Chagigah 3

חֹמֶר בַּקֹּדֶשׁ מִבַּתְּרוּמָה, שֶׁמַּטְבִּילִין כֵּלִים בְּתוֹךְ כֵּלִים לַתְּרוּמָה, אֲבָל לֹא לַקֹּדֶשׁ. אֲחוֹרַיִם וְתוֹךְ וּבֵית הַצְּבִיטָה בַּתְּרוּמָה, אֲבָל לֹא בַקֹּדֶשׁ. הַנּוֹשֵׂא אֶת הַמִּדְרָס נוֹשֵׂא אֶת הַתְּרוּמָה, אֲבָל לֹא אֶת הַקֹּדֶשׁ. בִּגְדֵי אוֹכְלֵי תְרוּמָה, מִדְרָס לַקֹּדֶשׁ. לֹא כְמִדַּת הַקֹּדֶשׁ מִדַּת הַתְּרוּמָה, שֶׁבַּקֹּדֶשׁ מַתִּיר וּמְנַגֵּב וּמַטְבִּיל וְאַחַר כָּךְ קוֹשֵׁר, וּבַתְּרוּמָה קוֹשֵׁר וְאַחַר כָּךְ מַטְבִּיל:

A stringency of kodesh over terumah: Vessels inside vessels may be immersed for terumah [when they are both unclean], but not for kodesh. [For we say that the weight of the inner vessel against the outer one acts as a partition against the water, and the immersion avails for neither. Outside, and inside, and handle (beth hatzvitah) (are considered distinct vessels) in respect to terumah, but not in respect to kodesh. [A vessel whose inside and outside and handle can be used — every function that it serves renders it a distinct vessel vis-à-vis terumah. So that if one (of the three) became unclean, the others do not become unclean. This, with rabbinical uncleanliness. So that if the outside became unclean through unclean liquids, the inside and the handle do not become unclean. And if the handle became unclean, the outside and the inside do not become unclean. "beth hatzvitah," "a place for holding," as in (Ruth 2:14): "Vayitzbat lah kali" ("And he held out parched corn for her." Some read it as "beth hatzviah" ("the place of the finger"), a place being made in the vessel to put his finger in when he drinks, so that he not put his hand into the vessel. ("but not in respect to kodesh":) If one of the three areas becomes unclean with rabbinical uncleanliness, the whole vessel is unclean for kodesh.] One who carries a midras [a shoe of a zav] may carry terumah [if he wishes in an earthen jar; for he does not touch the inside.], but not kodesh, [because of an actual occurrence. Once, a man was carrying a jug of libational wine and the strap of his sandal (the midras of a zav) tore. When he took it in his hand, it fell into the jug and rendered the kodesh in it unclean. At that time they said: If one carries a midras, he may not carry kodesh. And because the incident was with kodesh, they decreed only with kodesh, but not with terumah.] Not as the "measure" of kodesh [vis-à-vis a chatzitzah (partition) in immersion] is the "measure" of terumah. For with kodesh, [if he has an unclean garment and he comes to immerse it, if it is tied], he frees the tie, [for it is like a chatzitzah], dries it [If it is moist, he dries it, for the oiliness on it is like a chatzitzah], and he immerses it and then he re-ties it. But with terumah, [if he wishes], he ties it and then immerses it [tied, and there is no cause for concern.]

כֵּלִים הַנִּגְמָרִין בְּטָהֳרָה, צְרִיכִין טְבִילָה לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה. הַכְּלִי מְצָרֵף מַה שֶּׁבְּתוֹכוֹ לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה. הָרְבִיעִי בַּקֹּדֶשׁ פָּסוּל, וְהַשְּׁלִישִׁי בַּתְּרוּמָה. וּבַתְּרוּמָה, אִם נִטְמֵאת אַחַת מִיָּדָיו, חֲבֶרְתָּהּ טְהוֹרָה. וּבַקֹּדֶשׁ, מַטְבִּיל שְׁתֵּיהֶן, שֶׁהַיָּד מְטַמָּא אֶת חֲבֶרְתָּהּ בַּקֹּדֶשׁ, אֲבָל לֹא בַּתְּרוּמָה:

Vessels which were finished in cleanliness require immersion for kodesh, but not for terumah. [If a chaver (a Torah scholar) finishes them, and he took special care with them when they came close to being finished when they are susceptible of acquiring uncleanliness — in spite of this they require immersion for kodesh; for we fear that spittle from the mouth of an am ha'aretz may have fallen upon them when the chaver was holding them. And even though at that time the vessel had not yet been finished and did not acquire uncleanliness, perhaps after it was finished and was susceptible of acquiring uncleanliness, the spittle was still wet and imparted uncleanliness. For we learned in Niddah: (The issue of a) niddah, zov (the issue of a zav), and spittle impart uncleanliness when wet.] The vessel combines all that is in it in respect to kodesh, but not in respect to terumah. [If there were many pieces of food in one vessel and a t'vul yom (one who had immersed in the daytime), who invalidates terumah, touched one of them, the vessel combines all of them to be considered as one piece and all of them are unfit, viz. (Numbers 7:14): "One spoon of ten shekels of gold" — Scripture rendered all that is in the spoon one. ("but not for terumah":) Only the piece that he touched is unfit, but the others are clean.] Fourth-degree uncleanliness is unfit [but does not render (another object) unfit] in kodesh, but (only) third-degree uncleanliness in terumah. And with terumah, if one of his hands became unclean [with rabbinical uncleanliness, such as unclean foods and liquids and the like, which make only the hands unclean but not the body], the other hand is clean. But with kodesh, he must immerse both [This, when wetness remained on the hand that became unclean at the time it became unclean, but if not, the other hand does not become unclean until touched by it.], for one hand renders the other unclean with kodesh, but not with terumah.

אוֹכְלִין אֳכָלִים נְגוּבִין בְּיָדַיִם מְסֹאָבוֹת בַּתְּרוּמָה, אֲבָל לֹא בַּקֹּדֶשׁ. הָאוֹנֵן וּמְחֻסַּר כִּפּוּרִים צְרִיכִין טְבִילָה לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה:

It is permitted to eat dry foods with unclean hands, with terumah, but not with kodesh. [This is the intent: It is permitted to eat dry foods of chullin with unclean hands, with terumah but not with kodesh, i.e., If one stuck food of kodesh into his friend's mouth with clean hands, the hands of the eater being unclean; or if he himself stuck such food into his mouth with a reed or a rod, and he desired to eat radish or onion of chullin with it, in which instance his unclean hands, which are of second-degree uncleanliness, do not make the chullin unclean, still, the rabbis decreed that he not eat them with kodesh, lest he touch the kodesh food in his mouth with his unclean hands. But in respect to terumah, even though unclean hands render it unfit, they did not establish this higher level, but assumed that he could take care and not touch it. "Dry foods" is stated, for if liquid were now upon them the liquid would become first-decree uncleanliness because of his hands and would make the chullin second-degree uncleanliness, so that when it touched the terumah in his mouth, it would render it unfit.] A mourner [who did not become unclean through (contact with the body of) his dead one] and one lacking atonement [one who immersed and whose sun set, but who did not yet bring his offerings] require immersion for kodesh, but not for terumah. [After he brings his offerings, if he wishes to eat kodesh, he must immerse. For since until now they were forbidden to eat kodesh, the rabbis required immersion. One who lacks atonement renders kodesh unfit by touching it. And a mourner, even though he may not eat it, does not render it unfit by touching it. And even though a mourner may not eat second-tithe, he is permitted to eat terumah, this being derived from (Leviticus 22:10): "And every stranger (i.e., non-priest) shall not eat the holy thing (terumah)" — "Strangeness" (disqualifies), and not mourning.]

חֹמֶר בַּתְּרוּמָה, שֶׁבִּיהוּדָה נֶאֱמָנִים עַל טָהֳרַת יַיִן וְשֶׁמֶן כָּל יְמוֹת הַשָּׁנָה, וּבִשְׁעַת הַגִּתּוֹת וְהַבַּדִּים אַף עַל הַתְּרוּמָה. עָבְרוּ הַגִּתּוֹת וְהַבַּדִּים וְהֵבִיאוּ לוֹ חָבִית שֶׁל יַיִן שֶׁל תְּרוּמָה, לֹא יְקַבְּלֶנָּה מִמֶּנּוּ, אֲבָל מַנִּיחָהּ לַגַּת הַבָּאָה. וְאִם אָמַר לוֹ, הִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית קֹדֶשׁ, נֶאֱמָן. כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן הַמְדֻמָּעוֹת, נֶאֱמָנִין עֲלֵיהֶם בִּשְׁעַת הַגִּתּוֹת וְהַבַּדִּים, וְקֹדֶם לַגִּתּוֹת שִׁבְעִים יוֹם:

A stringency of terumah: In Yehudah they are believed in respect to the cleanliness of wine and of oil all the days of the year. ["In Yehudah" (specifically) because a strip of the land of the Cuthi'im divided the Galil from Yehudah. And Jerusalem is in the land of Yehudah. So that it was impossible to bring kodesh from the land of the Galil to Yehudah, uncleanliness having been decreed upon the land of the nations. And even (the kodesh) of chaverim in the Galil could not be brought as libations. ("they are believed, etc.":) If an am ha'aretz said: "This wine is clean, and it is for libations; this oil is clean, and it is for meal-offerings," he was always believed; for because of the stringency of kodesh, he would be heedful and would not lie. But if he said: "This wine and oil is clean and is for terumah," he is not believed. For the interdict against the uncleanliness of terumah is not so severe in the eyes of an am ha'aretz, and we fear that he might be lying.] And at the wine-press and the olive-press, (they are) also (believed) in respect to terumah. [At the time of the grape harvest and of the squeezing of the olives in the olive-press, they are believed for terumah, too; for all men cleanse their vessels when they make wine and oil in order to separate terumah in cleanliness.] If the [times of] the wine-press and of the olive-press have passed, and he [an am ha'aretz] brings him [a Cohein chaver] a jug of terumah wine [or terumah oil, saying it is clean], he should not accept it from him [as being clean. For after the (time of the) wine-press and the olive-press he is not believed.] But he leaves it for the next wine-press. [The am ha'aretz who knows that after the (time of the) wine-press and the olive-press he is not believed leaves this jug for the next wine-press, at which time he gives it to the Cohein; for at that time he is believed in respect to it.] And if he (the am ha'aretz) says to him: "I have separated into it a revi'ith [of a log of wine] kodesh [i.e., for libations], he is believed [in respect to the entire jug. For since he is believed in respect to kodesh, he is also believed in respect to terumah.] Pitchers of wine and pitchers of oil which are medumaoth (intermixed) — they are believed concerning them at the time of the wine-press and of the olive-press, and before the olive-press, seventy days. [If one (an am ha'aretz) cleanses his tevel (untithed produce) for libations, and now there are (intermixed) chullin, terumah, and kodesh, and he comes to say about the pitchers, too, that they are clean, even though an am ha'aretz is not believed concerning pitchers, even at the time of the wine-press, now he is believed concerning the pitchers even seventy days before the time of the wine-press. For since he is believed in respect to kodesh, he is also believed in respect to terumah and pitchers. For it is demeaning to kodesh that the pitchers from which it is poured have a status of uncleanliness, when it (the kodesh) is offered (upon the altar). "Seventy days" — it being the custom to order and cleanse the vessels seventy days before the (time of the) wine-press.]

מִן הַמּוֹדִיעִית וְלִפְנִים, נֶאֱמָנִין עַל כְּלֵי חֶרֶס. מִן הַמּוֹדִיעִית וְלַחוּץ, אֵין נֶאֱמָנִים. כֵּיצַד, הַקַּדָּר שֶׁהוּא מוֹכֵר הַקְּדֵרוֹת, נִכְנַס לִפְנִים מִן הַמּוֹדִיעִית, הוּא הַקַּדָּר וְהֵן הַקְּדֵרוֹת וְהֵן הַלּוֹקְחִים, נֶאֱמָן. יָצָא, אֵינוֹ נֶאֱמָן:

From Modi'ith within, they (amei ha'aretz) are believed concerning earthen vessels. From Modi'ith outside, they are not believed. [Modi'ith was a city fifteen mil distant from Jerusalem. From Modi'ith within, towards Jerusalem, it is permitted to take light earthenware from potters who are amei ha'aretz, such a cups, pots, and ladles; for it is impossible (to secure them) otherwise. In Jerusalem they did not make (potters') ovens because of the smoke, neither for lime nor for pottery, for which reason they believed them and did not decree against them. For a decree is not imposed upon the congregation, which they are not able to abide by.] How so? A potter selling pottery — if he entered within Modi'ith, he is the potter [Only he who brought them from outside Modi'ith was believed, it being impossible not to believe him. But if he made a middleman of another potter, an am ha'aretz, living in Modi'ith or within, he (the second) was not believed.], and they are the pots [He is believed only concerning those pots that he bought; but he is not believed to add to them pots of another potter living in Modi'ith or within], and they are the buyers. [The potter has credibility only for those chaverim who saw him bring them, but not for others.] Once he leaves Modi'ith [to return], he is not believed.

הַגַּבָּאִין שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת, וְכֵן הַגַּנָּבִים שֶׁהֶחֱזִירוּ אֶת הַכֵּלִים, נֶאֱמָנִין לוֹמַר, לֹא נָגָעְנוּ. וּבִירוּשָׁלַיִם נֶאֱמָנִין עַל הַקֹּדֶשׁ, וּבִשְׁעַת הָרֶגֶל אַף עַל הַתְּרוּמָה:

Collectors [Jews, amei ha'aretz, who are deputed by the king to collect taxes from other Jews], who entered the house [to take the pledge], and likewise, thieves, who returned [earthenware] vessels [that they stole] are believed to say: "We did not touch them" [on the inside. This, if they returned them in voluntary penance, but not out of fear.] And in Jerusalem they are believed in respect to kodesh. [They are believed for all earthenware, both large and small, to say that they are clean for kodesh; for they do not make (potters') ovens in Jerusalem. For this reason they believed them and did not decree against them.] And, during the time of the festival, (they were believed) even for terumah, [it being written (Judges 20:11): "And all the men of Israel gathered together against the city as one man, chaverim." When they are all gathered together, Scripture calls them "chaverim." And a festival is a time of gathering.]

הַפּוֹתֵחַ אֶת חָבִיתוֹ, וְהַמַּתְחִיל בְּעִסָּתוֹ עַל גַּב הָרֶגֶל, רַבִּי יְהוּדָה אוֹמֵר, יִגְמֹר. וַחֲכָמִים אוֹמְרִים, לֹא יִגְמֹר. מִשֶּׁעָבַר הָרֶגֶל, הָיוּ מַעֲבִירִין עַל טָהֳרַת עֲזָרָה. עָבַר הָרֶגֶל בְּיוֹם שִׁשִּׁי, לֹא הָיוּ מַעֲבִירִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא בְיוֹם חֲמִישִׁי, שֶׁאֵין הַכֹּהֲנִים פְּנוּיִין:

If one [a chaver] opened his jug [to sell wine in Jerusalem for a festival] or began (to sell) his dough for a festival [and it was touched by amei ha'aretz] — R. Yehudah says: He may finish (selling it after the festival). The sages say: He may not finish. [For even though amei ha'aretz are clean at the time of the festival, it is not that their cleanliness is permanent, but that all are (considered) chaverim at the time of the festival. But after the festival, their touch renders (objects) unclean retroactively. As stated in our Mishnah: After the festival, they would immerse the vessels of the azarah, for amei ha'aretz had touched them on the festival. And R. Yehudah, who says that he may finish holds that if he is not permitted to finish he will not begin, and food will not be available for the festival pilgrims. The halachah is not in accordance with R. Yehudah.] After the festival, they would remove them [the vessels from their places to immerse them] to cleanse the azarah of the uncleanliness of the amei ha'aretz, who had touched them on the festival.] If the festival ended on Friday, they did not remove them because of the honor of the Sabbath, [i.e., because the Cohanim had to tend to their Sabbath needs in their houses.] R. Yehudah says: They also did not (remove them if the festival ended) on Thursday [They would not immerse them until after Shabbath]; for the Cohanim were not free [the day after yom tov to immerse them. For they were busy removing the ashes from the pile in the middle of the altar, which had accumulated there all the days of the festival from the (burning of) the wood-pile. The halachah is not in accordance with R. Yehudah.]

כֵּיצַד מַעֲבִירִים עַל טָהֳרַת עֲזָרָה. מַטְבִּילִין אֶת הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, וְאוֹמְרִין לָהֶם, הִזָּהֲרוּ שֶׁלֹּא תִגְּעוּ בַּשֻּׁלְחָן וּבַמְּנוֹרָה וּתְטַמְּאוּהוּ. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, יֵשׁ לָהֶם שְׁנִיִּים וּשְׁלִישִׁים, שֶׁאִם נִטְמְאוּ הָרִאשׁוֹנִים, יָבִיאוּ שְׁנִיִּים תַּחְתֵּיהֶן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, טְעוּנִין טְבִילָה, חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת, מִפְּנֵי שֶׁהֵן כַּקַּרְקַע, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִפְּנֵי שֶׁהֵן מְצֻפִּין:

How would they remove [the vessels] to cleanse the azarah? They would immerse the vessels which were in the sanctuary, and they would tell them [the amei ha'aretz, on the festival]: "Take care not to touch the table, and render it unclean." [For they could not immerse it after the festival, not being permitted to remove it from its place, it being written (Exodus 28:30): "And you shall place upon the table show-bread before Me always."] All the vessels in the Temple had seconds and thirds, so that if the first became unclean, the seconds were brought in their stead. All the vessels in the Temple required immersion [because of the uncleanliness they had sustained on the festival], except the golden altar and the copper altar, being regarded as earth, [the copper altar being called (Exodus 20:21) "an altar of earth," and the golden altar being likened to it, viz. (Numbers 3:31): "…the menorah and the altars." As to the table, the amei ha'aretz did not touch it, as stated above.] These are the words of R. Eliezer. The sages say: Because they are plated. [This is the intent: The sages rule them unclean and say that they, too, require immersion, because they are plated. For if they were not plated, they would be ruled clean by reason of "wooden vessels made to rest" (in their place and not be moved). Another interpretation: The sages say that the reason they do not require immersion (even though) they are plated with gold and copper is that the plating is neutralized (by the wood, which is dominant), so that they are regarded as wooden vessels made to rest, which do not become unclean. (According to this interpretation) the sages differ with R. Eliezer only vis-à-vis the reason (for their not requiring immersion). Rambam explains it thus in Hilchoth Metamei Mishkav Umoshav.]