Chagigah

MISHNAH. THE HANDS HAVE TO BE RINSED1 FOR [EATING] UNCONSECRATED [FOOD],2 AND [SECOND] TITHE,3 AND FOR TERUMAH [HEAVE-OFFERING];4 BUT FOR HALLOWED THINGS5 [THE HANDS] HAVE TO BE IMMERSED.6 IN REGARD TO THE [WATER OF] PURIFICATION,7 IF ONE'S HANDS BECAME DEFILED, ONE'S [WHOLE] BODY IS DEEMED DEFILED.8 IF ONE BATHED9 FOR UNCONSECRATED [FOOD], AND INTENDED TO BE RENDERED FIT SOLELY10 FOR UNCONSECRATED [FOOD], ONE IS PROHIBITED FROM [PARTAKING OF SECOND] TITHE.11 IF ONE BATHED FOR [SECOND] TITHE, AND INTENDED TO BE RENDERED FIT SOLELY FOR [SECOND] TITHE, ONE IS PROHIBITED FROM [PARTAKING OF] TERUMAH. IF ONE BATHED FOR TERUMAH, AND INTENDED TO BE RENDERED FIT SOLELY FOR TERUMAH, ONE IS PROHIBITED FROM [PARTAKING OF] HALLOWED THINGS. IF ONE BATHED FOR HALLOWED THINGS, AND INTENDED TO BE RENDERED FIT SOLELY FOR HALLOWED THINGS ONE IS PROHIBITED FROM [TOUCHING THE WATERS OF] PURIFICATION. IF ONE BATHED FOR SOMETHING POSSESSING A STRICTER [DEGREE OF SANCTITY], ONE IS PERMITTED [TO HAVE CONTACT WITH] SOMETHING POSSESSING A LIGHTER [DEGREE OF SANCTITY]. IF ONE BATHED BUT WITHOUT SPECIAL INTENTION,12 IT IS AS THOUGH ONE HAD NOT BATHED. THE GARMENTS OF AN AM HA-AREZ13 POSSESS MIDRAS14 -UNCLEANNESS FOR PHARISEES;15 THE GARMENTS OF PHARISEES POSSESS MIDRAS-UNCLEANNESS FOR THOSE WHO EAT TERUMAH; THE GARMENTS OF THOSE WHO EAT TERUMAH POSSESS MIDRAS-UNCLEANNESS FOR [THOSE WHO EAT] HALLOWED THINGS; THE GARMENTS OF [THOSE it yet does not render the person fit to eat food possessing any degree of sanctity. Similarly, in the cases that follow, intention for one degree of sanctity does not enable one to partake of food having a higher degree of sanctity. WHO EAT] HALLOWED THINGS POSSESS MIDRAS — UNCLEANNESS FOR [THOSE WHO OCCUPY THEMSELVES WITH THE WATERS OF] PURIFICATION. JOSE B. JO'EZER16 WAS THE MOST PIOUS IN THE PRIESTHOOD, YET HIS APRON WAS [CONSIDERED TO POSSESS] MIDRAS-UNCLEANNESS FOR [THOSE WHO ATE] HALLOWED THINGS. JOHANAN B. GUDGADA USED ALL HIS LIFE TO EAT [UNCONSECRATED FOOD] IN ACCORDANCE WITH THE PURITY REQUIRED FOR HALLOWED THINGS, YET HIS APRON WAS [CONSIDERED TO POSSESS] MIDRAS-UNCLEANNESS FOR [THOSE WHO OCCUPIED THEMSELVES WITH THE WATER OF] PURIFICATION. GEMARA. Do unconsecrated food and [Second] Tithe then require rinsing of the hands? Now we can show this to conflict with [the following Mishnah]: For terumah and first fruits17 one may incur the penalty of death,18 or [a fine of] an [added] fifth,19 and they are prohibited to non-priests20 and they are the property of the priest,21 and are neutralized in one hundred and one [parts],22 and require rinsing of the hands,23 and sunset;24 these [rules] apply to terumah and first fruits but not to [Second] Tithe.25 How much less then to unconsecrated food. Thus there is a contradiction in regard to [Second] Tithe and a contradiction also in regard to unconsecrated food! Granted that in regard to [Second] Tithe [it can be shown that] there is no contradiction: the one [Mishnah]26 is according to R. Meir and the other is according to the Rabbis. For we have learnt: Whosoever requires immersion by enactment of the Scribes27 defiles hallowed things28 and invalidates terumah,29 but is permitted30 [to eat] unconsecrated food and [Second] Tithe — this is the view of R. Meir; but the Sages prohibit in the case of [Second] Tithe. In regard to unconsecrated food, however, there is a contradiction! — There is no contradiction: the one case31 refers to eating [unconsecrated food] and the other to touching [it]. To this R. Shimi b. Ashi demurred: The Rabbis differ from R. Meir only in regard to the eating of [Second] Tithe, but in regard to the touching of [Second] Tithe and the eating of unconsecrated food they do not differ!32 — Both [Mishnahs], therefore, must refer to eating; but there is no contradiction: the one33 refers to the eating of bread, the other34 refers to the eating of fruit. For R. Nahman said: Whosoever rinses his hands for fruit belongs to the haughty of spirit.35 Our Rabbis taught: He who raises his hands, if he did so with intention,36 his hands are [levitically] clean; but if he did so without intention, his hands are unclean. Similarly one who bathes37 his hands, if he did so with intention, his hands are clean, but if he did so without intention his hands are unclean. — But behold it is taught: Whether he did it with intention or without intention, his hands are clean! — R. Nahman answered: There is no contradiction: the one [statement]38 refers to unconsecrated food, Mikwa'oth). food etc.; but in this case the whole body would require ritual immersion. lit., ‘presumed or considered himself (to have taken the ritual bath) etc.’ the immersion does not require intention’; but even if there is definite intention to eat ordinary food in purity, Here it is used in a technical sense, and refers to one who is ignorant of the Torah and fails to observe the laws of purity and impurity, and is not scrupulous in setting aside the tithes from his produce (opp. to Haber, ‘an associate’, who strictly observes the Law). V. Glos. who sits, lies, rides upon or leans against it; in general= vtnuyv ct, the first degree of impurity. V. Lev. XII, 2; XV, 2-25; and cf. Nid. VI, 3 with explan. ibid. 49b. The reason for this Rabbinic enactment is the fear that the wife of the Am ha-arez may have sat on the garments when she was in a menstruous condition. V. Hul. 35 (and infra 19b. Tosaf. s. hsdc ). purity. To their body belong also the Haberim (Associates); v. Mishnah Dem. II, 3, and Moore III, 26. For further information, v. J.E. vol. IX, pp. 661f, and R. T. Herford's ‘The Pharisees’. terumah. Cf. also Hul. I, 9. thereto a fifth of the value by way of fine; v. ibid. v. 14. This fifth is not analogous to the added fifth that must be paid in redeeming Second Tithe in order that the produce may be eaten outside Jerusalem and the redemption money spent in food and drink in Jerusalem: hence the Mishnah excludes Second Tithe from all these rules. he may betroth a woman therewith. all, any one se'ah may be taken out and given to a priest and the rest is permitted to a non-priest. But if there are not at least one hundred se'ahs of terumah the whole produce becomes prohibited to non-priests. unless washed, can invalidate terumah by defiling it with impurity in the third degree. but he must also wait till sunset before he may partake of terumah. V. Yeb. 74b. Tithe and also by obvious implication — as the Gemara goes on to point out — ordinary food. what is unclean; vessels that have touched unclean liquids; and the hands: these are all unclean in the second degree. V. Zab. V, 12 and Shab. 14b. hallowed things are capable of disqualifying in the fourth degree. well as touch, it. But regarding unconsecrated food there is no dispute: even the Sages agree that it may be eaten without rinsing of the hands. The original question, therefore, remains: the Mishnahs contradict one another! the hands and the other regulations applying to terumah and first fruits.