POINT BY POINT SUMMARY
prepared by Rabbi Yisrael Shaw
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Chagigah 4
CHAGIGAH 4 & 5 - anonymously dedicated by an Ohev Torah and Marbitz Torah in
Ramat Beit Shemesh, Israel.
(c) (R. Papa) Had R. Huna heard the other Beraisa that says that a
Shoteh is one who loses everything that is given to him, he
would have agreed to R. Yochanan, that it suffices to do one
act of insanity to be considered a Shoteh.
1) THE SOURCE THAT ONLY A MALE IS OBLIGATED IN "RE'IYAH"
1. (Teiku:) It is not clear, though, whether R. Papa meant
that R. Huna would have agreed only in the case of one who
tears his clothing (which is a similar form of insanity to
one who loses everything), or he would have agreed in all
three cases as well.
(a) (Beraisa) "Zachor" ("males;" Shemos 23:17) excludes women.
2) THE SOURCE THAT AN "EVED" IS EXEMPT FROM "RE'IYAH"
(b) "Zechurcha" ("your males") excludes Tumtum and Androginus.
1. The verse teaches that an Androginus is a new type of
creature and is not a male, even though he has male gender
(c) "Kol Zechurcha" ("all of your males") includes children.
2. No verse is necessary to exclude a Tumtum, because he is a
3. The verse is necessary to exclude a Tumtum whose male
genitals are on the outside (but his limb is hidden), and
thus is not a Safek but a male, and we might have thought
that he is obligated.
1. Question: The Mishnah (2a) says that children are exempt!
2. Answer: The Mishnah is referring to children who have not
reached the age of Chinuch, while the Beraisa is referring
to children who have.
3. Question: But even children who have reached the age of
Chinuch are only obligated mid'Rabanan and not mid'Oraisa!
4. Answer: The verse is only an Asmachta (a scriptural
support for the rabbinical enactment).
5. Question: What, then, does the verse teach mid'Oraisa?
6. Answer: "Kol Zechurcha" exemptsl men who smell bad as a
result of their professions, who are unable to ascend with
all other males because of their smell.
(a) A full slave is exempt because a woman is exempt, and a slave
keeps only the Mitzvos that a woman must keep, as is learned
from a Gezeirah Shavah.
3) THE SOURCES FOR THE OTHER EXEMPTIONS IN THE MISHNAH
(b) (R. Huna and Ravina) A partial slave (half slave, half free)
is exempt because of the verse, "[all of your males shall
appear] before the Master, Hashem" (Shemos 23:17).
1. Only a person who has one Master (Hashem) is obligated,
but not a slave who has another master.
2. The Mishnah (2a) exempts partial slaves when it refers to
slaves as, "Slaves who are not free," and not simply as
(a) (Beraisa) "Regalim" ("festivals," but also means "feet;"
Shemos 23:14) excludes a stump-legged person (who does not
have two feet).
(b) Alternatively, "Regalim" excludes a person who is lame
(Cheigar), ill (Choleh), blind (Suma), or elderly (Zaken), as
well as one who cannot walk on his feet up to Har ha'Bayis.
4) OTHERS WHO ARE EXEMPT FROM "RE'IYAH"
1. "One who cannot walk" refers to a feeble person who
cannot walk without shoes.
2. Since it is forbidden to enter Har ha'Bayis while
wearing shoes, such a person is exempt.
(a) (Beraisa) An Arel (uncircumsized) is exempt, as R. Akiva
derives from a verse (Vayikra 22:4).
5) VERSES THAT MADE THE AMORA'IM CRY
(b) A Tamei is exempt, since he is unable to enter the Mikdash,
and only one who is able to enter is obligated to do so
(c) (R. Yochanan b. Dehavai) One who is blind in one eye is
exempt, as derived from the verse (Shemos 23:17).
1. The verse reads "Yera'eh" ("he shall be seen") and is
written "Yir'eh" ("he shall see").
2. This teaches that just like Hashem comes to see you with
His two eyes, as it were, so too he comes to be seen by
your two eyes.
(a) R. Huna cried at the contrast between Hashem's original desire
for us to come see Him on the festivals (Shemos 23:17), and
His present rejection of us (Yeshayah 1:12).
(b) R. Huna cried at the contrast between Hashem's original desire
for us to eat at His table (Devarim 27:7), and his present
rejection of us (Yeshayah 1:11).
(c) R. Elazar cried at the comparison between Yosef's rebuke of
Yosef's brothers (Bereishis 45:3), and Hashem's impending
rebuke of us.
(d) R. Elazar cried at the comparison between the fear that Shmuel
ha'Navi had of his final judgment (Shmuel I 28:15) and the
fear that we must have.
(e) R. Ami cried at the verse, "Let one put his mouth in the dirt,
perhaps there will be hope (Eichah 3:29)" -- so much, and only
(f) R. Ami cried at the verse, "Seek righteousness, seek humility,
perhaps you will be covered on the day of Hashem's wrath"
(Tzefanyah 2:3) -- so much, and only "perhaps!"
(g) R. Asi cried at the verse, "Hate evil, love good, and
establish justice... perhaps Hashem will grant favor" (Amos
5:15) -- so much, and only "perhaps!"
(h) R. Yosef cried at the verse, "There are those taken away
without justice" (Mishlei 13:23).
1. Indeed it happened that a woman was mistakenly taken by
the angel of death.