Talmud sur Kéilim 20:9

Abba bar bar Ḥana²¹²His father was Abba bar Ḥana. One refrains from calling a posthumous child by his real name, A ben A, not to publicize his unlucky fate. in the name of Rebbi Joḥanan: They formulated this²¹³The Mishnah is formulated only for mats which may be presumed to be made for sitting or lying on, which may become impure even before being used. In all statements about implements being pure or impure, “impure” means susceptible to impurity, “pure” means impervious to impurity. for Usha mats. Rebbi Eliezer²¹⁴Probably one should read “R. Eleazar.” said, [normally]²¹⁵Corrector’s addition from the following sentence. The word is missing in the Babli, 19a/b. Usha mats are impure unless made for tents. Normally Tiberian mats²¹⁶Usha mats were made to sit on, Tiberias mats were made to be used on walls or as door fillers. are pure unless made for sitting. Rebbi Isaac bar Ḥaqula, Rebbi Simeon ben Rebbi instructed about those on the doors of stores that they are pure²¹⁷Since they are used as part of a building, they must be impervious to impurity irrespective of the way they are made.. Rebbi Immi instructed that woven ones are impure. May one use them for roofing? The disagreement of Rebbi Eliezer and the Sages²¹⁸The disagreement about small mats mentioned in Note 209.. Rebbi Isaac ben Rebbi Eleazar instructed in distress to untie the knots²¹⁹Woven mats whose loose ends are tied together instead of a seam. If these are untied, the entire mat will slowly disintegrate; therefore it is considered no longer usable for its original purpose, and susceptibility to impurity induced by this intended use is eliminated. and use them as roofing. We have stated²²⁰Mishnah Kelim20:7.: “And similarly if one unties the knots it is pure,” and you are saying so²²¹There is no reason to forbid these mats as roofing even if there is no emergency situation.?