Chagiga — Talmud Jeruschalmi

Chagiga

Chagiga — Talmud Jeruschalmi på Beth HaMidrash: den hebreiska texten och dess svenska översättning, med Raschi och de stora kommentatorerna. Gratis, på nätet.

משנה: הַכֹּל חַיָיבִין בָּרְיָיה חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן וְטוּמְטוּם וְאַנְדְּרוֹגִינוֹס נָשִׁים וַעֲבָדִים שֶׁאֵינָן מְשׁוחְרָרִים הַחִיגֵּר וְהַסּוּמֶא וְהַחוֹלֶה וְהַקָּטָן וְכָל מִי שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו. אֵיזֶהוּ קָטָן כֹּל שֶׁאֵינוֹ יָכוֹל לִרְכּוֹב עַל כְּתֵפוֹ שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת דִּבְרֵי בֵּית שַׁמַּאי. וּבֵית הִלֵּל אוֹמֵר כֹּל שֶׁאֵינוֹ יָכוֹל לֶאֱחוֹז בְּיָדוֹ שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת שֶׁנֶּאֱמַר שָׁלשׁ רְגָלִים:MISHNAH: All are obligated to appear (Ex. 23:17, Deut. 16:16) or walking occasions (Ex. 23:14, 34:23). The cases exempted from this biblical duty are defined in the Halakhah. except the deaf-mute, the insane, and the child, and the sexless, and the hermaphrodite, women, and unemancipated slaves, the lame, and the blind, and the sick, and the child, and anybody who cannot ascend on his feet. Who is a child? Any who cannot ride on his father’s shoulder from Jerusalem to the Temple Mount, the words of the House of Shammai. But the House of Hillel say, any who cannot hold on to his father’s hand and climb from Jerusalem to the Temple Mount, as it is said, three walking occasions. 23:14..

הלכה: הַכֹּל חַיָיבִין בָּרְאִיָיה כול׳. מַתְנִיתָה בִרְאִיַית קָרְבָּן. אֲבָל בִּרְאִיַית פָּנִים אֲפִילוּ קָטָן חַיָיב. מִן הָדָא הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף. וְאֵין קָטָן גָּדוֹל מִטַּף.HALAKHAH: “All are obligated to appear,” etc. The Mishnah is about the sacrifice of appearance. 34:20., but the child is obligated in the personal appearance. 34:20 cannot apply to children, who are not subject to monetary obligations. They also cannot be obligated in any other way, but their parents are obligated to instruct them to do the right things. Quoted by Rashi ad2a.. From the following, assemble the people, men, women, and toddlers. 31:12.. And are not children older than toddlers?

דְּתַנֵּי. מַעֲשֶׂה בְרִבִּי יוֹחָנַן בֶּן בְּרוֹקָה וְרִבִּי אֶלְעָזָר חַסְמָא שֶׁהָיוּ מְהַלְּכִין מִיַּבְנֶה לְלוֹד וְהִקְבִּילוּ רִבִּי יְהוֹשֻׁעַ בִּבְקִיעִין. אָמַר לָהֶן. מַה חִידּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדִרָשׁ הַיּוֹם. אָמְרוּ לוֹ. הַכֹּל תַּלְמִידֶיךָ וּמֵימֶיךָ אָנוּ שׁוֹתִין. אָמַר לָהֶן. אַף עַל פִּי כֵן אֵי אֶיפְשַׁר לְבֵית הַמִּדְרַשׁ שֶׁלֹּא יְהֵא בוֹ דָבָר חָדָשׁ בְּכָל יוֹם. מִי שָׁבַת שָׁם. אָמְרוּ לוֹ. רִבִּי לָעְזָר בֶּן עֲזַרְיָה. מֶה הָיתָה פַרְשָׁתוֹ. הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף. פַּתַח בָּהּ אָמַר. הוֹאִיל וְהָאֲנָשִׁים בָּאִין לִלְמֹד וְהַנָּשִׁים לְשְׁמוֹעַ. הַטָּף לָמָּה בָא. אֶלָּא כְדֵי לִיתֵּן שָׂכָר לִמְבִיאֵיהֶן. אָמַר לָהֶן. אֵין הַדּוֹר יָתוֹם שֶׁרִבִּי לָעְזָר בֶּן עֲזַרְיָה בְתוֹכוֹ.3:4 (Notes 107–109, ס); Avot dR. Nathan A Chap. 18. As it was stated: It happened that Rebbi Joḥanan ben Beroqa and Rebbi Eleazar Ḥasma were walking from Jabneh to Lydda when they were visiting Rebbi Joshua in Beqi`in. He asked them, what was new today in the House of Study? They said to him, we all are your students and drink from your waters. He said to them, even so, it is impossible that there not be a new idea every day in the House of Study. Who stayed there over the Sabbath? They said to him, Rebbi Eleazar ben Azariah. And what was his text? Assemble the people, men, women, and toddlers. He started by saying, since men come to learn and women to listen, why do the toddlers come? It must be to give a reward to those who bring them. He said to them, a generation is not orphaned which counts Rebbi Eleazar ben Azariah among them.

אַתָיָא דְרִבִּי לָעְזָר בֶּן עֲזַרְיָה דְּלָא כְּבֶן עַזַּאי. דְּתַנִּינָן תַּמָּן. מִכָּאן אוֹמֵר בֶּן עַזַּאי. חַיָיב אָדָם לְלַמֵּד אֶת בִּתּוֹ תּוֹרָה שֶׁאִם תִּשְׁתֶּה תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ.It follows that Rebbi Eleazar ben Azariah disagrees with Ben Azzai, as we have stated there3:4. R. Eleazar ben Azariah does not agree that women come to study Torah equally with the men.: “From here Ben Azzai said, a person is obligated to teach Torah to his daughter, that in case she would drink she knows that merit suspends.”

חֵרֵשׁ. חֲבֵרַיָיא בְשֵׁם רִבִּי לָעְזָר. לְמַעַן יִשְׁמְעוּן וּלְמַעַן יִלְמְדוּן. עַד כְּדוֹן בִּמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ. חֵרֵשׁ שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר. רִבִּי אִילָא בְשֵׁם רִבִּי לָעְזָר. לְמַעַן יִלְמְדוּן. וּלְמַעַן יְלַמֵּדוּן. אָמַר רִבִּי יוֹנָה. הָדָא אָמְרָה דְלֵית כְּלָלוֹי דְרִבִּי כְלָלִין. דִּתַנִּינָן תַּמָּן. חֵרֵשׁ הַמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ לֹא יִתְרוֹם. וְסָבְרִנָן מֵימַר. מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ חֵרֵשׁ. שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר [אֵינוֹ] חֵרֵשׁ. וְתַנִּינָן. הַחֵרֵשׁ שֶׁנֶּחֱלַץ וְהַחֵרֶשֶׁת שֶׁחָלְצָה וְהַחוֹלֶצֶת לַקָּטָן חֲלִיצָתָהּ פְּסוּלָה. אָמַר רִבִּי יוֹחָנָן. בְּשֶׁאֵין יְכוֹלִין לוֹמַר. וְאָמַר וְאָמְרָה. וְתַנִּינָן. חֵרֵשׁ שֶׁדִּיבְּרוּ חֲכָמִים בְּכָל מָקוֹם שֶׁאֵינוֹ לֹא שׁוֹמֵעַ וְלֹא מְדַבֵּר. וְדָא מְסַיְיעָה לְרִבִּי יוֹנָה. דְּרִבִּי יוֹנָה אָמַר. הָדָא אָמְרָה לֵית כְּלָלוֹי דְרִבִּי כְלָלִין.The deaf-mute. 1:2, Notes 94–102 (ת), Yebamot 12:5, Note 104 (י). The colleagues in the name of Rebbi Eleazar: So they should hear and learn. 31:12.. So far one who speaks but cannot hear; what about one who hears but cannot speak? Rebbi Ila in the name of Rebbi Eleazar: So they should learn, so they should teach. Rebbi Jonah said, this means that the principles of Rebbi are no principles, since we have stated 1:2.: “A ḥereš who speaks and does not hear should not give heave” and we thought that one who speaks but does not hear is ḥereš, one who hears but does not speak is [not] ḥereš. But we have stated: 12:5. “Ḥaliṣah is invalid if performed for a ḥereš man, or by a ḥereš woman, or by a woman for an underage male.” And Rebbi Joḥanan said, because they cannot say he shall say. 25:8., she shall say. 25:9. Without these declarations the procedure is invalid. Therefore the deaf but not mute may participate in valid ḥaliṣah. Babli Yebamot104b.. We also have stated 1:2.: “A ḥereš mentioned anywhere by the Sages is a deaf-mute.” This supports Rebbi Jonah, for Rebbi Jonah said that the principles of Rebbi are no principles as a technical term is inconsistent in the Mishnah..

Jerusalem Talmud Chagigah.1.1