חגיגה 2 — parallel

2:1

MISHNAH. ALL ARE BOUND To APPEAR [AT THE TEMPLE], EXCEPT A DEAF MAN [HERESH], AN IMBECILE AND A MINOR, A PERSON OF UNKNOWN SEX [TUMTUM], A HERMAPHRODITE, WOMEN, UNFREED SLAVES, THE LAME, THE BLIND, THE SICK, THE AGED, AND ONE WHO IS UNABLE TO GO UP ON FOOT. WHO IS [IN THIS RESPECT DEEMED] A MINOR? WHOEVER IS UNABLE TO RIDE ON HIS FATHER'S SHOULDERS AND GO UP FROM JERUSALEM TO THE TEMPLE MOUNT. [THIS IS] THE VIEW OF BETH SHAMMAI. BUT BETH HILLEL SAY: WHOEVER IS UNABLE TO HOLD HIS FATHER'S HAND AND GO UP FROM JERUSALEM TO THE TEMPLE MOUNT, FOR IT IS SAID: THREE REGALIM. BETH SHAMMAI SAY: THE PILGRIMAGE-OFFERING MUST BE WORTH [AT LEAST] TWO PIECES OF SILVER AND THE FESTAL OFFERING ONE MA'AH OF SILVER. BUT BETH HILLEL SAY: THE PILGRIMAGE-OFFERING MUST BE WORTH [AT LEAST] ONE MA'AH OF SIlver AND THE FESTAL SACRIFICE TWO PIECES OF SILVER. GEMARA. What does [the word] ALL come to include? — It comes to include one who is half a slave and half a freedman. But according to Rabina, who says: One who is half a slave and half a freedman is exempt from appearing [at the Temple], what does [the word] ALL come to include? — It comes to include one who was lame on the first day [of the festival] and became well on the second. This will be right according to the one who says: All of them can make good [the sacrifices] for one another; but according to the one who says: All of them can make good [the sacrifices] of the first day [only], what does ALL, come to include? — It comes to include a man who is blind in one eye; and it is contrary to the opinion of the following Tanna. For it is taught: Johanan b. Dahabai said in the name of R. Judah: A man who is blind in one eye is exempt from appearing [at the Temple] as it is said: Yir'eh [He will see], Yera'eh [He will be seen]. As He comes to see, so he comes to be seen: just as [He comes] to see with both eyes, so also to be seen with both eyes. Alternatively, I could answer: Actually, it is as I said at first; and as for your objection [arising] from the statement of Rabina, it is not a [valid] objection: the one [teaching] is according to the earlier Mishnah, and the other is according to the later Mishnah. For we have learnt: One who is half a slave and half a freedman serves his master one day and himself the other day: this is the view of Beth Hillel. Said Beth Shammai to them:

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2:2

You have made it right for his master, but you have not made it right for himself He may not marry a bondwoman, nor may he marry a freewoman. Should he abstain [from marriage]? But then was not the world created only for propagation? as it is said: ‘He created it not a waste, He formed it to be inhabited’. For the sake of the social order, therefore, his master must be compelled to set him free, and the latter must give him a bond for the half of his value. Thereupon Beth Hillel retracted and gave their ruling in accordance with the view of Beth Shammai. EXCEPT A DEAF MAN [HERESH], AN IMBECILE AND A MINOR etc. [Our Mishnah] speaks of HERESH similarly as of the IMBECILE and MINOR: just as the IMBECILE and MINOR lack understanding, so HERESH [means] one that lacks understanding. This teaches us in accordance with that which we have learnt: ‘Wherever the Sages speak of HERESH, [it means] one who can neither hear nor speak. This [would imply] that he who can speak but not hear, hear but not speak is obligated. We have [thus] learnt that which our Rabbis taught. One who can speak but not hear is termed HERESH: one who can hear but not speak is termed Illem [dumb]; both of these are deemed sensible in all that relates to them. And whence [is it deduced] that one who can speak but not hear is termed Heresh, and one who can hear but not speak is termed ‘Illem? — For it is written: But I am as Heresh [a deaf man], I hear not,’ and I am as Illem [a dumb man] that openeth not his mouth. Alternatively, I could explain: As people say, His words have been taken away. ‘One that can speak but not hear, hear but not speak is obligated’. But surely it is taught: One that can speak but not hear, hear but not speak is exempt! — Said Rabina, and according to others, Raba: [Our Mishnah] is defective and should read thus: All are bound to appear [at the Temple] and to rejoice, except a Heresh that can speak but not hear, [or] hear but not speak, who is exempt from appearing [at the Temple]; but though he is exempt from appearing, he is bound to rejoice. One, however, that can neither hear nor speak, an imbecile and a minor are exempt even from rejoicing, since they are exempt from all the precepts stated in the Torah, Likewise it is also taught: All are bound to appear [at the Temple] and to rejoice, except a Heresh that can speak but not hear, [or] hear but not speak, who is exempt from appearing; but though he is exempt from appearing

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