## Chagigah Daf 22a

###### Chagigah 22a:1
[Chagigah 22a:1](https://torahapp.org/share/book/Chagigah/r/22a:1)

וְכַחֲלָלָהּ, בִּשְׁתֵּי אֶצְבָּעוֹת חוֹזְרוֹת לִמְקוֹמָן.

**William Davidson Edition - English:**
**and its space, which is equivalent to** the width of **two fingers going around in their place,** i.e., a space large enough to insert two fingers and twist them around inside. If one body of water contains the requisite forty *se’a*, while another, adjacent body is lacking this amount, then if the opening between the two bodies of water is wider than this measurement, the two bodies are considered as one, and the smaller body is also considered an acceptable ritual bath. Since any opening smaller than this is not considered to connect two bodies of water, the water inside a bottle with a narrow mouth would be considered disconnected from the water of the ritual bath, and smaller vessels inside such a narrow-necked vessel would not be considered as having come into contact with the water of the ritual bath. The Sages therefore enacted a decree rendering prohibited the immersion of any vessel inside another vessel.


###### Chagigah 22a:2
[Chagigah 22a:2](https://torahapp.org/share/book/Chagigah/r/22a:2)

סָבַר לַהּ כְּהָא דְּאָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: אַחַת עֶשְׂרֵה מַעֲלוֹת שָׁנוּ כָּאן: שֵׁשׁ רִאשׁוֹנוֹת — בֵּין לַקּוֹדֶשׁ, בֵּין לְחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת הַקּוֹדֶשׁ. אַחֲרוֹנוֹת — לַקּוֹדֶשׁ, אֲבָל לֹא לְחוּלִּין שֶׁנַּעֲשׂוּ עַל טׇהֳרַת הַקּוֹדֶשׁ.

**William Davidson Edition - English:**
The Gemara notes: Rava **holds in accordance with this** statement **that Rav Naḥman said** that **Rabba bar Avuh said: They taught eleven stringencies** of sacrificial food **here** in this mishna, rather than Rabbi Ila’s ten. The **first six** stringencies apply **both to sacrificial** food itself and **to non-sacred** food **that was prepared according to** the standards of **purity of sacrificial** food, whereas the **last** five apply only **to** actual **sacrificial** food **but not to non-sacred** food **that was prepared according to** the standards of **purity of sacrificial** food.


###### Chagigah 22a:3
[Chagigah 22a:3](https://torahapp.org/share/book/Chagigah/r/22a:3)

מַאי אִיכָּא בֵּין דְּרָבָא לִדְרַבִּי אִילָא?

**William Davidson Edition - English:**
The Gemara asks: **What** practical difference **is there between** the opinion **of Rava,** i.e., that the Sages rendered it prohibited to immerse one vessel inside of another because they were concerned lest one immerse needles in a vessel whose mouth is narrower than the tube of a wineskin, **and** the opinion **of Rabbi Ila,** who holds that their concern was about interposition?


###### Chagigah 22a:4
[Chagigah 22a:4](https://torahapp.org/share/book/Chagigah/r/22a:4)

אִיכָּא בֵּינַיְיהוּ סַל וְגַרְגוּתְנִי שֶׁמִּילְּאָן כֵּלִים וְהִטְבִּילָן. לְמַאן דְּאָמַר מִשּׁוּם חֲצִיצָה — אִיכָּא. לְמַאן דְּאָמַר מִשּׁוּם גְּזֵירָה שֶׁמָּא יַטְבִּיל מְחָטִין וְצִינּוֹרִיּוֹת בִּכְלִי שֶׁאֵין בְּפִיו כִּשְׁפוֹפֶרֶת הַנּוֹד — סַל וְגַרְגוּתְנִי שֶׁאֵין בְּפִיהֶן כִּשְׁפוֹפֶרֶת הַנּוֹד, לֵיכָּא.

**William Davidson Edition - English:**
The Gemara answers: **The** practical difference **between them** is in the case of **a basket or** a wicker **bin [*gargutni*] that one has filled** with smaller **vessels and** has **immersed them** all together. **According to** Rabbi Ila, **the one who said** it is prohibited to immerse one vessel inside another **due to** the concern of **interposition,** in this case as well **there is** such a concern, as the inner vessels might weigh down against the basket and prevent the water from touching the contact points. But **according to** Rava, **the one who said** it is prohibited **due to** a rabbinic **decree lest one immerse needles and hooks inside a vessel whose mouth does not have** the width of **the tube of a wineskin, there are no** such things as **baskets and** wicker **bins whose mouth does not have** the width of **the tube of a wineskin,** and therefore the decree would not apply to them.


###### Chagigah 22a:5
[Chagigah 22a:5](https://torahapp.org/share/book/Chagigah/r/22a:5)

וְאַזְדָּא רָבָא לְטַעְמֵיהּ, דְּאָמַר רָבָא: סַל וְגַרְגוּתְנִי שֶׁמִּילְּאָן כֵּלִים וְהִטְבִּילָן — טְהוֹרִין.

**William Davidson Edition - English:**
The Gemara notes: **And Rava follows his** line of **reasoning, as Rava said: A basket or** wicker **bin that one has filled** with smaller **vessels and** has **immersed them** all together, **they are pure** in all regards, even for sacrificial food.


###### Chagigah 22a:6
[Chagigah 22a:6](https://torahapp.org/share/book/Chagigah/r/22a:6)

וּמִקְוֶה שֶׁחֲלָקוֹ בְּסַל וְגַרְגוּתְנִי — הַטּוֹבֵל שָׁם לֹא עָלְתָה לוֹ טְבִילָה. דְּהָא אַרְעָא כּוּלַּהּ חַלְחוֹלֵי מְחַלְחֲלָא, וּבָעֵינַן דְּאִיכָּא אַרְבָּעִים סְאָה בְּמָקוֹם אֶחָד.

**William Davidson Edition - English:**
Rava stated a second teaching with regard to baskets and bins as well: **And** in the case of **a ritual bath that one divided** into two sections **by** inserting **a basket or** wicker **bin,** so that each section is left with less than the required forty *se’a*, if **one immerses there, his immersion is ineffective for him.** Despite the certainty that water seeps through the basket or bin, this is not enough to join the two incomplete sections of the ritual bath to be counted as one. We know that this is so, **for the earth is entirely porous, and** nevertheless **we** do not rely on this to allow several adjacent, small ditches full of water to add up to forty *se’a*, but rather **require that there be forty *se’a*** together **in one place.**


###### Chagigah 22a:7
[Chagigah 22a:7](https://torahapp.org/share/book/Chagigah/r/22a:7)

וְהָנֵי מִילֵּי בִּכְלִי טָהוֹר, אֲבָל בִּכְלִי טָמֵא, מִיגּוֹ דְּסָלְקָא טְבִילָה לְכוּלֵּיהּ גּוּפֵיהּ דְּמָנָא, סָלְקָא לְהוּ נָמֵי לְכֵלִים דְּאִית בֵּיהּ.

**William Davidson Edition - English:**
The Gemara comments: **And this** *halakha*, that small vessels such as needles cannot be immersed inside a vessel with a narrow opening, **applies** only if he immersed them **in a pure vessel,** which does not require purification on its own. **But** if he did so **in an impure vessel,** which requires purification in its own right, **since the immersion is effective for the whole of the** outer **vessel,** including its inside, **it is also effective for** the **vessels that are inside of it.** Since the water that enters the outer vessel is considered attached to the rest of the ritual bath for purposes of purification of the outer vessel, so is it considered attached with regard to the purification of the inner vessels.


###### Chagigah 22a:8
[Chagigah 22a:8](https://torahapp.org/share/book/Chagigah/r/22a:8)

דִּתְנַן: כֵּלִים שֶׁמִּילְּאָן כֵּלִים וְהִטְבִּילָן — הֲרֵי אֵלּוּ טְהוֹרִין. וְאִם לֹא טָבַל, מַיִם הַמְעוֹרָבִים — עַד שֶׁיִּהְיוּ מְעוֹרָבִין כִּשְׁפוֹפֶרֶת הַנּוֹד. מַאי קָאָמַר וְאִם לֹא טָבַל? הָכִי קָאָמַר: וְאִם אֵינוֹ צָרִיךְ לְהַטְבִּילוֹ, וּמַיִם הַמְעוֹרָבִין עַד שֶׁיְּהוּ מְעוֹרָבִין כִּשְׁפוֹפֶרֶת הַנּוֹד.

**William Davidson Edition - English:**
We know this, **as we learned** in a mishna (*Mikvaot* 6:2): With regard to **vessels that one filled with** other **vessels and immersed them** all together, **they are pure,** regardless of the width of the opening of the outer vessel. **And if he did not immerse, the joining of waters** is not effective **until they are joined like the** width of the **tube of a wineskin.** This second sentence of the mishna is unclear, and the Gemara seeks to clarify it. **What is** the mishna **saying** here when it says: **And if he did not immerse?** The Gemara explains. **This is what** the mishna **is saying: And if he has no need to immerse** the outer vessel, as it was already pure, **and** similarly in a case of two bodies of **water** that are **joined** together by means of a hole, it is not valid **until** the water **is joined** through a space as wide **as the tube of a wineskin.**


###### Chagigah 22a:9
[Chagigah 22a:9](https://torahapp.org/share/book/Chagigah/r/22a:9)

וְהָא דְּרָבָא וּדְרַבִּי אִילָא תַּנָּאֵי הִיא. דְּתַנְיָא: סַל וְגַרְגוּתְנִי שֶׁמִּילְּאָן כֵּלִים וְהִטְבִּילָן בֵּין לַקּוֹדֶשׁ בֵּין לַתְּרוּמָה, טְהוֹרִין. אַבָּא שָׁאוּל אוֹמֵר: לַתְּרוּמָה אֲבָל לֹא לַקּוֹדֶשׁ.

**William Davidson Edition - English:**
§ The Gemara notes: **And this** dispute between **Rava and Rabbi Ila is** also a dispute between ***tanna’im*. As it is taught** in a *baraita*: With regard to **a basket or a** wicker **bin that one filled** with **vessels and** then **immersed them, whether for** purposes of **sacrificial** food **or for** purposes of ***teruma*, they are pure.** This is identical to Rava’s opinion. **Abba Shaul says:** They are pure **for** purposes of ***teruma* but not for** purposes of **sacrificial** food. This is identical to Rabbi Ila’s opinion.


###### Chagigah 22a:10
[Chagigah 22a:10](https://torahapp.org/share/book/Chagigah/r/22a:10)

אִי הָכִי, תְּרוּמָה נָמֵי! לְמַאן קָאָמְרִינַן — חֲבֵרִים, חֲבֵרִים מִידָּע יָדְעִי.

**William Davidson Edition - English:**
The Gemara asks: **If so,** in light of these two reasons we have given for concern with regard to immersing vessels inside other vessels, this should **not** be permitted for ***teruma* either.** The Gemara responds: **For whom do we say** the principle that one vessel may not be immersed inside another? For ***ḥaverim*,** individuals devoted to the meticulous observance of mitzvot, especially *halakhot* of ritual purity. Others do not carefully follow these *halakhot* in any event. And ***ḥaverim* know** such things **well,** that water is considered detached from the ritual bath if it is separated by a narrow opening, and that if one vessel is weighing down on another, preventing the water from reaching that spot, the top vessel must be lifted to allow the water to touch all parts of the vessel. Therefore, there is no need to apply these concerns and stringencies to the case of *teruma*.


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

אִי הָכִי, קוֹדֶשׁ נָמֵי! חָזֵי לֵיהּ עַם הָאָרֶץ וְאָזֵיל מַטְבִּיל.

**William Davidson Edition - English:**
The Gemara counters with another question. **If so,** we should say the same thing in the case of **sacrificial** food **too,** i.e., that all these *halakhot* are for *ḥaverim*, who meticulously follow ritual purity for sacrificial food and inquire about such *halakhot*. Why, then, did the Sages apply these concerns and stringencies to the case of sacrificial food? The Gemara responds: With regard to sacrificial food they were concerned that a **common person** [***am ha’aretz***], who is not meticulous about ritual purity, may **see** the *ḥaver* immersing small vessels inside of large vessels, **and** will then **go and immerse** vessels of his own in this manner. But he will not take the same precautions as the *ḥaver* would, ensuring that the outer vessel has a wide opening and that the vessels on top do not weigh down on the lower ones.


###### Chagigah 22a:12
[Chagigah 22a:12](https://torahapp.org/share/book/Chagigah/r/22a:12)

תְּרוּמָה נָמֵי, חָזֵי לֵיהּ עַם הָאָרֶץ וְאָזֵיל מַטְבִּיל! לָא מְקַבְּלִינַן מִינַּיְיהוּ.

**William Davidson Edition - English:**
The Gemara objects: But the same concern could be raised with regard to ***teruma* as well.** It is possible that **an *am ha’aretz*** may **see** the *ḥaver* immerse vessels for *teruma* in this manner, **and** he will then **go and immerse** his vessels this way, without taking the precautions that the *ḥaver* would take. The Gemara answers: **We do not accept** *teruma* **from** *amei ha’aretz*, as they are not trustworthy with regard to the *halakhot* of ritual purity, and therefore it does not matter if the vessels he uses for *teruma* are not immersed properly. Therefore, the Sages were not concerned that the *am ha’aretz* may come to a misunderstanding when observing a *ḥaver* immersing vessels within vessels.


###### Chagigah 22a:13
[Chagigah 22a:13](https://torahapp.org/share/book/Chagigah/r/22a:13)

קוֹדֶשׁ נָמֵי, לָא נְקַבֵּיל מִינַּיְיהוּ! הָוְיָא לֵיהּ אֵיבָה.

**William Davidson Edition - English:**
The Gemara continues its line of questioning. If so, **we should likewise not accept sacrificial** food **from** *amei ha’aretz*, since they are not sufficiently meticulous with ritual purity, and we should therefore not care if they immerse their vessels improperly. The Gemara responds: The *am ha’aretz* **will have** feelings of **antagonism** if sacrificial food is not accepted from him, and this would lead to internal discord and conflict within Israel.


###### Chagigah 22a:14
[Chagigah 22a:14](https://torahapp.org/share/book/Chagigah/r/22a:14)

תְּרוּמָה נָמֵי, הָוְיָא לֵיהּ אֵיבָה! לָא אִיכְפַּת לֵיהּ, דְּאָזֵיל יָהֵיב לֵיהּ לְכֹהֵן עַם הָאָרֶץ חַבְרֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: If so, in the case of ***teruma* he will also have** feelings of **antagonism** if *teruma* is not accepted from him. Why were the Sages concerned about this factor only with regard to sacrificial food and not *teruma*? The Gemara replies: An *am ha’aretz* **does not care** if his *teruma* is not accepted by *ḥaverim*, **as** he can always **go** and **give** his *teruma* **to an *am ha’aretz* priest** who is **his friend** and who will accept it from him. In the case of sacrificial food, however, there is only one Temple, and care must be taken not to make the *amei ha’aretz* feel they are being rejected.


###### Chagigah 22a:15
[Chagigah 22a:15](https://torahapp.org/share/book/Chagigah/r/22a:15)

וּמַאן תַּנָּא דְּחָיֵישׁ לְאֵיבָה — רַבִּי יוֹסֵי הִיא. דְּתַנְיָא, אָמַר רַבִּי יוֹסֵי: מִפְּנֵי מָה הַכֹּל נֶאֱמָנִין עַל טׇהֳרַת יַיִן וָשֶׁמֶן כׇּל יְמוֹת הַשָּׁנָה — כְּדֵי שֶׁלֹּא יְהֵא כׇּל אֶחָד וְאֶחָד הוֹלֵךְ וּבוֹנֶה בָּמָה לְעַצְמוֹ, וְשׂוֹרֵף פָּרָה אֲדוּמָּה לְעַצְמוֹ.

**William Davidson Edition - English:**
The Gemara notes that this sensitivity of not causing offense to the *am ha’aretz* is expressed elsewhere as well: **And who is the *tanna* that is concerned for** such **antagonism** of *amei ha’aretz*? **It is Rabbi Yosei, as it is taught** in a *baraita*: **Rabbi Yosei said: For what** reason are **all** people, i.e., even *amei ha’aretz*, **trusted with regard to the purity of** their **wine and oil** that they bring to the Temple for sacrificial purposes **throughout the year?** Why is the status of these items not investigated to determine that they were prepared with the necessary regard for ritual purity? In order to avoid schisms among the people, **so that each and every individual should not go off and build a** private **altar for himself and burn a red heifer for himself.** Were the Sages to reject sacrificial wine and oil from *amei ha’aretz*, they would become alienated and go off and create schisms, going so far as to build their own separate temples and bring their own private offerings.


###### Chagigah 22a:16
[Chagigah 22a:16](https://torahapp.org/share/book/Chagigah/r/22a:16)

אָמַר רַב פָּפָּא: כְּמַאן מְקַבְּלִינַן הָאִידָּנָא סָהֲדוּתָא מֵעַם הָאָרֶץ — כְּמַאן כְּרַבִּי יוֹסֵי.

**William Davidson Edition - English:**
**Rav Pappa said: In accordance with whose** opinion **do we accept testimony nowadays from an *am ha’aretz*,** despite the concern of some Sages that their carelessness with regard to observance of *halakha* might also lead to personal untrustworthiness? **In accordance with whom** is this done? **In accordance with** the opinion of **Rabbi Yosei.**


###### Chagigah 22a:17
[Chagigah 22a:17](https://torahapp.org/share/book/Chagigah/r/22a:17)

וְנֵיחוּשׁ לִשְׁאֵלָה.

**William Davidson Edition - English:**
§ We have established that the reason for leniency with regard to immersing one vessel inside another for *teruma* is based on the fact that we do not care if the vessels *amei ha’aretz* use for *teruma* are improperly purified, since we do not accept *teruma* from them in any event. The Gemara asks: **But let us be concerned about borrowing** vessels from them. Although *ḥaverim* do not accept *teruma* from an *am ha’aretz*, they do sometimes borrow their vessels and use them for *teruma*. It should therefore be a matter of concern for us if those vessels are not properly purified.


###### Chagigah 22a:18
[Chagigah 22a:18](https://torahapp.org/share/book/Chagigah/r/22a:18)

דִּתְנַן: כְּלִי חֶרֶס מַצִּיל עַל הַכֹּל, דִּבְרֵי בֵּית הִלֵּל. בֵּית שַׁמַּאי אוֹמְרִים: אֵינוֹ מַצִּיל אֶלָּא עַל אוֹכָלִים וְעַל הַמַּשְׁקִים וְעַל כְּלֵי חֶרֶס.

**William Davidson Edition - English:**
The Gemara proves that it is acceptable to borrow vessels from an *am ha’aretz*: **As we learned** in a mishna (*Eduyyot* 1:14): **An earthenware vessel** of an *am ha’aretz* **shields** all kinds of items from the ritual impurity imparted by a corpse. There are two applications of this fact: If there are objects or foods inside a tightly sealed earthenware vessel located inside a room containing a corpse, the vessel prevents the impurity from reaching the items inside it. Also, if there is a corpse in the first floor of a house and food or vessels are located in a second story of the same building, with an opening such as a skylight in the floor between the two stories, an earthenware vessel plugging up the opening will prevent the ritual impurity from spreading to the second story. This is **the statement of Beit Hillel. Beit Shammai say: It shields only food, drink, and earthenware vessels,** but not utensils of metal, wood, cloth, etc.


###### Chagigah 22a:19
[Chagigah 22a:19](https://torahapp.org/share/book/Chagigah/r/22a:19)

אָמְרוּ לָהֶם בֵּית הִלֵּל לְבֵית שַׁמַּאי: מִפְּנֵי מָה? אָמְרוּ בֵּית שַׁמַּאי: מִפְּנֵי שֶׁהוּא טָמֵא עַל גַּבֵּי עַם הָאָרֶץ, וְאֵין כְּלִי טָמֵא חוֹצֵץ. אָמְרוּ לָהֶם בֵּית הִלֵּל: וַהֲלֹא טִיהַרְתֶּם אוֹכָלִין וּמַשְׁקִין שֶׁבְּתוֹכוֹ! אָמְרוּ לָהֶם בֵּית שַׁמַּאי: כְּשֶׁטִּיהַרְנוּ אוֹכָלִין וּמַשְׁקִין שֶׁבְּתוֹכוֹ —

**William Davidson Edition - English:**
The mishna continues: **Beit Hillel said to Beit Shammai: For what** reason do you make this distinction? It is clear that a closed, pure earthenware vessel serves as a barrier, blocking the spread of impurity in a room with a corpse (see Numbers 19:15). **Beit Shammai said** to them: **Because** the earthenware vessel itself **is impure on account of** its contact with **an *am ha’aretz*.** The Sages decreed that anything touched by an *am ha’aretz* is impure, since such people are not meticulous or sufficiently knowledgeable about the *halakhot* of purity; therefore his vessels are considered impure. **And** the principle is that **an impure vessel does not serve as a barrier** from impurity. **Beit Hillel said to them: But didn’t you declare the food and drink inside** the earthenware vessel to be **pure?** If the vessel of an *am ha’aretz* cannot serve as a barrier, why do you say that some items inside it are pure? **Beit Shammai said to them: When we declared the food and drink inside it to be pure,**