meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Moed/Mishnah Chagigah/English/Sefaria Community Translation.txt"}
text: Mishnah Chagigah
  משנה חגיגה
  Sefaria Community Translation
  
  
  Mishnah Chagigah
  
  
  
  
  
  All are obligated in seeing [the Temple Mount], except for a deaf-mute, a <i>shoteh</i>, or a minor; a <i>Tumtum</i> [person with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such a person is male or female], an <i>Androginos</i> [person with both male and female sexual organs. It is halachically uncertain whether such a person is male, female or, perhaps, has a uniquely defined halachic gender.]; women, unfreed slaves; a lame person, a blind person, or a sick person; or an old person who cannot stand upon his feet.  Who is a minor? Anyone who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount, according to the Beit Shammai; Beit Hillel say: Anyone who cannot hold his father's hand and go up from Jerusalem to the Temple Mount, for it says, "Three <i>regalim</i>" (Exodus 23:14)
  Beit Shammai say: The appearance-offering is two silver [ma'ah], and the festival-offering is a silver <i>ma'ah</i>. Beit Hillel say: The appearance-offering is a silver ma'ah, and the festival-offering is two silver [ma'ah].
  Burnt-offerings on [the intermediate days of] a holiday come [only] from unconsecrated funds, and peace-offerings come [even] from the [second] tithe.  On the first sacred day of Passover,  Beit Shammai say: [‍they come‍] [only] from unconsecrated funds; and  Beit Hillel say: [they come] [even] from the [second] tithe.
  Israelites fulfill their obligation with pledged and consecrated animals and with <i>ma'aser behema</i> [tithed animals], and the priests - with the chatat and with the asham sacrifices and with the <i> bechor</i> [firstborn animal] and with the breast and with the shoulder, but not with fowl and not with a <i>mincha</i> [flour offering].
  One who has many dependents and few assets, should bring many peace offerings and few burnt offerings. [One who has] many assets and few dependents, should bring many burnt offerings and few peace offerings. [If one has] few of both, of him it is stated: A <em>ma'ah</em> of silver and two pieces of silver. [If one has] many of both, of him it is stated: "Each man as he is able, according to the Lord your God's blessing that He gave you" (Deuteronomy 16:17).
  If one failed to celebrate [by bringing the burnt and peace offerings] during the first festival day of Sukkot, one may celebrate during the entire festival and during the last festival day of Sukkot. If the festival passed and one failed to celebrate, one is not obligated to compensate. About this it is stated: "A crooked thing that cannot be fixed, and a loss cannot be reckoned" (Ecclesiastes 1:15).
  Rabbi Shimon ben Menassia says: What is "a crooked thing that cannot be fixed"? This applies to one who had relations with a forbidden woman and fathers a <em>mamzer</em> through her. If you would say [the verse refers to] a thief or a robber, he can return it and make amends. Rabbi Shimon ben Yochai says: One is only called "crooked" if he was proper at first and became crooked; and who is that? A Sage who separates from Torah.
  Dissolving vows flies in the air, there is no basis for it.  Laws concerning shabbat and festival-offering and stealing from holy-designated things, these are like mountains hung from a hair:  they have few verses and many laws.  Judgment and service and purity and impurity and improper sexual relations, they have plenty to be based on.  They themselves are the body of Torah.
  
  
  
  One may not expound the laws of forbidden sexual relations before three people, nor the account of Creation before two, nor the Divine Chariot before one, unless he is wise and understanding from his own knowledge. Anyone who looks into four things is worthy of not having come into the world: what is above, what is below, what is before, and what is after. And anyone who has no consideration for the honor of his Maker would be better off if he had not come into the world.
  Yose ben Yoezer says not to lean hands [on the Chagigah sacrifice]; Yose ben Yohanan says to lean hands. Yehoshua ben Perahia says not to lean hands; Nitai the Arbelite says to lean hands. Yehuda ben Tavai says not to lean hands; Shimon ben Shetach says to lean hands. Shemaya says to lean hands; Avtaliyon says not to lean hands. Hillel and Menahem did not disagree. Menahem left and Shammai entered. Shammai says not to lean hands; Hillel says to lean hands.  The first [of each pair] was the <em>nasi</em> [head of the Sanhedrin] and the second [of each pair] was the <em>av beit din</em> [vice-head of the Sandhedrin].
  Beit Shammai says, they bring peace offerings [on Yom Tov] and do not lay their hands on them, but they do not bring burnt offerings. And Beit Hillel says, they bring both peace offerings and burnt offerings and lay their hands on them.
  When Shavuot occurs on Friday, Beit Shammai says that the day of slaughter [for its burnt offerings] is after Shabbat [i.e., on Sunday]. And Beit Hillel says, that the day after Shabbat is not the day for slaughter [rather it is Friday], but agrees that if Shavuot occurs on Shabbat, the next day [Sunday] is the day of slaughter. And the High Priest does not wear his vestments [on a day to which slaughter is postponed], and one may eulogize and fast, so as not to give credence to the words of those [the Sadduccees] that say Shavuot occurs the day after Shabbat.
  One ritually washes one's hands for <em>chullin</em> [unsanctified food], <em>ma'aser</em> [tithed food] and for <em>terumah</em> [food tithed as the priest's gift].  For <em>kodesh</em> [portions of offerings eaten by the priests] one must immerse [in a mikveh]. And for <em>chattat</em> [water of purification] if one's hands are [ritually] impure, one's body is [ritually] impure.
  One who immerses [in order to eat] <em>chullin</em> and considers himself pure to eat <em>chullin</em>, is forbidden to eat ma'aser. If he immerses [in order to eat] <em>ma'aser</em> and considers himself pure to eat <em>ma'aser</em>, he is forbidden to eat <em>terumah</em>. If he immerses [in order to eat] <em>terumah</em>, and considers himself pure to eat <em>terumah</em>, he is forbidden to eat <em>kodesh</em>. If he immerses [in order to eat] kodesh, and considers himself pure to eat kodesh, he is  forbidden to touch the <em>chattat</em> water [made from the ashes of the Red Heifer]. If he immerses [to meet] stringent [requirements], he is permitted to [items carrying] the more lenient [requirements]. If one does not consider himself pure [after immersing], it is as if he did not immerse.
  The clothes of an <em>Am Ha'aretz</em> [unlearned person] are <em>midras</em> [considered impure by treading] for <em>perushin</em> [individuals, generally Sages, highly concerned with maintaining ritual purity]. The clothes of <em>perushin</em> are <em>midras</em> for those who eat <em>terumah</em>. The clothes of those who eat <em>terumah</em> are <em>midras</em> for <em>kodesh</em> [and those who eat it]. The clothes of [those who eat] <em>kodesh</em> are <em>midras</em> for [those who touch]<em>chattat</em> water. Yose ben Yoezer was a pious man of the priesthood, and his cloak was <em>midras</em> for <em>kodesh</em>. Yochanan ben Gudgeda ate [even <em>chullin</em>] at the purity [required for] <em>kodesh</em> all his days and his cloak was  <em>midras</em> for <em>chattat</em> water.
  
  
  
  Greater stringency applies to <em>kodesh</em> [portion of offerings eaten by the priests] than to <em>terumah</em> [tithe of gifts for the priests], for we immerse [impure] vessels within vessels [to be used] for <em>terumah</em>, but not [in vessels used for] <em>kodesh</em>. The outside, inside, and handle[are treated as separate] for <em>terumah</em>, but not for <em>kodesh</em>. He who carries [something bearing] <em>midras</em> ["treading"] impurity may carry <em>terumah</em> at the same time, but he may not carry <em>kodesh</em>. The garments of those who eat <em>terumah</em> have <em>midras</em> impurity for those who eat <em>kodesh</em>. The rule for <em>kodesh</em> is not the same as the rule for <em>terumah</em>, for regarding <em>kodesh</em>, a person unties, dries, immerses, and then ties [a garment], while for <em>terumah</em>, he ties and may afterwards immerse [a garment]. 
  Vessels finished in purity must be immersed [so that they can be used for] <em>kodesh</em>, but do not need to be immersed for <em>terumah</em>. A vessel unites with its contents [if any become impure] for <em>kodesh</em>, but does not unite for <em>terumah</em>. The fourth [degree of impurity] invalidates <em>kodesh</em>, but [no further than] the third [degree of impurity] invalidates <em>terumah</em>. Regarding <em>terumah</em>, if one hand of a person becomes impure, his other hand is still pure. Regarding <em>kodesh</em>, he must immerse both hands, for one hand makes the other hand impure regarding <em>kodesh</em>, but not <em>terumah</em>. 
  Dry foods of <em>terumah</em> may be eaten with unwashed hands, but not <em>kodesh</em>. An <em>onen</em> [one whose close relative has died, in the period before the burial] and a <em>mechusar kippurim</em> [one who has not yet brought a sacrifice to complete purification from certain types of ritual impurity] require immersion for <em>kodesh</em>, but not for <em>terumah</em>. 
  Greater stringency applies to <em>terumah</em> [than to <em>kodesh</em>], because in Judea, they [<em>Amei Ha-aretz</em>, unlearned people unversed in matters of purity] are trusted regarding the purity of oil and wine throughout the whole year, but only during the wine-press and oil-press season regarding <em>terumah</em>. If this season has passed, and they brought to him a barrel of <em>terumah</em> wine, he cannot accept it from them. But, he [the owner of the barrel] is allowed to leave it for the next wine-press season. And if he [the owner of the barrel] said to him, "I have set apart into it a <em>revi'it</em> of wine, for use in libations," he is trusted. They are trustworthy regarding wine and oil jugs which are made subject to the laws of <em>terumah</em> and <em>kodesh</em> in the wine-press and oil-press season, and also seventy days prior to the wine-press season.
  From Modi'im and inwards [toward Jerusalem], they [<em>amei ha-aretz</em>] are trusted in regard to earthenware vessels. From Modi'im and outwards, they are not trusted. How so? If the potter selling pots entered inwards of Modi'im, then the same potter in regard to the same pots, and regarding the same buyers, is trusted. If he went outwards from Modi'im, he is not trusted. 
  If tax-collectors entered a house, and if thieves returned stolen vessels, they are trusted if they say "We didn't touch [them]." In Jerusalem, they are trusted regarding <em>kodesh</em>, and during the festival season, they are trusted regarding <em>terumah</em>, as well. 
  If a person opened his barrel of wine, or began to sell his baked goods on the festival: Rabbi Yehuda says he may finish. And the sages say he may not finish. As soon as the festival concluded, they would remove [and immerse vessels] for the purification of the Temple courtyard. If the festival was terminated on the sixth day [Friday], they would not remove, on account of the honor of the Sabbath day. Rabbi Yehuda says: And not on the fifth day [Thursday], for the priests were not free [from their post-festival duties]. 
  How did they remove [the vessels] for the purification of the Temple Courtyard? They would immerse the vessels that were in the Temple, and they would say to them [the priests]: be careful to not touch the table and make it impure. For each of the vessels that were in the Temple, there were two or three sets, so that if the first vessels were rendered impure, they would bring the second in their place. All the vessels in the Temple required immersion, except for the golden altar and the bronze altar, because they were like [i.e., affixed to] the ground [and thus not susceptible to impurity]; the opinion of Rabbi Eliezer. However, the sages say [they were not susceptible to impurity] because they were plated. 