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