Source Sheet for Mesechtas Chagigah

(14) Three times a year you shall hold a festival for Me: (15) You shall observe the Feast of Unleavened Bread—eating unleavened bread for seven days as I have commanded you—at the set time in the month of Abib, for in it you went forth from Egypt; and none shall appear before Me empty-handed; (16) and the Feast of the Harvest, of the first fruits of your work, of what you sow in the field; and the Feast of Ingathering at the end of the year, when you gather in the results of your work from the field. (17) Three times a year all your males shall appear before the Sovereign, the LORD. (18) You shall not offer the blood of My sacrifice with anything leavened; and the fat of My festal offering shall not be left lying until morning.

(23) Three times a year all your males shall appear before the Sovereign LORD, the God of Israel. (24) I will drive out nations from your path and enlarge your territory; no one will covet your land when you go up to appear before the LORD your God three times a year.

(16) Three times a year—on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths—all your males shall appear before the LORD your God in the place that He will choose. They shall not appear before the LORD empty-handed, (17) but each with his own gift, according to the blessing that the LORD your God has bestowed upon you.

(10) And Moses instructed them as follows: Every seventh year, the year set for remission, at the Feast of Booths, (11) when all Israel comes to appear before the LORD your God in the place that He will choose, you shall read this Teaching aloud in the presence of all Israel. (12) Gather the people—men, women, children, and the strangers in your communities—that they may hear and so learn to revere the LORD your God and to observe faithfully every word of this Teaching. (13) Their children, too, who have not had the experience, shall hear and learn to revere the LORD your God as long as they live in the land that you are about to cross the Jordan to possess.

(14) "And you shall celebrate it as a festival for the L rd": ...This tells me only of the first day of the festival as requiring a chagigah (offering). Whence do I derive (the same for) the last day? It is, therefore, written (Ibid. 13:6) "and on the seventh day, a festival (chag) to the L rd." This tells me only of the first and the last days as requiring a chagigah. Whence do I derive the same for the intermediate days of the festival (chol hamoed )? It follows inductively, viz.: Since the first and the last days are called mikra kodesh ("a calling of holiness") and chol hamoed is called mikra kodesh, then if you have learned about the former that they require a chagigah, then the latter, too, require a chagigah. And, furthermore, it follows a fortiori, viz.: If the first and last days, which are not preceded or followed by holy days, require a chagigah, how much more so (the days of) chol hamoed , which are preceded and followed by holy days! R. Yossi Haglili says: It is written (Devarim 16:15) "Seven days shall you celebrate ('tachog') to the L rd your G d," to include the seven days of Pesach as requiring a chagigah. __ But perhaps it speaks only of Succoth? (This is not so, for Leviticus 23:41) "And you shall celebrate it as a festival of the L rd" already speaks of Succoth. How, then, are we to understand "Seven days shall you celebrate"? To include the seven days of Pesach as requiring a chagigah.

(undefined) 1)1(23:41) ("And you shall celebrate it at a festival to the L rd, seven days a year, a statute forever throughout your generations; on the seventh month you shall celebrate it.") "And you shall celebrate it as a festival to the L rd seven days": Because it is written "And you shall celebrate it as a festival to the L rd seven days," I might think that one must bring a festive offering (chagigah) all seven days; it is, therefore, written you shall celebrate it" — one day alone.

(NaN) 2) If so, why is "seven days" written? Restitution (for omission of the offering) may be made all seven days.

(NaN) 3) And whence is it derived that if one did not offer the festival offering on the first day of the festival, he may do so on all the remaining days and on the last festival days? From "on the seventh month shall you celebrate" (i.e., offer). I might think that if he did not offer it on the festival he could offer it after the festival"; it is, therefore, written "shall you celebrate it" (the festival) — On the festival you celebrate, and you do not celebrate outside of it.

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(NaN) 13) Rebbi says: What is the intent of "And Moses declared the festivals of the L rd to the children of Israel"? Because we learned only that the daily burnt-offering and the Paschal lamb override the Sabbath, it being written concerning them "in its appointed season," whence do we derive that the other communal offering also overrides the Sabbath? From "These shall you offer to the L rd in your appointed seasons." But we did not hear (the same for) the omer and what is offered along with it and the two loaves and what is offered along with them. Therefore, in "And Moses declared the festivals of the L rd to the children of Israel" Scripture established a set time ("festival" ["moadim"] = appointed times) for all of the offerings (even if the Sabbath must be overridden).

(1) (Devarim 16:15) "Seven days shall you celebrate before the L-rd your G-d": I might think that he sacrifices the festive offering (chagigah) all seven days; it is, therefore, written (Vayikra 43:41) "And you shall celebrate it" (the first day), and not all seven days.

(2) If so, how is "seven days" to be understood? As referring to compensation (i.e., if he did not offer the chagigah on the first day, he can do so all seven days.

(3) "For the L-rd your G-d will bless you": I might think, only in that species (which he sacrifices); it is, therefore, written "in all of your produce and in all to which you put your hand."

(4) "and you shall be only happy": to include the night of the last day of the festival for rejoicing.

(5) I might think also to include the night of the first day of the festival; it is, therefore, written "only" (to exclude this).

(6) From here it was taught: One may fulfill his obligation [of rejoicing] with meat of voluntary sacrifices. I might have thought [that one can likewise fulfill his obligation] with fowl and meal-offerings? Therefore it states "Only..." [to exclude this].

(1) (Devarim 16:15) "Three times in the year": "times" signifies "festivals," as it is written (Isaiah 26:6) "the times" (i.e., festivals) of the poor," and (Song of Songs 7:3) "How beautiful are your (festival) times (of "steps" [to Jerusalem]) in sandals!"

(2) "shall be seen (all your males"): Yochanan b. Dehavai says in the name of R. Yehudah: One who is blind in one eye is exempt from "being seen," it being written "yeraeh" ("shall be seen," which can also be read as) "yireh" ("shall see"). Just as he comes to see (with both of his eyes), so shall be come to be seen.

(3) "males": to exclude females.

(4) "your males": to exclude a tumtum (one whose sex is in doubt) and a hermaphrodite.

(5) "all of your males": to include minors.

(6) Which minor is exempt? One who cannot "ride" on his father's shoulder and go up to Jerusalem to the Temple mount. These are the words of Beth Shammai, it being written "your males." Beth Hillel say: One who cannot hold on to his father's hand and go up to Jerusalem to the Temple mount, it being written (Shemoth 23:14) "Three regalim (festivals)," lit., "feet."

(9) "and he shall not appear in the presence of the L-rd empty-handed": of the offering. The Torah did not assign a specific amount for it, but the sages did. Beth Shammai said: The re'iah (the burnt-offering of "appearance"), two (pieces of) silver, and Beth Hillel say: a m'ah of silver; and the simchah offering (i.e., the festive offering, the chagigah,) two (pieces of) silver.

(10) (Ibid. 17) "according to the blessing of the L-rd your G-d that He has given to you": From here they ruled: One who has many "eaters" (i.e., a large family) and little wealth brings many peace-offerings (wherewith to feed his family) and few burnt-offerings, (these being entirely consumed). One who has few "eaters" and much wealth brings few peace-offerings and many burnt-offerings. (One who has) little of both, of such a one they said: a m'ah of silver and two (pieces) of silver. (One who has) an abundance of both — of such a one it is written "Each man, according to the gift of his hand, according to the blessing of the L-rd your G-d that He has given to you" (i.e., he gives both in abundance.)

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(8) Women, slaves, and minors are exempted from [the obligations pertaining to] the sukkah. A minor who no longer needs [to be with] his mother, is obligated in the sukkah. It happened that the daughter-in-law of Shamai the elder gave birth [to a son, around sukkot], and he [Shamai] removed some of the ceiling's plaster and covered [the empty space] with sekhakh over the bed, on behalf of the minor.

(1) These are the things that have no measure: Peah [corner of the field which, while harvesting, must be left for the poor], Bikurim [First-fruits that must be brought to the Temple and given to the priest], the appearance-sacrifice [brought to the Temple on Pilgrimage Festivals], acts of kindness, and the study of the Torah. These are things the fruits of which a man enjoys in this world, while the principal remains for him in the World to Come: Honoring one's father and mother, acts of kindness, and bringing peace between a man and his fellow. But the study of Torah is equal to them all.

(6) From where [do we learn] that [if] one who says "I accept upon myself a thanksgiving sacrifice]", he must bring it from non-sacred money? As it says (Deuteronomy 16:2) "You shall slaughter the Passover offering to the Lord, your God: sheep and cattle". But Passover offerings are only brought from sheep or goats, so why does it say "sheep or cattle"? Rather, it is to connect everything that comes [as a sacrifice] from cattle or sheep to the Passover offering: Just as the Passover offering which comes as an obligation, may come only from non-sacred money, so too anything which comes as an obligation may come only from non-sacred money. Therefore one who says, "I accept upon myself [to bring] a thanksgiving sacrifice or a shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar]", since they come as an obligation, they may come only from non-sacred money. Libations in all cases may come only from non-sacred money.

(6) There is no difference between one who disavows any benefit from his fellow and one who disavows [accepting] any food from him except setting foot [in his house] and [borrowing] vessels that are not used for okhel nefesh. There is no difference between vow-offerings and voluntary offerings except that one is obligated to fulfill his vow-offerings [regardless of whether the original animal can be brought], and one is not obligated to fulfill voluntary offerings [if the original animal cannot be brought].

(3) ...At four periods during the year one who sells an animal to his fellow needs to inform him [either], "Its mother I sold for slaughter," [or], "Its offspring I sold for slaughter." These are them: the eve of Shemini Atseret, the eve of the first day of Pesach, the eve of Shavuot, and the eve of Rosh Hashanah. And in the words of Rabbi Yose HaGelili, even the eve of Yom Kippur in the Galilee. Said Rabbi Yehudah, "When? At a time when [the seller] doesn't have a gap [between the sales]. But if he has a gap, he does not need to inform him [the buyer]." And Rabbi Yehudah agrees when one sells the mother to a groom and the offspring to the bride that one needs to inform him, since it is known that both will slaughter on one day.

(4) During these four periods we force the butcher to slaughter against his will. Even an ox worth one thousand dinarim [a specific unit of money], and he only has a buyer for one dinar, we force him to slaughter. Therefore, if it dies, the death [is a monetary loss] for the purchaser. But for the other days of the year, this is not so, and therefore if it dies, the death [is a monetary loss] for the seller.

(8) Every day, they would remove the ashes from the altar at [the time of] cockcrow or around that time, whether before or after. [But] on Yom Kippur, [it would be done] at midnight, and on the festivals, at the first watch. And cockcrow would never occur [on these occasions] before the Temple courtyard was filled with Israelites.

(1) At three periods during the year the appropriation is made [from the shekels] in the chamber [of the Temple treasury]: Half a month before Pesah, half a month before Shavuot, and half a month before Sukkot, and these are also the proper times for the tithe of beasts, the words of Rabbi Akiva. Ben Azzai says: on the twenty-ninth of Adar, and on the first of Sivan, and on the twenty-ninth of Av. Rabbi Elazar and Rabbi Shimon say: on the first of Nisan, on the first of Sivan, [and] on the twenty-ninth of Elul. Why did they say on the twenty-ninth of Elul and not on the first of Tishrei? Because it is a festival day, and it is not permitted to tithe on a festival day, therefore they moved it up to the twenty-ninth of Elul.

(6) Rabbi Eliezer says, "Since the destruction of the Temple, the Shavuot is like Shabbat [in respect to mourning]." Rabban Gamliel says, "Rosh Hashanah and Yom Kippur are like festivals." But the Sages say, "Not like the words of this one, nor like the words of that one. Rather, Shavuot is like the festivals; Rosh Hashanah and Yom Kippur are like Shabbat."

(1) These may shave during the intermediate days [of the festival]: one who arrives from a land [beyond] the sea, or from a house of captivity, or one released from prison, or an excommunicated person whom the Sages have released. So too, he who has consulted a Sage and been released [from a vow], the nazir [a person who vows to avoid corpse impurity, refrain from cutting his hair and abstain from all grape products], and the leper who has ascended from his [state of] impurity to [his state] of purity.

(1) Moshe received the Torah from Sinai and transmitted it to Yehoshua, and Yehoshua to the Elders, and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly. They said three things: Be deliberate in judgment, raise up many disciples and make a fence for the Torah.

(10) The occurrence of Reuben with Billah is to be read without being interpreted; that of Tamar [and Amnon] is to be read and interpreted. The [first part of the] occurrence with the golden calf is to be read and interpreted; but the second part [commencing Exod. 34:21] is to be read, without being interpreted. The blessing of the priests, and the occurrence of David and Amnon, are neither to be read nor interpreted; the description of the Divine chariot (Ezek. 1), is not to be read as an Aphtorah [section from the Prophets], but R. Jehudah permits it; Rabbi Eleazar says, neither (Ezek. 16), "Cause Jerusalem to know her abomination,"

(6) It happened that Rabbi Shimon of Mitzpah sowed [and came] before Rabban Gamliel, and they went up to the Chamber of Hewn Stone [meeting place of the Great Sanhedrin] and they asked. Nachum the clerk said: I have received it from Rabbi Meyasha, who received it from [his] father, who received it from the Zugot [pairs of leading Sages from the earliest years of the Tannaitic period], who received it from the Prophets, [as a] Law of Moshe from Sinai: in [a case of] one who sows his field with two kinds of wheat - if he makes them into one granary, he gives one Peah; if two granaries, two Peot.

(4) Beit Shammai say: Shelamim [offerings whose various parts are consumed by their owners, by the priests, and by the fire on the altar] may be brought [on a festival], and one does not lean upon them [as one normally does when bringing a sacrifice], but not olot [offerings that are entirely burnt on the alter]. And Beit Hillel say: shelamim and olot may be brought [on a holiday], and one does lean upon them.

(5) The elders of the [high] court would transfer him to the elders of the priesthood, and they would bring him up to the upper chamber of the House of Avtinas, administer the oath to him, take their leave and depart. And they would say to him, My master, High Priest, we are the messengers of the beit din, and you are our messenger and the messenger of the [high] court. We make you swear, by He Who caused His name to dwell in this House, that you will not change a thing from what we have told you. He would separate from them and sob, and they would separate from him and sob.

(9) How are the water libations done? A golden flask, that could hold three logim [a measure], was filled from the Shiloach [spring]. When they would arrive [with it] at the Gate of Water, they would blow a tekiyah, and a teruah, and a tekiyah. He [the priest] would then ascended the ramp [of the altar], and turned to his left; two silver basins were there. Rabbi Yehudah says: they were [made] of plaster, but their surfaces would darken from the wine. And they had perforations [at their bases] like two narrow nostrils, one [the basin for the wine, had a] wider [perforation], and one [the basin for the water, had a perforation that was] narrower, so that they would both run out at once. The western one was for water, and the eastern one was for wine. If one empties the one for water into the one for wine, or the one for wine into the one for water, one [nonetheless] fulfilled [the requirement]. Rabbi Yehudah says: The libations would be done with one log on each of the eight [days]. And they [the people] would say to the one doing the libations, "Raise your hands," because one time it happened that one [priest] poured the libations on his feet, and all the people pelted him with their citrons.

(1) Any saliva found in Jerusalem is pure [i.e. assumed to not be from a zav, whose saliva defiles people or vessels], except that which is found in the upper market [since defiled persons would congregate there]; these are the words of Rabbi Meir. Rabbi Yosi says: During other times of the year, whatever saliva is found in the middle of the road is deemed [to be from] impure [persons], while saliva found at the sides of the road is deemed [to be from] pure [persons]. But in the season of the festivals, the saliva found in the middle of the road is assumed to be pure, whereas the saliva found on the sides of the road is assumed to be impure, since impure persons are in the minority at festival time, and because they are in the minority, they move over to the sides of the road.

(1) Terumah [a portion of a crop given to a Kohen, priest; pl. Kohanim, which becomes holy upon separation, and can only be consumed by Kohanim or their household] and Bikkurim [first-fruits that must be brought to the Temple in Jerusalem and given to the Kohen] are subject to the [laws of the] death penalty [if a non-Kohen deliberately consumes them] and [the penalty of an additional] fifth, and they are forbidden to non-Kohanim, and they are the property of the Kohen, and they are neutralized in one hundred and one [of non-sanctified foodstuff], and they require hand-washing [before handling] and [a Kohen who became impure and then immersed himself to become pure again may eat them only] after sunset. All of the above is all for Terumah and Bikkurim, and not for Ma'aser [Sheni, the second tithe of produce, which must be taken to Jerusalem and consumed there].

(8) One who is eating foods of a second degree [impurity] should not work in an olive press [since his body becomes of a second degree, and he then renders liquids impure]. And non-sacred foods that were prepared with the stringency of sacred foods still follow the rules of non-sacred foods [i.e. unlike sacred foods, they cannot be rendered third degree by a second degree impurity, nor are they rendered fourth degree by a third degree impurity]. Rabbi Elazar bar Rabbi Tzadok says: In fact they are like terumah, in that [if they touch an origin of impurity] two are rendered impure [those rendered of a first and second degree impurity] and one is invalidated [that of a third degree; and it does not produce a fourth].

(3) One who takes it upon himself to be a Chaver [one who scrupulously observes tithes and purity laws] may not sell to an ignorant person wet or dry [produce], nor buy from him wet [produce], nor be the guest of an Am HaAretz nor host him as a guest [when he is clothed] in his [own] garments. Rabbi Yehudah says, “He may not even raise small animals, nor be unrestrained regarding vows and entertainment, nor become defiled by [contact with] a corpse, and frequent the house of study.” They said to him, “These are not included in the general principle.”

(2) Another general rule they said, Anything that is carried above a zav [even though there is no contact] becomes unclean and all things above which he [the zav] is carried is clean except objects on which he can sit or lie upon and a person. How so [does this law apply]? [If] the finger of a zav was under a layer of stones and one [a person] that is clean is [sitting] above, he renders unclean at two [levels] and renders unfit [terumah] at one [level more]. If he separated himself [from the source of unclenaliness], he renders unclean at one [level] and renders unfit [terumah] at one [level more]. If the unclean one was above, and the clean one below, he renders unclean at two [levels], and disqualifies [terumah] at one [level more]. If he separated himself [from the source of uncleanness], he renderds unclean at one [level] and renders unfit [terumah] at one [level more]. [If] food, liquids or objects on which he can sit or lie upon or madaf [other articles] were above [the zav], he renders unclean at two [levels], and disqualifies [terumah] at one [level more]. If he separated himself [from the source of uncleanness], he renderds unclean at one [level] and renders unfit [terumah] at one [level more]. If objects on which he can sit or lie upon were below [the zav], he renders unclean at two [levels], and disqualifies [terumah] at one [level more]. If he separated himself [from the source of uncleanness], he renderds unclean at two [levels] and renders unfit [terumah] at one [level more]. If food, liquids and a madaf are below they are clean.

(6) Regarding the bases of vessels, and their rims, and their hangers, and the handles of vessels that can contain [thnig], if [impure] liquids fell onto them, one may dry them and they are pure. And regarding all remaining vessels, which cannot [even] hold pomegranates, which do not have [a distinction between their] insides and outsides, if [impure] liquids fell on a part of it, it is rendered impure in its entirety. If the outsides of a vessel were rendered impure by liquids, its outsides are impure; its insides, its rim, its hanger, and its handle are pure. If its inside was rendered impure, it is impure in its entirety.

(2) Anything that invalidates terumah [a portion of a crop which must be given to a priest, and can only be consumed by priests or their household] renders the hands to be of a secondary [degree of] impurity. One hand renders its fellow [hand] impure, according to Rabbi Yehoshua. And the Sages say: something [of a] secondary [degree of impurity] cannot render something to be [of a] secondary [degree of impurity]. He said to them: Are not sacred scriptures [of a] secondary [degree of impurity], and they render hands to be impure [with a secondary degree of impurity]!? They said to him: we cannot infer Words of Torah [i.e. laws in the written Torah] from Words of Scholars [i.e. laws in the oral Torah], nor Words of Scholars from Words of Torah, nor Words of Scholars from Words of Scholars.

(5) If [over the hatch] there were vessels made of dung, stone vessels, or vessels of [unbaked] earth, everything [in the upper story] remains pure. If it was a vessel known to be pure for Kodesh [holy items] or for the Chatat [purifying waters of the red heifer], everything is pure, since everyone is trusted with regard to the Chatat. For the [above-mentioned] vessels are pure and earthenware vessels are pure (and) protect with the walls of tents.

(6) If tax collectors [assumed to be impure] entered a house, the house is impure. If there is a non-Jew with them, they are believed to say, "We did not enter," but they are not believed to say, "We entered but did not touch anything." Robbers who entered a house, only places where the robbers walked are impure. And what do they render impure? Foods and drinks and open earthenware vessels; but beds, couches and earthenware vessels closed with a tight seal are pure. If there was a non-Jew or a woman with them, everything is impure.

(2) They [the priests] began heaping the ash onto the Tapuach [heap of ashes on the top of the altar in the Temple courtyard] The Tapuach was in the middle of the top of the altar. Sometimes there was approximately three hundred kor [measurement of volume] on it. During pilgrimage festivals, they would not remove its ash, because it was a decoration for the altar [to show that it was being used frequently]. During the days [of the Temple], the priests were never lazy about removing the ash [when there was too much].

(4) If the curtain [which separates the Holy from the Holy of Holies] became impure from a vlad hatumah [something rendered impure on a derivative level, by contact ultimately with an original source of impurity], it can be immersed [in a mikvah] inside [the Temple courtyard] and rehung immediately. If however it became impure from an av hatumah it is immersed outside the Temple and was spread out in the cheil [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited]. If it was a new curtain it was spread out on the roof of the Colonnade so that the masses could see its workmanship, since it was beautiful.

(5) Rabbi Shimon ben Gamliel said in the name of Rabbi Shimon ben haSegan [secondary High Priest]: The curtain [which separated the Holy and the Holy of Holies, was a tefach [handsbreadth] thick and woven from 72 threads, each comprised of 24 filaments. Its length was 40 cubits and its height 20 cubits and it was made of 820,000 [individual filaments]. Two curtains were made every year and it took 300 priests to immerse it.

(5) How is the mitzvah of the willow [branches] done? There was a place below Jerusalem, and it is called Motzah. They would descend to there and gather from there large willow branches, and they would come and stand them upright on the sides of the altar, with their tips inclining over the alter. They would blow a tekiyah [a steady blast], and a teruah [a broken blast], and a tekiyah. Every day they would circle the altar one time and say, "We beseech you Hashem, redeem us, please; we beesech you Hashem, bring prosperity, please." Rabbi Yehudah says: [they would say,] "Ani vaho, bring redemption, please." [The literal meaning of this latter phrase, which perhaps contains hidden numerical meanings or names of Hashem, is unclear.] And on that particular day [i.e. the seventh days of willow ritual], they would circle the altar seven times. At the hour of their departure, what did they say? "Beauty for you, O altar! Beauty for you, O altar!" Rabbi Eliezer says: [they would say,] "For Hashem and for you, O altar! For Hashem and for you, O altar."

(1) When the Kohen Gadol entered [the sanctuary] to bow, three [other priests] would hold him, one on his right side, one on his left side and one held on to the precious stones [on the vestments of the Kohen Gadol]. As soon as the appointed priest heard the steps of the Kohen Gadol as he was leaving [the sanctuary], he lifted the curtain [to the vestibule of the sanctuary], entered, bowed and left, and [only then] did the rest of his brothers, the priests, enter, bow and leave.

(1) If a table or a side-board was damaged, or he covered them with marble but room was left for cups to be set, it is susceptible to impurity. Rabbi Yehudah ruled: [if he left] room enough for pieces of food.

(6) A metal spindle-knob: Rabbi Akiva declares it susceptible to impurity, but the Sages declare it not susceptible. If it was only plated [with metal] it is pure. A spindle, a distaff, a rod, a double flute and a pipe: if they are of metal they are susceptible to impurity, but if they are only plated [with metal] they are pure. A double flute: if it has a receptacle for the wings it is susceptible to impurity in either case.