Chagigah 2

אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:

Illicit relations are not expounded to three [men at the same time. Recondite matters of Torah are not expounded to them, e.g., the interdict against living with one's daughter from a woman he had ravished, which is not explicitly stated in Scripture, but is derived exegetically. For while the teacher is addressing one of them the other two might be conversing and not give heart to the teacher's expounding of the interdict, so that they might come to be remiss in the area of illicit relations. For these things are more lusted after and desired than the other things forbidden by the Torah.] And the [six days of] creation (are not expounded) [even] to two [and, it goes without saying, to three or more, it being written (Deuteronomy 4:32): "For ask (singular), now, of the first days" (of creation) — One may inquire, but not two.] And the episode of the Divine Chariot [beheld by Ezekiel and by Isaiah] (may not be expounded) [even] to one, unless he be a sage, "understanding by himself" [i.e., unless the teacher recognizes that he is a sage, who, if given the "outlines" of things, will understand the rest by himself. [Rambam explains "the creation" as natural wisdom, and "the episode of the Divine Chariot" as the existence of G d, His attributes, the angels, the soul, the intellect, and what transpires after death. It does not seem to me that all of this is subsumed in the "episode of the Divine Chariot." The "wisdom of the Divine Chariot" would be more apt. It is called, rather, the "episode of the Divine Chariot" because by invoking certain holy names one has recourse to the Crown, by whose agency he beholds the angelic watches in their stations and "sanctuary within sanctuary," as those who see (such things) through the agency of the holy spirit.] All who reflect upon four things [those that follow] — it would have been better had they not been born: what is above [the heads of the heavenly creatures], what is below, what is before, and what is behind [to the west. Another interpretation: "what is before" the creation; "what is behind" the creation, at the end of days.] And all who are not solicitous of the honor of their Creator [such as those who transgress in secret, saying: "The Shechinah is not found here. Who sees me? Who knows me?"] — it would have been better had they not been born.

יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין:

Yossi b. Yoezer says that one should not place his hands (on the animal's head before slaughtering it] on yom tov. For he does so with all his strength and thus makes use of the animal (which is forbidden on yom tov).] Yossi b. Yochanan says he should. [This argument persisted between the Nesi'im and the avoth beth-din in all generations.] Yehoshua b. Perachyah says he should not place the hands; Nitai Ha'arbeli says he should. Yehudah b. Tabbi says he should not place the hands; Shimon b. Shetach says he should. Shemayah says he should place the hands; Avtalyon says he should not. Hillel and Menachem did not argue. Menachem left [for the king's service and stopped being Hillel's colleague, for which reason we do not know whether or not he argued with him on this.] Shammai entered [to be av beth-din in place of Menachem and he argued with Hillel.] Shammai said he should not place the hands; Hillel said he should. The first [in each pair above] were Nesi'im; the second, av beth-din.

בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶם, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם:

Beth Shammai say: [festival] peace-offerings may be brought (on yom tov) for they are for human consumption; but s'michah (the placing of the hands on the head of the offering) may not be performed. [But s'michah is performed on the eve of the festival, Beth Shammai not requiring: "And he shall place … and he shall slaughter" (Leviticus 1:4-5), that slaughtering immediately follow placing.] [Individual] burnt-offerings, however, are not (to be brought on yom tov), [even the burnt-offering of "seeing"; for it can be offered on the other days of the festival, it being written (Numbers 29:39): "A solemn assembly shall there be for you" — for you, but not for the Most High.] And Beth Hillel say: It is permitted to bring peace-offerings and burnt-offerings [of "seeing"] and to perform s'michah upon them, [it being written (Deuteronomy 16:8): "a solemn assembly for the L rd" — everything which is for the L rd. But all agree that vow-offerings and gift-offerings, whether burnt-offerings or peace-offerings, are not sacrificed on yom tov.]

עֲצֶרֶת שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּבֵית הִלֵּל אוֹמְרִים, אֵין יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּמוֹדִים שֶׁאִם חָל לִהְיוֹת בְּשַׁבָּת, שֶׁיּוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וְאֵין כֹּהֵן גָּדוֹל מִתְלַבֵּשׁ בְּכֵלָיו, וּמֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִית, שֶׁלֹּא לְקַיֵּם דִּבְרֵי הָאוֹמְרִין עֲצֶרֶת אַחַר הַשַּׁבָּת:

Atzereth (i.e., Shavuoth) which falls out on Sabbath eve — the day of its slaughtering is after Shabbath [i.e., The day of the slaughtering of the burnt-offering of "seeing" of yom tov is after Shabbath. For it is slaughtered neither on yom tov nor on Shabbath. And "payment" (of the offering) obtains with Shavuoth all seven days, as it does with Pesach and with Succoth.] And Beth Hillel say: There is no day of slaughtering after Shabbath [i.e., It does not require a "day of slaughtering," for it is permitted to slaughter it on yom tov. Beth Hillel are consistent with their ruling that it is permitted to bring peace-offerings and burnt-offerings on yom tov. The tanna apprises us here that even if it is impossible to do so the next day, as when Shavuoth falls out on Sabbath eve — even in such an instance Beth Shammai hold that a burnt-offering of "seeing" is not sacrificed on yom tov, and it is pushed off until after Shabbath.] And both agree that if Shavuoth falls out on Shabbath, the day of slaughtering is after Shabbath. And the high-priest does not clothe himself in [his festive] garments [on the "day of slaughtering" of Shavuoth after Shabbath, not adorning himself on that day so that all realize it is not yom tov. And eulogy and fasting are permitted on that day, so as not to substantiate the words of those who say that Shavuoth comes after Shabbath. [For the Sadducees said that Shavuoth is always after Shabbath, it being written (Leviticus 23:15): "And you shall count for yourselves from the morrow of the Sabbath," which they interpreted as the Sabbath of creation, so that Shavuoth would always fall out on a Sunday.]

נוֹטְלִין לַיָּדַיִם לְחֻלִּין וּלְמַעֲשֵׂר וְלִתְרוּמָה. וּלְקֹדֶשׁ, מַטְבִּילִין. וּלְחַטָּאת, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ:

One washes his hands for chullin, tithe (ma'aser), and terumah. [Washing them from a vessel which contains only a revi'ith of water is sufficient.] And for kodesh (consecrated food), he immerses them [i.e., To eat peace-offerings, sin-offerings, and guilt-offerings, he requires a higher purification. He must immerse his hands in (a mikveh of) forty sa'ah — even if they are only stam yadayim ("plain hands"), not having touched an unclean object which makes the entire body unclean by Torah ordinance.] And for chatath — if his hands become unclean, his body becomes unclean. [In order to touch the waters of chatath (purification), the water sanctified with the ashes of the red heifer, to sprinkle therefrom upon those who have become unclean by (contact with) a dead body, he requires a higher (level of) purification, viz.: If his hands became unclean through one of those things which impart uncleanliness to the hands but not to the body — such as a scroll, unclean foods, unclean liquids, or anything else declared unclean by rabbinic ordinance — his body, too, becomes unclean, and his entire body requires immersion. All of these levels (of purification), one higher than the other, are rabbinically ordained. They are mentioned here together with the laws of the festival offering by virtue of their concluding (in the next chapter) with the laws of the festival, i.e., that the unlearned are regarded as clean on a festival, but not on the other days of the year.]

הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל:

[This is another level (in purification):] If one immerses for chullin and intends [this immersion to cause him] to be eligible for chullin, he is forbidden to [eat second] tithe, [which is eaten in Jerusalem — until he immerses specifically for tithe — and so with all.] If he immersed for tithe and were eligible for tithe, he is forbidden to (eat) terumah. If he immersed for terumah and were eligible for terumah, he is forbidden to (eat) kodesh. If he immersed for kodesh and were eligible for kodesh, he is forbidden to (touch) chatath [the water sanctified with the ashes of the red heifer.] If he immersed for the more stringent, he is permitted to (eat) the less stringent. If he immersed and did not intend to be eligible (for anything), it is as if he did not immerse [for tithe, and, it goes without saying, for terumah and kodesh, but it is (valid) immersion for chullin, chullin not requiring intent.]

בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת:

The garments of an unlearned person (am ha'aretz) are midras [av hatumah (proto-uncleanliness) to impart uncleanliness to men and vessels] to perushin (the "guarded"), [who eat their chullin in the cleanliness of chullin] [just as the midras (lit. "the seat") of the zav (one with a genital discharge), which imparts uncleanliness to men and vessels, viz. (Leviticus 15:21): "And whoever touches what she lies upon shall wash his clothes."] The garments of perushin are midras to eaters of terumah. [One level is missing here, viz.: "The garments of perushin are midras to the eaters of second-tithe. The garments of eaters of second-tithe are midras to eaters of terumah," i.e., Cohanim, who eat terumah.] The garments of eaters of terumah are midras to (those who touch) chatath. [All of these levels are ordinances of the scribes, who said that the guarding for cleanliness of one level is not considered guarding vis-à-vis the other. This being so, they decreed that the garments of those on one level be regarded by those on a higher level as if his wife (the wife of the one on the lower level) had sat on them in her niddah time, making them midras of a niddah.] Yosef b. Yoezer was a chasid in the priesthood, notwithstanding which his napkin was (regarded as) midras to (those who ate) kodesh. Yochanan b. Gudgeda ate [chullin] in the cleanliness of kodesh [i.e., as if he were eating kodesh, being heedful of any tumah which would render kodesh unclean], and his napkin was midras to chatath, [but not to kodesh, this tanna holding that chullin prepared in the cleanliness of kodesh is like kodesh. But this is not the halachah. For chullin prepared in the cleanliness of kodesh is not like kodesh in all respects, as stated in the end of Niddah.]