## Chagigah Daf 11b

###### Chagigah 11b:1
[Chagigah 11b:1](https://torahapp.org/share/book/Chagigah/r/11b:1)

לְבִתּוֹ מֵאֲנוּסָתוֹ, דְּלָא כְּתִיבָא.

**William Davidson Edition - English:**
with regard **to his daughter** born **from the woman he raped, which is not written** explicitly in the Torah. It is forbidden for this man to have sexual relations with this daughter, despite the fact that she is not the daughter of his wife, as he did not marry her mother.


###### Chagigah 11b:2
[Chagigah 11b:2](https://torahapp.org/share/book/Chagigah/r/11b:2)

דְּאָמַר רָבָא, אֲמַר לִי רַבִּי יִצְחָק בַּר אַבְדִּימִי: אָתְיָא ״הֵנָּה״ ״הֵנָּה״.

**William Davidson Edition - English:**
**As Rava said: Rabbi Yitzḥak bar Avdimi said to me** that this *halakha* is **derived** by means of a verbal analogy between the term **they [*hena*],** an unusual form of this word, written in one context, and the same term, **they,** written elsewhere. As it is written: “The nakedness of a woman and her daughter…you shall not take…they [*hena*] are near kinswomen; it is lewdness” (Leviticus 18:17). And it is written: “The nakedness of your son’s daughter, or of your daughter’s daughter, even their nakedness you shall not uncover; for they [*hena*] are your own nakedness” (Leviticus 18:10). This indicates that every daughter, even from the rape of a woman who is not one’s wife, is forbidden, just like one’s daughter from his wife.


###### Chagigah 11b:3
[Chagigah 11b:3](https://torahapp.org/share/book/Chagigah/r/11b:3)

אָתְיָא ״זִימָּה״ ״זִימָּה״.

**William Davidson Edition - English:**
Furthermore, the punishment for this transgression is **derived** from a verbal analogy between: “It is **lewdness** [***zima***]” (Leviticus 18:17), which is written with regard to a woman and her daughter, and the same term **“lewdness”** that appears elsewhere, as it is stated: “And if a man take with his wife also her mother, it is lewdness [*zima*]: They shall be burnt with fire, both he and they” (Leviticus 20:14).


###### Chagigah 11b:4
[Chagigah 11b:4](https://torahapp.org/share/book/Chagigah/r/11b:4)

הֵן הֵן גּוּפֵי תוֹרָה. הָנֵי — אִין, הָנָךְ לָא? אֶלָּא אֵימָא: הֵן וְהֵן גּוּפֵי תוֹרָה.

**William Davidson Edition - English:**
§ The mishna taught: **These [*hen hen*] are the essential parts of the Torah.** The Gemara asks: **These,** the topics mentioned in the mishna, which are not written explicitly but for which there is ample basis in the Torah, **yes,** they are the essential parts of Torah, whereas **those** other categories listed in the mishna that are written explicitly, **no,** they are not essential? **Rather,** one must **say** that both **these and those [*hen vehen*] are the essential parts of the Torah.** Every part of the Torah is essential, whether or not it is written explicitly.


###### Chagigah 11b:5
[Chagigah 11b:5](https://torahapp.org/share/book/Chagigah/r/11b:5)

**הֲדַרַן עֲלָךְ הַכֹּל חַיָּיבִין**

**William Davidson Edition - English:**
We shall return to you, [chapter of] "All of obligated..."


###### Chagigah 11b:6
[Chagigah 11b:6](https://torahapp.org/share/book/Chagigah/r/11b:6)

**אֵין דּוֹרְשִׁין** בָּעֲרָיוֹת בִּשְׁלֹשָׁה, וְלֹא בְּמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם, וְלֹא בַּמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ.

**William Davidson Edition - English:**
**MISHNA:** **One may not expound** the topic of **forbidden sexual relations before three** or more individuals; **nor** may one expound the **act of Creation** and the secrets of the beginning of the world **before two** or more individuals; **nor** may one expound **by oneself the** Design of the Divine **Chariot,** a mystical teaching with regard to the ways God conducts the world, **unless** he is **wise and understands** most matters **on his own.**


###### Chagigah 11b:7
[Chagigah 11b:7](https://torahapp.org/share/book/Chagigah/r/11b:7)

כׇּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָתוּי לוֹ כְּאִילּוּ לֹא בָּא לָעוֹלָם: מָה לְמַעְלָה, מָה לְמַטָּה, מָה לְפָנִים, וּמָה לְאָחוֹר. וְכׇל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָתוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם.

**William Davidson Edition - English:**
The mishna continues in the same vein: **Whoever looks at four matters, it would have been better for him had he never entered the world:** Anyone who reflects upon **what** is **above** the firmament and **what is below** the earth, **what was before** Creation, **and what** will be **after** the end of the world. **And anyone who has no concern for the honor of his Maker,** who inquires into and deals with matters not permitted to him, **deserves to have never come to the world.**


###### Chagigah 11b:8
[Chagigah 11b:8](https://torahapp.org/share/book/Chagigah/r/11b:8)

**גְּמָ׳** אָמְרַתְּ בְּרֵישָׁא: וְלֹא בַּמֶּרְכָּבָה בְּיָחִיד, וַהֲדַר אָמְרַתְּ: אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ!

**William Davidson Edition - English:**
**GEMARA:** The Gemara poses a question: **You said in the first clause** of the mishna: **Nor** may one expound **the** Design of the Divine **Chariot by oneself,** which indicates that the topic may not be learned at all, **and** yet **you subsequently said: Unless** he **is wise and understands** most things **on his own,** which indicates that an individual is permitted to study the Design of the Divine Chariot.


###### Chagigah 11b:9
[Chagigah 11b:9](https://torahapp.org/share/book/Chagigah/r/11b:9)

הָכִי קָאָמַר: אֵין דּוֹרְשִׁין בָּעֲרָיוֹת לִשְׁלֹשָׁה, וְלֹא בְּמַעֲשֵׂה בְרֵאשִׁית לִשְׁנַיִם, וְלֹא בַּמֶּרְכָּבָה לַיָּחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ.

**William Davidson Edition - English:**
The Gemara explains: **This is what the mishna is saying: One may not expound the** topic of **forbidden sexual relations before three** students, **nor** the **act of Creation before two, nor** may one teach **the** Divine **Chariot to one, unless** that student **was wise and understands on his own.**


###### Chagigah 11b:10
[Chagigah 11b:10](https://torahapp.org/share/book/Chagigah/r/11b:10)

אֵין דּוֹרְשִׁין בָּעֲרָיוֹת בִּשְׁלֹשָׁה. מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דִּכְתִיב: ״אִישׁ אִישׁ אֶל כׇּל שְׁאֵר בְּשָׂרוֹ״. ״אִישׁ אִישׁ״ — תְּרֵי, ״שְׁאֵר בְּשָׂרוֹ״ — חַד, וְאָמַר רַחֲמָנָא: ״לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה״.

**William Davidson Edition - English:**
§ The Gemara continues to clarify the mishna, which reads: **One may not expound** the topic of **forbidden sexual relations before three** individuals. **What is the reason** for this? **If we say** it is **because it is written: “None of you [*ish*, *ish*] shall approach any near of kin** to uncover their nakedness” (Leviticus 18:6). *Ish*, *ish*, literally means: Man, man. It is understood as an allusion to the number of students permitted to study the topic. This is as it is explained immediately: **“Man, man”** equals **two; “any near of kin to him”** is **one; and the Merciful One states: “You shall not approach to uncover their nakedness,”** which indicates that one may not expound the *halakhot* of forbidden sexual relations in the presence of three individuals.


###### Chagigah 11b:11
[Chagigah 11b:11](https://torahapp.org/share/book/Chagigah/r/11b:11)

אֶלָּא מֵעַתָּה, דִּכְתִיב: ״אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו״, ״אִישׁ אִישׁ אֲשֶׁר יִתֵּן מִזַּרְעוֹ לַמּוֹלֶךְ״, הָכִי נָמֵי?

**William Davidson Edition - English:**
They ask: **If that is so,** then what of **this verse: “Any man [*ish*, *ish*] who curses his God”** (Leviticus 24:15), or **“Any man [*ish*, *ish*] who gives of his seed to the *Molekh*”** (Leviticus 20:2), which is a form of idol worship? In both cases the double expression implies the number two. **So too** there, will you say that it is prohibited to teach these *halakhot* before two individuals?


###### Chagigah 11b:12
[Chagigah 11b:12](https://torahapp.org/share/book/Chagigah/r/11b:12)

אֶלָּא הָנְהוּ — מִיבְּעֵי לֵיהּ לְרַבּוֹת אֶת הַגּוֹיִם, שֶׁמּוּזְהָרִין עַל בִּרְכַּת הַשֵּׁם וְעַל עֲבוֹדָה זָרָה כְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
The Gemara answers: **Rather, those** instances of the double expression: Man, man, **are required for him,** the *tanna*, in order **to include gentiles, who are commanded with regard to blessing,** a euphemism for cursing, **God, and with regard to idol worship just as Jews** are commanded.


###### Chagigah 11b:13
[Chagigah 11b:13](https://torahapp.org/share/book/Chagigah/r/11b:13)

הַאי נָמֵי מִיבְּעֵי לֵיהּ לְרַבּוֹת אֶת הַגּוֹיִם שֶׁמּוּזְהָרִין עַל הָעֲרָיוֹת כְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
But if so, **this** mention of “man, man” in the case of forbidden relations is **also required for him to include gentiles, who are commanded with regard to forbidden sexual relations, as Jews** are.


###### Chagigah 11b:14
[Chagigah 11b:14](https://torahapp.org/share/book/Chagigah/r/11b:14)

אֶלָּא, מִדִּכְתִיב: ״וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי״, ״וּשְׁמַרְתֶּם״ — תְּרֵי, ״מִשְׁמַרְתִּי״ — חַד, וְאָמַר רַחֲמָנָא: ״לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבוֹת״.

**William Davidson Edition - English:**
**Rather,** the Gemara rejects the previous explanation, and suggests that the prohibition against teaching three is derived **from the** following **verse** stated with regard to forbidden sexual relations: **“And you shall observe My charge”** (Leviticus 18:30), which is explained as follows: **“And you shall observe [*ushmartem*],”** in the plural, indicates at least **two; “My charge”** is **one; and the Merciful One states** at the conclusion of this verse: “That you **do not perform any of these abominable customs”** (Leviticus 18:30), indicating that this topic may not be taught to three.


###### Chagigah 11b:15
[Chagigah 11b:15](https://torahapp.org/share/book/Chagigah/r/11b:15)

אֶלָּא מֵעַתָּה דִּכְתִיב: ״וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת״, ״וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת״, ״וּשְׁמַרְתֶּם אֵת מִשְׁמֶרֶת הַקֹּדֶשׁ״, הָכִי נָמֵי?

**William Davidson Edition - English:**
The Gemara asks: **However, if that is so,** then what of **that which is written: “And you shall observe the Shabbat”** (Exodus 31:14), and **“And you shall observe the festival of *matzot*”** (Exodus 12:17), and **“And you shall observe the charge of the sacred things”** (Numbers 18:5); **so too,** will you say that none of these subjects may be taught to three?


###### Chagigah 11b:16
[Chagigah 11b:16](https://torahapp.org/share/book/Chagigah/r/11b:16)

אֶלָּא אָמַר רַב אָשֵׁי: מַאי אֵין דּוֹרְשִׁין בָּעֲרָיוֹת בִּשְׁלֹשָׁה — אֵין דּוֹרְשִׁין בְּסִתְרֵי עֲרָיוֹת בִּשְׁלֹשָׁה.

**William Davidson Edition - English:**
**Rather, Rav Ashi said:** These scriptural allusions are all unacceptable. **What** is the meaning of: **One may not expound the** topic of **forbidden sexual relations before three?** It means: **One may not expound the concealed** laws of **forbidden sexual relations before three.** The prohibition against teaching before three applies to *halakhot* of forbidden sexual relations that are not explicitly stated in the Torah but are derived by expounding the verses or through analogy.


###### Chagigah 11b:17
[Chagigah 11b:17](https://torahapp.org/share/book/Chagigah/r/11b:17)

מַאי טַעְמָא — סְבָרָא הוּא. בֵּי תְרֵי כִּי יָתְבִי קַמֵּי רַבַּיְיהוּ, חַד שָׁקֵיל וְטָרֵי בַּהֲדֵי רַבֵּיהּ, וְאִידַּךְ מַצְלֵי אוּדְנֵיהּ לִגְמָרָא. תְּלָתָא, חַד שָׁקֵיל וְטָרֵי בַּהֲדֵי רַבֵּיהּ, וְהָנָךְ תְּרֵי שָׁקְלוּ וְטָרוּ בַּהֲדֵי הֲדָדֵי, וְלָא יָדְעִי מַאי קָאָמַר רַבַּיְיהוּ, וְאָתוּ לְמִישְׁרֵי אִיסּוּרָא בָּעֲרָיוֹת.

**William Davidson Edition - English:**
**What is the reason?** It is due not to a biblical allusion, but rather **it is** based on **logical reasoning: When two** students **sit before their teacher, one** of them **is** typically **involved in a discussion** of *halakha* **with his teacher, while the other lends his ear** to listen **to the teaching.** However, if there are **three** students, **one** of them **is involved in a discussion with his teacher while the** other **two are engaged in a discussion with one another, and they do not know what their teacher is saying, and may come to** render **permitted a forbidden relation** by following their own reasoning rather than the explanation provided by their teacher.


###### Chagigah 11b:18
[Chagigah 11b:18](https://torahapp.org/share/book/Chagigah/r/11b:18)

אִי הָכִי, כׇּל הַתּוֹרָה נָמֵי!

**William Davidson Edition - English:**
The Gemara raises a difficulty: **If so, the entire Torah** should **likewise** be taught only to two individuals, to prevent similar errors.


###### Chagigah 11b:19
[Chagigah 11b:19](https://torahapp.org/share/book/Chagigah/r/11b:19)

עֲרָיוֹת שָׁאנֵי, דְּאָמַר מָר: גָּזֵל וַעֲרָיוֹת — נַפְשׁוֹ [שֶׁל אָדָם] מְחַמְּדָתָן וּמִתְאַוָּה לָהֶם.

**William Davidson Edition - English:**
The Gemara answers: The *halakha* of **forbidden sexual relations is different,** for **the Master said: Robbery and forbidden sexual relations** are sins that one’s **soul covets and lusts after.** Therefore, we are concerned that one who has not properly studied these matters with his teacher will rule leniently for himself.


###### Chagigah 11b:20
[Chagigah 11b:20](https://torahapp.org/share/book/Chagigah/r/11b:20)

אִי הָכִי, גָּזֵל נָמֵי? עֲרָיוֹת, בֵּין בְּפָנָיו בֵּין שֶׁלֹּא בְּפָנָיו נְפִישׁ יִצְרֵיהּ. גָּזֵל, בְּפָנָיו — נְפִישׁ יִצְרֵיהּ, שֶׁלֹּא בְּפָנָיו — לָא נְפִישׁ יִצְרֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **If so, robbery** should **also** not be taught to more than two, for this very reason. The Gemara responds: There is a difference between the lust for forbidden sexual relations and the lust for robbery. In the case of **those with whom relations are forbidden, his** evil **inclination is strong whether or not** the objects of desire **are before him.** With regard to **robbery,** however, if the object presents a direct temptation **before him his inclination is strong,** but when it is **not before him his inclination is not strong,** and we are therefore less concerned.


###### Chagigah 11b:21
[Chagigah 11b:21](https://torahapp.org/share/book/Chagigah/r/11b:21)

״וְלֹא בְּמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם״. מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: ״כִּי שְׁאַל נָא לְיָמִים רִאשׁוֹנִים״ — יָחִיד שׁוֹאֵל, וְאֵין שְׁנַיִם שׁוֹאֲלִין.

**William Davidson Edition - English:**
§ It is taught in the mishna: **“Nor** the **act of Creation before two.”** The Gemara poses a question: **From where are these matters** derived? The Gemara explains: **As the Sages taught** that the verse states: **“For ask now of the days past,** which were before you” (Deuteronomy 4:32); since this verse is stated in the singular, it teaches that **an individual may ask** questions with regard to Creation, i.e., “the days past,” **but two may not ask,** which indicates that one may teach such matters to only one student.


###### Chagigah 11b:22
[Chagigah 11b:22](https://torahapp.org/share/book/Chagigah/r/11b:22)

יָכוֹל יִשְׁאַל אָדָם קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם, תַּלְמוּד לוֹמַר: ״לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל הָאָרֶץ״.

**William Davidson Edition - English:**
One **might** have thought that **a person may ask** questions with regard to matters **preceding the creation of the world.** Therefore, **the** continuation of the **verse states: “Since the day that God created man upon the earth,”** but not earlier.


###### Chagigah 11b:23
[Chagigah 11b:23](https://torahapp.org/share/book/Chagigah/r/11b:23)

יָכוֹל לֹא יִשְׁאַל אָדָם מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, תַּלְמוּד לוֹמַר: ״לְיָמִים רִאשׁוֹנִים אֲשֶׁר הָיוּ לְפָנֶיךָ״.

**William Davidson Edition - English:**
One **might** have thought that **a person may not ask** questions with regard to matters that occurred **during the six days of Creation** before the creation of man. Therefore, **the verse states:** “For ask now **of the days past, which were before you,”** indicating that one may inquire about the days preceding the creation of man.


###### Chagigah 11b:24
[Chagigah 11b:24](https://torahapp.org/share/book/Chagigah/r/11b:24)

יָכוֹל יִשְׁאַל אָדָם מָה לְמַעְלָה וּמָה לְמַטָּה מָה לְפָנִים וּמָה לְאָחוֹר — תַּלְמוּד לוֹמַר: ״וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם״, מִלְּמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם — אַתָּה שׁוֹאֵל, וְאֵין אַתָּה שׁוֹאֵל מָה לְמַעְלָה מָה לְמַטָּה, מָה לְפָנִים מָה לְאָחוֹר.

**William Davidson Edition - English:**
One **might** have thought that **a person may ask** questions with regard to **what is above, what is below, what was before,** and **what is after** the world. Therefore, **the** same **verse states: “From one end of the heavens to the other”** (Deuteronomy 4:32), which is explained as follows: **With regard to that** which is **from one end of the heavens to the other,** within the boundaries of the world, **you may ask, but you may not ask what is above, what is below, what was before,** or **what is after.**