Chagigah — Daf 11a

בגזבר המסורות לו אבני בנין עסקינן דכל היכא דמנחה ברשותא דידיה מנחה

אלא מסיפא בנאה בתוך ביתו הרי זה לא מעל עד שידור תחתיה בשוה פרוטה מכדי שנויי שנייה מה לי דר ומה לי לא דר היינו כהררין התלויין בשערה

ומאי קושיא דלמא לכדרב דאמר רב כגון שהניחה על פי ארובה אי דר ביה אין לא דר ביה לא

אלא לעולם כדרבא ודקא קשיא לך מידי דהוה אמוציא מעות הקדש לחולין התם מידע ידע דאיכא זוזי דהקדש איבעי ליה לעיוני הכא מי ידע היינו כהררין התלויין בשערה:

מקרא מועט והלכות מרובות: תנא נגעים ואהלות מקרא מועט והלכות מרובות נגעים מקרא מועט נגעים מקרא מרובה הוא אמר רב פפא הכי קאמר נגעים מקרא מרובה והלכות מועטות אהלות מקרא מועט והלכות מרובות

ומאי נפקא מינה אי מסתפקא לך מילתא בנגעים עיין בקראי ואי מסתפקא לך מילתא באהלות עיין במתניתין:

דינין: מיכתב כתיבן לא נצרכא אלא לכדרבי

דתניא רבי אומר (שמות כא, כג) נפש תחת נפש ממון אתה אומר ממון או אינו אלא נפש ממש נאמרה נתינה למטה ונאמרה נתינה למעלה מה להלן ממון אף כאן ממון:

עבודות: מיכתב כתיבן לא נצרכא אלא להולכת הדם דתניא (ויקרא א, ה) והקריבו זו קבלת הדם

ואפקה רחמנא בלשון הולכה דכתיב (ויקרא א, יג) והקריב הכהן את הכל והקטיר המזבחה ואמר מר זו הולכת אברים לכבש

למימרא דהולכה לא תפקה מכלל קבלה:

טהרות: מיכתב כתיבן לא נצרכא אלא לשיעור מקוה דלא כתיבא דתניא (ויקרא טו, ו) ורחץ (את בשרו) במים במי מקוה את כל בשרו מים שכל גופו עולה בהן וכמה הן אמה על אמה ברום שלש אמות ושיערו חכמים מי מקוה ארבעים סאה:

טמאות: מיכתב כתיבן לא נצרכא אלא לכעדשה מן השרץ דלא כתיבא דתניא (ויקרא יא, לב) בהם

יכול בכולן תלמוד לומר מהם יכול במקצתן ת"ל בהם

הא כיצד עד שיגיע במקצתו שהוא ככולו שיערו חכמים בכעדשה שכן חומט תחלתו בכעדשה רבי יוסי בר' יהודה אומר כזנב הלטאה:

עריות: מיכתב כתיבן לא נצרכא

it refers to the treasurer [of the Sanctuary] to whom the building stones had been entrusted, so that wherever it is, it is in his possession!1 Rather [it can be explained] from the latter part [of the Mishnah]. If he built it into his house, he is not guilty of sacrilege until he dwells under it to the value of a perutah.2 See now, he has effected a change therein,3 what difference does it make whether he dwells [under it] or does not dwell [under it]!4 Therefore it says: LIke MOUNTAINS HANGING BY A HAIR. But what is the objection? Perhaps it is [to be explained] according to Rab. For Rab said: It refers to a case where he placed it over a roof-aperture,5 [in which case] if he dwells in [the house] he is [guilty of sacrilege]. If he does not dwell in [the house] he is not [guilty]! — Therefore, it must be after all as Raba said: and as for your objection that the same applies to any person who spent [in error] sacred money for secular purposes, [one may answer]: There6 he knew full well that he had sacred money, he should therefore have taken care; but here,7 how could he know? Therefore [the Mishnah says]: AS MOUNTAINS HANGING BY A HAIR8 SCANT SCRIPTURAL BASIS BUT MANY LAWS. A Tanna taught: [The laws concerning defilement through] leprosy-signs9 and tent-covering10 have scant Scriptural basis and many laws. [You say] leprosy-signs have scant Scriptural basis? [On the contrary] leprosy-signs have considerable Scriptural basis! — R. Papa said: It means as follows: Leprosy-signs have considerable Scriptural basis and few laws, [defilement through] tent-covering has scant Scriptural basis and many laws. But what practical difference does it make? — If you are in doubt about anything concerning leprosy-signs search the Bible, but if you are in doubt about anything concerning [defilement through] tent-covering search the Mishnah.11 CIVIL CASES. But they are written [in Scripture]!12 — It is necessary only for the teaching of Rabbi. For it is taught: Rabbi said: Life for life13 [means] monetary compensation. You say [it means] monetary compensation; but perhaps [it means] actual life? — ‘Giving’ is mentioned below,14 and ‘giving’ is mentioned above:15 just as in the latter case [it means] monetary compensation, so in the former case [it means] monetary compensation. TEMPLE SERVICES. But they are written [in Scripture]! — It refers only to the carrying of the blood [to the altar]. For it is taught: And they shall present;16 this [means] the receiving of the blood.17 Now the Divine Law used for it an expression of ‘carrying’, as it is written: And the priest shall present18 the whole and make it smoke upon the altar,19 and the Master said: This [means] the carrying20 of the pieces [of the offering] to the altar ramp.21 This is to tell us that the ‘carrying’ [of the blood] is not to be excluded from the category of ‘receiving’ [the blood].22 [LAWS OF] LEVITICAL CLEANNESS. But they are written [in Scripture]! — It refers only to the measure of a ritual bath, which is not stated in Scripture. For it is taught: And he shall bathe in water,23 [this means] in water of a ritual bath;24 all his flesh: [this means in] water which covers all his body. And how much is this? A cubit25 by a cubit to the height of three cubits; and the Sages fixed the measure of the ritual bath water at forty se'ahs.26 [LAWS CONCERNING LEVITICAL] UNCLEANNESS. But they are written [in Scripture]! — It refers only to [defilement caused by touching a part of a dead] creeping creature, which is the size of a lentil; this is not stated in Scripture. For it is taught: In them:27 I might think [it means] all of them,28 therefore Scripture teaches: ‘Of them’.29 I might then think [it means] even a part of them;30 therefore Scripture says: ‘in them’. How is this to be explained? [It means that he is not defiled] till he touches a part of one which is as the whole of one. The Sages fixed the measure at the size of a lentil, for a snail31 is at first the size of a lentil. R. Jose b. R. Judah said: [It must be] the size of the tail of a lizard.32 FORBIDDEN RELATIONS. But they are written [in Scripture]! Greek hypaithron, Roman compluvium), contrad. from iukj a garret-window in the wall projecting above the flat roof (Jast.); cf. also Levy s.v. By placing the beam over the aperture he in no way alters it and can always restore it, and is thus not guilty of sacrilege till he dwells in the house and enjoys the use of it. responsible. same covering) as a corpse suffer corpse-defilement. it is taken to refer to the ‘receiving’ of the blood, for the blood cannot be ‘carried’ till it is ‘received’. so that the blood can be sprinkled forthwith), nevertheless if it is not omitted, it is an essential part of the service and is subject to all its conditions. Lev. Xlv, 9 must be deleted. but ihcuta ohn (lit., ‘drawn water i.e., water from a receptacle) if added to the ritual bath above a certain measure, invalidates it. blindworm), or ‘Eidechse’ (lizard); Goldschmidt, ‘Schnecke’ (snail), ‘skink’ or ‘Blindschleiche’; B.D.B., a kind of lizard. From Hul. 122a it seems to be a vertebrate. Danby translates it there ‘land crocodile’. the definite article attached to vtyk. The tail of the vtykv writhes after being cut off, thus showing independent life; hence it meets the requirements of the verse by being a part of an unclean animal and yet an entire life by itself, and is suitable as a measure for defilement. It is bigger than a lentil.