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Kollel Iyun Hadaf, Jerusalem

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Chagigah 22


(a) What is the difference between Rava, who gives the reason for the prohibition of Toveling one vessel inside another by Kodesh as a decree - because one may come to Tovel in a vessel with a narrow mouth, and Rebbi Ila, who ascribes it to Chatzitah?

(b) What is a Gargusni?

(c) What does Rava say about someone who ...

  1. ... filled a basket or a Gargusni with vessels and Toveled them?
  2. ... divided a Mikveh with a basket or a Gargusni?
(a) Why is someone who Tovels in a Mikveh which is divided by a basket or a Gargusni not Tahor?

(b) Why is the Tevilah nevertheless valid, if he Tovels pins and needles of Hekdesh in a vessel whose mouth is less than a 'ki'Shefoferes ha'Nod' which itself requires Tevilah?

(c) The Mishnah in Mikva'os states 'Keilim she'Mil'an Keilim ve'Hitbilan, Harei Eilu Tehorin'. The Tana is referring to Terumah (though it is not clear why Rashi says this, since according to the run of the Sugya, it seems to be talking about Kodesh), and the vessels are Tahor even if the mouth of the outer vessel was less than a ki'Shefoferes ha'Nod'.
What does the Tana mean when he continue 've'Im Lo Taval Mayim ha'Me'uravim, ad she'Yihyu Me'uravin ki'Shefoferes ha'Nod'?

(a) 'Sal ve'Gargusni she'Mil'an Keilim ve'Hitbilan Bein le'Kodesh Bein li'Terumah, Tehorin'. This is the opinion of the Tana Kama of the Beraisa (with whom Rava conforms). Rebbi Ilya holds like Aba Shaul.
What does Aba Shaul say?

(b) Seeing as Aba Shaul's reason is because of Chatzitzah, why is it permitted to Tovel one vessel inside another for Terumah?

(c) In that case, why does Aba Shaul forbid Toveling one vessel inside the other by Kodesh?

(d) Why does 'Eivah' not apply by Terumah?

(a) The Tana who holds of 'Eivah' is Rebbi Yossi.
What does Rebbi Yossi say about accepting wine for the Nesachim and oil for the Menachos all the year round?

(b) What does Rav Papa say about accepting testimony from Amei ha'Aretz nowadays?

(c) We learned earlier that it is permitted to Tovel one vessel inside another by Terumah, since one does not accept Terumah from an Am ha'Aretz. What does 've'Nichush li'She'eilah?' mean?

(a) Beis Hillel maintain that sealed earthenware vessels save anything from Tum'ah. This Halachah incorporates two possible cases. It might be speaking about an earthenware vessel in a room in which a dead person is lying. What is the alternative case?

(b) What do Beis Shamai say?

(c) Beis Shamai declare food and earthenware vessels Tahor, but nothing else.
Why is that?

Answers to questions



(a) Why did Rebbi Yehoshua consider Beis Shamai's opinion to be a farce?

(b) How did he compare it to a case of a Tamei woman kneading dough in a dish, and to a jug which is Tamei Meis that is full of liquid?

(c) He changed his tune however, when a Talmid of Beis Shamai presented him with Beis Shamai's reason.
What is Beis Shamai's reason? Why is the food Tahor?

(d) What would the Am ha'Aretz probably tell you if you informed him that it was Tamei?

(a) How did Rebbi Yehoshua react to that Talmid's explanation?

(b) What happened to his teeth? Why was that?

(c) What do we learn from Beis Shamai's response 'she'Taharaso Lecha ve'Lo'?

(d) So why do we permit vessels that were Toveled inside other vessels? Why are we not worried that an Am ha'Aretz will subsequently Tovel his vessels inside a vessel with a mouth that is less than the Shiur of 'ki'Shefoferes ha'Nod' and a Chaver will borrow it from him?

(a) If we assume that the borrower Tovels the vessel, then why did Beis Hillel not counter Beis Shamai in the same way (by declaring *all* vessels inside the earthenware Tamei vessels should be Tahor, since the borrower will Tovel them anyway)?

(b) Abaye reconciles the fact that we do not believe Amei ha'Aretz regarding Tevilah, with the Beraisa 'Ne'emanim Amei ha'Aretz al Taharas Tevilas Tamei Meis' by differentiating between Tevilas Gufo and Tevilas Keilim.
What is the din is each case? Which one is believed and which one is not?

(c) Rava establishes both Beraisos by Tevilas Keilim.
How does he then reconcile them? When is one believed even by Tevilas Keilim and when is one not?

(d) What precedent do we have for this from a Beraisa regarding Amei ha'Aretz with regard to fruit that is Muchshar le'Kabeil Tum'ah?

(a) If a Chaver claims that it is the third day since his Tum'ah, he is sprinkled immediately.
What happens to an Am ha'Aretz?

(b) How do we reconcile what we said earlier (that an Am ha'Aretz is believed on Tevilas Gufo), with this Beraisa, from which we see that he is not even believed when he says that today is his third day?

(a) In light of what we learned in our Mishnah (regarding 'Achorayim, ve'Toch u'Beis ha'Tzevitah'), what will be the Din of a vessel which besides the inside and the bottom, also has a lip, or a handle, if ...
1. ... the back became Tamei through a Tum'ah de'Rabbanan? Do the other sections require Tevilah?
2. ... the inside became Tamei?
(b) We explained in our Mishnah that 'Beis ha'Tzevitah' means the handle, conforming with Rav Yehudah Amar Shmuel's translation of the word.
How does Rebbi Asi Amar Rebbi Yochanan interpret 'Beis ha'Tzevitah'?

(c) According to a Beraisa quoted by Rav Bibi, there is no difference between one part of the vessel and another, neither as regards Kodshei Hamikdash nor as regards Kodshei ha'G'vul.
What would Kodshei ha'G'vul normally mean?

(d) This cannot be however, seeing as our Mishnah explicitly does differentiate between the parts of the vessel with regard to Terumah.
So how does Rav Nachman interpret Kodshei ha'G'vul? What did his Rebbe Rabah bar Avuhah say that will now corroborate Rav Bibi's Beraisa?

Answers to questions

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