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Today's Daf Yomi

February 11, 2022 | 讬壮 讘讗讚专 讗壮 转砖驻状讘

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Chagigah 2

Masechet Chagigah is sponsored in honor of Debra Rappaport Rosen by her family on the occasion of her finishing Shas at the end of this Masechet. 鈥淲e are in awe at her incredible achievement of finishing all of Shas! Her seven-plus years of dedication and focus set a remarkable example and serve as a bold inspiration to our family and to Jewish women around the world. Our dear grandmothers–Pearl Modlin, Francine Friedland, Golda Rappaport, Tova Rosen, and Roslyn Brickman–are looking down at you with immense pride. May you continue to go from Chayil to Chayil! All our love, Michael, Eytan, Danya, Azriel, and Amalya Rosen; Michael Rappaport; Wendy Gordon; and Rena and Mordecai Rosen.鈥

Today鈥檚 daf is sponsored by Margalit Frydman on behalf of her parents and parents-in-law.

Today鈥檚 daf is sponsored by Sarah Galasko for the refuah shleima of Pesel Bayla bas Gitel.聽

Who is obligated in the mitzva of aliya la鈥檙egel and who is exempt? A minor is excluded 鈥 who is considered a minor for this purpose? Beit Shamai and Beit Hillel debate this as well as what is the minimum amount of money required for the burnt offering for the holiday and for the chagigah offerings. The Mishna first states that all are obligated and then lists the exceptions to the rule. What does the word 鈥渁ll鈥 come to include? Several answers are suggested and the Gemara raises difficulties with each option and then reinstates the first answer brought, that it is coming to include a Canaanite slave who is half slave/half free (he was owned by two owners and one freed him and the other did not). Another one who is exempt is someone who is deaf. Is it referring to someone who can鈥檛 hear and can鈥檛 speak or does the exemption also apply to one who either can鈥檛 hear, but can speak or can鈥檛 speak, but can hear?

诪转谞讬壮 讛讻诇 讞讬讬讘讬谉 讘专讗讬讬讛 讞讜抓 诪讞专砖 砖讜讟讛 讜拽讟谉 讜讟讜诪讟讜诐 讜讗谞讚专讜讙讬谞讜住 讜谞砖讬诐 讜注讘讚讬诐 砖讗讬谞诐 诪砖讜讞专专讬诐 讛讞讬讙专 讜讛住讜诪讗 讜讛讞讜诇讛 讜讛讝拽谉 讜诪讬 砖讗讬谞讜 讬讻讜诇 诇注诇讜转 讘专讙诇讬讜

MISHNA: All are obligated on the three pilgrim Festivals in the mitzva of appearance, i.e., to appear in the Temple as well as to sacrifice an offering, except for a deaf-mute, an imbecile, and a minor; and a tumtum, and a hermaphrodite, and women, and slaves who are not emancipated; and the lame, and the blind, and the sick, and the old, and one who is unable to ascend to Jerusalem on his own legs.

讗讬讝讛讜 拽讟谉 讻诇 砖讗讬谞讜 讬讻讜诇 诇专讻讜讘 注诇 讻转驻讬讜 砖诇 讗讘讬讜 讜诇注诇讜转 诪讬专讜砖诇讬诐 诇讛专 讛讘讬转 讚讘专讬 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 讗讜诪专讬诐 讻诇 砖讗讬谞讜 讬讻讜诇 诇讗讞讜讝 讘讬讚讜 砖诇 讗讘讬讜 讜诇注诇讜转 诪讬专讜砖诇讬诐 诇讛专 讛讘讬转 砖谞讗诪专 砖诇砖 专讙诇讬诐

Who has the status of a minor with regard to this halakha? Any child who is unable to ride on his father鈥檚 shoulders and ascend from Jerusalem to the Temple Mount; this is聽the statement of Beit Shammai. And Beit Hillel say: Any child who is unable to hold his father鈥檚 hand and ascend on foot from Jerusalem to the Temple Mount, as it is stated: 鈥淭hree times [regalim]鈥 (Exodus 23:14). Since the term for feet is raglayim, Beit Hillel infer from here that the obligation to ascend involves the use of one鈥檚 legs.

讘讬转 砖诪讗讬 讗讜诪专讬诐 讛专讗讬讬讛 砖转讬 讻住祝 讜讛讞讙讬讙讛 诪注讛 讻住祝 讜讘讬转 讛诇诇 讗讜诪专讬诐 讛专讗讬讬讛 诪注讛 讻住祝 讜讛讞讙讬讙讛 砖转讬 讻住祝

Beit Shammai say: The burnt-offering of appearance brought on a pilgrim Festival must be worth at least two silver coins, and the Festival peace-offering must be worth at least one silver ma鈥檃 coin. And Beit Hillel say: The burnt-offering of appearance must be worth at least one silver ma鈥檃 and the Festival peace-offering at least two silver coins.

讙诪壮 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 诪讬 砖讞爪讬讜 注讘讚 讜讞爪讬讜 讘谉 讞讜专讬谉 讜诇专讘讬谞讗 讚讗诪专 诪讬 砖讞爪讬讜 注讘讚 讜讞爪讬讜 讘谉 讞讜专讬谉 驻讟讜专 诪谉 讛专讗讬讬讛 讛讻诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 讞讬讙专 讘讬讜诐 专讗砖讜谉 讜谞转驻砖讟 讘讬讜诐 砖谞讬

GEMARA: The Gemara asks: When the mishna states that all are obligated in the mitzva of appearance in the Temple, the term: All, comes to add what in the mishna鈥檚 ruling? The Gemara answers: It serves to add one who is half-slave half-freeman. The Gemara asks: And according to the opinion of Ravina, who said: One who is half-slave half-freeman is exempt from the appearance in the Temple, the term: All, comes to add what? The Gemara answers: It comes to add one who was lame on the first day of the Festival and was unable to travel, and was healed on the second day of the Festival. This man is obligated to appear before the end of the Festival.

讛谞讬讞讗 诇诪讗谉 讚讗诪专 讻讜诇谉 转砖诇讜诪讬谉 讝讛 诇讝讛 讗诇讗 诇诪讗谉 讚讗诪专 讻讜诇谉 转砖诇讜诪讬谉 讚专讗砖讜谉 讛讻诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 住讜诪讗 讘讗讞转 诪注讬谞讬讜

The Gemara asks: This works out well according to the one who said that all seven days of the Festival redress one another, i.e., the obligation to appear applies equally on all days of the Festival. Consequently, one who was unable to travel on the first day may do so on the second day. However, according to the one who said that the main obligation is on the first day and all the remaining days merely redress the first day, and therefore one who was exempt from appearing on the first day of the Festival remains exempt throughout the rest of the Festival, the term: All, comes to add what? The Gemara answers: It comes to add one who is blind in one of his eyes.

讜讚诇讗 讻讬 讛讗讬 转谞讗 讚转谞讬讗 讬讜讞谞谉 讘谉 讚讛讘讗讬 讗讜诪专 诪砖讜诐 专讘讬 讬讛讜讚讛 住讜诪讗 讘讗讞转 诪注讬谞讬讜 驻讟讜专 诪谉 讛专讗讬讬讛 砖谞讗诪专 讬专讗讛 讬专讗讛 讻讚专讱 砖讘讗 诇专讗讜转 讻讱 讘讗 诇讬专讗讜转 诪讛 诇专讗讜转 讘砖转讬 注讬谞讬讜 讗祝 诇讬专讗讜转 讘砖转讬 注讬谞讬讜

The Gemara notes: And this is not in accordance with the opinion of this tanna, as it is taught in a baraita that Yo岣nan ben Dehavai says in the name of Rabbi Yehuda: One who is blind in one of his eyes is exempt from the mitzva of appearance, as it is stated: 鈥淭hree occasions in the year all your males will appear [yera鈥檈] before the Lord God鈥 (Exodus 23:17). Since there are no vowels in the text, this can be read as: All your males will see [yireh] the Lord God. This teaches that in the same manner that one comes to see, so he comes to be seen: Just as the usual way to see is with both one鈥檚 eyes, so too the obligation to be seen applies only to one who comes with the sight of both his eyes. Therefore, one who is blind in one eye is not obligated in the mitzva of appearance in the Temple.

讜讗讬讘注讬转 讗讬诪讗 诇注讜诇诐 讻讚讗诪专讬 诪注讬拽专讗 讜讚拽讗 拽砖讬讗 诇讱 讛讗 讚专讘讬谞讗 诇讗 拽砖讬讗 讻讗谉 讻诪砖谞讛 专讗砖讜谞讛 讻讗谉 讻诪砖谞讛 讗讞专讜谞讛 讚转谞谉 诪讬 砖讞爪讬讜 注讘讚 讜讞爪讬讜 讘谉 讞讜专讬谉 注讜讘讚 讗转 专讘讜 讬讜诐 讗讞讚 讜讗转 注爪诪讜 讬讜诐 讗讞讚 讚讘专讬 讘讬转 讛诇诇

And if you wish, say instead: Actually, it is as we said initially, that it comes to include one who is half-slave and half-freeman. And as for that which poses a difficulty to the opinion of Ravina, it is not difficult: Here it is in accordance with the initial version of the mishna, whereas there, Ravina鈥檚 statement, is in accordance with the ultimate version of the mishna. As we learned in a mishna (Pesa岣m 88a): One who is half-slave half-freeman serves his master one day and works for himself one day. This is聽the statement of Beit Hillel.

讗诪专讜 诇讛诐 讘讬转 砖诪讗讬

Beit Shammai said to them:

转拽谞转诐 讗转 专讘讜 讜讗转 注爪诪讜 诇讗 转拽谞转诐 诇讬砖讗 砖驻讞讛 讗讬谞讜 讬讻讜诇 讘转 讞讜专讬谉 讗讬谞讜 讬讻讜诇

You have remedied the situation of his master, who benefits fully from all his rights to the slave, but his own situation you have not remedied. How so? He is unable to marry a maidservant, as half of him is already free, and a free Jew may not marry a Canaanite maidservant. He is likewise unable to marry a free woman, as half of him is still a slave.

诇讬讘讟讬诇 讜讛诇讗 诇讗 谞讘专讗 讛注讜诇诐 讗诇讗 诇驻专讬讛 讜专讘讬讛 砖谞讗诪专 诇讗 转讛讜 讘专讗讛 诇砖讘转 讬爪专讛 讗诇讗 诪驻谞讬 转讬拽讜谉 讛注讜诇诐 讻讜驻讬谉 讗转 专讘讜 讜注讜砖讛 讗讜转讜 讘谉 讞讜专讬谉 讜讻讜转讘 诇讜 砖讟专 注诇 讞爪讬 讚诪讬讜 讜讞讝专讜 讘讬转 讛诇诇 诇讛讜专讜转 讻讚讘专讬 讘讬转 砖诪讗讬

And if you say he should be idle and not marry, but isn鈥檛 it true that the world was created only for procreation, as it is stated: 鈥淗e did not create it to be a waste; He formed it to be inhabited鈥 (Isaiah 45:18)? Rather, for the betterment of the world we force his master to make him a freeman, and the slave writes a bill to his master accepting his responsibility to pay half his value to him. And Beit Hillel ultimately retracted their opinion, to rule in accordance with the statement of Beit Shammai that a half-slave must be set free.

讞讜抓 诪讞专砖 砖讜讟讛 讜拽讟谉 讻讜壮 拽转谞讬 讞专砖 讚讜诪讬讗 讚砖讜讟讛 讜拽讟谉 诪讛 砖讜讟讛 讜拽讟谉 讚诇讗讜 讘谞讬 讚注讛 讗祝 讞专砖 讚诇讗讜 讘专 讚注讛 讛讜讗 讜拽讗 诪砖诪注 诇谉 讻讚转谞谉 讞专砖 砖讚讬讘专讜 讞讻诪讬诐 讘讻诇 诪拽讜诐 砖讗讬谞讜 砖讜诪注 讜讗讬谞讜 诪讚讘专 讛讗 诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 讞讬讬讘

搂 The mishna taught: Except for a deaf-mute, an imbecile, and a minor. The Gemara notes: By listing these three cases together the mishna is teaching that a deaf-mute is similar to an imbecile and a minor: Just as an imbecile and a minor are among those who are not of sound mind, so too the deaf-mute [岣resh] mentioned here is one who is not of sound mind. And this teaches us as we learned in a mishna (Terumot 1:2): The 岣resh, whom the Sages discussed everywhere, is one who does not hear and does not speak, and therefore his mind is not lucid. It can be inferred from this that one who speaks but does not hear and one who hears but does not speak are obligated in mitzvot like any other person.

转谞讬谞讗 诇讛讗 讚转谞讜 专讘谞谉 讛诪讚讘专 讜讗讬谞讜 砖讜诪注 讝讛讜 讞专砖 砖讜诪注 讜讗讬谞讜 诪讚讘专 讝讛讜 讗诇诐 讝讛 讜讝讛 讛专讬 讛谉 讻驻拽讞讬谉 诇讻诇 讚讘专讬讛诐

The Gemara notes: We already learned this, as the Sages taught in the Tosefta (Terumot 1:2): One who speaks but does not hear, this is a deaf person. One who hears but does not speak, this is a mute. Both this one and that one are in the same legal category as those who can see and hear with regard to all matters. This shows that the 岣resh exempted by the Sages is one who neither hears nor speaks.

讜诪诪讗讬 讚诪讚讘专 讜讗讬谞讜 砖讜诪注 讝讛讜 讞专砖 砖讜诪注 讜讗讬谞讜 诪讚讘专 讝讛讜 讗诇诐 讚讻转讬讘 讜讗谞讬 讻讞专砖 诇讗 讗砖诪注 讜讻讗诇诐 诇讗 讬驻转讞 驻讬讜 讜讗讬讘注讬转 讗讬诪讗 讻讚讗诪专讬 讗讬谞砖讬 讗讬砖转拽讬诇 诪讬诇讜诇讬讛

The Gemara asks: And from where is it derived that one who speaks but does not hear is a deaf person, and one who hears but does not speak is a mute? As it is written: 鈥淏ut I am as a deaf man, I hear not; and I am as a dumb man [illem] who does not open his mouth鈥 (Psalms 38:14). If you wish, say instead that this is as people say: His speech has been taken [Ishtakeil Milulei]; the term illem is an acronym for this phrase.

诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 讞讬讬讘 讜讛转谞讬讗 诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 驻讟讜专

The Tosefta taught that one who speaks but does not hear and one who hears but does not speak are obligated in mitzvot. The Gemara asks: Isn鈥檛 it taught in a baraita that one who speaks but does not hear and one who hears but does not speak are exempt?

讗诪专 专讘讬谞讗 讜讗讬转讬诪讗 专讘讗 讞住讜专讬 诪讬讞住专讗 讜讛讻讬 拽转谞讬 讛讻诇 讞讬讬讘讬谉 讘专讗讬讬讛 讜讘砖诪讞讛 讞讜抓 诪讞专砖 讛诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 砖驻讟讜专 诪谉 讛专讗讬讬讛 讜讗祝 注诇 驻讬 砖驻讟讜专 诪谉 讛专讗讬讬讛 讞讬讬讘 讘砖诪讞讛 讜讗转 砖讗讬谞讜 诇讗 砖讜诪注 讜诇讗 诪讚讘专 讜砖讜讟讛 讜拽讟谉 驻讟讜专 讗祝 诪谉 讛砖诪讞讛 讛讜讗讬诇 讜驻讟讜专讬诐 诪讻诇 诪爪讜转 讛讗诪讜专讜转 讘转讜专讛

Ravina said, and some say it was Rava who said: The mishna is incomplete and is teaching the following: All are obligated in the mitzvot of appearance in the Temple and rejoicing during the pilgrim Festival by eating the sacrificial meat, except for a deaf person who speaks but does not hear and mute person who hears but does not speak, each of whom is exempt from the mitzva of appearance. And even though he is exempt from the mitzva of appearance, he is obligated in the mitzva of rejoicing. But one who does not hear and does not speak, and an imbecile and a minor, each of these is exempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah, as they are not of sound mind.

转谞讬讗 谞诪讬 讛讻讬 讛讻诇 讞讬讬讘讬谉 讘专讗讬讬讛 讜讘砖诪讞讛 讞讜抓 诪讞专砖 讛诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 砖驻讟讜专讬谉 诪谉 讛专讗讬讬讛 讜讗祝 注诇 驻讬 砖驻讟讜专 诪谉 讛专讗讬讬讛

That opinion is also taught in a baraita: All are obligated in the mitzva of appearance and in rejoicing, except for a deaf person who speaks but does not hear and one who hears but does not speak, as they are exempt from the mitzva of appearance. And even though they are exempt from the mitzva of appearance,

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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诪转谞讬壮 讛讻诇 讞讬讬讘讬谉 讘专讗讬讬讛 讞讜抓 诪讞专砖 砖讜讟讛 讜拽讟谉 讜讟讜诪讟讜诐 讜讗谞讚专讜讙讬谞讜住 讜谞砖讬诐 讜注讘讚讬诐 砖讗讬谞诐 诪砖讜讞专专讬诐 讛讞讬讙专 讜讛住讜诪讗 讜讛讞讜诇讛 讜讛讝拽谉 讜诪讬 砖讗讬谞讜 讬讻讜诇 诇注诇讜转 讘专讙诇讬讜

MISHNA: All are obligated on the three pilgrim Festivals in the mitzva of appearance, i.e., to appear in the Temple as well as to sacrifice an offering, except for a deaf-mute, an imbecile, and a minor; and a tumtum, and a hermaphrodite, and women, and slaves who are not emancipated; and the lame, and the blind, and the sick, and the old, and one who is unable to ascend to Jerusalem on his own legs.

讗讬讝讛讜 拽讟谉 讻诇 砖讗讬谞讜 讬讻讜诇 诇专讻讜讘 注诇 讻转驻讬讜 砖诇 讗讘讬讜 讜诇注诇讜转 诪讬专讜砖诇讬诐 诇讛专 讛讘讬转 讚讘专讬 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 讗讜诪专讬诐 讻诇 砖讗讬谞讜 讬讻讜诇 诇讗讞讜讝 讘讬讚讜 砖诇 讗讘讬讜 讜诇注诇讜转 诪讬专讜砖诇讬诐 诇讛专 讛讘讬转 砖谞讗诪专 砖诇砖 专讙诇讬诐

Who has the status of a minor with regard to this halakha? Any child who is unable to ride on his father鈥檚 shoulders and ascend from Jerusalem to the Temple Mount; this is聽the statement of Beit Shammai. And Beit Hillel say: Any child who is unable to hold his father鈥檚 hand and ascend on foot from Jerusalem to the Temple Mount, as it is stated: 鈥淭hree times [regalim]鈥 (Exodus 23:14). Since the term for feet is raglayim, Beit Hillel infer from here that the obligation to ascend involves the use of one鈥檚 legs.

讘讬转 砖诪讗讬 讗讜诪专讬诐 讛专讗讬讬讛 砖转讬 讻住祝 讜讛讞讙讬讙讛 诪注讛 讻住祝 讜讘讬转 讛诇诇 讗讜诪专讬诐 讛专讗讬讬讛 诪注讛 讻住祝 讜讛讞讙讬讙讛 砖转讬 讻住祝

Beit Shammai say: The burnt-offering of appearance brought on a pilgrim Festival must be worth at least two silver coins, and the Festival peace-offering must be worth at least one silver ma鈥檃 coin. And Beit Hillel say: The burnt-offering of appearance must be worth at least one silver ma鈥檃 and the Festival peace-offering at least two silver coins.

讙诪壮 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 诪讬 砖讞爪讬讜 注讘讚 讜讞爪讬讜 讘谉 讞讜专讬谉 讜诇专讘讬谞讗 讚讗诪专 诪讬 砖讞爪讬讜 注讘讚 讜讞爪讬讜 讘谉 讞讜专讬谉 驻讟讜专 诪谉 讛专讗讬讬讛 讛讻诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 讞讬讙专 讘讬讜诐 专讗砖讜谉 讜谞转驻砖讟 讘讬讜诐 砖谞讬

GEMARA: The Gemara asks: When the mishna states that all are obligated in the mitzva of appearance in the Temple, the term: All, comes to add what in the mishna鈥檚 ruling? The Gemara answers: It serves to add one who is half-slave half-freeman. The Gemara asks: And according to the opinion of Ravina, who said: One who is half-slave half-freeman is exempt from the appearance in the Temple, the term: All, comes to add what? The Gemara answers: It comes to add one who was lame on the first day of the Festival and was unable to travel, and was healed on the second day of the Festival. This man is obligated to appear before the end of the Festival.

讛谞讬讞讗 诇诪讗谉 讚讗诪专 讻讜诇谉 转砖诇讜诪讬谉 讝讛 诇讝讛 讗诇讗 诇诪讗谉 讚讗诪专 讻讜诇谉 转砖诇讜诪讬谉 讚专讗砖讜谉 讛讻诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 住讜诪讗 讘讗讞转 诪注讬谞讬讜

The Gemara asks: This works out well according to the one who said that all seven days of the Festival redress one another, i.e., the obligation to appear applies equally on all days of the Festival. Consequently, one who was unable to travel on the first day may do so on the second day. However, according to the one who said that the main obligation is on the first day and all the remaining days merely redress the first day, and therefore one who was exempt from appearing on the first day of the Festival remains exempt throughout the rest of the Festival, the term: All, comes to add what? The Gemara answers: It comes to add one who is blind in one of his eyes.

讜讚诇讗 讻讬 讛讗讬 转谞讗 讚转谞讬讗 讬讜讞谞谉 讘谉 讚讛讘讗讬 讗讜诪专 诪砖讜诐 专讘讬 讬讛讜讚讛 住讜诪讗 讘讗讞转 诪注讬谞讬讜 驻讟讜专 诪谉 讛专讗讬讬讛 砖谞讗诪专 讬专讗讛 讬专讗讛 讻讚专讱 砖讘讗 诇专讗讜转 讻讱 讘讗 诇讬专讗讜转 诪讛 诇专讗讜转 讘砖转讬 注讬谞讬讜 讗祝 诇讬专讗讜转 讘砖转讬 注讬谞讬讜

The Gemara notes: And this is not in accordance with the opinion of this tanna, as it is taught in a baraita that Yo岣nan ben Dehavai says in the name of Rabbi Yehuda: One who is blind in one of his eyes is exempt from the mitzva of appearance, as it is stated: 鈥淭hree occasions in the year all your males will appear [yera鈥檈] before the Lord God鈥 (Exodus 23:17). Since there are no vowels in the text, this can be read as: All your males will see [yireh] the Lord God. This teaches that in the same manner that one comes to see, so he comes to be seen: Just as the usual way to see is with both one鈥檚 eyes, so too the obligation to be seen applies only to one who comes with the sight of both his eyes. Therefore, one who is blind in one eye is not obligated in the mitzva of appearance in the Temple.

讜讗讬讘注讬转 讗讬诪讗 诇注讜诇诐 讻讚讗诪专讬 诪注讬拽专讗 讜讚拽讗 拽砖讬讗 诇讱 讛讗 讚专讘讬谞讗 诇讗 拽砖讬讗 讻讗谉 讻诪砖谞讛 专讗砖讜谞讛 讻讗谉 讻诪砖谞讛 讗讞专讜谞讛 讚转谞谉 诪讬 砖讞爪讬讜 注讘讚 讜讞爪讬讜 讘谉 讞讜专讬谉 注讜讘讚 讗转 专讘讜 讬讜诐 讗讞讚 讜讗转 注爪诪讜 讬讜诐 讗讞讚 讚讘专讬 讘讬转 讛诇诇

And if you wish, say instead: Actually, it is as we said initially, that it comes to include one who is half-slave and half-freeman. And as for that which poses a difficulty to the opinion of Ravina, it is not difficult: Here it is in accordance with the initial version of the mishna, whereas there, Ravina鈥檚 statement, is in accordance with the ultimate version of the mishna. As we learned in a mishna (Pesa岣m 88a): One who is half-slave half-freeman serves his master one day and works for himself one day. This is聽the statement of Beit Hillel.

讗诪专讜 诇讛诐 讘讬转 砖诪讗讬

Beit Shammai said to them:

转拽谞转诐 讗转 专讘讜 讜讗转 注爪诪讜 诇讗 转拽谞转诐 诇讬砖讗 砖驻讞讛 讗讬谞讜 讬讻讜诇 讘转 讞讜专讬谉 讗讬谞讜 讬讻讜诇

You have remedied the situation of his master, who benefits fully from all his rights to the slave, but his own situation you have not remedied. How so? He is unable to marry a maidservant, as half of him is already free, and a free Jew may not marry a Canaanite maidservant. He is likewise unable to marry a free woman, as half of him is still a slave.

诇讬讘讟讬诇 讜讛诇讗 诇讗 谞讘专讗 讛注讜诇诐 讗诇讗 诇驻专讬讛 讜专讘讬讛 砖谞讗诪专 诇讗 转讛讜 讘专讗讛 诇砖讘转 讬爪专讛 讗诇讗 诪驻谞讬 转讬拽讜谉 讛注讜诇诐 讻讜驻讬谉 讗转 专讘讜 讜注讜砖讛 讗讜转讜 讘谉 讞讜专讬谉 讜讻讜转讘 诇讜 砖讟专 注诇 讞爪讬 讚诪讬讜 讜讞讝专讜 讘讬转 讛诇诇 诇讛讜专讜转 讻讚讘专讬 讘讬转 砖诪讗讬

And if you say he should be idle and not marry, but isn鈥檛 it true that the world was created only for procreation, as it is stated: 鈥淗e did not create it to be a waste; He formed it to be inhabited鈥 (Isaiah 45:18)? Rather, for the betterment of the world we force his master to make him a freeman, and the slave writes a bill to his master accepting his responsibility to pay half his value to him. And Beit Hillel ultimately retracted their opinion, to rule in accordance with the statement of Beit Shammai that a half-slave must be set free.

讞讜抓 诪讞专砖 砖讜讟讛 讜拽讟谉 讻讜壮 拽转谞讬 讞专砖 讚讜诪讬讗 讚砖讜讟讛 讜拽讟谉 诪讛 砖讜讟讛 讜拽讟谉 讚诇讗讜 讘谞讬 讚注讛 讗祝 讞专砖 讚诇讗讜 讘专 讚注讛 讛讜讗 讜拽讗 诪砖诪注 诇谉 讻讚转谞谉 讞专砖 砖讚讬讘专讜 讞讻诪讬诐 讘讻诇 诪拽讜诐 砖讗讬谞讜 砖讜诪注 讜讗讬谞讜 诪讚讘专 讛讗 诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 讞讬讬讘

搂 The mishna taught: Except for a deaf-mute, an imbecile, and a minor. The Gemara notes: By listing these three cases together the mishna is teaching that a deaf-mute is similar to an imbecile and a minor: Just as an imbecile and a minor are among those who are not of sound mind, so too the deaf-mute [岣resh] mentioned here is one who is not of sound mind. And this teaches us as we learned in a mishna (Terumot 1:2): The 岣resh, whom the Sages discussed everywhere, is one who does not hear and does not speak, and therefore his mind is not lucid. It can be inferred from this that one who speaks but does not hear and one who hears but does not speak are obligated in mitzvot like any other person.

转谞讬谞讗 诇讛讗 讚转谞讜 专讘谞谉 讛诪讚讘专 讜讗讬谞讜 砖讜诪注 讝讛讜 讞专砖 砖讜诪注 讜讗讬谞讜 诪讚讘专 讝讛讜 讗诇诐 讝讛 讜讝讛 讛专讬 讛谉 讻驻拽讞讬谉 诇讻诇 讚讘专讬讛诐

The Gemara notes: We already learned this, as the Sages taught in the Tosefta (Terumot 1:2): One who speaks but does not hear, this is a deaf person. One who hears but does not speak, this is a mute. Both this one and that one are in the same legal category as those who can see and hear with regard to all matters. This shows that the 岣resh exempted by the Sages is one who neither hears nor speaks.

讜诪诪讗讬 讚诪讚讘专 讜讗讬谞讜 砖讜诪注 讝讛讜 讞专砖 砖讜诪注 讜讗讬谞讜 诪讚讘专 讝讛讜 讗诇诐 讚讻转讬讘 讜讗谞讬 讻讞专砖 诇讗 讗砖诪注 讜讻讗诇诐 诇讗 讬驻转讞 驻讬讜 讜讗讬讘注讬转 讗讬诪讗 讻讚讗诪专讬 讗讬谞砖讬 讗讬砖转拽讬诇 诪讬诇讜诇讬讛

The Gemara asks: And from where is it derived that one who speaks but does not hear is a deaf person, and one who hears but does not speak is a mute? As it is written: 鈥淏ut I am as a deaf man, I hear not; and I am as a dumb man [illem] who does not open his mouth鈥 (Psalms 38:14). If you wish, say instead that this is as people say: His speech has been taken [Ishtakeil Milulei]; the term illem is an acronym for this phrase.

诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 讞讬讬讘 讜讛转谞讬讗 诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 驻讟讜专

The Tosefta taught that one who speaks but does not hear and one who hears but does not speak are obligated in mitzvot. The Gemara asks: Isn鈥檛 it taught in a baraita that one who speaks but does not hear and one who hears but does not speak are exempt?

讗诪专 专讘讬谞讗 讜讗讬转讬诪讗 专讘讗 讞住讜专讬 诪讬讞住专讗 讜讛讻讬 拽转谞讬 讛讻诇 讞讬讬讘讬谉 讘专讗讬讬讛 讜讘砖诪讞讛 讞讜抓 诪讞专砖 讛诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 砖驻讟讜专 诪谉 讛专讗讬讬讛 讜讗祝 注诇 驻讬 砖驻讟讜专 诪谉 讛专讗讬讬讛 讞讬讬讘 讘砖诪讞讛 讜讗转 砖讗讬谞讜 诇讗 砖讜诪注 讜诇讗 诪讚讘专 讜砖讜讟讛 讜拽讟谉 驻讟讜专 讗祝 诪谉 讛砖诪讞讛 讛讜讗讬诇 讜驻讟讜专讬诐 诪讻诇 诪爪讜转 讛讗诪讜专讜转 讘转讜专讛

Ravina said, and some say it was Rava who said: The mishna is incomplete and is teaching the following: All are obligated in the mitzvot of appearance in the Temple and rejoicing during the pilgrim Festival by eating the sacrificial meat, except for a deaf person who speaks but does not hear and mute person who hears but does not speak, each of whom is exempt from the mitzva of appearance. And even though he is exempt from the mitzva of appearance, he is obligated in the mitzva of rejoicing. But one who does not hear and does not speak, and an imbecile and a minor, each of these is exempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah, as they are not of sound mind.

转谞讬讗 谞诪讬 讛讻讬 讛讻诇 讞讬讬讘讬谉 讘专讗讬讬讛 讜讘砖诪讞讛 讞讜抓 诪讞专砖 讛诪讚讘专 讜讗讬谞讜 砖讜诪注 砖讜诪注 讜讗讬谞讜 诪讚讘专 砖驻讟讜专讬谉 诪谉 讛专讗讬讬讛 讜讗祝 注诇 驻讬 砖驻讟讜专 诪谉 讛专讗讬讬讛

That opinion is also taught in a baraita: All are obligated in the mitzva of appearance and in rejoicing, except for a deaf person who speaks but does not hear and one who hears but does not speak, as they are exempt from the mitzva of appearance. And even though they are exempt from the mitzva of appearance,

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