## Chagigah Daf 20a

###### Chagigah 20a:1
[Chagigah 20a:1](https://torahapp.org/share/book/Chagigah/r/20a:1)

מִדְּלָא קָתָנֵי בְּהוּ מַעֲלָה.

**William Davidson Edition - English:**
It is deduced **from** the fact **that it is not taught in their regard** that those who eat non-sacred produce according to the level of ritual purity required for sacrificial food must treat the produce with **a higher standard** with regard to their degree of purity, like those who actually partake of sacrificial food.


###### Chagigah 20a:2
[Chagigah 20a:2](https://torahapp.org/share/book/Chagigah/r/20a:2)

וְדִלְמָא הַאי דְּלָא קָתָנֵי בְּהוּ מַעֲלָה, דְּאִי דָּמוּ לִתְרוּמָה — הָא תָּנֵי תְּרוּמָה, וְאִי דָּמוּ לְחוּלִּין — הָא תָּנֵי לְחוּלִּין. דִּתְנַן: חוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת הַקּוֹדֶשׁ — הֲרֵי הֵן כְּחוּלִּין, רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר: הֲרֵי הֵן כִּתְרוּמָה.

**William Davidson Edition - English:**
The Gemara asks: **But perhaps** the reason for **this** fact, **that a higher standard is not taught with regard to those** who actually partake of sacrificial food, is that these foods are not on a distinct level of ritual purity, **as, if they are similar to** the level of ***teruma*, *teruma* has** already been **taught; and if they are similar to non-sacred** produce, **non-sacred produce has** also already been **taught. As we learned** in a *baraita* that they are not considered to be on a level of their own: **Non-sacred** foods **prepared according to the** level of ritual **purity** required **for sacrificial** food **are like non-sacred** food; **Rabbi Elazar, son of Rabbi Tzadok, says: They are like *teruma*,** but not like sacrificial food. Therefore, the fact that this level is not explicitly mentioned affords no proof.


###### Chagigah 20a:3
[Chagigah 20a:3](https://torahapp.org/share/book/Chagigah/r/20a:3)

אֶלָּא מִסֵּיפָא: יוֹסֵי בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהוּנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקּוֹדֶשׁ. יוֹחָנָן בֶּן גּוּדְגְּדָא הָיָה אוֹכֵל עַל טׇהֳרַת הַקּוֹדֶשׁ כׇּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת.

**William Davidson Edition - English:**
**Rather,** the proof is derived from **the last clause** in the mishna: **Yosei ben Yo’ezer was the most pious** member **of the priesthood, and** yet **his cloth was** considered impure by the **treading** of a *zav* **for** those who ate **sacrificial** food. **Yoḥanan ben Gudgeda would eat** non-sacred foods prepared **according to the** level of ritual **purity** required **for sacrificial** food **all his days, and** nevertheless **his cloth was** considered rendered impure by the **treading** of a *zav* **for** those preparing the **purification** waters.


###### Chagigah 20a:4
[Chagigah 20a:4](https://torahapp.org/share/book/Chagigah/r/20a:4)

לַחַטָּאת אִין, לַקּוֹדֶשׁ לָא. אַלְמָא קָסָבַר: חוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת קוֹדֶשׁ כְּקוֹדֶשׁ דָּמוּ.

**William Davidson Edition - English:**
The Gemara infers from this: **For** the **purifying** waters, **yes,** his cloth was considered to have ritual impurity imparted by treading, but **for sacrificial** food, **no,** it was not considered to have ritual impurity imparted by treading. **Apparently, he maintains** that **non-sacred** produce **prepared according to** the level of ritual **purity** required **for sacrificial** food is **like sacrificial** food, as one who is particular to preserve the ritual purity required for sacrificial food even with regard to non-sacred produce is considered pure even with regard to sacrificial food themselves.


###### Chagigah 20a:5
[Chagigah 20a:5](https://torahapp.org/share/book/Chagigah/r/20a:5)

אָמַר רַבִּי יוֹנָתָן בֶּן אֶלְעָזָר: נָפְלָה מַעְפׇּרְתּוֹ הֵימֶנּוּ, אָמַר לַחֲבֵירוֹ: ״תְּנָהּ לִי״ וּנְתָנָהּ לוֹ — טְמֵאָה. אָמַר רַבִּי יוֹנָתָן בֶּן עַמְרָם: נִתְחַלְּפוּ לוֹ כֵּלִים שֶׁל שַׁבָּת בְּכֵלִים שֶׁל חוֹל וּלְבָשָׁן — נִטְמְאוּ.

**William Davidson Edition - English:**
§ With regard to the particular care that must be taken to prevent any suspicion that one’s clothes have contracted impurity, **Rabbi Yonatan ben Elazar said:** If **the shawl of** one who was stringent with regard to ritual purity **fell off of him,** and **he said to another** person: **Give it to me, and he gave it to him,** the shawl is **impure.** Even if the other individual is himself pure, since his attention was diverted at that moment from being cautious with regard to impurity, it is as though the shawl were rendered impure. Similarly, **Rabbi Yonatan ben Amram says:** If **one’s Shabbat clothes were switched for his weekday clothes and he wore them, they are impure.** His assumption that they were different clothes than the clothes he had intended to wear is enough of a distraction to spoil his caution against impurity.


###### Chagigah 20a:6
[Chagigah 20a:6](https://torahapp.org/share/book/Chagigah/r/20a:6)

אָמַר רַבִּי אֶלְעָזָר בַּר צָדוֹק: מַעֲשֶׂה בִּשְׁתֵּי נָשִׁים חֲבֵירוֹת שֶׁנִּתְחַלְּפוּ לָהֶן כְּלֵיהֶן בְּבֵית הַמֶּרְחָץ, וּבָא מַעֲשֶׂה לִפְנֵי רַבִּי עֲקִיבָא וְטִימְּאָן.

**William Davidson Edition - English:**
**Rabbi Elazar bar Tzadok said:** There was **an incident involving two women who were wives of *ḥaverim*,** who are meticulous in observance of *halakha* especially with regard to matters of impurity, **whose clothes were switched in the bathhouse; and the incident came before Rabbi Akiva and he declared** the clothes **impure.** This demonstrates that an unintentional act is considered a lapse of attention, which renders the items impure, even if there was no other reason to consider them impure.


###### Chagigah 20a:7
[Chagigah 20a:7](https://torahapp.org/share/book/Chagigah/r/20a:7)

מַתְקֵיף לַהּ רַבִּי אוֹשַׁעְיָא: אֶלָּא מֵעַתָּה, הוֹשִׁיט יָדוֹ לַסַּל לִיטּוֹל פַּת חִטִּין וְעָלְתָה בְּיָדוֹ פַּת שְׂעוֹרִים, הָכִי נָמֵי דְּנִטְמֵאת?

**William Davidson Edition - English:**
**Rabbi Oshaya strongly objects to this: However, if that is so,** one who **inserted his hand into a basket to take a loaf of wheat** bread, **and a loaf of barley bread came up in his hand** instead; **in that case, too,** will you say that the loaf **is rendered impure?**


###### Chagigah 20a:8
[Chagigah 20a:8](https://torahapp.org/share/book/Chagigah/r/20a:8)

וְכִי תֵּימָא הָכִי נָמֵי — וְהָתַנְיָא: הַמְשַׁמֵּר אֶת הֶחָבִית בְּחֶזְקַת שֶׁל יַיִן וְנִמְצֵאת שֶׁל שֶׁמֶן — טְהוֹרָה מִלְּטַמֵּא! וּלְטַעְמָיךְ, אֵימָא סֵיפָא: וַאֲסוּרָה מִלֶּאֱכוֹל. אַמַּאי?

**William Davidson Edition - English:**
**And if you would say, indeed,** this is correct, **but isn’t it taught** in a *baraita*: **One who is minding a barrel** to ensure its ritual purity **on the assumption** that it is a barrel **of wine and** it **is found** to be **of oil, it is ritually pure** in the sense that it does not **transmit impurity?** This indicates that one’s lack of knowledge with regard to the identity of the item he is minding does not itself cause impurity. The Gemara rejects this: **But according to your** line of **reasoning, say the latter clause** of that same *baraita*: **And it is prohibited to be eaten,** which indicates that the supervision is insufficient in this case. The Gemara asks: **Why** is it that the barrel’s status is pure and yet there is a prohibition against eating its contents? If the supervisor’s error does not harm the food’s ritually pure status, one should likewise be permitted to eat it.


###### Chagigah 20a:9
[Chagigah 20a:9](https://torahapp.org/share/book/Chagigah/r/20a:9)

אָמַר רַבִּי יִרְמְיָה, בְּאוֹמֵר: שְׁמַרְתִּיהָ מִדָּבָר הַמְטַמְּאָהּ וְלֹא מִדָּבָר הַפּוֹסְלָהּ.

**William Davidson Edition - English:**
**Rabbi Yirmeya said:** The *baraita* is referring **to one who says: I guarded it from things that render it impure but not from things that invalidate it.** In other words, he was careful to guard it only from being rendered impure with a severe degree of impurity, which causes anything it renders impure to render others impure in turn, but not from a lesser degree of impurity that merely invalidates it for use but does not enable it to render other items ritually impure. Since he guarded it from impurity, it is considered pure with regard to rendering other items impure, but it still may not be eaten, in case it was invalidated by an impure object.


###### Chagigah 20a:10
[Chagigah 20a:10](https://torahapp.org/share/book/Chagigah/r/20a:10)

וּמִי אִיכָּא נְטִירוּתָא לְפַלְגָא? אִין, וְהָתַנְיָא: הוֹשִׁיט יָדוֹ בְּסַל, וְהַסַּל עַל כְּתֵיפוֹ, וְהַמַּגְרֵיפָה בְּתוֹךְ הַסַּל, וְהָיָה בְּלִבּוֹ עַל הַסַּל וְלֹא הָיָה בְּלִבּוֹ עַל הַמַּגְרֵיפָה — הַסַּל טָהוֹר וְהַמַּגְרֵיפָה טְמֵאָה.

**William Davidson Edition - English:**
The Gemara asks: **And is there guarding by half** measures; can it be said that one was careful with regard to only a particular type of impurity? The Gemara responds: **Yes, as it is** indeed **taught** in a *baraita*: **If one inserted his hand into a basket** filled with figs, **and the basket** was placed **on his shoulder, and a shovel** was **in the basket, and his mind was on the basket** to guard it from impurity, **but his mind was not on the shovel, the basket is pure and the shovel is impure.**


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

הַסַּל טָהוֹר? תְּטַמֵּא הַמַּגְרֵיפָה לַסַּל! אֵין כְּלִי מְטַמֵּא כְּלִי. וְלִיטָּמֵא מַה שֶּׁבַּסַּל! אָמַר רָבִינָא, בְּאוֹמֵר: שְׁמַרְתִּיו מִדָּבָר שֶׁמְּטַמְּאוֹ וְלֹא מִדָּבָר הַפּוֹסְלוֹ.

**William Davidson Edition - English:**
The Gemara asks: Why is **the basket pure? Let the shovel render the basket ritually impure,** if the former is in fact impure. The Gemara answers: The *halakha* is that **a vessel cannot render** a different **vessel impure.** Therefore, the basket remains pure. The Gemara asks another question: **And let it render impure** any food **that is inside the basket,** as food is not a vessel and can therefore be rendered impure by a vessel. **Ravina said:** The *baraita* is referring **to one who says: I guarded** the shovel **from things that render it ritually impure,** which is why it cannot render other objects impure, **but** I did **not** guard it **from things that invalidate it,** so it is impure. Consequently, there is no proof from here that the contents of the barrel in the earlier case may not be eaten.


###### Chagigah 20a:12
[Chagigah 20a:12](https://torahapp.org/share/book/Chagigah/r/20a:12)

מִכׇּל מָקוֹם קַשְׁיָא?

**William Davidson Edition - English:**
Returning to the prior discussion, the Gemara states that **in any case** it is **difficult.** Why should an object be impure just because the one guarding it was mistaken with regard to the identity of its contents; how would this accord with the *baraita* that explicitly taught that if one minds a barrel under the assumption that it is wine and it turns out to contain oil, the oil is pure and cannot render others impure?


###### Chagigah 20a:13
[Chagigah 20a:13](https://torahapp.org/share/book/Chagigah/r/20a:13)

וְעוֹד מוֹתֵיב רַבָּה בַּר אֲבוּהּ: מַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁבָּאת לִפְנֵי רַבִּי יִשְׁמָעֵאל, וְאָמְרָה לוֹ: רַבִּי, בֶּגֶד זֶה אֲרַגְתִּיו בְּטׇהֳרָה, וְלֹא הָיָה בְּלִבִּי לְשׁוֹמְרוֹ בְּטׇהֳרָה. וּמִתּוֹךְ בְּדִיקוֹת שֶׁהָיָה רַבִּי יִשְׁמָעֵאל בּוֹדְקָהּ, אָמְרָה לוֹ: רַבִּי, נִדָּה מָשְׁכָה עִמִּי בַּחֶבֶל. אֲמַר רַבִּי יִשְׁמָעֵאל: כַּמָּה גְּדוֹלִים דִּבְרֵי חֲכָמִים, שֶׁהָיוּ אוֹמְרִים: בְּלִבּוֹ לְשׁוֹמְרוֹ — טָהוֹר, אֵין בְּלִבּוֹ לְשׁוֹמְרוֹ — טָמֵא.

**William Davidson Edition - English:**
**And Rabba bar Avuh raised a further objection:** There was **an incident involving a certain woman who came before Rabbi Yishmael and said to him: Rabbi, I wove this garment in a ritually pure state, but my mind was not on it to guard its** state of **purity.** In other words, although I did not intend to guard it in this manner, I am certain that no impurity came into contact with it. **And during the interrogations that Rabbi Yishmael conducted with her,** to see if it had remained in a state of purity, **she** happened to **say to him: Rabbi, a menstruating woman pulled the rope with me** as I was weaving, and the garment was therefore rendered fully impure by a menstruating woman moving it. **Rabbi Yishmael said: How great are the words of the Sages when they said:** If **one’s mind** is focused **on guarding it, it is pure; if one’s mind is not** focused **on guarding it, it is impure.** Since she was not focused on preserving the garment’s pure state, it contracted impurity without her noticing.


###### Chagigah 20a:14
[Chagigah 20a:14](https://torahapp.org/share/book/Chagigah/r/20a:14)

שׁוּב מַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁבָּאת לִפְנֵי רַבִּי יִשְׁמָעֵאל, אָמְרָה לוֹ: רַבִּי, מַפָּה זוֹ אֲרַגְתִּיהָ בְּטָהֳרָה, וְלֹא הָיָה בְּלִבִּי לְשׁוֹמְרָהּ. וּמִתּוֹךְ בְּדִיקוֹת שֶׁהָיָה רַבִּי יִשְׁמָעֵאל בּוֹדְקָהּ, אָמְרָה לוֹ: רַבִּי, נִימָא נִפְסְקָה לִי וּקְשַׁרְתִּיהָ בַּפֶּה.

**William Davidson Edition - English:**
There was **another incident involving a certain woman who came before Rabbi Yishmael** and **said to him: Rabbi, I wove this cloth in** a state of ritual **purity, but my mind was not on it to guard it** from impurity. **And during the interrogations that Rabbi Yishmael conducted with her, she said to him: Rabbi, a thread** of **mine** that was woven into the cloth **snapped and I tied it with my mouth.** It can be assumed that the thread became moist from her spittle, which means that if that thread was touched by a source of impurity, the cloth would be rendered ritually impure by contact with impure liquids. This is because the Sages decreed that any impurity that touches liquid renders the liquid ritually impure to the first degree, so any vessel that comes into contact with the liquid would be impure to the second degree.


###### Chagigah 20a:15
[Chagigah 20a:15](https://torahapp.org/share/book/Chagigah/r/20a:15)

אָמַר רַבִּי יִשְׁמָעֵאל: כַּמָּה גְּדוֹלִים דִּבְרֵי חֲכָמִים, שֶׁהָיוּ אוֹמְרִים: בְּלִבּוֹ לְשׁוֹמְרוֹ — טָהוֹר, אֵין בְּלִבּוֹ לְשׁוֹמְרוֹ — טָמֵא.

**William Davidson Edition - English:**
**Rabbi Yishmael said: How great are the words of the Sages when they said:** If **one’s mind is** focused **on guarding it, it is pure; if one’s mind is not** focused **on guarding it, it is impure.** In any case, if one intends to keep something in a state of ritual purity, a mistake on his part with regard to its identity is not considered enough of a distraction to render the item impure, unlike the *baraita* that explicitly taught that if one minds a barrel under the assumption that it is wine and it turns out to contain oil, the oil is pure and cannot render others impure.


###### Chagigah 20a:16
[Chagigah 20a:16](https://torahapp.org/share/book/Chagigah/r/20a:16)

בִּשְׁלָמָא לְרַבִּי אֶלְעָזָר בַּר צָדוֹק, כׇּל אַחַת וְאַחַת אוֹמֶרֶת: חֲבֶרְתִּי אֵשֶׁת עַם הָאָרֶץ, וּמַסְּחָה דַּעְתַּהּ מִינַּהּ.

**William Davidson Edition - English:**
The Gemara clarifies: **Granted, according to Rabbi Elazar bar Tzadok** there is no difficulty, as in the case of the two wives of *ḥaverim* whose garments were switched it can be said that **each of them says** to herself: **My colleague is the wife of an *am ha’aretz*,** and not a *ḥaver*. **And she diverts her mind from** her garments, as she is certain that they have already been rendered impure, and a distraction of this kind makes it likely that the garment contracted impurity. It is therefore considered impure.


###### Chagigah 20a:17
[Chagigah 20a:17](https://torahapp.org/share/book/Chagigah/r/20a:17)

לְרַבִּי יוֹנָתָן בֶּן עַמְרָם נָמֵי, כֵּיוָן דְּכֵלִים דְּשַׁבָּת עָבֵיד לְהוּ שִׁימּוּר טְפֵי — מַסַּח דַּעְתֵּיהּ מִינַּיְיהוּ. אֶלָּא לְרַבִּי יוֹנָתָן בֶּן אֶלְעָזָר, נַעֲבֵיד לְהוּ שִׁימּוּר בִּידֵיהּ דְּחַבְרֵיהּ?

**William Davidson Edition - English:**
Likewise, **according to Rabbi Yonatan ben Amram** there is no difficulty either, as with regard to the case of one who switched his Shabbat clothes with his weekday clothes, it can **also** be said that **since he is more protective of Shabbat clothes, he will divert his mind from** that higher level of protection if he thinks that they are weekday garments. A distraction of this kind makes it likely that the garment contracted impurity, so it is considered impure. **But according to Rabbi Yonatan ben Elazar,** who deals with the case where one’s shawl fell and another person lifts it up, why should this be considered a distraction? **Let him guard** his garments from ritual impurity while they are **in the other person’s hands;** why should they be considered impure?


###### Chagigah 20a:18
[Chagigah 20a:18](https://torahapp.org/share/book/Chagigah/r/20a:18)

אָמַר רַבִּי יוֹחָנָן: חֲזָקָה, אֵין אָדָם מְשַׁמֵּר מַה שֶּׁבְּיַד חֲבֵרוֹ. וְלֹא?

**William Davidson Edition - English:**
**Rabbi Yoḥanan said:** It is **a presumption** that **a person does not guard that which is in another’s hand.** Since the object is in the hands of another, he will inevitably be distracted from guarding it. The Gemara asks: **And** can one indeed **not** guard an item in the hand of another?