## Shabbat Daf 84b

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

וְדִין הוּא: וּמָה פַּכִּין קְטַנִּים שֶׁטְּהוֹרִין בְּזָב — טְמֵאִים בְּמֵת, מַפָּץ שֶׁטָּמֵא בְּזָב, אֵינוֹ דִּין שֶׁיְּהֵא טָמֵא בְּמֵת?! וְאַמַּאי, הָא לֵית לֵיהּ טׇהֳרָה בְּמִקְוֶה! אֲמַר לֵיהּ רַבִּי חֲנִינָא: שָׁאנֵי הָתָם הוֹאִיל וְאִיכָּא בְּמִינוֹ.

**William Davidson Edition - English:**
**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’t it** true that **it does not have** the possibility of **purification in a ritual bath? Rabbi Ḥanina 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.


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

אֲמַר לֵיהּ: רַחֲמָנָא לִיצְלַן מֵהַאי דַּעְתָּא: אַדְּרַבָּה, רַחֲמָנָא לִיצְלַן מִדַּעְתָּא דִידָךְ. וְטַעְמָא מַאי — תְּרֵי קְרָאֵי כְּתִיבִי. כְּתִיב: ״וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ״, וּכְתִיב: ״וְכׇל הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא״. הָא כֵּיצַד? יֵשׁ בְּמִינוֹ, אַף עַל גַּב דְּלֵית לֵיהּ טׇהֳרָה בְּמִקְוֶה. אֵין בְּמִינוֹ, מַקִּישׁ מִשְׁכָּבוֹ לוֹ.

**William Davidson Edition - English:**
Rabbi Ila **said to** Rabbi Ḥanina: **May the all-Merciful save us from this opinion.** Rabbi Ḥanina 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: “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 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: “Every bed on which the *zav* lies shall be impure;** and every vessel on which he sits shall be impure” (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.


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

רָבָא אָמַר: מִדְרַס כְּלִי חֶרֶס טָהוֹר מֵהָכָא: ״וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין צָמִיד פָּתִיל עָלָיו״, הָא יֵשׁ צְמִיד פָּתִיל עָלָיו — טָהוֹר הוּא. מִי לָא עָסְקִינַן דְּיַחֲדִינְהוּ לְאִשְׁתּוֹ נִדָּה, וְקָאָמַר רַחֲמָנָא טָהוֹר!

**William Davidson Edition - English:**
**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: **“And any open vessel that does not have a sealed cover on it** becomes impure” (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.


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

**מַתְנִי׳** מִנַּיִן לַעֲרוּגָה שֶׁהִיא שִׁשָּׁה עַל שִׁשָּׁה טְפָחִים שֶׁזּוֹרְעִין בְּתוֹכָהּ חֲמִשָּׁה זֵרְעוֹנִין, אַרְבָּעָה עַל אַרְבַּע רוּחוֹת הָעֲרוּגָה וְאַחַת בָּאֶמְצַע, שֶׁנֶּאֱמַר: ״כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ״ — ״זַרְעָהּ״ לֹא נֶאֱמַר, אֶלָּא ״זֵרוּעֶיהָ״.

**William Davidson Edition - English:**
**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: “For 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” (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.


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

**גְּמָ׳** מַאי מַשְׁמַע? אָמַר רַב יְהוּדָה: ״כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ״. ״תּוֹצִיא״ — חַד, ״צִמְחָהּ״ — חַד, הֲרֵי תְּרֵי. ״זֵרוּעֶיהָ״ — תְּרֵי, הָא אַרְבְּעָה. ״תַּצְמִיחַ״ — חַד, הָא חַמְשָׁה.

**William Davidson Edition - English:**
**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: **“For as the earth brings forth its growth”** indicates five types of seeds because **“brings forth”** represents **one** and **“its vegetation”** represents **one,** and **that** totals **two. “Its seeds,”** written in the plural, represents at least **two,** and **that** totals **four. “Cause to grow” is one** more. This verse includes terms connoting planting and seeds in a single garden bed that total **five** species of seeds.