Chagigah 21 – How is one level of purity different from another?

We mentioned that there are five levels of purity, each one higher than the other. However, this is not mentioned anywhere in the Torah, where a food or a person can by either ritually pure or not. (Even that is not practiced today, when there is no Temple and no ashes of red heifer).

The Sages though instituted those multiple levels of purity, in order to train people in guarding objects from impurity. Holy (sacrifice-related) objects and the priest's portion (terumah) represent the fourth and the third levels of purity. There are ten areas where the purity of holy objects is stricter than those of priest's portion.

For example, when one takes objects to a mikveh to purify them by submersing in its water, he can dip them with one object being inside the other – so long as the water enters into all areas of the object; but this is allowed for priest's portion but not for holy objects. Why? It may happen that one of the objects, the one which is inside the other, is too heavy, and the place of their contact does not admit water. That is not a serious concern though, and the Sages added this only for holy objects.

Art: A personification of Purity by Simone Pignone

Chagigah 20 – Many levels of purity

On the Holidays, there is a special requirement to purify oneself, in general, because one is going to visit the Temple, eat sacrifices, and eat foods of the second tithe, which all require special attention to purity.

However, it is not enough to go to the mikvah, but one also needs to keep in mind why he is going there and keep this in mind consistently. For example, some people would eat their regular food only in a state of purity. And yet, when such a person goes into a mikvah, it is only suitable for everyday foods. He would not be allowed to eat the second tithe. Even though it is the same mikvah and the same person, it is not the same level of attention. Thus, while being "pure for regular food," he may have missed some subtle source of impurity which would prohibit him from eating the second tithe – just because he was not watching for it. There are five such levels: regular foods, second tithe, priestly portion, sacrificial foods, and finally, the ashes of the red heifer.

Examples of these rulings: two women accidentally exchanged their clothing, and even though they each watched them keep them in the state of purity, still Rabbi Akiva declared both sets of clothing impure. Why? As soon as the first woman realized that her dress was on her friend, of whom she was not sure if she knew all the laws – she lost concentration on her clothing, and this moment was enough to distract her, and any time one does not watch explicitly the purity, it is lost.

Another one: a woman asked Rabbi Ishmael a question – she was pure while weaving a garment, but she did not intend to watch the garment. In the course of queries, she recalled that before a significant piece of clothing was formed, she may have made some threads impure at the beginning of weaving. Said Rabbi Ishmael, "How great are the words of the Sages, who said that purity requires concentration."

Art: Women Weaving By Enoch Wood Perry

Shofar

Chagigah 13 – How to teach mysteries

One should not teach the mystery secrets (of Kabbalah) other than to someone who understands them on his own, and even then, he should only be told subject titles, but not the actual contents in detail. Some say it differently: anybody can be taught general ideas of Kabbalah, but to explain them with particulars – that is only for those who can understand them on their own.

The reason for the two approaches is as follows: the first school says that it is impossible to transmit the mystery from a teacher to the student. Such attempt will inevitably result in misinterpretation and dangerous misunderstanding. The other, however, maintains, that it is possible to faithfully transmit deep secrets, provided that the student is worthy.

Here is one example of such teachings: "The Chayot (literally, live beings) angels ran to and fro, like the appearance of broken fire." This can be understood that they were raising their heads above their level but then immediately drawing them back out of fear of Divine presence. This phrase also teaches a meditative device of swinging between extremes in the perception of the Divine, like a pendulum, gradually expanding its swing.

What is meant by "broken fire?" It alludes to purifying gold when the fire is darting through the openings in the shards. The word for "broken fire," "bazak," has the connotation of earthenware shards and also of fire.

Art: Interior Scene, Called 'Mystery' By Edouard (Jean-Edouard) Vuillard

Chagigah 5 - When God cries

The phrase "I will certainly hide My face on that day" can be understood to mean that God will still help by hinting of impending troubles in a dream at night, which will lead to prayer and actions. Rabbi Yehoshua ben Chanania was often in Caesar's palace, and once, someone from the entourage signaled to him, "You are a nation whose Master turned His face away from." Rabbi Yehoshua signaled him back, "His hand is yet outstretched to protect us." Caesar asked, "What are these signals?" and Rabbi Yehoshua explained both what the man said and what he replied. Caesar then asked the man, and he said that he could not understand the reply. They Caesar said, "A man who does not understand signs, should he use them in the presence of the king?" and they executed him.

The phrase "And if you don't heed this, My spirit will cry in hidden chambers, because of your haughtiness" can be understood to mean that God cries because the exaltedness of Israel was removed, and some say because the exaltedness of God was removed. But is there crying before God? - Yes, in the inner chambers, and because of the Temple's destruction.

Rabbi Yehudah the Prince was once reading Lamentations, and the book fell from his hand into a bottomless pit. He commented on this phrase from Lamentation, "He cast down from Heaven to earth the glory of Israel," - and not only God lowered the glory of Israel to earth, but there - to the deepest places. The same Rabbi Yehudah, with his nephew Rabbi Chiya, once visited a town. They asked if there lived a Sage in town, and the people answered, "Yes, but he is blind." Rabbi Chiya wanted to go alone, saying that it did not fit Rabbi Yehudah the Prince, but Rabbi Yehudah insisted on greeting the Sage. At the end of the visit, the Sage said, "You visited one who is seen but cannot see. Therefore, may you merit to pay respect to the One Who sees but is not seen." Rabbi Yehudah commented, "Had I not come with you, I would not get this blessing."

Art: Julius Caesar By Peter Paul Rubens

Chagigah 4 – When the Sages cried

We mentioned that a deranged person does not have to appear in the Temple or do any other mitzvah. Who is considered deranged? – One who goes alone at night to uninhabited places, sleeps in a cemetery and tears his clothes for no reason. Do we need him to do all three? Rav Huna said that we do. Rav Pappa said, "Had Rav Huna heard another definition - one who destroys all that people give him - he would change his mind." However, the Talmud is not convinced, for sleeping in a cemetery may be done for spiritual reasons, and walking alone at night can be explained by being depressed.

When he came in his studies to the following phrase, Rav Huna wept. The Torah said, "Three times a year, every male will come to be seen in the Temple." "To be seen" can be read as "to see," and one who is blind in one eye does not have to go. Said Rav Huna, "The servant was beloved to his Master, and the Master wanted to see him, and now suddenly he is distanced!"

Rabbi Elazar wept when he came to the phrase, "And Joseph's brothers could not answer him, because they were confused." He said, "If because of the rebuke of a human one is confused, how much more so before God!"

Rav Ami wept when he read about the destruction of the Temple and the following dispersion, "Let him put his mouth to the dust – perhaps there is hope." He said, "All this suffering – and only 'perhaps'!?"

Art: Fishermen's Cemetery by Franz Heinrich Louis Corinth

Chagigah 3 – The case of a deaf-mute

Earlier, we said that a deaf-mute does not need to appear in the Temple. Presumably, this is because he, in general, does not have to do the mitzvot, not being in the complete possession of his senses, and that is why he is mentioned next to a deranged person.

What about one who is only deaf or only mute? Generally, he has to do the mitzvot, but he still does not have to go to the Temple. Why? We have to admit that our ruling is incomplete, and the teacher intentionally omitted some words. Since going to the Temple on a Holiday is for the purpose of hearing and learning, and one who is deaf cannot hear, while a mute cannot learn, they don't have to go. However, the joy of the Holiday is still for them, and they should bring a "peace offering of joy" and eat it.

But is it true that one who cannot talk can't learn? Why, two mute brothers always attended the lessons of Rabbi Yehudah the Prince, nodded in agreement, moved their lips. In the end, Rabbi Yehudah prayed for them, and they recovered, and it was found out that they knew all parts of the Torah!? Correct, but the purpose of learning is also teaching, and a mute cannot teach.

What does it mean that "The words of the wise are as goads and as nails well-planted... given by one Shepherd"? – That just like goads direct a cow in the field, so the words of the Torah direct people to good ways of life. Why are they fastened steady like nails? The difference is this. Nails take away from the wall. By contrast, mitzvot are "planted" and give back to those who observe them. Finally, they all come from one Master, and even though the Sages disagree, one can still find a correct way.

Art: Two Brothers by Maurice Leloir

Chagigah 2 – Celebration and joy

As we saw in many places, the Holidays (Passover, Shavuot, and Succot) are for celebration and enjoyment. This is actually an obligation: one must make merry. One of the ways of doing so is by bringing the "celebration" sacrifice (chagigah) and eating the meat.

More specifically, one must come to the Temple during a Holiday. Having arrived, one should bring a sacrifice because the Torah said, "Do not appear before Me empty-handed." But who is this "one?" In other words, who is obligated to visit the Temple and bring the sacrifice?

All males are obligated to go to the Temple, following the commandment of "Three times a year every male must appear before God, the Master of the Universe." Women and minors do not have to go. Also not included are people of undetermined sex (tumtum), hermaphrodite, a deaf-mute, deranged, and one who physically can't walk up the Temple Mount.

Why does the rule start with "All males" if later it gives all the details? - This is to silently include an additional class of people, half-free and half-slave. We have discussed this unique situation before: this person cannot marry a slave woman because he is free but cannot marry a free woman because he is a slave. He does not have to visit the Temple either. However, the Sages later establishes that the court should force the slave's master to free the half-slave part.


Art: Village Celebrations by David The Younger Teniers

Moed Katan 29 – But in the future death will be erased

When a burial takes place on a holiday weekday, they reduce their grief and permit only some of its expressions. Those expressions were elegy – when all chant together, and lamentation – when one woman speaks, and the others respond after her. However, in the future, "He will remove death forever, and God the Lord will erase tears from all faces."

When the sons of Rabbi Yishmael died, the Sages came to console him. He started first and lamented that his bereavements came in close succession, and he has bothered his teachers twice to go and comfort him (which emphasized the tragedy). Rabbi Tarfon compared the sons of Rabbi Yishmael to the two sons of Aharon and derived that the sons of Rabbi Yishmael will be accorded even more tremendous honor. Rabbi Akiva spoke last and said, "If king Achav, who only did one good thing, was accorded great honor, then the son of Rabbi Yishmael – how much greater honor they will have!"

When one takes leave of the dead in a cemetery, he says to him, "Go in peace," but when he parts from the living, he wishes them "Go to peace," because they can consistently achieve more significant spiritual elevation while they are still alive. By contrast, the Sages don't have rest even in the World to Come; the Torah study, which occupied them in this world, continues there.

Art: The Burial by Edouard Manet

Moed Katan 28 – Honor for the dead

The deceased are buried as soon as possible out of respect for the dead. The biers of women are not set down but rather proceed directly to the grave. The source for this law is the phrase. "Miriam died there and was buried there" - That is, right away.

Why is Miriam's death mentioned next to the story of the red heifer? Compare the two: just as red heifer provides atonement, so the end of the righteous provides atonement. Similarly, the death of Aharon is mentioned next to the priestly garments. These garments also provided atonement – each for a specific wrongdoing.

Rav said: "The length of one's life, his material success and the number of his children does not depend on his merit, but rather on luck." Others say that prayer and good deeds can change one's luck for the better.

The Talmud then recounts the stories of various Sages meeting the Angel of Death. For some, it was as easy as a puncture of the skin. For others – like a hair drawn from milk. How do we know? Dead don't come back to life! These particular Sages made a pact to communicate this back to their living friends. The one who died like "hair from milk" added that if God told him to go back to life, he would still refuse because of the fear of the Angel of Death.

Art: The Burial by William De Hartburn Washington

Moed Katan 19 – Seven and thirty

Although it is permitted to write some documents on the holiday weekday, because without these documents one may suffer a loss, still there are documents that one is not allowed to write. For example, when one loans money to a friend for the needs of the Holiday, he should not require that the loan document is written. However, if he does not trust the borrower or the scribe is poor and needs the money, writing is allowed. Likewise, a scribe should not write tefillin or a Sefer Torah. Rabbi Yehudah allowed him to write tefillin for himself – and then change his mind and sell it. And Rabbi Yose says that the enjoyment of the Holiday is more important than refraining from work – therefore, he can write tefillin and sell it, as usual, to add to his festivities.

One whose relative dies has to observe seven days of mourning after the burial – these are called "shivah" or "seven." However, if a Holiday comes during these days, his “shivah” is canceled by the joy of the holidays.

There are thirty days after "shivah" called "shloshim." Likewise, if a Holiday occurs during this time – that is, after shivah and until thirty days after the burial have passed – his shloshim are canceled.

On Shabbat one does not observe any external signs of mourning – that is, he wears shoes and nice clothing, eats meat and drinks wine – and the day is counted as part of his shivah. However, unlike a Holiday, Shabbat does not cancel the mourning, only suspends it.

Art: The Scribe by Charles Wilda

Moed Katan 18 – Nail biting

Untrimmed nails give a man an unkempt appearance. Just as the Sages prohibited one from cutting his hair on the holiday weekdays (so that one should do this before and appear groomed for the Holiday), they also prohibited pairing the nails. Others say that there is no such enactment – either because people are careful about nails and no enactment is needed or because nails grow too fast. An additional law would inconvenience people. This is where nail-biting may be helpful because one may be prohibited from using scissors but not bite or remove nails with other nails.

Since the seven days of holidays are comparable to the seven days of mourning, would the same disagreement exist about a mourner cutting his nails? Shmuel believed it does not apply on the holiday weekday or during mourning. It happened that Rav Pinchas was in mourning and did not cut his nails. Shmuel came to console him and asked why he behaved this way. Rav Pinchas retorted, “And if happened to you, would you cut them?” These words indeed came to pass, and Shmuel lost a close relative. When Rav Pinchas visited him, Shmuel threw his nails at him in anger.

How do we know that the spoken word has power? From the story of Abraham: when he was going to sacrifice his son, he said to his attendants, “We will worship, and we will come back,” and indeed, Isaac came back with him.

Having quoted a particular teacher, the Talmud brings his other statements. For example, the Pharaoh at the time of Moses was one amah (2 feet) tall; his beard was also one amah, and his member was an amah and a half. This is a metaphor.

We mentioned that only unskilled labor is permitted on holiday weekdays. Even that - for the purpose of the Holiday. Some consider writing to be skilled labor and prohibit it. However, in those cases where not writing will lead to a loss - it is allowed. For example, one can write an engagement document for a woman - lest someone else precedes him and snaps her away.

Art: Abraham and Isaac By Sir Anthony Van Dyck

Moed Katan 17 – The power of the Sages

A particular Torah scholar was reported to have inappropriate relationships with young women. Rav Yehudah discussed with his colleagues, "What are we to do? Excommunicate him? - But he is a teacher of many students. Not to excommunicate? Covering up on him is a desecration of God's name!" Rabbah told him in the name of Rabbi Yochanan, "Teacher should be like an angel, and if not – do not study from him." Based on that, they excommunicated him.

A while later, Rav Yehudah was sick, and the Sages visited him. When Rav Yehudah saw the excommunicated scholar with them, he laughed. The scholar said, "Not only you excommunicated me, but you also taunt me!" Rav Yehudah replied, "I am not laughing at you, but at the thought that when I die, I will be congratulated on not flattering even such a powerful and connected man like you."

After Rav Yehudah's death, the man came to rescind the excommunication. However, Rav Shmuel bar Nachmani, who for years has not visited the assembly, happened to come on this day and said, "How can we do it, seeing that Rav Yehudah did not make peace with him? Why, even a maidservant of Rabbi Yehudah the Prince – when she excommunicated someone, the Sages observed this for three years!" The excommunicated man left the study hall, and a bee bit him on his male organ, and he died. The burial cave of the pious did not accept him, but that of the judges – did. Why did it? – Because he would change his dress and go to faraway places when transgressing so that people would not see him misbehave openly.

And what was the story of Rabbi Yehudah's maidservant? – When she saw a man beating his grown-up son, she excommunicated him. By provoking his son to retaliate and violate the mitzvah of honoring the father, he was "putting a stumbling block in front of a blind man."

Art: A Maidservant With A Boy In A Larder by Pietro Ricchi

Moed Katan 16 – Bans and excommunications

Having discussed the three similar categories of people: mourner, excommunicated one and metzora (spiritual leper), the Talmud discusses specifically the laws of one who is excommunicated. Here is one example.

Rabbi Yehudah the Prince once decreed that Torah should not be taught in public. What was his source? – The Song of Songs, which said, “Your hidden thighs are like jewel, the work of a master's hand.” He then reasoned: just as the thigh is kept private, so the words of the Torah, the masterwork of God, should be only taught in private.

However, Rabbi Chiya, his nephew, taught Torah in public, to two great relatives of his: Rav and Rabbah bar bar Chanah. Rabbi Yehudah heard and was upset. Rabbi Chiya went to visit him, and Rabbi Yehudah said, “Iya, who is calling you outside?” This was a derogatory name, and Rabbi Chiya understood that his uncle was upset, so he conducted himself as if he were excommunicated, for thirty days.

On the thirtieth day, Rabbi Yehudah called for his nephew. Then he changed his mind and told him not to come. Why did he do that? At first, he thought to apply the rule, "Part of the day is like the whole day," and thus the period of excommunicated was up, but then he changed his mind. In any case, Rabbi Chiya came. Rabbi Yehudah asked, "Why did you come, seeing that I sent the second messenger for you not to come?" Rabbi Chiya said that he did not meet the second messenger. Rabbi Yehudah applied to him the verse, "When God favors a man's ways, even his foes make peace with him."

Then he asked, "Why did you teach Torah in public?" Rabbi Chiya replied that his source was "Wisdom sings in the streets." Rabbi Yehudah said, "You never learned it properly! It means that even if a person learns in private, his wisdom is proclaimed publicly." Even though Rabbi Chiya had a supporting phrase, how did he explain the "hidden thighs" - the source used by Rabbi Yehudah? – He thought this teaches that charity and good deeds should be private, but not Torah study.

Art: Woman With A Mourning Shawl by Vincent Van Gogh