Review of Chagigah Perek 1
שלש מצוות נצטוו ישראל בעלותן לרגל: עולת ראיה שלמי חגיגה ושלמי שמחה
Who, What, When, Where, Why, How
Who
· עולת ראיה and שלמי חגיגה have the exact same list of people who are obligated to do them. Every Jew is obligated except:
o אשה- the פּסוק says זכור by ראיה. The גמרא asks why the פּסוק needs to exclude women when its’ a מצות עשה שהזמן גרמא. It answers you might have learned from הקהל to include them.
o טומטום and אנדרוגינוס- The word זכורך excludes טומטום and אנדרוגינוס. The גמרא asks why we need a לימוד by טומטום which is just a ספק (אנדרוגינוס is part זכר) and ספק דאורייתא לקולא מדאורייתא? It answers it’s a case of ביציו בחוץ.
o חרש (even in one ear)- ר' תנחום said that someone who hears in only one ear is פּטור from ראיה (and הקהל) as it says “באזניהם”.
§ The גמרא says that just as a קטן and שוטה mentioned in the משנה have no דעת, the חרש must also have no דעת, so the משנה must be referring to someone who can’t speak or hear. However, that is only referring to the שלמי שמחה as even someone who is only deaf or only mute is פּטור from the עולת ראיה ושלמי שמחה.
o אלם- We learn from הקהל through a גזרה שוה of ראיה ראיה that someone who can either talk but not hear or hear but not talk is פּטור from ראיה. By הקהל people who can’t either see or hear are פּטור as it says למען ישמעו and למען ילמדו. למען ילמדו refers to a mute. Not because a mute can’t learn because there was a story where mutes became healed and we saw they did learn. Plus, if it were true that mutes couldn’t learn it would be included in למען ישמעו since it is פּשוט to us that the issue with not hearing is that they can’t learn. Rather, it’s from a דרשה of ילמידו which means they must be able to teach it. We learn חרש and that people must hear from the same words למען ישמעו.
o סומא (even in one eye)- יראה is the כתיב and יראה is the קרי, so just like you go to see, so to you will be seen, and you will be seen with two eyes so you must go with two eyes. The משנה ראשונה may disagree with this.
o עבדים- An עבד is פּטור since it says פּני האדון and he has more than one master. גמרא asks why not learn from the general הקיש of עבד to woman( לה לה מאישה). It answers we are speaking of a slave that is half-free-half-owned who is פּטור. This is like רבינא from the משנה ראשונה and the משנה is מדויק like him as it says עבד שאינו משוחרר. However, the משנה אחרונה says חז"ל forced you to free such a person due to שבת, so it’s as if he is freed and would be חייב. (It is unclear how the משנה אחרונה will learn the words in the משנה of עבדים שאינם משוחררים).
o שוטה-A שוטה is some who 1)goes out at night alone or 2)rips his clothes or 3)sleeps in the cemetery. ר' הונא said you need all three and ר' יוחנן said just one. The גמרא clarifies this means done דרך שטות but still there are excuses like he was 1)sick or 2)ripped his clothes from thoughts or 3)slept in cemetery for רוח טומאה. The גמרא then brings a ברייתא that someone is a שוטה if they ruin what is given to them and says רב הונא would have been חוזר from his opinion had he known this. גמרא leaves as a תיקו if he would have been חוזר just from clothing ripping or from all three.
o טמא is פּטור since you aren’t חייב בהבאה if you aren’t חייב בביאת עזרה.
o An ערל is פּטור as he is like a טמא in regards to not eating תרומה.
o חגר - Someone who is lame in one leg is פּטור from ראיה as it says שלש רגלים. Also, בעלי קבין are פּטור from the words פּעמים.
o People who can’t walk, חולים, זקינים -The word רגלים also excludes anyone who can’t walk to the עזרה.
o People who must wear shoes in the מקדש-The word רגלים also excludes this person as he is coming with something over his feet.
o בורסי, מקמץ, מצרף נחושת- All of these people smell bad and are excluded as it says “כל זכורך“ and they cant come up with everyone else.
o a קטן-The words כל זכורך had been thought to include children but that was rejected as the משנה is clear they are פּטור. However, from a certain age, they are חייב.
· When a child is חייב is a מחלוקת ב"ש וב"ה. According to ב"ש, as long she can sit on his Dad’s shoulder and go from ירושלים to בית המקדש he is חייב. According to ב"ה, as long as he can hold his Dad’s hand and walk from ירושלים to the בית המקדש he is חייב as it says “שלש רגלים”.
· The גמרא asks that if the child made it from his town to ירושלים then of course he can walk with his dad to the הר הבית so why does the משנה give that as the גדר? It answers his mother brought him to ירושלים as women are חייב in שלמי שמחה.
· The reason why according to ב”ש that Shmuel’s mother who (didn’t come herself and) didn’t bring Shmuel is because he wasn’t ready for the trip as he had מפנקותא יתירה.
· The גמרא says that a קטן who is a חגר like ב”ש and a blind child according to both who will get better in adulthood still doesn’t need to be עולה לרגל because you go by how the child is now. If the child would be פּטור as an adult now then he is פּטור.
· The ברייתא said אין נראין לחצאין- we thought it meant don’t split your boys up but that can’t be because all your boys must have זריזות. Rather it means people who smell need not come.
· שלמי שמחה have none of the above exclusions except for a חרש, שוטה, ערל, טמא, וקטן. Three are since they aren’t בני דעת and ערל וטמא because they can’t eat קדשים.
What
· We know ראיה is an עולה as both חגיגה and ראיה need ראוי לו and שלא יהא שלחנך מלא ושלחן רבך ריקן .The חגיגה seems to be פּשוט.
· ראיה and חגיגה must both be meat from animal. חגיגה is משמע meat in the word itself and it’s a מה מצינו to ראיה.
· The משנה on daf 7b says that an עולת ראיה must come מן החולין since it’s a דבר שבחובה. Period. שלמי שמחה can come from מעשר שני or from any קרבן. A כהן can also יוצא with the portion he gets from others. Regarding חגיגה, there is a מחלוקת ב”ש and ב”ה. According to ב”ש it must come completely מן החולין but according to ב”ה you can be טופל. Even ב”ש admits that by חגיגת ערב פּסח you can use מעשר like by שלמי שמחה since it is not דאורייתא.
· As an aside, ב”ש and ב”ה also argue about whether you can bring עולות at all and whether you can be סומך on שלמים on Yom tov. ב"ה says yes and ב”ש no. All agree נדרים ונדבות don’t get brought on yom tov.
· While חגיגה must come from חולין, you can be טופל. It is a מחלוקת between חזקיה and רב יוחנן how that can be done. חזקיה says you can bring two animals if you need two animals, one from מעשר and one from חולין. However, רב יוחנן says you can bring one animal half paid for with your own money and half from מעשר שני. Both hold you can’t do what the other one says to do. חזקיה holds you need at least one animal fully חולין and רב יוחנן says you need each bite to have חולין mixed in. רב ששת on עמוד ב says you can do both.
· We learn טופלין from the words כאשר יברכך ה' א-לקיך.
· We have ברייתות going both ways. One says a lashon עירוב which sounds like רב יוחנן and one says אכילה ראשונה which we assume means a full בהמה which sounds like חזקיה. On עמוד ב we find out it is no ראיה as perhaps it just means the value of the first אכילה must be מן החולין.
· You can’t be יוצא שלמי שמחה on yom tov itself with מעשר בהמה lest you come to color it with the red dye on yom tov.
· שלמי שמחה can be any meat but not fowl or מנחות as it says ושמחת בחגיך. The דרשה is either from חגיגה חגיגה (has a חלב חגי) or from ושמחת which mean things that bring simcha which is only meat. According to that, בחגיך teaches you you cant get married on Yom Tov.
· משנה on daf 8b: You must bring עולות and חגיגות based on your family needs and finances.
When
· ראיון is a מחלוקת between ר' יוחנן and ריש לקיש. The גמרא first suggests they argue whether you must bring a קרבן ראיה every time you come on the other days. ר’ יוחנן says you don’t need to and the משנה in פּאה means there is no שיעור as to how many times you can come to the עזרה. However, ריש לקיש says there is no shiur as to how many times to bring the קרבן . The גמרא rejects that because of a דרשה of יראה יראה that just like Hashem comes free so too you. Rather, they argue only on whether you may bring extra קרבנות. According to ר’ יוחנן it is בל תוסיף and according to ריש לקיש there is no שיעור למעלה.
· Someone who is מפריש ten animals for חגיגה and only brought five on day one, there is a question whether you can bring the rest on day two as it may be בל תוסיף as it says וחגותם אותו which means only day one. If you said explicitly they were for day one, then you can bring it a they are תשלומין . If you just said חגיגה, then if you just ran out of time or just had no eaters you can bring it. Otherwise you can’t.
· משנה on daf 9a: There is תשלומין for חגיגה till the end of Yom Tov including שמיני עצרת but after that it is a מעעות לא יוכל לתקון.
· The גמרא learns you can bring חגיגה even on שמיני עצרת from either a גזרה שוה from עצרת or from בחודש השביעי תחוגו and אותו knocks it down from a month.
· ר’ יוחנן says the תשלומין of חגיגה is all תשלומין of the first day’s חיוב whereas ר' אושעיא says that each day is תשלומין for the day before. נ"מ is a חגר שנתפּשט on day two if he has a חיוב to bring a קרבן .
· The גמרא asks that ר’ יוחנן himself says that a נזיר who became טמא and was ready to become טהור but was נטמא again at the night of day eight brings another קרבן , so you see even though he was מחויב to bring but couldn’t because it was night he has תשלומין . The גמרא answers טומאה is lighter since פּסח שני has טומאה as a דחיה to another זמן . Then it says but some hold פּסח שני is not a דין of תשלומין. Rather the גמרא says ר' יוחנן held nighttime is not called מחוסר זמן so he was חייב but couldn’t bring, as opposed to חגיגה where he wasn’t חייב at all.
· That which ר’ יוחנן said that if a זב saw טומאה on night 8 once and then twice on day eight brings a new קרבן but if he saw all three at night he doesn’t is going like the one who holds night is מחוסר זמן .
Where
The עזרה.
Why
· Vort from Rabbi Greenwald that a person is made up of mind/soul, heart/emotions, and body. The three מצוות address those. עולה for mind/soul, חגיגה for heart/emotions, and simcha for body.
How (much)
· The משנה in פּאה says that ראיה has no shiur. ר' יוחנן had said there was a שיעור למטה until ר' אושיעא said there is no shiur at all מן התורה, just the חכמים gave a minimum שיעור of a מעה or two מעות.
· ב”ש and ב”ה argue about the minimum shiur for a קרבן ראיה and חגיגה. According to ב”ש you need two מעה for עולה and one מעה for חגיגה and ב”ה says the reverse.
· According to ב”ש, the עולה is more since it goes to שמים and by שבועות there were more עולות. According to ב”ה the שלמים is more since it is before מתן תורה and there were more of it by the נשיאים.
· ב”ש says עולה by הר סיני was an עולת תמיד so it was לפני הדיבור, and we should learn from something that is לדורות. However, ב”ה says שלמים is better in that both Hashem and man eat from it and we should learn קרבן יחיד from קרבן יחיד.
· ר' ישמעאל holds that תורה was נתנה with only general מצוות and then later at ערבות מואב we got the details, whereas ר’ עקיבא holds everything was given at הר סיני and repeated later. The גמרא thought this was ראיה he held that the עולה was an עולת ראי-ה and not עולת תמיד since how could they have offered it differently. Answer is that ר' יוסי later holds both is true and the מצוות changed later.
· ר’ עקיבא says עולת תמיד was brought in מדבר and didn’t stop. שבט לוי brought it on their own.
אגדתא
· Story about two אמוראים came to visit ר' יהושע and said over the אגדתא about הקהל of the purpose of bringing the children is to give reward to the parents, but didn’t say it directly but said you say first since another story happened where ר' יוסי went to visit ר"א and he said tell me what you learned and he told him they were נמנו וגמרו that there is מעשר עני during שמיטה in עמון ומואב and he made him lose his eyes since he said it was a הלכה למשה מסיני that the קדושה was בטל and they left עמון ומואב over for מעשר עני. Then he davened and the eyesight came back.
· The גמרא lists a lot of פּסוקים which אמוראים would cry at. One was the story about the yetzer hara who took a woman before her time due to a mistake by his שליח.
· The גמרא wonders how that can be and says her years are played out by wandering with the satan, and the years are given to a ת"ח who is מעביר על מידותיו. The way he did was that she was in a dangerous situation with an oven.
· Hashem sometimes takes people early so they will stay טהור. The גמרא brings a משל with dates not ripe.
· Hashem brings everything במשפּט על כל נעלם: This either refers to killing lice in front of his friend and his friend is grossed out or spitting in front of his friend.
· אם טוב אם רע -
Ø Giving an עני in public
Ø Gives money to a woman in private
Ø Sends her meat that isn’t treibered on Friday (unless she knows treibering very well).
Ø Give an עני money when he is already destitute
· Story of רבא who Rabbis “out their eye on” for not being poor. גמרא on 9b also says poverty is good for jews like a red sash on a white horse.
· Story of ר' יהושע בן חנינא of if we don’t have חכמה neither do they as it says ניסעה ונלכה לנגדך .
· שיחה יתירה with a woman, even a wife, is bad unless לרצויה.
· Hashem cries over בתי מקדש and גלות or ביטול תורה which is caused by גלות.
· Hashem cries over those who could study תורה but don’t or the reverse and those who are haughty on ציבור.
· Good to go be מקבל רבנים and good to come to בית מדרש even for one day.
· מחלוקת by נערי ישראל if you read with כבשים or פּרות.
· The משנה says that ר' שמעון בן מנסיא says that פּסוק of מעוות לא יוכל לתקון refers to a בא על הערוה. However, רבי שמעון בי יוחאי says it refers to a שנה ופּירש.
· בר הא הא says חסרון לא יוכל להמנות goes on people who get together to do a mitzvah and he opts out.
· He also said learning 101 times is עובד Hashem and learning 100 times is not.
· מעוות לא יכול לתקון is לאו דוקה by a הוליד ממזר. Rather, any permanent thing you caused like אסורing a woman על בעלה is a מעוות לא יכול לתקון.
· Someone who switches from מקרא to משנה or from ש"ס to ש"ס will not have שלום.
משנה of פּורחין באויר
· משנה on 10a says: התרת נדרים פּורחין באויר. שבת, חגיגה and מעילה are mountains holding on by a hair. חושן משפּט, טומאה וטהרה, עריות have what to be סומך on.
· Four תנאים posit that היתר נדרים is not פּורח באויר. They learn from הפלאה being said twice, or נשבעתי באפּי, or נדיב לבו , or נשבעתי ואקיימה. Shmuel says if he were there he would have said from לא יחל דברו and רבא says he is the only one without a question since the other תנאים’s דרשות have other things that could be learned from them like הפלאה is for it must be clear (case of two נזירים), or angry means not changing mind,or to learn you don’t need to say anything for the נדר to be חל, or נשבעין על המצוות.
· הלכות שבת are mountains hanging by a hair since חופר גומא which is a מלאכה שאינה צריכה לגופה and מקלקל is פּטור as it says “מלאכת מחשבת” which means you had כוונה for that מלאכה. However, since this is only said by the משכן it is considered hanging on by a hair.
· חגיגות are mountains hanging by a hair since it says וחגותם which could mean dance or be happy. We know it isn’t from a גזרה שוה of מדבר מדבר but it is weak since that גזרה שוה includes a פּסוק from נ"ך.
· מעילות are hanging on by a thread since normally אין שליח לדבר עברה and here there is. The גמרא then rejects this since there is a גזרה שוה and says the fact that if the משלח remembers but שליח still doesn’t know he is מועל is a shock since he isn’t a שליח anymore and couldn’t have known better.
· The גמרא rejects that too since it’s just like being מוציא his own money of הקדש לחולין which is חייב. The מסקנא is still that by מוציא להקדש it is a שוגג and but by the case of שליח it’s close to an אונס.
· A גזבר who has הקדש and builds it into his house is קונה בשינוי, but otherwise he must be directly נהנה from it since his רשות is like הקדש’s רשות.
· נגעים is מקרא מרובה and אהלות are מקרא מועט so if you have a question for נגעים look in חומש and if in אהלות look in משנה.
· משנה said דינים and the like have what to be סומך on which sound’s like it still isn’t 100%. Why not? גמרא answers נפש תחת נפש.
· By עבודה, הולכת הדם is only a “סמיכה“ since it isn’t מפורש yet it has דינים for פּיגול and the like.
· טהרות is only a סמיכה in regards to the שיעור מקוה which isn’t מפורש.
· טומאה is only a סמיכה in regards to the שיעור כעדשה for the amount of שרץ you need to touch to be טמא (מהם, בהם m)
· עריות is only a “סמיכה” by בתו מאנוסתי. All are גופי תורה
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