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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Chagigah 27

CHAGIGAH 27 (Grand Siyum of Moed!) - dedicated by Rabbi Ari and Esther Maryles of Chicago in memory of his grandfather, Rav Shimon Maryles zt'l. He survived the destruction of European Jewry, living through immense suffering with endless trust in Hashem, and he rebuilt a family committed to Torah and Mitzvos.



(a) The Halachah in Hilchos Tum'ah that we learn from the Pasuk "ha'Mizbei'ach Eitz Shalosh Amos Gavo'ah ... va'Yedaber Elai, 'Zeh ha'Shulchan Asher Lifnei Hashem' " - is that although the Shulchan was overlaid with *gold*, the Torah still considers it a *wooden* vessel (i.e. that it was not Bateil to the gold with which it was overlaid).

(b) This Pasuk is irregular - inasmuch as it begins with the Mizbei'ach and ends with the Shulchan (as if they were one and the same thing).

(c) Rebbi Yochanan and Resh Lakish learn from this - that nowadays, when there is no Mizbei'ach, the Shulchan atones for our sins (through the Hachnasas Orchim that one performs there (or through the Divrei Torah that one says at meal-times - see Pirkei Avos 3:3, or the Berachos that one recites there [Torah, Avodah and Gemilus Chasadim]).

2) Rebbi Eliezer in our Mishnah learns from ...
1. ... the Pasuk "Mizbach Adamah Ta'aseh Li" - that the Mizbei'ach ha'Nechoshes was considered fixed to the ground (and therefore not subject to Tum'ah).
2. ... the Pasuk in Bamidbar (regarding the holy vessels carried by the B'nei Kehas) "ha'Menorah ve'ha'Mizbechos" - that the Mizbei'ach ha'Zahav is compared to the Mizbei'ach ha'Nechoshes, and is therefore not subject to Tum'ah either.
(a) According to our Mishnah, the Chachamim's response to Rebbi Eliezer, who precludes the two Mizbechos from Tum'ah because they are considered joined to the ground, is 'Mipnei she'Hein Metzupin'. This statement is senseless however - because being overlaid with gold, if anything, is a reason to be subject to Tum'ah, not to be precluded from it (as we learned earlier).

(b) We initially amend the Mishnah to read 'va'Chamamim *Metam'in* Mipnei she'Hein Metzupin'.

(c) Alternatively, we answer 'Rabanan le'Rebbi Eliezer ka'Amri ... ' - meaning that the Rabbanan were simply responding to Rebbi Eiezer: 'You require the Pasuk "Mizbach Adamah ... ", because otherwise you contend, they would have been Tamei 'because they were overlaid with gold'. But that is not correct! They would have been Tahor anyway, because the Torah refers to all vessels as wooden ones' (because we learn this from the Shulchan, which we discussed earlier).

(a) Rebbi Avahu Amar Resh Lakish says - that, if someone who anoints himself with the blood of the salamander (lizard) cannot be burned by fire, then how much more so Talmidei-Chachamim, whose whole body is made of fire.

(b) He learns from the Pasuk "ha'Lo Koh Devarai ka'Aish, Ne'um Hashem" - that the Torah that a Talmid-Chacham learns transforms his body into fire (which rises, and is the most spiritual of all the elements. See also Agados Maharsha).

(c) Resh Lakish derives from the surface of the golden Mizbei'ach - that, if the fire of the Mizbei'ach was unable to make any impression in the surface of the Mizbei'ach ha'Zahav ([see Agados Maharsha] - which was no more than the thickness of a Dinar [coin]), then the fires of Gehinom should certainly not be able to burn the Posh'ei Yisrael in Gehinom (see Tosfos DH 'Posh'ei Yisrael').

(d) And he learns from the Pasuk in Shir ha'Shirim "ke'Felach ha'Rimon Rakasech" - that even the Posh'ei Yisrael are full of Mitzvos like a pomegranate ('Al Tikri Rakasech, Ela Reikanin she'Bach').

***** Hadran Alach Chomer ba'Kodesh u'Selika Lah Maseches Chagigah *****

On to Yevamos


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