֹסֵי אוֹמֵר: אַף הַסְּפִינָה טְהוֹרָה, כְּתַנָּא דִידַן. מַתְקִיף לַהּ רַב פָּפָּא: מַאי ״אַף״? אֶלָּא אָמַר רַב פָּפָּא, הָכִי קָאָמַר: מִדְרַס כְּלִי חֶרֶס — טָהוֹר, וּמַגָּעוֹ טָמֵא. וְשֶׁל עֵץ, בֵּין מִדְרָסוֹ וּבֵין מַגָּעוֹ — טָמֵא, וּסְפִינַת הַיַּרְדֵּן — טְהוֹרָה כְּתַנָּא דִידַן. רַבִּי יוֹסֵי אוֹמֵר: אַף הַסְּפִינָה טְמֵאָה, כַּחֲנַנְיָא.

**William Davidson Edition - English:**
**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 **Ḥananya. 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 **Ḥananya.**


###### Shabbat 84a:4
[Shabbat 84a:4](https://torahapp.org/share/book/Shabbat/r/84a:4)

וּמִדְרַס כְּלִי חֶרֶס מְנָלַן דְּטָהוֹר? אָמַר חִזְקִיָּה, דְּאָמַר קְרָא: ״וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ״, מַקִּישׁ מִשְׁכָּבוֹ לוֹ: מָה הוּא אִית לֵיהּ טׇהֳרָה בְּמִקְוֶה — אַף מִשְׁכָּבוֹ נָמֵי אִית לֵיהּ טׇהֳרָה בְּמִקְוֶה.

**William Davidson Edition - English:**
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? Ḥizkiya said:** It is **as the verse states: “And whoever touches his bed** shall wash his clothes, and bathe himself in water, and be impure until the evening” (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.


###### Shabbat 84a:5
[Shabbat 84a:5](https://torahapp.org/share/book/Shabbat/r/84a:5)

דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: ״כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה לָּהּ״, מַקִּישׁ מִשְׁכָּבָהּ לָהּ: מָה הִיא אִית לַהּ טׇהֳרָה בְּמִקְוֶה — אַף מִשְׁכָּבָהּ נָמֵי אִית לַהּ טׇהֳרָה בְּמִקְוֶה, לְאַפּוֹקֵי כְּלִי חֶרֶס דְּלֵית לֵיהּ טׇהֳרָה בְּמִקְוֶה. מֵתִיב רַבִּי אִילְעָא: מַפָּץ בְּמֵת מִנַּיִן?

**William Davidson Edition - English:**
Similarly, **the school of Rabbi Yishmael taught** that the verse states: “Every bed on which she lies all the days of her *zava* emission **shall be for her like the bed of her menstrual period”** (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?**