Talmud Jerusalem
Talmud Jerusalem

Talmud for Chagigah 3:1

מדבר חזרון ואמרון (דברים טז) כל זכורך לרבות את הקטן ויימר כל זכורך לרבות את החרש למען ישמעון ולמען ילמדון פרט לחרש ויימר למען ישמעון ולמען ילמדון פרט לקטן אמר ר' יוסה מאחר שכתוב א' מרבה וכתוב א' ממעט מרבה אני את הקטן שהוא ראוי לבוא לאחר זמן ומוציא את החרש שאינו ראוי לבוא לאחר זמן שמואל בר אבא בעא קומי רבי זעירה קטן חרש מהו שיהא חייב א"ל איתא חמי יציבא בארעא וגיורא בשמי שמייא אילו גדול חרש פטור קטן חרש לא כ"ש א"ר ירמיה בדין היה קטן ולא חרש יהא פטור גזירת הכתוב הוא כל זכורך לרבות את הקטן הייתי אומר אילו גדול חרש יהא חייב שלא לחלוק בהילכות זכורך הוי צורכה לההוא דאמר רבי יוסה מאחר שכתוב א' מרבה וכתוב א' ממעט מרבה אני את הקטן שהוא ראוי לבוא לאחר זמן ומוציא אני את החרש שאינו ראוי לבוא לאחר זמן: טומטום:

a creative task, he should bring a sin offering. Two--he should bring a conditional sin offering. Three--he is exempt [from bringing a sacrifice of any sort.]” Rabbi Yose bar Bon raised the question [thus]: “If you were to say that two [stars indicate] doubt [as to whether it is day or night, then] if one saw two stars on the eve of the Sabbath and [others] warned him [that it was the Sabbath, thus making him liable for its violation], yet he [nonetheless] performed a creative task; [and if he subsequently] saw two stars on the departure of the Sabbath and [others] warned him [that it was still the Sabbath], yet he performed a creative task; then either way you like [he is liable for a violation of the Sabbath]. If the first [set of stars] were [an indication that it was still] daytime [and not yet the Sabbath], then the last stars were also [an indication that it was still] daytime [and still the Sabbath], then he is liable [for a violation of the Sabbath] on account of the last set [of stars]. If the last [set of stars] were [an indication that it was now] night time [and the Sabbath had begun], then the first stars were also [an indication that it was now] night time [and no longer the Sabbath], then he is liable [for a violation of the Sabbath] on account of the first set [of stars]. [Another example:] If he saw two stars on the eve of the Sabbath and partially harvested a fig, [and] if he [subsequently returned] in the morning and harvested another part, and if he saw two stars on the departure of the Sabbath and harvested the [last] part of the fig, then either way you like [he is liable for a sin offering]. If the first [set of stars] were [an indication that it was still] daytime [and not yet the Sabbath], then the last stars were also [an indication that it was still] daytime [and still the Sabbath] and the morning harvest joins with that of the departure of the sabbath, and he is liable [for a sin offering] on account of the last set [of stars]. If the last [set of stars] were [an indication that it was] night time [and now the Sabbath], then the last stars were also [an indication that it was] daytime [and no longer the Sabbath] and the morning harvest joins with that of the night of the Sabbath, and he is liable [for a sin offering] on account of the first set [of stars].” These [stars] that you are speaking of are [only] those whose way is not to appear in the daytime. However, we do not count those whose way is to appear in the daytime. Rabbi Yose bar Bon said: “Just so long as three stars may be seen aside from that [one we call] Kokhvata (prob. Venus).” (This may be a scribal error and the original version may have been: “Just so long as three stars may be seen [in one place, just] as one star [can be so seen.]”) Rabbi Yaakov of Romana in the name of Rabbi Yehuda ben Pazi: “One star, surely day. Two, night.” But does he [truly] have no [time period of] doubt!? He has doubt about [discerning] one star from another. A baraita teaches: “So long as the eastern horizon is reddened, it is daytime. What has been said about the stars, applies to those which are not generally seen until nightfall; for, no note is taken of those which appear before the day is terminated. Therefore, R. Yosse bar R. Aboon says: It means three stars not counting, R. Jacob from Darom (south) says: One star indicates that it is still day; but two stars certainly show that it is night. Is there any doubt of this? No; the doubt can only exist between the stars visible by day, and the other stars. With regard to this, we are taught that it is still day as long as the sky is red towards the east; SIGN OF [GOD'S] ANGER3 WHY MAKE MENTION OF IT? THEREUPON R. ELIEZER SAID TO HIM: I ALSO DID NOT SAY TO PRAY4 BUT TO MAKE MENTION [IN THE WORD] ‘HE CAUSETH THE WIND TO BLOW AND THE RAIN TO FALL’5 -IN ITS DUE SEASON. HE [R. JOSHUA] REPLIED TO HIM: IF THAT IS SO ONE SHOULD AT ALL TIMES MAKE MENTION OF IT. WE PRAY FOR RAIN ONLY CLOSE TO THE RAINY SEASON. R. JUDAH SAYS: THE LAST TO STEP BEFORE THE ARK6 ON THE LAST DAY OF THE FEAST MAKES MENTION, THE FIRST DOES NOT; ON THE FIRST DAY OF PASSOVER THE FIRST MAKES MENTION, THE LAST DOES NOT. GEMARA. What has the Tanna [in mind] when he teaches WHEN etc.?7 -The Tanna refers to [a Mishnah] elsewhere which teaches: We make mention of the Power of Rain in the [benediction of] the Revival of the Dead,8 and we pray for [rain] in the Benediction of the Years9 and [we insert] the Habdulah10 in [the benediction] ‘Thou favourest man with knowledge’.11 [With that passage in mind] the Tanna now teaches: When do we [begin] to make mention of the Power of Rain? Would it not have been more appropriate to teach it there, why did he leave it until now? — [Say] rather, because the Tanna had just completed [learning the Tractate] Rosh Hashanah12 where we have learnt: And on the Feast [the world] is judged through water. And, [as there] he taught: ‘And on the Feast [the world] is judged through water,’ therefore there he teaches: When do we [begin] to make mention of the Power of Rain. But let him teach: When do we [begin] to make mention of Rain: why, the Power of Rain?-R. Johanan said: Because Rain comes down by the Power [of God], as it is said, Who doeth great things und unsearchable, marvellous things without number.13 And it is [further] written, Who giveth rain upon the earth, and sendeth waters upon the fields.14 Where [in these verses is this idea] implied? — Rabbah b. Shila replied: It is derived from the analogous use of the word heker in verses treating of Creation. Here it is written, ‘Who doeth great things and unsearchable’. And there it is written, ‘Hast thou not known? hast thou not heard that the everlasting God, The Lord, the Creator of the ends of the earth, fainteth not, neither is weary? His discernment is past searching out.15 And [of Creation] it is [also] written, Who by Thy strength settest fast the mountains, Who art girded about with might.16 Whence do we know that mention of Rain is to be made in the Prayer?17 - It has been taught: To love the Lord your God and to serve Him with all your heart.18 What is Service of Heart? You must needs say, Prayer. And the verse following reads, That I will give the rain of your land in its season, the former rain and the latter rain.19 R. Johanan said: Three keys the Holy One blessed be He has retained in His own hands and not entrusted to the hand of any messenger, namely, the Key of Rain, the Key of Childbirth, and the Key of the Revival of the Dead. The Key of Rain, for It is written, The Lord will open unto thee His good treasure, the heaven to give the rain of thy land in its season,20 The Key of Childbirth, for it is written, And God remembered Rachel, and God hearkened

Jerusalem Talmud Chagigah

56Chapter 2, Notes 231–232. If one cuts a tube for sancta, he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a (sit) [fiber] and immerse it? But explain it that he cut it in order to immerse it. Rebbi Joshua ben Levi said, up to here about sanctified Temple sancta. From here on, about profane food prepared in the purity of sacrifices57Mishnah 1 and the first statement of Mishnah 2 apply only to actual Temple sancta and therefore are inoperative after the destruction of the Temple. The later distinctions between sancta and heave also apply to profane food prepared in the purity of sancta..
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Jerusalem Talmud Chagigah

Rebbi Joḥanan said, it is from Rebbi Aqiba’s testimony57Mishnah 1 and the first statement of Mishnah 2 apply only to actual Temple sancta and therefore are inoperative after the destruction of the Temple. The later distinctions between sancta and heave also apply to profane food prepared in the purity of sancta.. As we have stated there57Mishnah 1 and the first statement of Mishnah 2 apply only to actual Temple sancta and therefore are inoperative after the destruction of the Temple. The later distinctions between sancta and heave also apply to profane food prepared in the purity of sancta., “Rebbi Aqiba added that fine flour, and incense, frankincense, and coals, part of which were touched by a Tevul Yom are all disqualified58This statement is implied by the statement of our Mishnah that vessels do combine for sancta. Therefore Mishnah 2 must have been formulated posterior to R. Aqiba..” Rebbi Simeon ben Laqish said, they knew that vessels of Servive do combine. About what comes he to testify? About the leftovers of flour-offerings that they do combine together. Rebbi Yose ben Rebbi Zamina in the name of Rebbi Joḥanan: Why did they say, leftovers of flour-offerings do combine together? Because they need their vessel59Since the leftovers of flour offerings have to be eaten by priests, they have to be taken from the vessel in which they were presented to the altar. Since the vessel is not needed after presentation and burning of a fistful on the altar, one might think that then the vessel acts like a profane vessel and does not imply disqualification of the entire content composed of disjoint pieces if one piece became disqualified. As long as the vessel is actually used it transmits disqualification. Babli 23b.. Rebbi Aḥa, Rebbi Ila in the name of Rebbi Yasa: they knew that vessels of Service do combine. About what comes he to testify? About fine flour, and incense, and frankincense, and coals60These are not foods and not subject to the rules of impurity of foodstuffs up to the fourth degree.. One understands fine flour, and incense, and frankincense. Coals61They should be impervious to impurity.? Rebbi Abun bar Cahana said, explain it about coals on the Day of Atonement which he has to carry inside in the vessel which he used to scoop up62The coals which the High Priest on the Day of Atonement has to scoop up with a fire-pan and carry into the holiest of holies with the incense (Lev. 16:12). These are the only coals which become disqualified if outside a dedicated Vessel of Service.. But [not]63Corrector’s addition, making explicit the text’s meaning. about every day’s coals. As we have stated there64Mishnah Tamid 5:5., “If a qab of coals were dispersed, one sweeps them into the water canal, but on the Sabbath one covers it with a wine-cooler65Greek ψυκτήρ, a big metal vessel.. Rebbi Mattania said, do fine flour, and incense, frankincense, and coals, need a minimum volume in this respect? Not because they have to be in their vessel? Here also because they have to be in their vessel66He holds that the Mishnah in Idiut applies to all coals removed from the altar. The rule is that the burned-out charcoal remainders have to be removed in dedicated fire-pans. Even if the later are spilled and swiped into the water canal crossing the inner courtyard, they were removed in a dedicated vessel, and in this case the vessel combines all its contents. The same holds for a large private flour offering, not subject to the amounts prescribed for public offerings, and which might be presented in two or more vessels. In that case, each vessel separately transmits disqualification from a part of its contents to all of it..
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Jerusalem Talmud Chagigah

There, we have stated169Mishnah Bikkurim2:1. The corrector added the text presupposed by the scribe.: [“For heave and First Fruits one incurs the penalty of death170Eating them in impurity is a deadly sin. or a fine of a fifth171If misappropriated, the restitution must be at least 125%.; they are forbidden to lay persons, are property of the Cohen172They might be traded from one Cohen to another and a Cohen may use them as gifts to marry a wife since, even if she was a lay person before, she becomes a member of the Cohen’s family by marriage and may eat heave and First Fruits., may be lifted by one in 100173If heave or First Fruits were mixed with profane food and are now no longer recognizable, if they constitute less than 1% of the mixture, 1% may be lifted and designated heave or First Fruits and the remainder freed for lay use., need washing of the hands and sundown.] This applies to heave and First Fruits but not to tithe.” There, you are saying tithe does not need washing, but here, you are saying that tithe needs washing. When you are saying that tithe needs washing, following the rabbis; but when you are saying that tithe does not need washing, following Rebbi Meïr. As we have stated there174Mishnah Parah 11:5. Babli 18b., “anything which requires immersion by the words of the Sopherim175Part of the original institutions of Judaism formulated by Ezra and his successors. makes sancta impure and disqualifies heave but is permitted for profane food and tithe, the words of Rebbi Meïr. But the Sages forbid for tithe176Since tithe becomes impure by touch of hands or things impure in the second degree and unwashed hands always are impure in the second degree..” He did not understand that Rebbi Samuel said in the name of Rebbi Ze`ira: What means, “but the Sages forbid for tithe”? His body became disqualified from consuming tithe177But not touching.. How it that? If you are saying, tithe needs washing, [for one who intends to eat. If you are saying, tithe does not need washing,] if he intends to touch178The better text probably is obtained by deleting the corrector’s addition: “If you are saying, tithe needs washing, if he intends to touch? But does not one who wants to eat also want to touch?”. But does not one who wants to eat also want to touch? Only because of [handwashing as discipline. But did we not state “heave”? For heave is there] handwashing as discipline179Again it is better to delete the corrector’s addition. The washing of hands is “discipline of heave”.? Therefore about profane food prepared in the purity of sancta. But is profane food prepared in the purity of sancta not profane food180Food prepared to the standards of sancta is not a sanctum unless dedicated, which in the absence of a Temple is impossible. Therefore it remains profane and its status cannot be changed by touching with hands which are impure in the second degree.? Explain either following Rebbi Simeon ben Eleazar or Rebbi Eleazar ben Rebbi Ṣadoq. Either following Rebbi Simeon ben Eleazar, as it was stated, Rebbi Simeon ben Eleazar says in the name of Rebbi Meïr, hands are first degree impure for profane food and second degree impure for heave164Touching with unwashed hands always disqualifies. Babli Ḥulin 33b; differently Tosephta Taharot 1:6.. Or Rebbi Eleazar ben Rebbi Ṣadoq, as we have stated there181Mishnah Taharot 2:8.: “profane food prepared in the purity of sancta is profane food. Rebbi Eleazar ben Rebbi Ṣadoq says, it is like heave, to be impure in two stages and disqualified in the third162This is a discussion of impurity imparted by unwashed hands. The basic observation is that an impure person or object which touches anything susceptible to impurity imparts impurity of one degree lower. (However, the majority opinion is that fluids do not touch but merge, and therefore transmit impurity of the same degree as the acting material.) There are three stages of biblical impurity, “grandfather of impurity”, a corpse or a house in which there is a corpse, “original impurity”, anything touched by a corpse or (with a few exceptions) found in a house containing a corpse, and any other impurity described in the Torah, and “impurity in the first degree”, biblically imparted by contact with original impurity or rabbinically by contact with any impure fluid. The other stages are rabbinical; persons or food impure in stage n by touch impart impurity of stage n+1. The technical term is “impure” for anything able to impart impurity and “disqualified” for matters unusable because of impurity but not imparting impurity to others. Profane food may be impure in stage 1, it becomes disqualified (cannot be dedicated for any sacred use) in stage 2. Heave and Second Tithe (sacra not connected with the Temple) are impure in stages 1,2 and disqualified in stage 3. Temple sacra are impure in stages 1,2,3 and disqualified in stage 4..”
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