json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Chagigah/English/merged.json

{
    "title": "Bartenura on Mishnah Chagigah",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Chagigah",
    "text": [
        [
            [
                "הכל חייבין בראיה – In the commandment (Deuteronomy 16:16): “[Three times a year – on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths – ] all your males shall appear [before the LORD your God in the place that He will choose….],” and one must show one’s self in the Temple courtyard on the Festival, and [the word] הכל/”Everyone” includes someone who is a half-slave and half-a free person, but the Halakha is not like this, since whomever is a half-slave and half-a free person is exempt from appearance in the Temple because of the side of servitude within him. (One could potentially argue that another possibility for a Biblical proof-text could be Exodus 23:17: “Three times a year all your males shall appear before the Sovereign, the LORD, though it lacks the reference to Jerusalem).",
                "חוץ מחרש – and even though he can speak, and even one who is deaf in one ear is exempt, as it is written (Deuteronomy 31:11): “When all Israel comes to appear before the LORD your God [in the place that He will choose…],” and it written after this (verse 12): “[Gather the people….]-that they may hear….,” excluding one who lacks complete hearing. And the person who hears but cannot speak is also exempt as it is written (verse 12): “...[that they may hear] and learn [to revere the LORD your God and to observe faithfully every word of this Teaching].” (NOTE: Rabbinic tradition, as found in the Mishnah of Tractate Terumot, Chapter 1, Mishnah 2, teaches that the deaf-mute individual, of whom the Sages generally spoke in all places, both cannot hear and cannot speak, and the Bartenura commentary on this Mishnah. Also see Chapter 12 of the Mishnah Tractate Yevamot, especially Mishnah four.)",
                "שוטה וקטן – they are not considered having ritual obligations, for they are exempt from all of the commandments. But a minor who can hold his father’s hand and go up from Jerusalem to the Temple Mount, his father is obligated to bring him up in order that he may educate him in the commandments, as the School of Hillel states further on in our Mishnah.",
                "וטומטום ואנדרוגינוס, נשים ועבדים שאינן משוחררין – all of these are excluded from [the word] זכורך/”your males,” (Deuteronomy 16:16) except for one whose sex is unknown, a hermaphrodite and a woman who are not included within [the term] זכורך/”your males.” For any commandment for which women are not obligated [to perform], slaves are also not obligated [to perform]. And further, when it [the Torah] states (Deuteronomy 31:11): “When all Israel comes to appear [before the LORD your God]...” and slaves are not considered part of the Jewish people. (See also Mishnah Bikkurim, Chapter 1, Mishnah 5, regarding the one whose sex is unknown and the hermaphrodite in regard to their exemption from the bringing of First Fruits to the Temple.)",
                "החיגר והחולה ושאינו יכול לעלות ברגליו – from Jerusalem to the Temple courtyard, such as the case when he is celebrating to the extreme. All of these we derive them, following from the fact that it is written (Exodus 23:14): “Three times a year [you shall hold a festival for Me],” they excluded those who are not able to go up to Jerusalem.",
                "והסומא – as it is written (Deuteronomy 31:11): “When all Israel comes to appear…” Just as they come to be seen, so they come to see the Holy Mountain and the House of God’s Divine Presence, which excludes someone who is blind, even in his one eye, for his sight is not complete.",
                "שלש רגלים – who is fit to go up with his feet, the Biblical verse obligates, and since an adult [who cannot go up to Jerusalem due to physical constraints] is exempt from the Torah, the minor is also not one who can be educated."
            ],
            [
                "הראיה שתי כסף – an adult who comes to be seen [in the Temple during the Three Pilgrimage Festivals] must bring a burnt offering, as it states (Exodus 23:15): “and none shall appear before Me empty-handed” (though the same connotation is found in Deuteronomy 16:16 – “…They shall not appear before the LORD empty-handed.”), which is not less than two silver MAOT, which are the weight of thirty-two globules/stones from purified silver.",
                "וחגיגה – festival peace-offerings, as the Torah states (Exodus 12:14): “[This day shall be to you one of remembrance:] you shall celebrate it as a festival to the LORD [throughout the ages]….,” that is to say, they brought festival peace-offerings, none less than a silver M’AH, and even though there is no fixed measure for “appearing” and for the festival offering, as it is written (Deuteronomy 16:17): “But each with his own gift, [according to the blessing that the LORD your God has bestowed upon you],” the Sages gave them a lower fixed measure, that he should not bring less than this.",
                "הראיה מאה כסף וחגיגה שתי כסף – for peace-offerings have in them for God and the Kohanim and their owners, therefore they are more plentiful than burnt-offerings, which lack in them other than for the All-High (God), and except for the burnt-offering of appearance and the festival peace-offerings that are mentioned in our Mishnah, they also had to bring an additional other kind of peace-offering, and they are called peace-offerings of rejoicing, as it is written (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing [before the LORD your God].” But the peace-offerings of rejoicing (called “offerings of well-being” in the Torah) are not mentioned here [in the Mishnah]. And the Sages did not give them a particular [required] measure. But women are obligated in them as are men, for as regards “rejoicing,” women were commanded, as is it written (Deuteronomy 14:26): “…And you shall feast there, [in the presence of the LORD your God,] and rejoice with your household.”"
            ],
            [
                "עולות באות מן החולין – Our Mishnah is deficient and should be read as follows: burnt-offerings, offerings made by vow and free-will offerings, during the Intermediate Days of the Festival (i.e., Hol HaMoed) – is comes [from them i.e., burnt-offerings, offerings made by vow and free-will offerings, but on Yom Tov (the “holy day”) itself, they do not come [from them]. But the burnt-offering of “appearance” is brought even on Yom Tov, even though it has indemnity all seven [days], the essence of its commandment is on the first day of Yom Tov, and when it is brought, it does not come from other than non-sacred [animals]. But the peace-offerings of rejoicing come from the [Second] Tithe, meaning, we can bring peace-offerings of rejoicing from the monies of the Second Tithe, since the peace-offerings of rejoicing are not obligatory in a place where there is meat. And behold, there are monies of the Second Tithe to spend in Jerusalem. Therefore, he should purchase with them peace-offerings and consume them, but the Festival offering of the First Day of Yom Tov, is a matter of obligation, even if he has a lot of meat. For anything that is because it is a matter of obligation, it does not come other than from non-sacred [animals] and not from the [Second] Tithe.",
                "בי\"ט ראשון של פסח – The same rule applies regarding the First Day of the other Festivals, but for this [purpose] he took “Passover,” since there is [on] the Eve of Passover another Festival offering, when the group united for eating the Passover lamb in company (see Exodus 12:4) is larger m they would bring with them the Festival offering, in order that the Passover [lamb] sacrifice would be eaten after the appetite is satisfied (see Tosefta Pesahim, Chapter 5, Halakha 3), and our Mishnah comes to teach us that the Festival offering (i.e., Hagigah) itself does not come from anything other than non-sacred [animals], but the Festival offering of the fourteenth [of Nisan] comes from the [Second] Tithe.",
                "ובה\"א מן המעשר – In the Gemara, an objection is raised: why is this a matter that is obligatory? Since everything that is an obligation, does not come other than from non-sacred [animals]. And it responds that one combines [from two different monetary sources] (see Talmud Hagigah 8a) – that he combines Second Tithe monies with the [monies used to purchase the Festival offering/Pilgrim’s offering for] non-sacred animals and brings it [to the Temple]. If he has [with him] many “consumers” (i.e., people who need to eat), and he does not have sufficient with one animal, he brings one animal for the Festival offering from the non-sacred [animals], and the rest comes from the Second Tithe monies, and even though all of comes [for sacrifice] on the First Day of Yom Tov, the “name” of Hagigah/Festival offering is upon them. Nevertheless, the School of Hillel holds that it is permissible to bring the rest from the [Second] Tithe since he has already fulfilled his religious obligation on the First Day from the non-sacred [animals]."
            ],
            [
                "יוצאין ידי חובתן – [they fulfill their religious obligations] of peace-offerings of rejoicing, offerings made by vow and free-will offerings (see Mishnah Kinnim, Chapter 1, Mishnah 1) and the tithing of cattle, as it is written (Deuteronomy 16:14): “You shall rejoice in your festival…,” to include all kinds of joyous occasions, for the Biblical verse does not require other than rejoicing, and the Master said: There is no rejoicing other than through the eating of meat, and this [sacrifice] is meat.",
                "אבל לא בעופות ולא במנחות – as it is written (Deuteronomy 16:14): “You shall rejoice in your festival…” The Torah said, make a joyous celebration from whomever the Festival offering comes, excluding birds and meal-offerings for the Festival Offering does not come from them."
            ],
            [
                "אוכלין מרובין – the members of the household are many",
                "מביא שלמים מרובין – many festival peace-offerings according to [the number] of consumers that he has."
            ],
            [
                "מי שלא חג – He did not bring his Festival Peace-Offering and his burnt-offering of “appearance”/pilgrimage.",
                "ויום טוב האחרון – Shemini Atzeret (sometimes called, “The Eighth Day of Solemn Assembly”); and even though it is a festival of its own, it is an indemnity of the First Day [of Sukkot]. And the holiday of Shavuot (sometimes called, “The Feast of Weeks”) also, even though it is not other than one day. But it has indemnity all seven, since we make an analogy of Biblical verses [in a comparison based upon close proximity] one with the other (Deuteronomy 16:16): “[Three times a year] – on the Feast of Unleavened Bread, on the Feast of Weeks and on the Feast of Booths – [all your males shall appear before the LORD your God….].” Just as Feast of Unleavened bread has תשלומין /indemnity all seven days, even the Feast of Weeks (i.e., Shavuot) has indemnity all seven days."
            ],
            [
                "והוליד ממנה ממזר – that he brought those ineligible into the Jewish people and they [remain] for him as a memory, therefore, his sin is not erased through [acts of] repentance.",
                "יכול הוא שיחזיר – the monies of his theft and robbery to the owners and it will be repaired from his the sin."
            ],
            [
                "היתר נדרים פורחים באויר – there is a bit of an intimation in Scripture that a Sage would be able to release a vow, but one should not rely upon it, but this was transmitted to the Sages in the Oral Torah.",
                "הלכות שבת – and the laws of the Festival Offering and the laws of Sacrilege, each have many laws which are dependent upon intimations, with scant Scriptural [support] are like mountains suspended by the hair of the head.",
                "והעבודות – the laws of the Sacrificial Service.",
                "הן הן גופי תורה – The Gemara explains that they are the essence of Torah, that is to say, whether they lack upon what to be supported or are those which have upon what to be supported, or whether they are like mountains suspended by a hair, they are the essence of Torah."
            ]
        ],
        [
            [
                "אין דורשין בעריות – to three people as one [i.e., together], we do not expound the secrets of the illicit sexual relationships, such his daughter from his outraged woman, which is not written in Scripture explicitly lest at the time when the Rabbi speaks with one, the other two will discuss it between them, and they will not give their hearts over to listen from the mouth of the Rabbi when he expounds upon this prohibition. But they will come to be lenient in illicit sexual relationships on account of the fact the soul of a person yearns for them and covets them more than the rest of the prohibitions of the Torah.",
                "ולא במעשה בבראשית – in the event of the six days of creation even for [between] two people, and all the more so, for three or more, as it states in the Biblical verse (Deuteronomy 4:32): “You have but to inquire about bygone ages that came before you, [ever since God created man on earth from one end of heaven to the other: has anything as grand as this ever happened, or has its like ever been known?]. An individual can ask, but not two individuals.",
                "ולא במעשה מרכבה – that Ezekiel saw and that Isaiah saw. And Maimonides explained, that the event of Creation, the natural wisdom, and the episode of the Chariot, which is the reality of God and his attributes, and the angels and the soul and the intellect/intuition, and what will be after death. But it does not appear to me that all of this will be called the episode of the Chariot, for if so, the wisdom of the chariot he (i.e., the Tanna of our Mishnah) should have taught, but the event of the Chariot is that via the mention of the names of holiness, we make use of the crown, and we look out how the angelic watches while they at their prayer meetings, and how the hall containing the golden altar is inside from the hall containing the golden altar, such as those who foresee the Holy Spirit.",
                "ביחיד אלא א\"כ היה חכם ומבין מדעתו – even for another person, we don’t explain the event of the Chariot, other than if the Rabbi knows him to be wise for if he would transmit to him “chapter-headings,” he would understand the rest from his own mind.",
                "כל המסתכל בד' דברים – those that are explained further on.",
                "ראוי לו – it is pleasant and it would be good for him if he had not come into the world.",
                "מה למעלה – from the heads of the [divine] creatures.",
                "מה למטה – from under the ground.",
                "מה לפנים – outside the compartment of the firmament in the east.",
                "ומה לאחור – to the west. Another explanation: what is before – prior to the creation of the world. And was is behind, at the end of the world and in the end of days.",
                "כל שלא חס על כבוד קונו – that he violates a transgression in secret and states that God’s presence is not found here and who will see me and who will inform me."
            ],
            [
                "יוסי בן יועזר אומר שלא לסמוך – on the Festival day, because when one uses living animals, with all of one’s strength one presses hands [on the head of the sacrifice, to demonstrate ownership]. For this was the dispute that was between the patriarchs and the presidents of the Court, generation after generation.",
                "יצא מנחם – to the service of the king, and he withdrew being the colleague of Hillel, Therefore, it was not made known from his relation if he disputed with Hillel or not, and Shammai entered in his place to be the president of the Court in his place, and disputed with Hillel.",
                "הראשונים – that were mentioned first in each pair were the patriarchs."
            ],
            [
                "מביאין שלמים – Festival peace-offerings, because there was a need through them for food for the commoner.",
                "ואין סומכין עליהם – but he presses hands [on the head of the sacrifice, to demonstrate ownership] while it is still daylight. For we do not require “and he laid hands and slaughtered, that immediately following laying of the hands is the slaughtering.",
                "אבל לא עולות – the individual burnt-offering, and even the burnt-offering of appearance [in the Temple], for he is able to offer it on the rest of the days of the festival, as the Biblical verse says, (Numbers 29:35): “[On the eighth day] you shall hold a solemn gathering; [you shall not work at your occupations],” for yourselves but not for “On-High” (i.e., God).",
                "ובית הלל אומרים מביאין – Festival peace-offerings and burnt offerings of appearance [in the Temple], as it is written (Deuteronomy 16:8): “[After eating unleavened bread six days,] you shall hold a solemn gathering for the LORD [you God on the seventh day: you shall do no work],” everything is for God, but vows and free-will donations, whether [they are] burnt-offerings or peace offerings, it is the words of all [Sages] that they are not offered on the Festivals."
            ],
            [
                "יום טבוח –the day of the slaughter of the burnt-offerings of appearance [at the Temple] of the Festival day. לאחר השבת – they are not offered either on the Festival day nor on Shabbat. But [the holiday] of Atzeret/Shavuot has indemnity/payment all seven [days] like Passover and Shavuot.",
                "וב\"ה אומרים אין לה יום טבוח – it does not require the slaughtering and preparation of the pilgrim’s offering, as it is permitted to offer them on the Festival days. As the School of Hillel, according to its reasoning when they state that we bring peace-offerings and burnt offerings on the Festival days, and the Tanna/teacher comes to teach us that even where it is impossible to do it on the morrow, such as the case where Shavuot occurs on Friday, even in this, the School of Shammai states that the burnt-offerings of appearance [at the Temple] are not offered on the Festival day, and they postponed it it until after the Sabbath.",
                "אין כהן גדול מתלבש – in his beautiful utensils/raiment, on the day of slaughter and preparation of the pilgrim’s offering of Atzeret/Shavuot that is after the Sabbath, in order that he should not adorn himself on that self-same day, that everyone would understand that this day is not a Festival.",
                "שלא לקיים דברי האומרים עצרת אחר שבת – for the Sadducees would say that Atzeret/Shavuot always [occurs] after Shabbat, as it is written (Leviticus 23:15): “And from [the day on which you bring the sheaf of elevation offering] – the day after the sabbath, [you shall count off seven weeks. They must be complete],” and they say that “the day after the sabbath” in the beginning [of Passover] and if so, Atzeret/Shavuot will always fall on Sunday."
            ],
            [
                "נוטלין לידים לחולין ולמעשר ולתרומה – for profane things, Second Tithe and Priest’s due, it is sufficient for them by washing [hands] with a utensil which does not have within it other than one-quarter of a log of water.",
                "ולקדש מטבילין – the explanation is to consume peace-offerings, sin-offerings and guilt-offerings. There is a greater degree/level, that it is necessary to immerse one’s hands in forty Seah, and even though they are not other than mere hands, that did not come in contact with impurity that defiles the entire body according to the Torah.",
                "ולחטאת – to come in contact with the water of the sin-offering, sanctified water with the ashes of the red heifer to sprinkle from them upon those who are defiled through contact with the dead. There is a greater level/degree that if one’s hands became defiled through one of the things that defile the hands but not the body, such as a [sacred] book, or impure foods and impure liquids, and all defilements that [come] from the words of the Scribes the body is also defiled and the entire body requires ritual immersion. And all of these levels/degrees one higher than the next are from the words of the Scribes. But the fact that these were taken here concerning the laws of the Hagigah/Festival offering is because at their conclusion the laws of the Festival, for the ignoramuses/Amei HaAretz are considered ritually pure on the Festivals, but not on the rest of the days of the year, at the conclusion of [the third chapter of Hagigah], “There is a greater stringency regarding hallowed things.”"
            ],
            [
                "טבל לחולין – with the purpose of non-holy produce. And furthermore this degree [of stringency]: A person who immerses in order to consume non-holy produce and he intended to immerse for the purpose of being pure for non-holy produce.",
                "אסור למעשר – it is forbidden to eat the Second Tithe which is consumed in Jerusalem until he would ritually immerse for the sake of the [Second] Tithe, and so the case with all of them.",
                "אסור בחטאת – in waters sanctified in the ashes of the [Red] Heifer.",
                "ולא הוחזק – He did not intend for the purpose of a pure ritual immersion, but merely for washing.",
                "כאילו לא טבל – for the [Second] Tithe, and all the more so for Terumah/priest’s due and for sacred food. But the immersion is for non-holy produce, for non-holy produce does not require religious intention."
            ],
            [
                "מדרס – a direct cause of Levitical uncleanness to defile a person and utensils like treading-contact uncleanness of one suffering from a flux/discharge which defiles a person and utensils as it is written (Leviticus 15:21): “Anyone who touches her bedding shall wash his clothes, [bathe in water, and remain unclean until evening].”",
                "לפרושים – to those who consume their non-holy produce in ritual purity of non-holy produce.",
                "בגדי פרושים מדרס לאוכלי תרומה – here is missing one gradation/level and this must be aught: the clothing of Pharisees are deemed as infected with treading-contact-uncleanness for those who consume the Second Tithe. The clothes of those consume Second Tithe are deemed as infected with treading-contact-uncleanness to those who consume Terumah/priest’s due, which are the Kohanim who consume Terumah, and all of these are gradations/levels from the words of the Scribes who said that there is no guarding/protecting of their ritual purity of these are considered observance/guarding with those, since they are [in comparison with the others] as if they had not observed it, they made a decree with regard to their garments lest his menstruating wife sit upon them and they are infected with treading-contact-uncleanness from a menstruating woman.",
                "היה אוכל על טהרת הקדש – he would consume his non-holy produce in a state of ritual purity as if he was holy, as he was warned about them from all defilement that defiles that which is holy.",
                "והיתה מטפחתו מדרס לחטאת – but not for that which is deemed holy for this Tanna/teacher holds that non-holy produce that was made through purification of the holy is considered as holy. And this is not the Halakha. For non-holy produce that was made on the purification of holy things are not holy for all things, as is brought at the end of the [Tractate of] Niddah (73a)."
            ]
        ],
        [
            [
                "חומר בקודש. שמטבילין כלי בתוך כלי – when both of them are ritually impure.",
                "אבל לא לקודש – since we say that the heaviness of the inner utensil which weighs upon the outside which is placed within it, leaves a space before the defilement (tit must say, “before the water, and so it is in Rashi and in the Gemara – Tractate Hagigah 21a), for Ritual immersion is not effective for either one (i.e., Terumah/Priest’s due or Holy things).",
                "אחוריים ותוך ובית הצביטה לתרומה – a utensil that is appropriate to use inside it and at its back/outside and its handle. Each and every usage with it is considered a utensil in and of itself with regard to Terumah/priest’s due, for if one part became defiled, the other part did not become defiled. And we are speaking of Rabbinic defilements, for if the back/outside became defiled win ritually impure liquids, the inside is not defiled, nor the handle, but if the handle was defiled, the back and insides were not defiled. And the explanation of בית הצביטה – is something you grab hold of, such as the language of (Ruth 2:14): “He handed her roast grain, [and she ate her fill and had some left over].” But there are those who have the reading \"בית הצביעה\" – from the language for a finger – that they for the utensil a handle to place one’s finger inside it. When he drinks, in order that he not place hand inside the utensil proper.",
                "אבל לא לקודש – for if one of them became ritually defiled in Rabbinic defilements, it is entirely impure for Holy things.",
                "הנושא את המדרס – [A person who comes in contact with] the shoe of the individual with a flux.",
                "נושא את התרומה – [he can carry priest’s due] if he wants in an earthen wine-jug, which does not touch its airspace.",
                "אבל לא את הקודש – because of an incident that had taken place with an individual who had been carrying a jug of wine of drink-offerings, and his sandal-strap of his shoe broke that had Levitical uncleanness arising from an individual with a flux’s immediate contact by treading/leaning against, etc., and he took it in his hand and as a result, it fell into the atmosphere of the jug, and the Holy thing was ritually defiled; at that hour they said that whomever carries Levitical uncleanness arising from an individual with a flux’s immediate contact by treading/leaning against, should not carry any Holy thing, and because I was an incident that happened with something that was considered a Holy thing. Therefore, they did not make a decree other than with something that was Holy and not priest’s due.",
                "לא כמדת הקדש – with the interposition (of an intervening object) of his ritual immersions, is the measure of the priest’s due.",
                "שבקדש – if there is a ritually impure cloth and he comes to ritually immerse it, if it is tied, he releases the knot, because it is similar to an interposition [of an intervening object].",
                "ומנגב – if it is moist, he dries it first for the fatty, oily substance that is upon it is like an interposition [of an intervening object] of his ritual immersion.",
                "ובתרומה – if he desires, he can tie it up and afterwards he immerses it while it is tied and it has no effect."
            ],
            [
                "כלים הנגמרים בטהרה – that were completed by a Haver/a member of the order for the observance of Levitical laws in daily intercourse and he was careful with them when they came close to being completed, for they would susceptible to receive ritual defilement; and despite this, they require ritual immersion for Holy Things, for we suspect lest spittle flew off the mouth of an ignoramus on the utensil at the time that the Haver was holding it. But even if at that time,, the utensil was not completely finished, and would not receive defilement lest it was after it had been completed, and it was worthy of receiving defilement, still the spittle was moist and it defiles as is taught in the Mishnah of Tractate Niddah (Chapter 7, Mishnah 1) that flux and spittle defile when moist.",
                "הכלי מצרף מה שבתוכו – there many pieces of food in one utensil, and someone who had immersed but must wait for sunset to be perfectly clean/Tevul Yom came in contact with it, who defiles the Terumah with one of them, the utensil combines them so that all of them are considered like one piece and all if is defiled, as it is written (Numbers 7:14 and eleven other examples throughout the chapter): “One gold ladle of ten shekels [filled with incense].” The Biblical verse makes it like everything that is in the ladle.",
                "אבל לא לתרומה – but only that piece which touched it is impure, while the rest are pure.",
                "הרביעי בקודש פסול – but does not defile.",
                "אם נטמאת אחת מידיו – through the Rabbinic defilements such as with impure food-stuffs and liquids and similar things that do not defile anything other than the hands, but not the body.",
                "ובקדש מטביל את שתיהן – it is dealing when it remains moist in the defiled hand at the time that it was defiled. But if it there was no moistness in the impure hand, the other hand does not become defiled until it touches it."
            ],
            [
                "אוכלין אוכלים נגובים בידים מסואבות בתרומה – this is how it should be read: they eat dry foods of Hullin/non-holy, fully tithed with soiled/unwashed hands with Priest’s due/Terumah, but not with Holy/sanctified things. He whose fellow inserted/stuck sanctified foods into his mouth with ritually pure hands. But this one who is eating had soiled hands or that he inserted by himself sanctified foods in his mouth with a reed or a whorl [of the spindle], and he requested to eat a radish or an onion of Hullin/non-holy, totally tithed produce with them, for the soiled hands which are second degree of Levitical uncleanness do not defile the Hullin; nevertheless, the Rabbis decreed that he should not eat them with the sanctified foods, lest his soiled hands come in contact with the sanctified food that is in his mouth. But regarding the matter of Priest’s due/Terumah, even though soiled hands do defile, they do not make this gradation, but we say that he is careful and doesn’t come in contact. And for this reason, [the Mishnah uses the word \"נגובים /”dried” for if he were now to place liquid upon them, these liquids would become first-degree of Levitical uncleanness on account of the hands, and makes the Hullin/non-holy, totally tithed produce second-degree of Levitical uncleanness and when he touches the Terumah/priest’s due that is in his mouth, he defiles it.",
                "האונן – who did not become defiled through his dead [lying before him – i.e., yet unburied].",
                "ומחוסר כפורים – he immersed and sunset had occurred, but he had not brought his sacrifices.",
                "צריכין טבילה – for after he will bring his sacrifice, if he wants to eat sanctified food, since for up to the present time, they were prohibited to consume sanctified things, the Rabbis required of him ritual immersion. But those lacking atonement defiles the sanctified food through contact, and the mourner before the burial of a kinsman/Onen is prohibited [to consume] Second Tithe, but is permitted [to consume] Terumah [assuming that he is a Kohen or she is married to one], for we include him from [the verse] (Leviticus 22:10): “No lay person shall eat of the sacred donations.” I said to you, those who are “foreign” but not those who are in the status of mourning before the burial of a kinsman."
            ],
            [
                "שביהודה נאמנים וכו' – for this reason, the Mishnah took [the words} “in Judea” because a strip of the land of the Cutheans interrupted between the Galilee and Judea but Jerusalem was part of the land of Judea and it was not possible to bring sanctified things from the Galilee to Judea, because they (i.e., the Rabbis) decreed ritual defilement on the land of idolaters, and even on that of Haverim/those who observed the Levitical laws of purity in the Galilee, they could not bring it for libations.",
                "נאמנים על טהרת יין ושמן – all the days of the year, ignoramuses who said that this wine is ritually pure and is for libations; that this oil is ritually pure as it is for meal-offerings are always believed/deemed faithful because of the stringency of sanctified things, they take care and do not lie, but if he said that this wine and oil were pure and it was for Terumah/priest’s due, he is not believed, for the prohibition of ritual impurity of Terumah is not severe in the eyes of the ignoramuses and we suspect that perhaps they are lying.",
                "ובשעת הגיתות והבדים – at the time of the harvesting /vintage and at the time that when the olives are stored away in the vat for pressing, they are believed even about Terumah/priest’s due, because everyone purifies their utensils at the time of the making of wine and oil in order to separate the Terumah in [a state of] ritual purity.",
                "עברו הגיתות וכו' – after the time of the vintage, or the time of the storing of the olives in the building containing the tank and the implements for the pressing of the olives and an ignoramus brings a jug of wine or of oil, it is for a Kohen who observes the laws of Levitical purity and he states that they are ritually pure. לא יקבלנה ממנו – that they are considered ritually pure, for after the vats for wine-pressing and the presses for olives, he is not believed.",
                "אבל מניחה לגת אחרת – the ignoramus who knows that after the vats for wine-pressing and the presses for olives that he is not believed, he leaves this jug for another vat for wine-pressing and then gives it to a Kohen who at that time is believed concerning it.",
                "רביעית – one-quarter of a log (i.e., a log equals the volume of six eggs) for libations is believed for his entire jug, for if he had intended to tell a lie, he would have invented one more advantageous to his case, for since he is believed for sanctified things, he is believed also for priest’s due/Terumah.",
                "כדי יין וכדי שמן המדומעות – He who ritually purifies his otherwise improvised meal that had been made without separating priestly or Levitical shares for libations, and now, there is non-holy produce with priest’s due and sanctified foods mixed in where the priestly and Levitical shares had not been separated out, and he comes to say all on the pitchers that they are ritually pure, even though an ignoramus is not believed at the time regarding the pitchers the season for wine pressing. Today, we believe him regarding the pitchers even seventy days prior to the season for wine pressing, for since if he had intended to tell a lie, he would have invented one more advantageous to his case, so just as we believe him regarding sanctified things, we believe him also regarding Terumah/priest’s due and the pitchers, for it is a disgrace for the sanctified things that the pitchers that were intertwined were considered as ritually impure it was offered. And [the Rabbis] took seventy days prior because it was the way of the world to designate the utensils for use and ritually purify them seventy days prior to the wine-pressing."
            ],
            [
                "מן המודיעית ולפנים – Modin is a city fifteen miles [northwest] from Jerusalem. From it and inwards to the side of Jerusalem, the ignorant potters are believed to take thin earthenware, such as cups, pots and ladles, because it is impossible [to exist] without them. But in Jerusalem they do not erect furnaces (see Talmud Bava Kamma 82a) neither for plaster nor for pots; therefore, they believed them and didn’t make a decree against them, for we must not impose a restriction on the public which the majority cannot endure (see Tractate Bava Batra 60b).",
                "הוא הקדר – whomever brought them from outside of Modin to him alone, they believed him, for it is impossible not to believe him, but if he transferred them to another ignoramus potter who dwells in Modin or inside of Modin [towards Jerusalem], they did not believe him.",
                "והן הקדרות – on those selfsame pots that he brought, he is believed, but he is not believed to combine with the pots of another potter who dwells in Modin or inside [towards Jerusalem].",
                "והן הלוקחין – members of the order who observe Levitical laws in daily intercourse who saw that he brought them, the potter is considered reliable with them, but not with other purchasers.",
                "יצא – [but if he left] from Modin to return back [home], he is not believed."
            ],
            [
                "הגבאים – Jewish tax collectors of a king from the nations of the world who collect taxes and taxes from crops and other farmer’s produces delivered in kind, and they entered into the house to seize his pledge.",
                "וכן הגנבים – who stole earthenware and restored/returned them.",
                "נאמנים לומר לא נגענו – [we did not touch] inside them, and they returned them on account of repentance that they did on their own and not on account of fear [of punishment].",
                "ובירושלים נאמנים על הקדש – they are believed on all earthenware utensils, whether big or small, to state that they are pure for sacred things, because they do not make kilns in Jerusalem. Therefore, they were believed and did not make decrees against them. ",
                "But during the season of the Festival/Jewish holy day(s), even on the Terumah/priest’s due [they are assumed to be ritually pure], as is said in Scripture (Judges 20:11): “So all the men of Israel, united as one man, massed against the town.” The Biblical verse called them “united” at the time of gathering, and the Festival was a time of gathering together/being united."
            ],
            [
                "הפותח את חביתו – a Haver/someone punctilious in the observance of laws of Levitical cleanness who opened his jar/cask to sell wine in Jerusalem during the Festival (i.e., the Intermediate Days), and those who service him are ignoramuses.",
                "לא יגמור – [he should not complete it] after the Festival, for even though at the time of the Festival, they were ritually pure, their being in a state of ritual purity is not forever, but at the time of the Festival, everyone is punctilious in the observance of the laws of Levitical cleanness but after the festival, they are retroactively ritually impure, as we state in our Mishnah, that after the Festival, they would immerse the utensils of the Courtyard, for ignoramuses had come in contact with them during the Festival. But Rabbi Yehuda who said that he should finish [to sell what was left over], for he held that if one said that he could not finish, he would not have even begun, and there wouldn’t be food for those who came up on Festival pilgrimage, but the Halakha is not according to Rabbi Yehuda.",
                "מעבירין על טהרת עזרה – they remove the utensils from their places, to ritually immerse them and to purify the Courtyard from the impurities of the ignoramuses who touched them during the Festival.",
                "מפני כבוד שבת – for the Kohanim/priests had to engage in the needs of [preparation for] the Sabbath – each person and his household.",
                "אף לא ליום ה' – even if the Festival ended on Thursday, they do not ritually immerse them until after the Sabbath, because the Kohanim/priests were not free at the conclusion of the Festival to immerse them, for they were busily engaged in the removing of the ashes that were on the pile (i.e., place on the altar where the ashes were piled up), that gathered there all the days of the Festival, all the ashes of the pile of wood on the altar in the Temple. But the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "ואומרים להם – to the ignoramuses on the Festival. Be careful not to touch the Table, because they would not be able to immerse it until after the Festival [had concluded]., for it was impossible to remove it from its place, as it is written (Exodus 25:30): “[And on the table] you shall set the bread of display, to be before Me always.”",
                "טעונים טבילה – because of the defilement of the Festival.",
                "חוץ ממזבח הזהב ומזבח הנחשת מפני שהן כקרקע – the copper altar, for the Torah called it the altar of earth (see Exodus 20:21) and the golden altar is written (Numbers 3:31): “[Their duties comprised: the ark, the table,] the lampstand, the altars, [and the sacred utensils that were used with them, and the screen – all the service connected with these],” they juxtaposed the altars (i.e., the copper altar and the golden altar) to each other. But they did not mention the table for they did not touch it.",
                "מפני שהן מצופין – this is how it should be read: And the Sages declared them ritually impure and state that they require ritual immersion even them because they are overlaid [with gold or copper], for if they had been overlaid, it would be necessary to ritually purify them because wooden utensils are made as ornaments. Another explanation: And the Sages state that the reason that they don’t require ritual immersion is because they are overlaid with gold or copper and their overlaying is neutralized concerning them, and they are like wood utensils which do not become ritually defiled, and they don’t dispute Rabbi Eliezer other than on the reason for the matter alone. So also did Maimonides explain in his laws of the uncleanness of couch and seat (Chapter 1, Halakha 11)."
            ]
        ]
    ],
    "versions": [
        [
            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
            "http://sefaria.org"
        ]
    ],
    "heTitle": "ברטנורא על משנה חגיגה",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Bartenura",
        "Seder Moed"
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}