Wie würden sie [die Gefäße] entfernen, um die Azara zu reinigen? Sie tauchten die Gefäße ein, die sich im Heiligtum befanden, und sagten ihnen [dem Amei Ha'aretz auf dem Festival]: "Achten Sie darauf, den Tisch nicht zu berühren und ihn unrein zu machen." [Denn sie konnten es nach dem Fest nicht eintauchen, durften es nicht von seinem Platz entfernen, es stand geschrieben (2. Mose 28:30): "Und du sollst immer vor mir Schaubrot auf den Tisch legen."] Alle Gefäße im Tempel hatten Sekunden und Drittel, so dass, wenn das erste unrein wurde, die Sekunden an ihre Stelle gebracht wurden. Alle Gefäße im Tempel mussten eingetaucht werden [wegen der Unreinheit, die sie auf dem Fest erlitten hatten], mit Ausnahme des goldenen Altars und des Kupferaltars, die als Erde angesehen wurden [der Kupferaltar wurde (2. Mose 20, 21) als "Altar" bezeichnet der Erde ", und der goldene Altar wird damit verglichen, nämlich. (Numeri 3:31): "... die Menora und die Altäre." Der Tisch wurde von der Amei Ha'aretz nicht berührt, wie oben erwähnt.] Dies sind die Worte von R. Eliezer. Die Weisen sagen: Weil sie plattiert sind. [Dies ist die Absicht: Die Weisen regieren sie als unrein und sagen, dass auch sie ein Eintauchen erfordern, weil sie plattiert sind. Denn wenn sie nicht plattiert würden, würden sie aufgrund von "Holzgefäßen zum Ausruhen" (an ihrer Stelle und nicht bewegt) als sauber eingestuft. Eine andere Interpretation: Die Weisen sagen, dass der Grund, warum sie nicht eingetaucht werden müssen (obwohl) sie mit Gold und Kupfer beschichtet sind, darin besteht, dass die Beschichtung neutralisiert wird (durch das Holz, das dominiert), so dass sie als hergestellte Holzgefäße angesehen werden sich ausruhen, die nicht unrein werden. (Nach dieser Interpretation) unterscheiden sich die Weisen bei R. Eliezer nur hinsichtlich des Grundes (weil sie kein Eintauchen erfordern). Rambam erklärt es so in Hilchoth Metamei Mishkav Umoshav.]
Bartenura on Mishnah Chagigah
ואומרים להם – to the ignoramuses on the Festival. Be careful not to touch the Table, because they would not be able to immerse it until after the Festival [had concluded]., for it was impossible to remove it from its place, as it is written (Exodus 25:30): “[And on the table] you shall set the bread of display, to be before Me always.”
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English Explanation of Mishnah Chagigah
Introduction
The final mishnah of the chapter, tractate and seder (game, set and match) explains how they purified the Temple’s vessels.
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Bartenura on Mishnah Chagigah
טעונים טבילה – because of the defilement of the Festival.
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English Explanation of Mishnah Chagigah
How did they undertake the purification of the Temple court? They immersed the vessels which were in the Temple, and they say to them: “Be cautious lest you touch the table or menorah and defile them.” All the vessels in the Temple were immersed in order to purify them lest they had become impure during the festival. However, the table upon which the showbread was placed could not be immersed because the showbread had to be on it always (Exodus 25:30). Similarly, the menorah had to always be lit (Leviticus 24:2) and therefore it couldn’t be immersed either. Since these could not be immersed because they were in constant use, they would tell the priests to be very careful to make sure that the impure vessels which they were immersing would not touch the table or the menorah.
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Bartenura on Mishnah Chagigah
חוץ ממזבח הזהב ומזבח הנחשת מפני שהן כקרקע – the copper altar, for the Torah called it the altar of earth (see Exodus 20:21) and the golden altar is written (Numbers 3:31): “[Their duties comprised: the ark, the table,] the lampstand, the altars, [and the sacred utensils that were used with them, and the screen – all the service connected with these],” they juxtaposed the altars (i.e., the copper altar and the golden altar) to each other. But they did not mention the table for they did not touch it.
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English Explanation of Mishnah Chagigah
All the vessels that were in the Temple had second and third sets, so that if the first was defiled, they might bring a second set in its place. All the vessels in the Temple had backups in case the first set became impure. You could think of these as sort of “understudy vessels”, just waiting for their day in the sun!
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Bartenura on Mishnah Chagigah
מפני שהן מצופין – this is how it should be read: And the Sages declared them ritually impure and state that they require ritual immersion even them because they are overlaid [with gold or copper], for if they had been overlaid, it would be necessary to ritually purify them because wooden utensils are made as ornaments. Another explanation: And the Sages state that the reason that they don’t require ritual immersion is because they are overlaid with gold or copper and their overlaying is neutralized concerning them, and they are like wood utensils which do not become ritually defiled, and they don’t dispute Rabbi Eliezer other than on the reason for the matter alone. So also did Maimonides explain in his laws of the uncleanness of couch and seat (Chapter 1, Halakha 11).
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English Explanation of Mishnah Chagigah
All the vessels that were in the Temple required immersion, except the altar of gold and the altar of bronze, for they are like the ground, the words of Rabbi Eliezer. But the sages say: because they were overlaid [with metal]. There were two vessels in the Temple that did not require immersion, the two altars. The bronze altar was used for the sacrifices and the gold altar was used for the burning of the incense. There is a debate between Rabbi Eliezer and the sages why these altars do not require immersion. According to Rabbi Eliezer because they are attached to the ground, they are treated like the ground which cannot become impure. According to the sages their metal covering prevents impurity from getting to the vessel itself. The metal covering itself cannot become impure because it is not a vessel. Congratulations! We have finished Moed Katan and Seder Moed! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. For those of you who have been following along with Mishnah Yomit from its beginning, you have now learned half of the entire Mishnah! We began with Seder Nezikin, continued with Seder Nashim and now we have finished Seder Moed. This is quite an impressive amount of learning. These are the three orders of Mishnah most learned and for which there exists both Babylonian and Jerusalem Talmuds. You should feel really good about this accomplishment and hopefully, you are looking at the proverbial glass as half full. However, we still have half the Mishnah to go. Mishnah Yomit never lets up. Tomorrow we begin Seder Zeraim, Tractate Berakhot.
