{"id":10674,"date":"2007-03-29T22:38:00","date_gmt":"2007-03-29T22:38:00","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/masechet_hagigah_25\/"},"modified":"2015-10-25T14:38:51","modified_gmt":"2015-10-25T19:38:51","slug":"masechet_hagigah_25","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/masechet_hagigah_25\/","title":{"rendered":"Masechet Chagigah 2a-5b"},"content":{"rendered":"<p><em>The Coming Week&#8217;s Daf Yomi by Rabbi Adin Steinsaltz<\/em><\/p>\n<p><em>This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud.<\/em><\/p>\n<p><em><strong>This month\u2019s Steinsaltz Daf Yomi is sponsored by Dr. and Mrs. Alan Harris, the Lewy Family Foundation, and Marilyn and Edward Kaplan<\/strong><\/em><\/p>\n<p>&nbsp;<\/p>\n<p><strong><u>Chagigah 2<\/u><\/strong><\/p>\n<p>Who is obligated in the three pilgrimage holidays of <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/np.htm#pesach\">Pesach<\/a>, <a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#shavuot\">Shavuot<\/a><\/em> and <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#sukkot\">Sukkot<\/a><\/em>?<br \/>\nIn several places (see, for example, <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#devarim\">Devarim<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0516.htm#16\">16:16<\/a>) the <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> commands all Jewish males to participate in this <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mitzvah\">mitzvah<\/a><\/em>. The first <a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mishna\">Mishnah<\/a> in the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#masechet\">Masechet<\/a><\/em> lists the people who are not obligated. Specifically:<\/p>\n<ul>\n<li>people who are mentally deficient (in Talmudic terms, someone who is deaf, an imbecile or a child),<\/li>\n<li>people who are not male (this includes not only women, but also people of uncertain gender)<\/li>\n<li>people who cannot make the trip, like a sick or aged person, or someone who &#8220;cannot go up on his legs.&#8221;<\/li>\n<\/ul>\n<p>The cases of uncertain gender are the situations of a <em>tumtum<\/em> and an <em>androgenus<\/em> who are not obligated to participate in <em>aliya la-regel<\/em>. Both of these groups are people whose gender is unclear, the <em>tumtum<\/em> because we cannot tell whether it is a man or a woman, and the <em>androgenus<\/em> who shows both male and female sexual organs.<\/p>\n<p>How to interpret the case of &#8220;someone who cannot go up on his legs&#8221; is the subject of some debate among the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/r.htm#rishon\">rishonim<\/a><\/em>. <a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> presents it as a case where the individual cannot walk from Jerusalem to the Temple Mount. <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#baaleitosafot\">Tosafot<\/a> point out that Rashi is offering the most radical case; a person who cannot make it from his own town to Jerusalem would certainly fall into this category, as well. The <a href=\"http:\/\/www.ou.org\/about\/judaism\/rabbis\/rambam.htm\">Rambam<\/a> claims that this exemption in the <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> refers to someone who is uniquely sensitive and never walks anywhere. Others suggest that this refers to someone who cannot walk around barefoot, since wearing shoes into the Temple is forbidden.<\/p>\n<p>Finally, Tosafot point out that the list in the Mishnah is not exhaustive. There are additional cases where an individual&#8217;s personal situation or even his profession may free him from the obligation to travel to Jerusalem.<\/p>\n<hr \/>\n<p><strong><u>Chagigah 3<\/u><\/strong><\/p>\n<p>The <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> on our <em>daf<\/em> (page) quotes a list of <em><a href=\"http:\/\/en.wikipedia.org\/wiki\/Aggadah\">aggadic<\/a><\/em> teachings from various Sages.<\/p>\n<p>Rav Kahane quotes Rav Natan bar Manyumei in the name of Rabbi Tanchum as offering an interpretation of the passage (<a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#bereshit\">Bereshit<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0137.htm#24\">37:24<\/a>) which describes how Yosef&#8217;s brothers stripped him and put him in a <em>bor<\/em> (a pit). The <a href=\"http:\/\/www.ou.org\/about\/judaism\/torah.htm\">Torah<\/a> mentions that &#8220;the pit was empty; there was no water in it.&#8221; If we already have been told that the pit was empty, why does the Torah need to emphasize that there was no water in it? Rather, the Torah was hinting to the fact that although it was empty of water \u2013 which we expect to find in a <em>bor<\/em> \u2013 there were other things in it, specifically snakes and scorpions.<\/p>\n<p>One question raised by the commentaries about this interpretation (which has become well-known, since it is quoted in <a href=\"http:\/\/www.ou.org\/about\/judaism\/rashi.htm\">Rashi<\/a> on the passage in <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#chumash\">Chumash<\/a><\/em>), is that although a close reading of the Torah does indicate that there was something in the pit, how can we reach the conclusion that it was specifically snakes and scorpions? In his <em>Petah Einayim,<\/em> <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=2232&amp;letter=A#6967\">Rabbi Chaim Yosef David Azulai<\/a> quotes the <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=627&amp;letter=L&amp;search=luria#1851\">Ar&#8221;i<\/a> as explaining that only snakes and scorpions \u2013 creatures that can hide away in cracks and crevices \u2013 could have been in a pit about which we are told \u201cthe pit was empty.\u201d Thus the intention of the passage is to say that the pit appeared to be empty, but, in fact, it was inhabited by creatures like these.<\/p>\n<p>Another passage that is interpreted on our <em>daf<\/em> is quoted in the name of <a href=\"https:\/\/www.ou.org\/Local%20Settings\/Local%20Settings\/Temporary%20Internet%20Files\/OLK6C\/An%20article%20in%20a%20professional%20IT%20publication%20illustrating%20another%20aspect%20of%20the%20pervasive%20influence%20of%20the%20internet,%20including%20discussion%20groups,%20on%20contemporary%20society.\">Rabbi Elazar ben Azaria<\/a>, who expounds on the <em>pasuk <\/em>(verse) (<a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#devarim\">Devarim<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0531.htm#12\">31:12<\/a>) that teaches how every Jewish person \u2013 man, woman and child \u2013 is obligated to travel to Jerusalem once in seven years for the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mitzvah\">mitzvah<\/a><\/em> of <em>hakhel<\/em> (assembly)<em>.<\/em> While the men and women come to learn and to listen, what is the purpose of bringing children? Rabbi Elazar ben Azaria explains that it is so that extra reward can be given to those who bring them. The <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=342&amp;letter=P#1305\">Ri&#8221;af<\/a> explains that this is derived from the unnecessary command to bring children \u2013 after all, if the men and women are all in Jerusalem, the children will have to accompany them, since there is no one who is home to tend to them. Thus, if the Torah commands that they be brought, there must be an additional reason for it.<\/p>\n<hr \/>\n<p><strong><u>Chagigah 4<\/u><\/strong><\/p>\n<p>The passage (<a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#devarim\">Devarim<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0516.htm#16\">16:16<\/a>) obligates <em>kol zekhurkhah<\/em> \u2013 every Jewish male \u2013 to make a pilgrimage to Jerusalem three times a year. Our <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> interprets <em>kol zekhurkhah<\/em> to mean that every Jewish male who can travel to Jerusalem with others is obligated to do so. Three people are mentioned who cannot travel with others \u2013 a <em>mekametz<\/em> (a gatherer), a <em>metzaref nechoshet<\/em> (someone who purifies copper) and a <em>bursi<\/em> (a tanner) \u2013 and are therefore free of this obligation.<\/p>\n<p>In the <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=277&amp;letter=T&amp;search=tosefta\">Tosefta<\/a><\/em>, two approaches are offered in defining <em>mekametz<\/em>. One suggestion is that the <em>mekametz <\/em>is a <em>bursi katan<\/em> \u2013 a non-commercial tanner, that is, someone who has a private business tanning skins at home in small quantities. Someone who has such a business does all aspects of the job himself. The other suggestion is that the <em>mekametz<\/em> is someone who collects dog droppings. Until the last century, softening skins in preparation for tanning them was done by adding dog droppings to the water where the skins were being soaked. The fermenting that takes place and the enzymes that are released play a central role in this process.<\/p>\n<p>Although copper is occasionally found in pure form, most deposits that contain the metal have it mixed with various sulfides. The purification process separates out the copper from the sulfur, and the residue that is created often has a very strong smell attached to it. The <em>metzaref nechoshet<\/em> who works regularly with these metals will likely find that his clothing \u2013 and his body \u2013 absorb these odors. The <em>bursi<\/em> and <em>mekametz<\/em> have a similar problem.<\/p>\n<p>The <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gaon\">Geonim<\/a> explain that the reason these people are not obligated in the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/m.htm#mitzvah\">mitzvah<\/a><\/em> of traveling to Jerusalem is not due to our concern with the comfort of those around them who may be offended by their smell. Rather our concern is for these people, themselves, and their own honor. Were someone to travel to Jerusalem and find that everyone deliberately keeps their distance from them, this would be a great embarrassment to them, and they are, therefore freed from this obligation.<\/p>\n<hr \/>\n<p><strong><u>Chagigah 5<\/u><\/strong><\/p>\n<p>Our <a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#gemara\">Gemara<\/a> includes a list of passages from the <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/tanakh.htm\">Tanach<\/a><\/em> whose message was so painful to <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=357&amp;letter=J\">Rabbi Yochanan<\/a> that they caused him to cry. One of these <em>pesukim<\/em> (verses) appears in <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=26&amp;letter=E&amp;search=kohelet\">Kohelet<\/a> \u00a0(<a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt3112.htm#14\">12:14<\/a>), and is understood by Rabbi Yochanan as teaching that God will hold someone responsible for sinful acts committed by him, whether intentional or accidental.<\/p>\n<p>The Gemara merely comments that learning this <em>pasuk<\/em> would bring Rabbi Yochanan to weep; it does not explain how God can hold someone responsible for accidental acts. The <em><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=638&amp;letter=L#1910\">Mesillat Yesharim<\/a><\/em> explains God certainly distinguishes between a sin done purposefully and one done accidentally. The <em>pasuk<\/em> in Kohelet is teaching that even an accidental sin will be judged, and that God will not simply overlook it.<\/p>\n<p>The continuation of the <em>pasuk<\/em> also presents a serious difficulty. In closing, the passage seems to teach that an individual will be held responsible for good deeds as well as bad ones. Why would someone be &#8220;held responsible&#8221; for a positive act? \u00a0Three examples are given:<\/p>\n<ul>\n<li>In the study house of Rabbi Yannai they suggested that it refers to someone who gives money to a poor person in a public \u2013 and humiliating \u2013 manner.<\/li>\n<li>In the study house of Rabbi Sheila they suggested that it refers to a man who gives charity to a poor woman in secret, which will lead to suspicions about her.<\/li>\n<li><a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=5&amp;letter=R\">Rava<\/a> suggests that it refers to a husband who sends uncut meat to his wife on Friday afternoon. Since it is uncut, the <em>gid ha-nasheh<\/em> \u2013 a sinew in the leg that cannot be eaten (see <a href=\"http:\/\/www.ou.org\/about\/judaism\/bc.htm#bereshit\">Bereshit<\/a> <a href=\"http:\/\/www.mechon-mamre.org\/p\/pt\/pt0132.htm#32\">32:32<\/a>) \u2013 has not been removed, and in the rush of <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/s.htm#shabbat\">Shabbat<\/a><\/em> preparations, may not be dealt with properly.<\/li>\n<\/ul>\n<p>To the Gemara&#8217;s challenge that Rava himself was known to send such meat to his wife on <em><a href=\"http:\/\/www.ou.org\/about\/judaism\/di.htm#erev\">erev<\/a> Shabbat<\/em>, we learn that Rava&#8217;s wife was the daughter of <a href=\"http:\/\/www.jewishencyclopedia.com\/view.jsp?artid=801&amp;letter=H\">Rav Hisda<\/a>, who he was certain would check the <em>gid ha-nasheh<\/em> and deal with it properly.<\/p>\n<p>The marriage between Rava and Rav Chisda\u2019s daughter was a second one for both of them, although they were childhood friends. In a number of places in the Talmud we see that they had a uniquely close relationship. Similarly we find that Rava relied on her, not only because of her upbringing in Rav Chisda\u2019s house, but also because of her personal integrity.<\/p>\n<hr \/>\n<p><em>In addition to his monumental translation and commentary on the Talmud, Rabbi Steinsaltz has authored dozens of books and hundreds of articles on a variety of topics, both Jewish and secular. For more information about Rabbi Steinsaltz&#8217;s groundbreaking work in Jewish education, visit <a href=\"https:\/\/www.ou.org\/life\/wp-admin\/www.steinsaltz.org\">www.steinsaltz.org<\/a> or contact the Aleph Society at 212-840-1166.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>The Coming Week&#8217;s Daf Yomi by Rabbi Adin Steinsaltz This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud. This month\u2019s Steinsaltz Daf Yomi is sponsored by Dr. and Mrs. Alan Harris, the Lewy Family<\/p>\n","protected":false},"author":125,"featured_media":40922,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[83],"tags":[],"class_list":["post-10674","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-torah","series-steinsaltz-daf-yomi"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v24.9 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Masechet Chagigah 2a-5b - OU Life<\/title>\n<meta name=\"description\" content=\"The Coming Week&#039;s Daf Yomi (Chagigah 2a-5b) by Rabbi Adin Steinsaltz, based upon insights &amp; chidushim published in the Steinsaltz edition of the Talmud\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/life\/torah\/masechet_hagigah_25\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Masechet Chagigah 2a-5b - 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