Talmud - Mas. Chagigah 2a
Talmud - Mas. Chagigah 2a
C H A P T E R I MISHNAH. ALL ARE BOUND To APPEAR [AT THE TEMPLE],
1
EXCEPT A DEAF MAN[HERESH],
2
AN IMBECILE AND A MINOR,
3
A PERSON OF UNKNOWN SEX [TUMTUM],
4
AHERMAPHRODITE,
5
WOMEN, UNFREED SLAVES,
6
THE LAME, THE BLIND, THE SICK,THE AGED, AND ONE WHO IS UNABLE TO GO UP ON FOOT.
7
WHO IS [IN THIS RESPECTDEEMED] A MINOR?
8
WHOEVER IS UNABLE
9
TO RIDE ON HIS FATHER'S SHOULDERSAND GO UP FROM JERUSALEM TO THE TEMPLE MOUNT. [THIS IS] THE VIEW OF BETHSHAMMAI. BUT BETH HILLEL SAY: WHOEVER IS UNABLE TO HOLD HIS FATHER'S HAND ANDGO UP FROM JERUSALEM TO THE TEMPLE MOUNT, FOR IT IS SAID:
10
THREEREGALIM.
11
BETH SHAMMAI SAY: THE PILGRIMAGE-OFFERING
12
MUST BE WORTH [AT LEAST]TWO PIECES OF SILVER
13
AND THE FESTAL OFFERING
14
ONE MA'AH OF SILVER.
15
BUTBETH HILLEL SAY: THE PILGRIMAGE-OFFERING MUST BE WORTH [AT LEAST] ONEMA'AH OF SIlver AND THE FESTAL SACRIFICE TWO PIECES OF SILVER. GEMARA. What does [the word] ALL come to include?
16
— It comes to include one who is half a slave and half a freedman.
17
But according to Rabina, who says: One who is half a slave and half afreedman is exempt from appearing [at the Temple], what does [the word] ALL come to include? —It comes to include one who was lame on the first day [of the festival] and became well
18
on thesecond. This will be right according to the one who says: All of them
19
can make good [the sacrifices] forone another;
20
but according to the one who says: All of them can make good [the sacrifices] of thefirst day [only],
21
what does ALL, come to include? — It comes to include a man who is blind in oneeye; and it is contrary to the opinion of the following Tanna. For it is taught: Johanan b. Dahabai
22
said in the name of R. Judah: A man who is blind in one eye is exempt from appearing [at theTemple]
23
as it is said:
24
Yir'eh [He will see], Yera'eh [He will be seen].
25
As He comes to see, so he comes to be seen: just as [He comes] to see with both eyes, so also tobe seen with both eyes. Alternatively, I could answer: Actually, it is as I said at first;
26
and as foryour objection [arising] from the statement of Rabina, it is not a [valid] objection: the one[teaching]
27
is according to the earlier Mishnah,
28
and the other
29
is according to the laterMishnah.
30
For we have learnt: One who is half a slave and half a freedman serves his master oneday and himself the other day: this is the view of Beth Hillel. Said Beth Shammai to them:____________________
(1)
I.e., at the Temple Court (
vrzg
), on the three Pilgrim Festivals of Passover, Pentecost and Tabernacles; cf. Ex.XXIII, 14, 17; Deut. XVI, 16. The word
vhhtr
(rendered in our text, ‘to appear’) is understood by Rashi,Maimonides, Jastrow, Danby etc. in the sense of
ohbp ,hhtr
, the personal appearance of the pilgrim in the Temple.But R. Tam (in Tosaf. a. l.) regards it as referring to the burnt-offering (v. Lev. I, 3f) brought by the pilgrim on his visitto the Temple i.e. it stands for
vhhtr ,kug
; cf. end of Mishnah, 4b, 6b et seq.
(2)
Explained infra 2b as a ‘deaf-mute’.
(3)
The deaf man, imbecile and minor are exempted from the observance of this and other positive precepts on accountof lack of intelligence. The reason for the exemption of others is explained in the Gemara.
(4)
ouynuy
from
ony
‘to fill up stop’: one whose genitals are concealed or undeveloped.
(5)
xubhdursbt
Grk. **.
(6)
Explained infra 4a as ‘half free’; v. p. 2, n. 6.
(7)
I.e., from Jerusalem to the Temple Mount.
(8)
Ordinarily, a boy up to the age of thirteen years and a day is considered a minor
(9)
I.e., is too young; but as soon as he is old enough he must visit the Temple, because, although exempt by the Law of the Torah till he reaches his majority (v. n. 8), the Rabbis imposed on the father the duty of training him in theobservance of the precepts.
(10)
Ex. XXIII, 14.
(11)
ohkdr
(pl. of
kdr
) rendered in E.V. by ‘times’, occurs in this sense again only in Num. XXII, 28, 32, 33. On thebasis of Ex. XXIII, 14, the Mishnah often uses
ohkdr
of the three Pilgrim Festivals. But the usual meaning of
kdr
is‘foot’, hence the quotation is understood in our Mishnah as ‘three times on foot’ i.e., the precept to appear at the Templeapplies only to those who can walk.
(12)
vhhtr
, the word translated above ‘to appear’ (v. p. 1, n. 1). Here it stands for
vhhtr ,kug
, theburnt-offering, which, it was inferred from Ex. XXIII,15 (end), the pilgrim had to bring on visiting the Temple.
(13)
I.e., two ma'ahs, v. n. 4.
(14)
vdhdv
, whence our tractate derives its name. It was a peace-offering (cf. Lev. III,15) and was inferred from Lev.XXIII, 41; v. infra 9a.
(15)
A sixth of a denar, v. Glos.
(16)
The word ‘ALL’ is emphatic’; it implies that persons who might be thought exempt are subject to thecommandment; hence the question.
(17)
E.g., he belonged to two masters, and was freed by one of them.
(18)
Lit., ‘became straight’ (in limb).
(19)
I.e.,the seven individual days of the festival.
(20)
I.e., if a man was unfit to bring his sacrifices on the first day of the festival (e.g.,if he was exempt on account of lameness) and during the festival he became fit (i.e., regained the use of his leg), it is his duty to make good hissacrificial dues on the day of the festival that he becomes fit.
(21)
I.e., if he was unfit on the first day, he is completely exempt, though he becomes fit in the course of the festival.
(22)
Probably the name means, ‘Goldsmith’.
(23)
Or, according to Tosaf. (v. p. 1, n. 1), ‘exempt from bringing the pilgrimage- offering’; and so wherever thetranslation has ‘appearing’.
(24)
Ex. XXIII, 17.
(25)
vtrh
may be vocalised
vtrh
(Kal, ‘He will see’) or following the Massorah,
vtrh
(Nif'al, ‘He will be seen,appear); cf. Gen. XXII, 14. By combining both readings, it is deduced that the ‘seeing’ and ‘being seen’ must be alike inregard to fulness of vision i.e., in regard to the use of both eyes: just as God comes to see the pilgrim with both eyes (ananthropomorphism for full vision necessitated by the desired parallel in respect to man), so when the pilgrim comes toappear before God, he must be able to see with both eyes. So Rashi: but R. Tam (in Tosaf. a.l.) prefers to make man thesubject, and construes thus;
vtrh,vtrh
just as the pilgrim is seen by God, Who has two eyes (i.e., full vision), sohe must see Him (i.e., appear in the Divine presence) with both eyes.
(26)
I.e., that the word all comes to include a half-slave.
(27)
I.e., the statement that unfreed slaves are exempt from visiting the Temple, which Rabina interprets as inferringsuch as are half free.
(28)
I.e., the Mishnah as it was formulated before the School of Hillel (whose ruling was authoritative against that of theShammaite School cf. Ber. 36b and Gratz, vol. IV, p. 424, n. 4; Heb. edn. vol. II, p. 172, n. 1) came over to the view of the School of Shammai.
vbuatr vban
(rendered, ‘the earlier Mishnah’) may refer either (a) to a single previousruling later revised, or (b) to an entire compilation of the Mishnah, in which case it may be rendered, ‘the first Mishnah’;cf. J.E. vol. VIII, P. 610f, and refs.
(29)
V. note 4.
(30)
I.e., representing the later opinion of the School of Hillel. Though this second opinion contradicts the first, theearlier ruling was not erased from the Mishnah, on the principle that a Mishnah (ruling) which had once been taught wasnot to be removed from its place; cf. Yeb. 30a et passim.
Talmud - Mas. Chagigah 2b
Talmud - Mas. Chagigah 2b
Talmud - Mas. Chagigah 2b
You have made it right for his master,
1
but you have not made it right for himself
2
He may not marry
a bondwoman, nor may he marry a freewoman.
3
Should he abstain [from marriage]? But then wasnot the world created only for propagation?
4
as it is said:
5
‘He created it not a waste, He formed it tobe inhabited’. For the sake of the social order,
6
therefore, his master must be compelled to set himfree, and the latter must give him a bond for the half of his value. Thereupon Beth Hillel retractedand gave their ruling in accordance with the view of Beth Shammai. EXCEPT A DEAF MAN [HERESH], AN IMBECILE AND A MINOR etc. [Our Mishnah]speaks of HERESH similarly as of the IMBECILE and MINOR: just as the IMBECILE and MINORlack understanding, so HERESH [means] one that lacks understanding. This teaches us inaccordance with that which we have learnt:
7
‘Wherever the Sages speak of HERESH,
8
[it means]one who can neither hear nor speak.
9
This [would imply] that he who can speak but not hear,
10
hearbut not speak is obligated.
11
We have [thus] learnt that which our Rabbis taught.
12
One who canspeak but not hear is termed HERESH: one who can hear but not speak is termed Illem [dumb]; bothof these are deemed sensible in all that relates to them. And whence [is it deduced] that one who canspeak but not hear is termed Heresh, and one who can hear but not speak is termed ‘Illem? — For itis written: But I am as Heresh [a deaf man], I hear not,’ and I am as Illem [a dumb man] that openethnot his mouth.
13
Alternatively, I could explain: As people say,
14
His words have been taken away.
15
‘One that can speak but not hear, hear but not speak is obligated’. But surely it is taught: One thatcan speak but not hear, hear but not speak is exempt!
16
— Said Rabina, and according to others,Raba: [Our Mishnah] is defective and should read thus: All are bound to appear [at the Temple] andto rejoice,
17
except a Heresh that can speak but not hear, [or] hear but not speak, who is exempt fromappearing [at the Temple];
18
but though he is exempt from appearing, he is bound to rejoice. One,however, that can neither hear nor speak,
19
an imbecile and a minor are exempt even from rejoicing,since they are exempt from all the precepts stated in the Torah,
20
Likewise it is also taught: All arebound to appear [at the Temple] and to rejoice, except a Heresh that can speak but not hear, [or] hearbut not speak, who is exempt from appearing; but though he is exempt from appearing____________________
(1)
I.e., he gets the full benefit of his half-ownership.
(2)
R. Meshullam (in Tosaf.) prefers the opposite reading. ‘You have made it right for himself, but you have not made itright at all for his master’; because the latter loses any possible share of the offspring.
(3)
Being partly a freedman he may not marry a slave; being partly a slave he may not marry a freewoman; v. Deut.XXIII, 18 and Targum Onkelos a.l.
(4)
Lit., ‘for fruitfulness and multiplication’, cf. Gen. I, 28.
(5)
Isa. XLV, 18.
(6)
Lit., ‘for the sake of the establishment (or improvement) of the world’; cf Git. IV, 2, 3, where Danby renders; ‘as aprecaution for the general good’.
(7)
Ter. I, 2.
(8)
I.e., together with the Imbecile and Minor.
(9)
Tosaf. quotes and explains exceptions to this rule: cf. Meg. 19b and Hul. 2a.
(10)
E.g., he was able to hear when born and learnt to speak, but later became deaf.
(11)
I.e., to fulfil the precept of appearing at the Temple.
(12)
I.e., our Mishnah supports and thus gives validity to the following Baraitha. (11) This statement agrees, byimplication, with our Mishnah, which puts only a deaf-mute in the same category as an imbecile.
(13)
Ps. XXXVIII, 14.
(14)
I.e., a popular proverb; v. J.E vol X, p. 226f.
(15)
I.e.,
okt
(‘dumb’) is an abbreviation of
vhkikn khe,at
(‘his words have been taken away’).
(16)
I.e., from visiting the Temple; thus the Baraitha contradicts our Mishnah.
(17)
V. Deut. XVI, 14. Ritually the rejoicing took the form of a sacrificial meal of peace-offerings; cf. infra 8b and Pes.109a.
(18)
And from bringing the accompanying burnt-offering.
(19)
I.e.,the Heresh of our Mishnah. Thus the fully worded Mishnah would refer to two kinds of Heresh: (a) the partial
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