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חגיגה 4
Soncino English Talmud · Berean Standard Bible
he becomes like [an ox] who gored an ox, an ass and a camel, and becomes [thereby] a mu'ad [forewarned gorer] in regard to all [animals]. R. Papa said: If R. Huna had heard of that which is taught: Who is [deemed] an imbecile? ‘One that destroys all that is given to him’; he would have retracted. The question was raised: When he would have retracted, would he have retracted only with regard to the [case of the] man who tore his garment, because it resembles this [case]; or would he have retracted with regard to all of them? — It remains [undecided]. A PERSON OF UNKNOWN SEX [TUMTUM], A HERMAPHRODITE etc.: Our Rabbis taught: [The word] ‘males’ [by itself] comes to exclude women; [the expression]. ‘thy males’, comes to exclude the tumtum and hermaphrodite; ‘all thy males’ comes to include minors. The Master said: [The word] ‘males’ comes to exclude women. But why do I need a verse for this? Consider: it is a positive precept dependent on a fixed time, and women are exempt from every positive precept dependent on a fixed time! — It is needed. You might say: We can make a deduction by forming an analogy between the expressions for appearing, from [the section] ‘Assemble’: just as there women are obligated. so here women are obligated; it therefore teaches us [that it is not so]. The Master said: [The expression]. ‘thy males’, comes to exclude a tumtum and a hermaphrodite. Granted that with regard to the hermaphrodite it is necessary [for Scripture to exclude him]. You might say that since he has a male aspect, he is obligated; it therefore teaches us that he is sui generis. But the tumtum is a dubious case; is a Biblical text required to exclude a dubious case? — Said Abaye: [It is required for the case] where his testicles are outside. The Master said: [The expression], ‘all thy males’, comes to include minors. But we have learnt: EXCEPT AN IMBECILE AND A MINOR! — Said Abaye: There is no contradiction. The one case [speaks] of a minor who is old enough to be initiated, the other of a minor who is not old enough to be initiated. But a minor who is old enough to be initiated is obligated only by Rabbinic enactment! — Yes, it is so; and the Biblical text is merely a support. What then is the purpose of the Biblical text? — To intimate the teaching of ‘Others’. For it is taught: Others say: The scraper. the copper-smith and the tanner are exempt from appearing [at the Temple], for it is said: ‘All thy males’: he that is able to go up [on the pilgrimage] with all thy males. These, therefore, are excluded, because they are not fit to go up with all thy males. WOMEN AND UNFREED SLAVES etc.: Granted as regards women, as we have said; but as regards slaves, whence do we deduce [their exemption]? — Said R. Huna: Scripture says: before the Lord, God: [this means] one that has one Lord; this one, therefore, is excluded because he has another lord. But why do I need a Biblical intimation for this? Consider: every precept which is obligatory on a woman is obligatory on a slave; every precept which is not obligatory on a woman is not obligatory on a slave; for this is deduced by analogy from [the case of] the woman, through the double occurrence of [the expression] unto her. Said Rabina: It is needed only for [the exemption of] one that is half a slave and half a freedman! This can also be proven; for [the Mishnah] speaks of WOMEN AND UNFREED SLAVES. What is meant by unfreed? Should I say that it means entirely unfreed, then it should simply say, ‘Slaves’! Surely, therefore [it must mean] slaves that have not been completely freed. And who are such? Those that are half slaves and half freedmen. Proven. THE LAME, THE BLIND, THE SICK, THE AGED: Our Rabbis taught: ‘Regalim’ [on foot]: this excludes people with wooden legs. Another interpretation: Regalim: this excludes the lame, the sick, the blind, the aged, and one that cannot go up on foot. ‘And one that cannot go up on foot’: What does this come to include? — Said Raba: It comes to include
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a delicate person. For it is written: When ye come to appear before Me, who hath required this at your hand, to trample My courts? A Tanna taught: The uncircumcised and the unclean are exempt from [bringing] the pilgrimage-offering. Granted as regards the unclean, for it is written: And thither thou shalt come,’ and thither ye shall bring. To whomever ‘coming’ applies, ‘bringing’ applies; to whomever ‘coming’ does not apply, ‘bringing’ does not apply. But whence do we derive [the exemption of] the uncircumcised? — This will be according to R. Akiba, who includes the uncircumcised like the unclean. For it is taught: R. Akiba said: [the expression], what man soever, comes to include uncircumcised. Our Rabbis taught: An unclean person is exempt from [bringing] the pilgrimage-offering, for it is written: ‘And thither thou shalt come; and thither ye shall bring’. To whomever ‘coming’ applies ‘bringing’ applies; to whomever ‘coming’ does not apply ‘bringing’ does not apply. R. Johanan b. Dahabai said in the name of R. Judah: A person who is blind in one eye is exempt from appearing [at the Temple]. for it is said: Yir'eh [He shall see], Yera'eh [He shall be seen]; just as He comes to see, so He comes to be seen; as He comes to see with both eyes. so also to be seen with both eyes. R. Huna, when he came to this verse, Yir'eh, Yera'eh, wept. He said: The slave whom his Master longs to see should become estranged from him! For it is written: When ye come to appear before Me, who hath required this at your hand, to trample My courts? R. Huna, when he came to the [following] verse, wept: And thou shalt sacrifice peace-offerings, and shalt eat there. The slave at whose table his Master longs to eat should become estranged from him! For it is written: To what purpose is the abundance of your sacrifices unto Me? saith the Lord. R. Eleazar, when he came to the [following] verse, wept: And his brethren could not answer him, for they were affrighted at his presence. Now if the rebuke of flesh and blood be such, how much more so the rebuke of the Holy One, blessed be He! R. Eleazar, when he came to the [following] verse, wept: And Samuel said to Saul: Why hast thou disquieted me, to bring me up? Now if Samuel, the righteous, was afraid of the Judgment, how much more so should we be! How do we know this about Samuel? — For it is written: And the woman said unto Saul: I see godlike beings coming up out of the earth. ‘Coming up’ implies two: one was Samuel, but [who was] the other? Samuel went and brought Moses with him, Saying to him: Perhaps, Heaven forfend, I am summoned to Judgment: arise with me, for there is nothing that thou hast written in the Torah, which I did not fulfil. R. Ami, when he came to the [following] verse, wept: Let him put his mouth in the dust, perhaps there may be hope. He said: All this, and [only] perhaps! R. Ami, when he came to the [following] verse, wept: Seek righteousness, seek humility, perhaps ye shall be hid in the day of the Lord's anger. He said: All this, and [only] perhaps! R. Assi, when he came to the [following] verse, wept: Hate the evil, and love the good, and establish justice in the gate, perhaps the Lord, the God of hosts, will be gracious. All this, and [only] perhaps! R. Joseph, when he came to the [following] verse, wept: But there is that is swept away without judgment. [He said]: Is there anyone who passes away before one's [allotted] time? — Yes, as in the story [heard] by R. Bibi b. Abaye, who was frequently visited by the Angel of death. [Once] the latter said to his messenger: Go, bring me Miriam, the women's hairdresser! He went and brought him Miriam, the children's nurse. Said he to him: I told thee Miriam, the women's hairdresser. He answered: If so, I will take her back. Said he to him: Since thou hast brought her, let her be added. But how were you able to get her? She was holding a shovel in her hand and was heating
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