Chagigah — Daf 26a

או שניהן יוצאין כלחוץ

אמר אביי אף אנן נמי תנינא הקדר שמכר את הקדירות ונכנס לפנים מן המודיעים טעמא דלפנים מן המודיעים הא מודיעים גופה לא מהימן אימא סיפא יצא אינו נאמן הא מודיעים גופה נאמן אלא לאו ש"מ כאן בקדר יוצא וחבר נכנס כאן בששניהן יוצאין או שניהן נכנסין שמע מינה

תנא נאמנין בכלי חרס הדקין לקודש אמר ר"ל והוא שניטלין בידו אחת ור' יוחנן אמר אפי' שאין ניטלין בידו אחת

אמר ר"ל לא שנו אלא ריקנין אבל מלאין לא ורבי יוחנן אמר אפי' מלאים ואפילו אפיקרסותו לתוכו ואמר רבא ומודה ר' יוחנן במשקין עצמן שהן טמאין ואל תתמה שהרי לגין מלא משקין לגין טמאין טומאת שבעה ומשקין טהורין:

מתני׳ הגבאין שנכנסו לתוך הבית וכן הגנבים שהחזירו את הכלים נאמנין לומר לא נגענו ובירושלים נאמנין על הקודש ובשעת הרגל אף על התרומה:

גמ׳ ורמינהי הגבאין שנכנסו לתוך הבית הבית כולו טמא ל"ק הא דאיכא נכרי בהדייהו הא דליכא נכרי בהדייהו דתנן אם יש נכרי עמהן נאמנין לומר לא נכנסנו אבל אין נאמנים לומר נכנסנו אבל לא נגענו

וכי איכא נכרי בהדייהו מאי הוי ר' יוחנן ור' אלעזר חד אמר אימת נכרי עליהן וחד אמר אימת מלכות עליהן מאי בינייהו איכא בינייהו נכרי שאינו חשוב:

וכן הגנבים שהחזירו את הכלים: ורמינהי הגנבים שנכנסו לתוך הבית אינו טמא אלא מקום דריסת רגלי הגנבים אמר רב פנחס משמיה (דרב) כשעשו תשובה דיקא נמי דקתני שהחזירו את הכלים ש"מ:

ובירושלים נאמנין על הקודש: תנא נאמנין על כלי חרס גסין לקודש וכל כך למה שאין עושין כבשונות בירושלים:

ובשעת הרגל אף על התרומה: מנהני מילי אמר רבי יהושע בן לוי דאמר קרא (שופטים כ, יא) ויאסף כל איש ישראל אל העיר כאיש אחד חברים הכתוב עשאן כולן חברים:

מתני׳ הפותח את חביתו והמתחיל בעיסתו על גב הרגל ר' יהודה אומר יגמור וחכ"א לא יגמור:

גמ׳ יתיב ר' אמי ורבי יצחק נפחא אקילעא דר' יצחק נפחא פתח חד ואמר מהו שיניחנה לרגל אחר

א"ל אידך יד הכל ממשמשין בה ואת אמרת יניחנה לרגל אחר א"ל אטו עד האידנא לאו יד הכל ממשמשין בה א"ל הכי השתא בשלמא עד האידנא טומאת עם הארץ ברגל רחמנא טהרה אלא השתא טמאה היא

נימא כתנאי דתני חדא יניחנה לרגל אחר ותניא אידך לא יניחנה לרגל אחר מאי לאו תנאי היא

לא הא דקתני יניחנה ר' יהודה והא דקתני לא יניחנה רבנן ותסברא הא רבי יהודה יגמור קאמר אלא הא דקתני לא יניחנה רבי יהודה והא דקתני יניחנה רבנן ומאי לא יניחנה שאין צריך להניחה:

מתני׳ משעבר הרגל מעבירין על טהרת עזרה עבר הרגל ליום ששי לא היו מעבירין מפני כבוד השבת רבי יהודה אומר אף לא ביום ה' שאין הכהנים פנויין:

גמ׳ תנא שאין הכהנים פנויין מלהוציא בדשן:

מתני׳ כיצד מעבירין על טהרת עזרה מטבילין את הכלים שהיו במקדש ואומרין להם הזהרו

or both are going Out [it is considered] as outwards.1 Abaye said: We have also learnt [accordingly]: IF THE POTTER WHO SOLD THE POTS ENTERED INWARDS OF MODI'IM.2 Thus, it is only because it is inwards of Modi'im [that he is trusted], but in Modi'im itself he is not trusted. Consider now the latter part [of the Mishnah]: IF HE WENT OUT, HE IS NOT TRUSTED. THUS, IN MODI'IM ITSELF HE IS TO BE TRUSTED! It is clearly, then, to be deduced from this, that, in the one case,3 the potter is going out and the Associate is coming in; In the other case, both are going out or both are coming in. Proven. A Tanna taught: They are trusted [only] in regard to small earthenware vessels for hallowed things.4 Resh Lakish said: only if they can be taken in one hand. But R. Johanan said: Even if they cannot be taken in one hand. Resh rakish said: They taught this Only of empty [vessels], but not of fun ones. But R. Johanan said: Even of fun ones, and even if his head-covering5 is in it. Raba said: But R. Johanan admits that the liquid itself is unclean.6 And do not wonder at the [anomaly] for in the case of a jar full of liquid, the jar is unclean for seven days, but the liquid is clean.7 MISHNAH. IF TAX-COLLECTORS ENTERED A HOUSE,8 AND SIMILARLY IF THIEVES RESTORED [STOLEN] VESSELS9 THEY ARE BELIEVED IF THEY SAY: WE HAVE NOT TOUCHED [ANYTHING]’.10 AND IN JERUSALEM THEY11 ARE TRUSTED IN REGARD TO HALLOWED THINGS,12 AND DURING A FESTIVAL13 ALSO IN REGARD TO TERUMAH. GEMARA. Now we shall point to a contradiction: If tax collectors entered a house, the whole house is rendered unclean!14 — There is no contradiction: In the one case, a Gentile was with them;15 in the other case, there was no Gentile with them. For we have learnt: If a Gentile is with them, they are believed if they say, ‘We have not entered [at all]’; but they are not believed if they say, ‘We entered but we did not touch [anything]’. — What difference does it make if a Gentile be with them? R. Johanan and R. Eleazar [explain it]: one says, They are afraid of the Gentile;16 the other says. They are afraid of the Government.17 What is the practical difference between then? — There is [a practical difference] between them when the Gentile is not of high standing.18 AND SIMILARLY IF THIEVES RESTORED [STOLEN] VESSELS. Now we shall point to a contradiction: If thieves entered a house, It is not rendered unclean, except for the place where the feet of the thieves have trodden!19 — R. Phinehas said in the name of Rab:20 [The Mishnah speaks of a case] when they have repented.21 It is moreover to be deduced, for [the Mishnah] teaches: [If the thieves] restore the vessels.22 Proven. AND IN JERUSALEM, THEY ARE TRUSTED IN REGARD TO HALLOWED THINGS. A Tanna taught: They are trusted in regard to large earthenware vessels for hallowed things.23 Why an this?24 — Because no furnaces were erected in Jerusalem.25 AND DURING A FESTIVAL ALSO IN REGARD TO TERUMAH. Whence is this deduced? — R. Joshua b. Levi said: Scripture Says: So all the men of Israel were gathered against the city, associated26 as one man:27 thus the verse made them an Associates.28 MISHNAH. IF [AN ASSOCIATE] OPENED HIS JAR [OF WINE] OR BROKE INTO HIS DOUGH [TO SELL THEM] ON ACCOUNT OF THE FESTIVAL,29 R. JUDAH SAYS,30 HE MAY FINISH [SELLING THEM AFTER THE FESTIVAL];31 BUT THE SAGES SAY, HE MAY NOT FINISH.32 GEMARA. R. Ammi and R. Isaac Nappaha33 sat in the anteroom34 of R. Isaac Nappaha. One began and said: May he leave it for another Festival?35 — Said the other to him: The hands of an touch it, and you say, Leave it for another Festival! Said the former: Did not, till now, the bands of an touch it?36 — [The other] replied to him: What a comparison! It is alright up to now, because the Divine Law purified the uncleanness of the ‘am ha-arez a during the Festival, but now it is unclean [retrospectively].37 Shall we say that Tannaim differ thereon?38 For one [Baraitha] taught: He may leave it for another Festival; and another [Baraitha] taught: He may not leave it for another Festival. Sure]y, Tannaim differ thereon! — No; the one [Baraitha], which teaches that he may leave it, is according to R. Judah; the other which teaches that he may not leave it, is according to the Rabbis. But can you possibly think so! Behold, R. Judah said: He may finish [selling them]!39 — Rather, [the Baraitha] which teaches that he may not leave it is according to R. Judah, and the one that teaches that he may leave it is according to the Rabbis:40 and ‘he may not leave it’ means that there is no need for him to leave it. MISHNAH. AS SOON AS THE FESTIVAL WAS OVER, THEY CLEARED UP41 FOR THE PURIFICATION OF THE TEMPLE COURT, IF THE FESTIVAL TERMINATED ON FRIDAY, THEY DID NOT CLEAR UP ON ACCOUNT OF THE HONOUR DUE TO THE SABBATH.42 R. JUDAH SAID: NEITHER ON THURSDAY,43 FOR THE PRIESTS WERE NOT [YET] FREE.44 GEMARA. A Tanna taught: For the priests were not [yet] free from [the prior duty of] removing the ashes.45 MISHNAH. HOW DID THEY CLEAR UP FOR THE PURIFICATION OF THE TEMPLE COURT? THEY IMMERSED THE VESSELS WHICH WERE IN THE TEMPLE, AND THEY USED TO SAY TO THEM:46 ‘TAKE HEED Associate did not avail himself of the opportunity of buying before he reached the city, he may no longer do so. It follows, a foriori, that if the Associate is going outward and the potter coming inward, that the former must return and buy his vessels in the inward area. refers only to small vessels for hallowed things, which are essential to the pilgrims, but not to large vessels like wine jars, which may be bought only in Jerusalem itself (v. p. 165). trails: ‘Kopfhulle’; Levy, ‘Hulle’; Jast., ‘underwear’. Rashi annotates: Even if they are fun of his own liquid, which is not hallowed! Whatever the exact signification of the word, the general meaning is clear: even if his profane things are in it, the vessel is considered clean; (v. however, D.S. II. 40). MS.M. has: ‘Even if his head-covering fell therein pledges for the taxes due. Cf. Toh. VII, 6. as a further exemplification of leniency in regard to hallowed things as compared with terumah (v. p. 155f); the Tosef., that he quotes in support of his view, corresponds to the reading in our edd. Tosaf. (s.v. ihtcdv ), on the other hand, refers the Mishnah to terumah as well and quotes in support a different version of the same Tosef. statement. bound, in the presence of the Gentile, to have searched everything. unclean! with our Mishnah, if they say that they have not been touched. vessels for hallowed things. In the case of small vessels, which were in greater demand, the permission was extended to a fifteen mile radius round Jerusalem; in the case of large vessels, purchase was permitted only in Jerusalem. v. Bez. 11b. Mishnah). when again an are regarded as clean? period. immediately after the Festival the concession ceases, and the goods become retrospectively unclean, because they were touched by ‘amme ha-arez. retrospectively unclean. 2. golden altar etc. stood). Ordinary Israelites, on the other hand, were not permitted to pass even between the Entrance Hall and the altar.