ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Chagigah 4
CHAGIGAH 4 & 5 - anonymously dedicated by an Ohev Torah and Marbitz Torah in
Ramat Beit Shemesh, Israel.
(a) Following Rav Papa's disclosure of the Beraisa 'Eizehu Shoteh, Zeh
ha'Me'abed Kol Mah she'Nosnim Lo' - he comments that, had Rav Huna known of
this Beraisa, he would have retracted from what he said (that one is not
classified as a Shoteh for tearing his clothes alone).
(b) Even if Rav Huna had known about the Beraisa - it is not certain that he
would also have retracted from the other two cases. Perhaps he would have
stuck to his opinion, that someone who goes for walks at night or who sleeps
in a cemetery overnight only, is not yet classified as a Shoteh.
(a) The Beraisa precludes women from Re'iyah from "Yera'eh Kol *Zechur*cha".
The Tana Darshen from ...
1. ... "Zechur*cha*" - that a Tumtum and an Androginus too, are precluded
(b) We need a Pasuk to preclude women from Re'iyah, despite the fact that it
is a time-bound Mitzvah (from which women are generally exempt anyway) -
because otherwise we would obligate them from the 'Gezeirah-Shavah'
"Re'iyah" "Re'iyah" from Hakheil.
2. ... "*Kol* Zechurcha" - that Ketanim are included.
(a) We just learned that the Beraisa precludes a Tumtum and an Androginus
from Re'iyah from "Zechur*cha*". This is problematic as regards a Tumtum -
because seeing as he may well be a *woman*, why would we even think to
obligate him (since, if he *is*, he will be bringing Chulin to the Azarah -
Tosfos DH 'Ela'). This is not a problem as far as Androginus is concerned -
because he is certainly at least a partial man (see Tosfos, ibid.)
(b) In order to solve the problem - Abaye establishes Tumtum by one whose
'Beitzim' protrude (giving him the same status as an Androginus).
(c) The Derashah "*Kol* Zechurcha" which includes a Katan in Re'iyah, refers
to a Katan who has already reached the age of Chinuch (about which Beis
Shamai and Beis Hillel in our Mishnah argue) - whereas our Mishnah, which
precludes a Katan from Re'iyah, refers to one who has *not*.
(d) Chinuch is indeed only mi'de'Rabbanan - and the Pasuk ("Kol") is no more
than an Asmachta.
(a) In fact, "*Kol* Zechurcha" comes, not to *include*, but to *exclude* -
'Mekametz' (someone who collects dogs' manure by hand), 'Metzaref Nechoshes'
(someone who purifies copper in the location of the mine) and 'Bursi' (a
tanner), like Acheirim (Rebbi Meir). These are all Patur, because they emit
a foul smell, and are not fit to go up to Yerushalayim together with all the
(b) We know that a slave is Patur from Re'iyah - because (through the
'Gezeirah-Shavah' of "Lah" "Lah") the Torah compares him to a woman.
Consequently, he is Patur from whatever a woman is Patur from.
(c) When Rav Huna precludes from "el P'nei ha'Adon Hashem", someone who has
another master, says Ravina - he is referring to someone who is half-slave,
(d) We support this explanation from the Lashon of our Mishnah 'Nashim
va'Avadim she'Einan Meshuchrarin ... '. If the Tana was referring to a full
slave - then he ought to have just said 'Avadim'? Why add 'she'Einan
Meshuchrarin', unless it is to point out that they are not completely free,
(a) The Beraisa initially Darshens "Shalosh *Regalim*", to preclude someone
with a wooden stub in place of his foot. Besides someone who is lame or who
cannot go on foot - the Tana then precludes a sick or a blind person.
(b) The Tana retracts from his initial explanation - because he precludes
someone with a wooden stub in place of his foot - from the Pasuk "Pe'amim"
(as we learned above).
(c) By 'someone who cannot go on foot' - the Tana means someone who is so
finnicky, that he cannot walk without shoes (in which case, he is forbidden
to enter the Azarah).
(d) The Pasuk in Devarim describes someone who enters the Azarah wearing
shoes - as "Remos Chatzerai" (someone who tramples My courtyards).
(a) The Beraisa exempts an Areil and someone who is Tamei from Re'iyah.
Despite the fact that a Tamei is forbidden to enter the Azarah anyway, we
need a Pasuk to exempt him from Re'iyah - because he could send it through a
Rebbi Yochanan ben Dahavai Amar Rebbi Yehudah exempts someone who is blind
in one eye from Re'iyah - from the Pasuk "Yeira'eh" "Yir'eh" (that Hashem
wants to be seen in the same way as He sees us - as we explained on Daf
(b) The author of the Beraisa which exempts an Areil from Re'iyah is Rebbi
Akiva - who learns that the double expression in the Pasuk "Ish Ish ... "
(forbidding a Kohen to eat Terumah) comes to include an Areil in all
prohibitions that concern Tum'ah.
(c) An Areil in this context - refers to someone whose brothers died because
of the B'ris Milah (and who is therefore forbidden to be circumcised).
(a) Rav Huna wept when he arrived at the Pasuk ...
1. ... "Yir'eh, Yera'eh" (in Mishpatim - demonstrating how much Hashem loves
K'lal Yisrael and wants to see them) - because of the Pasuk "Mi Bikesh Zos
mi'Yedchem Remos Chatzeirai": one minute he loves us so dearly, the next he
rejects us totally!
(b) And Rebbi Elazar wept when he arrived at the Pasuk ...
2. ... "ve'Zavachta Shelamim ve'Achalta Sham" (in Ki Savo - demonstrating
how much Hashem wants to eat at our table) - because of the Pasuk in
Yeshayah "Lamah Li Rov Zivcheicham Yomar Hashem"? One minute Hashem wants to
eat at our table, the next, He distances Himself from us!
1. ... "ve'Lo Yochlu Echav La'anos Oso, Ki Nivhalu Mipanav" because - if
the reproof of a human-being (who only said 'Ani Yosef'!) can cause so much
embarrassment, imagine how embarrassed we will be, when Hashem rebukes us
(in the World to Come and says 'Ani Hashem'!)
(c) Rebbi Ami wept when he reached the Pasuk in Eichah "Yitein le'Afar Pihu,
Ulai Yesh Tikvah" - because 'Kuli Hai ve'Ulai' (so much pain, and still it
is only *maybe* there is hope)?
2. ... "va'Yomer Shmuel el Shaul Lamah Hirgaztani La'alos Osi" - because if
Shmuel ha'Tzadik, thinking that he was being called to the Heavenly
Tribunal, was so afraid that he brought with him Moshe Rabeinu (which is
what the witch saw), to testify that he had kept the entire Torah, how much
more so ought we ordinary people be afraid.
(a) Rav Yosef wept when he arrived at the Pasuk in Mishlei "ve'Yesh Nispeh
be'Lo Mishpat". It *is* possible to die prematurely - as we see from the
strange story related by Rav Bibi bar Abaye, in which the Mal'ach ha'Maves'
emissary made a mistake, and brought the Neshamah of Miriam the kindergarten
teacher before the Mal'ach ha'Maves, instead of Miriam the ladies'
hairdresser (better-known as the mother of Yeshu - see Tosfos DH 'Havah').
In a case such as the above - the spare years that are left over from the
person who died prematurely, are given to a Talmid-Chacham who overlooks the
offensive behavior of others.
(b) He managed to take Miriam the kindergarten teacher's Neshamah, in spite
of the fact that she was not yet destined to die - because she first burned
her foot badly by placing a blazing faggot on it, and, once a person's Mazel
is down, it becomes possible to take his Neshamah even before his time.
(c) The Mal'ach ha'Maves reconciled this with the Pasuk in Koheles "Dor
Holech ve'Dor Ba" (implying that everybody has his time) - by withholding
the deceased person from Duma, until his or her official time came (In the
interim, the Neshamah floats around the world).
(d) Duma - is the angel who looks after the dead.