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When the mishna says: “A large reed mat that was made to lie down on it, it is mekabel tumah and cannot be used for schach.” , so we understand that if it was not known to be made with that intention, it’s kosher.

But then the mishna says “If it was made to cover merchandise or the like, it can be used as schach and it is not mekabel tumah.”, so it seems that only if it was made with this specific intention, it’s kosher?!

The same ambiguous wording is used by Rabbi Eliezer who uses this wording regarding both large and small mats. Thus we cannot be sure whether a mat can be used for schach unless we’re certain about which intention it was made with.

Rava explains that everyone agrees that a large mat is most likely kosher (unless it was known to be made with the intention of lying down on it). But a small mat is a matter of debate. The Tanna Kamma holds it is most likely possul while Rabbi Eliezer holds that even a small mat is most likely kosher.

Summary

Abayye to Rava: But actually only large mats are a matter of debate and Rabbi Eliezer takes the more stringent position. As we learn in a beraisa:

A large mat of reeds can be used for schach.

Rabbi Eliezer: It can only be used if it is known not to be mekabel tumah.

Rav Papa: Everyone agrees that a small mat is likely to be used for lying down on and is generally possul. They argue only regarding large mats. The Tanna Kamma holds that large mats are generally made to use as coverings. Rabbi Eliezer holds that large mats are also generally made to lie down on.

One sentence in the gemara is missing from the recording.

Beraisa: Mats made of Shifa and Gmi (certain soft grass fibers): Large ones can be used for schach, but small ones were made to sit on and cannot be used for schach.

Mats made of Reeds or Cheilas (coarse materials): If it’s plaited, it can be used for schach (even though it’s small, because it’s too coarse to sit on) but if it’s woven it cannot be used for schach.

Rabbi Yishmael B’rebbi Yosi quoting his father: [Small mats made of rough material can be used] whether plaited or woven. Rabbi Dosa concurred.

We learned there [in Idiyos]:

Rabbi Dosa: All Chotzlos [mats] become tamei with meis -level tumah (by touching and ohel).

Chachomim: They become tamei with midras (a more sensitive tumah than mere touching, it means that if a zav or niddah are on top of something, it becomes an av hatumah even if he’s not in direct contact with it. However midras can only be applied to something that is made for standing, sitting or lying on it).

Challenge: Can it be that they only become tamei with midras? We learned “All tumas midras is certainly tamei meis”.

Resolution: The Chachomim add that chotzlos are also tamei midras in addition to being tamei meis. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate