| { | |
| "title": "Mishnah Chagigah", | |
| "language": "en", | |
| "versionTitle": "merged", | |
| "versionSource": "https://www.sefaria.org/Mishnah_Chagigah", | |
| "text": [ | |
| [ | |
| "<b>All are obligated</b> on the three pilgrim Festivals <b>in the</b> mitzva of <b>appearance,</b> i.e., to appear in the Temple as well as to sacrifice an offering, <b>except for a deaf-mute, an imbecile, and a minor; and a <i>tumtum</i>, and a hermaphrodite, and women, and slaves who are not emancipated; and the lame, and the blind, and the sick, and the old, and one who is unable to ascend</b> to Jerusalem <b>on his</b> own <b>legs.</b> <b>Who</b> has the status of <b>a minor</b> with regard to this <i>halakha</i>? <b>Any</b> child <b>who is unable to ride on his father’s shoulders and ascend from Jerusalem to the Temple Mount;</b> this is <b>the statement of Beit Shammai. And Beit Hillel say: Any</b> child <b>who is unable to hold his father’s hand and ascend</b> on foot <b>from Jerusalem to the Temple Mount, as it is stated: “Three times [<i>regalim</i>]”</b> (Exodus 23:14). Since the term for feet is <i>raglayim</i>, Beit Hillel infer from here that the obligation to ascend involves the use of one’s legs.", | |
| "<b>Beit Shammai say: The</b> burnt-offering of <b>appearance</b> brought on a pilgrim Festival must be worth at least <b>two silver</b> coins, <b>and the Festival peace</b>-offering must be worth at least one <b>silver <i>ma’a</i></b> coin. <b>And Beit Hillel say: The</b> burnt-offering of <b>appearance</b> must be worth at least one <b>silver <i>ma’a</i> and the Festival peace</b>-offering at least <b>two silver</b> coins.", | |
| "<b>Burnt</b>-offerings that one sacrifices <b>on</b> the intermediate days of <b>the Festival</b> must <b>come from non-sacred</b> property, not from sacred property such as second-tithe money. <b>But the peace-</b>offerings may be brought <b>from the</b> second <b>tithe,</b> i.e., from money with which one redeemed second tithe, which is subsequently used to purchase food in Jerusalem. With regard to the Festival peace-offering sacrificed on <b>the first day of the festival of Passover, Beit Shammai say:</b> It must come <b>from non-sacred</b> property, <b>and Beit Hillel say:</b> It may be brought even <b>from the</b> second <b>tithe.</b>", | |
| "In general, <b>Israelites fulfill their obligation</b> to eat peace-offerings of rejoicing <b>with</b> their voluntary <b>vows and gift</b> offerings donated during the year and sacrificed on the Festival; <b>and</b> likewise <b>with animal tithes. And the priests</b> fulfill their obligation of rejoicing <b>with</b> the meat of <b>sin</b>-offerings <b>and guilt</b>-offerings <b>and with firstborn</b> offerings, as the priests receive a portion of these, <b>and with the breast and thigh</b> of peace-offerings, to which they are also entitled. <b>However,</b> they do <b>not</b> fulfill their obligation <b>with birds,</b> e.g., a bird sacrificed as a sin-offering, <b>nor with meal</b>-offerings, as only the eating of meat constitutes rejoicing.", | |
| "<b>One who has many eaters,</b> i.e., members of his household, <b>and a small</b> amount of <b>property, may bring many peace-</b>offerings <b>and few burnt-</b>offerings, so he can feed the members of his household with the peace-offerings. If one has <b>much property and few eaters, he</b> should <b>bring many burnt-</b>offerings <b>and few peace-</b>offerings. <b>If</b> both <b>these and those,</b> his property and the members of his household, <b>are few, with regard to this</b> individual <b>it is stated</b> in the mishna (2a) that the Sages established the smallest amount of one <b>silver <i>ma’a</i></b> for the burnt-offering of appearance in the Temple and <b>two silver</b> coins for the Festival peace-offerings. <b>If both</b> his eaters and his property <b>are many, with regard to this</b> individual <b>it is stated: “Every man shall give as he is able, according to the blessing of the Lord your God, which He has given you”</b> (Deuteronomy 16:17).", | |
| "With regard to <b>one who did not celebrate</b> by bringing <b>the Festival</b> peace-offering <b>on the first day of the festival</b> of <i>Sukkot</i>, he <b>may celebrate</b> and bring it during <b>the entire</b> remaining days of <b>the pilgrimage Festival, and</b> even <b>on the final day of the Festival,</b> i.e., on the Eighth Day of Assembly. If <b>the pilgrimage Festival passed and one did not celebrate</b> by bringing <b>the Festival</b> peace-offering, <b>he is not obligated</b> to pay <b>restitution</b> for <b>it.</b> Even if he consecrated an animal for this purpose and it was lost, once the Festival is over he has no obligation to replace it, as he has missed the opportunity for performing this mitzva. And <b>about this it is stated: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered”</b> (Ecclesiastes 1:15).", | |
| "<b>Rabbi Shimon ben Menasya says: Who is</b> the <b>crooked that cannot be made straight? This</b> verse is referring to <b>one who engaged in intercourse with a woman forbidden to him and fathered a <i>mamzer</i> with her.</b> This individual is unable to rectify his sin, because the status of the illegitimate child is permanent. And <b>if you say</b> that it is referring <b>to one who steals or robs,</b> although he is crooked <b>he can return</b> what he stole <b>and</b> in this manner his sin <b>will be rectified.</b> <b>Rabbi Shimon ben Yoḥai says: One calls crooked only someone who was initially straight and</b> subsequently <b>became crooked. And who is this? This is a Torah scholar who leaves</b> his <b>Torah</b> study. Here is an example of something straight that became crooked.", | |
| "Incidental to the Festival peace-offering, the mishna describes the nature of various areas of Torah study. The <i>halakhot</i> of the <b>dissolution of vows,</b> when one requests from a Sage to dissolve them, <b>fly in the air and have nothing to support them,</b> as these <i>halakhot</i> are not mentioned explicitly in the Torah. There is only a slight allusion to the dissolution of vows in the Torah, which is taught by the Sages as part of the oral tradition. <b>The <i>halakhot</i> of Shabbat, Festival peace</b>-offerings, <b>and misuse</b> of consecrated property <b>are like mountains suspended by a hair, as they</b> have <b>little</b> written about them in <b>the Torah, and</b> yet the details of their <b><i>halakhot</i> are numerous.</b> The details of <b>monetary law,</b> sacrificial <b>rites, ritual purity and impurity, and</b> the <i>halakhot</i> of <b>those with whom relations are forbidden</b> all <b>have something to support them,</b> i.e., there is ample basis in the Torah for these <i>halakhot</i>, <b>and these are the essential parts of Torah.</b>" | |
| ], | |
| [ | |
| "<b>One may not expound</b> the topic of <b>forbidden sexual relations before three</b> or more individuals; <b>nor</b> may one expound the <b>act of Creation</b> and the secrets of the beginning of the world <b>before two</b> or more individuals; <b>nor</b> may one expound <b>by oneself the</b> Design of the Divine <b>Chariot,</b> a mystical teaching with regard to the ways God conducts the world, <b>unless</b> he is <b>wise and understands</b> most matters <b>on his own.</b> The mishna continues in the same vein: <b>Whoever looks at four matters, it would have been better for him had he never entered the world:</b> Anyone who reflects upon <b>what</b> is <b>above</b> the firmament and <b>what is below</b> the earth, <b>what was before</b> Creation, <b>and what</b> will be <b>after</b> the end of the world. <b>And anyone who has no concern for the honor of his Maker,</b> who inquires into and deals with matters not permitted to him, <b>deserves to have never come to the world.</b>", | |
| "<b>Yosei ben Yo’ezer says not to place</b> one’s hands on offerings before slaughtering them on a Festival because this is considered performing labor with an animal on a Festival. His colleague, <b>Yosef ben Yoḥanan, says to place</b> them; <b>Yehoshua ben Peraḥya says not to place</b> them; <b>Nitai HaArbeli says to place</b> them; <b>Yehuda ben Tabbai says not to place</b> them; <b>Shimon ben Shataḥ says to place</b> them; <b>Shemaya says to place</b> them; <b>Avtalyon says not to place</b> them. <b>Hillel and Menaḥem did not disagree</b> with regard to this issue. <b>Menaḥem departed</b> from his post, and <b>Shammai entered</b> in his stead. <b>Shammai says not to place</b> them; <b>Hillel says to place</b> them. <b>The first</b> members of each pair <b>served as <i>Nasi</i>, and their counterparts</b> served as <b>deputy <i>Nasi</i>.</b>", | |
| "<b>Beit Shammai say: One may bring peace-offerings</b> on a Festival because both the owners and the priests partake of them, <b>but one may not place</b> his hands <b>on them,</b> on the peace-offerings before sacrificing them. <b>However,</b> one may <b>not</b> bring <b>burnt-offerings</b> at all because they are not eaten, and labor is permitted on Festivals only for the sake of preparing food for humans. <b>And Beit Hillel say: One may bring peace-offerings and</b> also <b>burnt-offerings, and one places</b> his <b>hands on</b> both of <b>them.</b>", | |
| "If <b>the festival of <i>Shavuot</i> occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter</b> is <b>after Shabbat,</b> on Sunday. This is the day on which the animals brought in honor of the pilgrim Festival are slaughtered, since they maintain that the Festival burnt-offering is not sacrificed on the Festival day itself but on the following day, and all burnt-offerings vowed by individuals are postponed to the following day. <b>And Beit Hillel say: The day of slaughter is not after Shabbat.</b> Since the slaughter may be performed on the Festival day itself, it is unnecessary to postpone it. <b>But</b> they <b>concede that if</b> <i>Shavuot</i> <b>occurs on Shabbat, the day of slaughter</b> is <b>after Shabbat.</b> The mishna relates that when the day of slaughter was on a Sunday, <b>the High Priest would not dress in his</b> festive <b>garments</b> but would wear his regular clothing. <b>And all were permitted to eulogize and fast</b> on this day. This was done in order <b>not to uphold</b> and reinforce <b>the opinion of</b> the Sadducees, <b>who would say: <i>Shavuot</i></b> must always occur <b>after Shabbat.</b> As the day of slaughter was on Sunday, it was necessary to demonstrate that we do not accept the view of the Sadducees, and that the day is not a Festival.", | |
| "<b>One must wash his hands</b> by pouring a quarter-<i>log</i> of water over them before eating <b>non-sacred</b> food, <b>and for tithes and for <i>teruma</i>; but for</b> eating <b>sacrificial</b> food <b>one must immerse</b> one’s hands in <b>purification</b> waters, such as those of a ritual bath. <b>And with</b> regard to one who wishes to touch the <b>purification</b> waters of the red heifer used for sprinkling, concerning which the Sages ordained further measures of sanctity, <b>if one’s hands were rendered impure</b> even by rabbinical ritual impurity, which usually only renders the hands impure, <b>his</b> entire <b>body is rendered impure,</b> and he must immerse himself in a ritual bath.", | |
| "The mishna continues to list additional differences between various levels of ritual purity: If <b>one immersed for</b> the purpose of eating <b>non-sacred</b> food, he <b>assumes a presumptive status</b> of ritual purity <b>for non-sacred</b> food, and <b>it is prohibited for him</b> to eat <b>tithes,</b> as he did not purify himself with the intention of eating tithes. If one <b>immersed to</b> eat <b>tithes, he assumes a presumptive status for tithes,</b> but he is <b>prohibited from</b> eating <b><i>teruma</i>.</b> If one <b>immersed for <i>teruma</i>, he assumes a presumptive status for <i>teruma</i>,</b> but he is <b>prohibited from</b> eating <b>sacrificial</b> food. If he <b>immersed for sacrificial</b> food, <b>he assumes a presumptive status for sacrificial</b> food, but he is <b>prohibited from</b> coming in contact with the <b>purification</b> waters. The principle is as follows: One who <b>immersed to</b> eat a food in <b>a stringent</b> category <b>is permitted to</b> eat a food in <b>a lenient</b> one. Another principle: One who <b>immersed without</b> the intention to <b>assume a presumptive status</b> of ritual purity, i.e., one who immersed but did not intend to purify himself, it is <b>as though he has not immersed</b> at all.", | |
| "The mishna continues: <b>The garments of an <i>am ha’aretz</i>,</b> one who is not careful with regard to the laws of ritual purity, <b>are</b> considered impure with the ritual impurity imparted by the <b>treading</b> of a <i>zav</i>. That is considered a primary level of impurity <b>for individuals who are scrupulous with regard to impurity [<i>perushin</i>]. The garments of <i>perushin</i></b> are considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> priests <b>who eat <i>teruma</i>; the garments of</b> those <b>who eat <i>teruma</i></b> are considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those who eat <b>sacrificial</b> food; and likewise <b>the garments of</b> those who eat <b>sacrificial</b> food are considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those dealing with the preparation of the <b>purification</b> waters. The mishna relates: <b>Yosef ben Yo’ezer was the most pious</b> member <b>of the priesthood</b> and was extremely careful to eat <i>teruma</i> in a state of ritual purity, <b>and</b> yet <b>his cloth was</b> considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those who ate <b>sacrificial</b> food. <b>Yoḥanan ben Gudgeda would eat</b> non-sacred food while following the laws of <b>ritual purity for sacrificial</b> food <b>all his days, and</b> nevertheless <b>his cloth was</b> considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those preparing the <b>purification</b> waters." | |
| ], | |
| [ | |
| "Concerning several matters there is greater <b>stringency with regard to sacrificial</b> food <b>than with regard to <i>teruma</i>,</b> a portion of the produce designated for the priest. This expresses itself in many ways, the first being <b>that one may immerse vessels inside</b> other <b>vessels</b> to purify them <b>for <i>teruma</i>; but not for sacrificial</b> food, for which one must immerse each vessel separately. Another difference is that the <i>halakhot</i> of <b>the back</b> of a vessel <b>and</b> its <b>inside and</b> its <b>place for gripping</b> apply <b>to</b> vessels used for <b><i>teruma</i>,</b> meaning that each part of the vessel has its own use and is considered a separate vessel in that it does not convey impurity to the other parts of the vessel when it contracts impurity; <b>but not to sacrificial</b> food, for which an impure section of the vessel does convey impurity to all the other sections. Likewise, <b>one who carries an object trodden</b> on by a <i>zav</i>, a man suffering from gonorrhea, <b>may carry <i>teruma</i></b> at the same time, if he is careful that neither he nor the impure object should come into contact with the <i>teruma</i>, <b>but</b> this may <b>not</b> be done with <b>sacrificial</b> food. <b>The garments of those who eat <i>teruma</i></b> are like an object trodden on by a <i>zav</i> <b>with regard to sacrificial</b> food. The mishna lists other stringencies that apply to sacrificial foods but not to <i>teruma</i>: <b>The characteristics of <i>teruma</i> are not like the characteristics of sacrificial</b> food, <b>as in</b> the case of vessels that are used with <b>sacrificial</b> food, if one has a garment or vessel that is tied up <b>he must untie</b> it <b>and dry</b> it if there was any moisture on it, as both a knot and absorbed moisture are considered interpositions that prevent the water of the ritual bath from reaching the entire garment. <b>And he may</b> then <b>immerse</b> them, <b>and afterward he may tie</b> them up again if he wishes. <b>But with regard to <i>teruma</i> he may,</b> if he so desires, <b>tie</b> up the garment <b>and then immerse</b> it without any concern that the knot might be considered an interposition.", | |
| "<b>Vessels</b> that were fashioned and <b>completed in purity</b> nevertheless <b>require immersion</b> to be considered pure <b>for sacrificial</b> food<b>s, but not for <i>teruma</i>. A vessel combines</b> all the food <b>that is in it</b> with regard <b>to sacrificial</b> food, meaning that if one piece of food becomes impure all the other pieces become impure as well; <b>but not</b> with regard <b>to <i>teruma</i>,</b> concerning which each piece is treated independently. The mishna continues the list of differences between sacrificial food and <i>teruma</i>. <b>Sacrificial</b> food <b>that is impure with fourth-degree</b> impurity <b>is disqualified,</b> meaning that the sacrificial food is rendered impure but it does not impart impurity to other items. <b><i>Teruma</i> is disqualified when it is impure with third-degree</b> impurity; it is not susceptible to fourth-degree impurity at all. <b>And with regard to <i>teruma</i>, if one of one’s hands became impure</b> by rabbinic law that renders only the hands impure, <b>its counterpart,</b> i.e., the other hand, remains <b>pure. But with regard to sacrificial</b> food, if one hand becomes impure <b>he must immerse them both, as one hand renders its counterpart impure with regard to sacrificial</b> food <b>but not with regard to <i>teruma</i>. </b>", | |
| "One may eat dry foods, i.e., foods that have never come into contact with liquid and are therefore not susceptible to impurity, <b>with impure hands when</b> it is <b><i>teruma</i>, but not</b> when it is <b>sacrificial</b> food. <b>An acute mourner [<i>onen</i>],</b> i.e., someone who has experienced the loss of a close relative on that day, who had not come into contact with the deceased; <b>and one who is lacking atonement,</b> i.e., someone who still needs to bring an offering to complete his purification procedure, such as a <i>zav</i> or a woman after childbirth, both <b>require immersion</b> in order <b>to</b> eat <b>sacrificial</b> food. The <i>onen</i> would immerse after the day has passed and the one lacking atonement would immerse after the requisite offering is brought. <b>However,</b> immersion in these cases is <b>not</b> necessary <b>for</b> eating <b><i>teruma</i>.</b> ", | |
| "The previous mishna listed stringencies that apply to sacrificial food but not to <i>teruma</i>. However, there are also <b>stringencies</b> that apply <b>to <i>teruma</i></b> over sacrificial food: <b>In Judea</b> all people, even people who are not generally meticulous in their observance of the <i>halakhot</i> of ritual purity [<i>amei ha’aretz</i>], <b>are trusted with regard to the purity of</b> consecrated <b>wine and oil</b> throughout <b>all the days of the year. And during the period of the winepress and olive press,</b> when grapes and olives are pressed and made into wine and oil, respectively, they are trusted <b>even with regard to</b> the purity of <b><i>teruma</i>,</b> as all people, including <i>amei ha’aretz</i>, purify their vessels for this season. But once <b>the</b> periods of the <b>winepress and olive press have passed,</b> if <i>amei ha’aretz</i> <b>brought to him,</b> i.e., to a priest who is meticulous concerning the <i>halakhot</i> of ritual purity [<i>ḥaver</i>], a <b>barrel of <i>teruma</i> wine, he may not accept it from them,</b> as <i>amei ha’aretz</i> are not trusted with regard to matters of ritual purity during the rest of the year. <b>But</b> the giver <b>may leave it</b> over <b>for the following winepress</b> season, in the following year, at which point the <i>ḥaver</i> priest may accept it from him, although it was prohibited for him to accept the same barrel beforehand. <b>And if</b> the giver <b>said to</b> the priest: <b>I separated</b> and placed <b>into</b> this barrel of <i>teruma</i> <b>a quarter</b>-<i>log</i> <b>of sacrificial</b> wine or oil, <b>he is trusted</b> with regard to the entire contents of the barrel. Since an <i>am ha’aretz</i> is trusted with regard to the purity of sacrificial food, he is also believed with regard to <i>teruma</i> that is mingled with the sacrificial food. With regard to <b>jugs of wine and jugs of oil</b> <b>that are mingled,</b> <i>amei ha’aretz</i> <b>are trusted with regard to them during the period of the winepress and the olive press, and</b> also up to <b>seventy days before the winepress,</b> for that is when people begin to purify their vessels in preparation for the wine-pressing season. ", | |
| "<b>From Modi’im and inward</b> toward Jerusalem, i.e., in the area surrounding Jerusalem, up to the distance of the town of Modi’im, which is fifteen <i>mil</i> from Jerusalem, all potters, including <i>amei ha’aretz</i>, <b>are deemed credible with regard to</b> the purity of <b>earthenware vessels</b> that they have produced. Because these places supplied earthenware vessels for the people in Jerusalem, the Sages did not decree impurity for them. <b>From Modi’im and outward,</b> however, <b>they are not deemed credible.</b> The details of this ruling are specified: <b>How so? A potter who sells pots,</b> if he <b>entered within Modi’im</b> from outside it, although <b>the potter, and the pots, and the customers</b> were all previously located outside Modi’im, where he is not deemed credible with regard to purity, <b>he is</b> now <b>deemed credible.</b> And the opposite is true of the opposite case: If the same person who was deemed credible inside <b>left</b> the boundaries of Modi’im, <b>he is no</b> longer <b>deemed credible.</b>", | |
| "In the case of <i>amei ha’aretz</i> tax <b>collectors who entered a house</b> to collect items for a tax, <b>and similarly thieves who returned the vessels</b> they had stolen, <b>they are deemed credible when they say: We did not touch</b> the rest of the objects in the house, and those items remain pure. <b>And in Jerusalem</b> all people, even <i>amei ha’aretz</i>, <b>are deemed credible with regard to sacrificial</b> food throughout the year, <b>and during a pilgrimage Festival</b> they are deemed credible <b>even with regard to <i>teruma</i>.</b> ", | |
| "In the case of <b>one who opens his barrel</b> of wine for public sale, <b>and</b> similarly <b>one who starts</b> selling <b>his dough during the time of the pilgrimage Festival,</b> and these items perforce come into contact with <i>amei ha’aretz</i>, <b>Rabbi Yehuda says:</b> Since the food was pure, despite its contact with <i>amei ha’aretz</i>, when he began selling it, <b>he may finish</b> selling it in a state of purity even after the Festival, and there is no concern about the contact that has been made by <i>amei ha’aretz</i> during the Festival. <b>But the Rabbis say: He may not finish</b> selling it. <b>Once the pilgrimage Festival has passed by,</b> the priests <b>pass</b> all the vessels of <b>the Temple courtyard</b> through a process of <b>purification,</b> since they were touched by <i>am ha’aretz</i> priests during the Festival. If <b>the Festival passed by into a Friday,</b> i.e., if the Festival ended on Thursday night, <b>they would not pass</b> the vessels through the purification process on that day, <b>due to the honor of Shabbat,</b> in order to give the priests time to prepare the requirements of Shabbat. <b>Rabbi Yehuda says:</b> They do <b>not even</b> purify them <b>on Thursday,</b> in the event that the Festival ended on Wednesday night, because <b>the priests are not free</b> to do so.", | |
| "<b>How do they pass</b> all the vessels of the Temple <b>courtyard</b> through a process of <b>purification? They immerse the vessels that were in the Temple. And they say to</b> the <i>am ha’aretz</i> priests who served in the Temple during the Festival: <b>Be careful</b> <b>that you not touch the table</b> of the shewbread. If you defile it by touching it, it would need to be removed for immersion, and this would lead to the temporary suspension of the mitzva of the shewbread, which had to be on the table at all times. The mishna continues: <b>All the vessels that were in the Temple had second and third</b> substitute vessels, <b>so that if the first ones became impure they could bring the second ones in their place. All the vessels that were in the Temple required immersion</b> after the Festival, <b>apart from the golden altar and the bronze altar, because they are</b> considered <b>like the ground</b> and therefore, like land itself, not susceptible to impurity. This is <b>the statement of Rabbi Eliezer. And the Rabbis say:</b> It is <b>because they are coated.</b>" | |
| ] | |
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| "versions": [ | |
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| "William Davidson Edition - English", | |
| "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1" | |
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| "heTitle": "משנה חגיגה", | |
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| "Mishnah", | |
| "Seder Moed" | |
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| "Chapter", | |
| "Mishnah" | |
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