## Chagigah Daf 4a

###### Chagigah 4a:1
[Chagigah 4a:1](https://torahapp.org/share/book/Chagigah/r/4a:1)

כְּמִי שֶׁנָּגַח שׁוֹר חֲמוֹר וְגָמָל, וְנַעֲשָׂה מוּעָד לַכֹּל. אָמַר רַב פָּפָּא: אִי שְׁמִיעַ לֵיהּ לְרַב הוּנָא הָא דְּתַנְיָא: אֵי זֶהוּ שׁוֹטֶה — זֶה הַמְאַבֵּד כׇּל מַה שֶּׁנּוֹתְנִים לוֹ, הֲוָה הָדַר בֵּיהּ.

**William Davidson Edition - English:**
**like** the actions of a forewarned ox **that gored an ox, a donkey, and a camel.** Since this ox gored three different animals on three separate occasions, it is considered predisposed to gore **and becomes forewarned for every** type of animal. Likewise, if someone performs three different deranged actions, it is assumed that there is no logical reason for his behavior and he is classified as an imbecile. **Rav Pappa said: If Rav Huna had heard that which is taught** in a *baraita*: **Who is an imbecile? This is one who destroys whatever is given to him, he would have retracted** his statement that one is an imbecile only if he performs three deranged actions.


###### Chagigah 4a:2
[Chagigah 4a:2](https://torahapp.org/share/book/Chagigah/r/4a:2)

אִיבַּעְיָא לְהוּ: כִּי הֲוָה הָדַר בֵּיהּ — מִמְּקָרֵע כְּסוּתוֹ הוּא דַּהֲוָה הָדַר בֵּיהּ, דְּדָמְיָא לְהָא, אוֹ דִלְמָא: מִכּוּלְּהוּ הֲוָה הָדַר? תֵּיקוּ.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages with regard to Rav Pappa’s statement: **When** Rav Pappa claims that Rav Huna **would have retracted** his statement, **would he have retracted** only **from** the case of **one who tears his garments, as** this person **is similar** to one who destroys whatever is given to him? **Or perhaps he would have retracted** his opinion with regard to **all of** the signs of an imbecile? The Gemara states that the dilemma **shall stand** unresolved, as no answer was found.


###### Chagigah 4a:3
[Chagigah 4a:3](https://torahapp.org/share/book/Chagigah/r/4a:3)

וְטוּמְטוּם וְאַנְדְּרוֹגִינוֹס כּוּ׳. תָּנוּ רַבָּנַן: ״זְכוּר״ לְהוֹצִיא אֶת הַנָּשִׁים. ״זְכוּרְךָ״, לְהוֹצִיא טוּמְטוּם וְאַנְדְּרוֹגִינוֹס. ״כָּל זְכוּרְךָ״, לְרַבּוֹת אֶת הַקְּטַנִּים.

**William Davidson Edition - English:**
§ The mishna taught: **And a *tumtum* and a hermaphrodite** are exempt from the mitzva of appearance in the Temple. **The Sages taught,** with regard to the verse: “Three occasions in the year all your males will appear before the Lord God” (Exodus 23:17), had the verse simply said **“males,”** this would serve **to exclude women** from this mitzva. By specifying **“your males,”** it comes **to exclude a *tumtum* and a hermaphrodite** as well. Furthermore, when the verse adds **“all your males,”** this serves **to include** male **minors.**


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

אָמַר מָר: ״זְכוּר״, לְהוֹצִיא אֶת הַנָּשִׁים. הָא לְמָה לִי קְרָא? מִכְּדִי מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא הוּא, וְכׇל מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא נָשִׁים פְּטוּרוֹת!

**William Davidson Edition - English:**
**The Master said** in the *baraita*: **“Males”** comes **to exclude women.** The Gemara asks: **Why do I** need **a verse** for **this** *halakha*? **After all,** the obligation of appearance on a Festival **is a positive, time-bound mitzva, and women are exempt from any positive, time-bound mitzva.**


###### Chagigah 4a:5
[Chagigah 4a:5](https://torahapp.org/share/book/Chagigah/r/4a:5)

אִצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: נֵילַף ״רְאִיָּיה״ ״רְאִיָּיה״ מֵהַקְהֵל; מָה לְהַלָּן נָשִׁים חַיָּיבוֹת, אַף כָּאן נָשִׁים חַיָּיבוֹת, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: This statement **was necessary,** as otherwise **it could enter your mind to say: Let us derive** by means of a verbal analogy between the term: **Appearance,** which appears here, and the term: **Appearance,** stated **with** regard to the mitzva of **assembly** (Deuteronomy 31:11), which is also a positive, time-bound mitzva. **Just as there, women are obligated** in the mitzva of assembly, **so too here, women are obligated** in the mitzva of appearance on the Festival. Therefore, the *baraita* **teaches us** that women are exempt.


###### Chagigah 4a:6
[Chagigah 4a:6](https://torahapp.org/share/book/Chagigah/r/4a:6)

אָמַר מָר: ״זְכוּרְךָ״, לְהוֹצִיא טוּמְטוּם וְאַנְדְּרוֹגִינוֹס. בִּשְׁלָמָא אַנְדְּרוֹגִינוֹס — אִצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וְאִית לֵיהּ צַד זַכְרוּת — לִיחַיַּיב, קָא מַשְׁמַע לַן דִּבְרִיָּה בִּפְנֵי עַצְמוֹ הוּא.

**William Davidson Edition - English:**
**The Master said** in the *baraita*: **“Your males”** comes **to exclude a *tumtum* and a hermaphrodite.** The Gemara asks: **Granted,** the exclusion of **a hermaphrodite was necessary,** as **it could enter your mind to say** that **since he possesses an aspect of masculinity,** i.e., he has a male sexual organ, **he should be obligated** like a male. Therefore, the *baraita* **teaches us** that a hermaphrodite **is a being unto itself,** which is neither male nor female.


###### Chagigah 4a:7
[Chagigah 4a:7](https://torahapp.org/share/book/Chagigah/r/4a:7)

אֶלָּא טוּמְטוּם, סְפֵיקָא הוּא — מִי אִצְטְרִיךְ קְרָא לְמַעוֹטֵי סְפֵיקָא? אָמַר אַבָּיֵי: כְּשֶׁבֵּיצָיו מִבַּחוּץ.

**William Davidson Edition - English:**
**However,** as the status of **a *tumtum*,** who lacks external sexual organs, **is** a halakhic **uncertainty, is a verse necessary to exclude an uncertainty? Abaye said:** It is referring to a case **when** the **testicles** of a *tumtum* **are on the outside,** although his penis is not visible. The verse teaches that this *tumtum* is not obligated in the mitzva of appearance, despite the fact that he is certainly male.


###### Chagigah 4a:8
[Chagigah 4a:8](https://torahapp.org/share/book/Chagigah/r/4a:8)

אָמַר מָר: ״כׇּל זְכוּרְךָ״, לְרַבּוֹת אֶת הַקְּטַנִּים. וְהָתְנַן: חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן! אָמַר אַבָּיֵי, לָא קַשְׁיָא: כָּאן בְּקָטָן שֶׁהִגִּיעַ לְחִינּוּךְ, כָּאן בְּקָטָן שֶׁלֹּא הִגִּיעַ לְחִינּוּךְ. קָטָן שֶׁהִגִּיעַ לְחִינּוּךְ — דְּרַבָּנַן הִיא! אִין הָכִי נָמֵי, וּקְרָא אַסְמַכְתָּא בְּעָלְמָא.

**William Davidson Edition - English:**
**The Master said** in the *baraita*: **“All your males”** comes **to include minors.** The Gemara asks: **Didn’t we learn** in the mishna: All are obligated to appear, **except for a deaf-mute, an imbecile, and a minor? Abaye said:** This is **not difficult. Here,** the *baraita* that obligates minors is referring **to a minor who has reached** the age of **training** in mitzvot. **There,** the mishna is referring **to a minor who has not** yet **reached** the age of **training** in mitzvot, and therefore he is exempt from the mitzva of appearance. The Gemara asks: The obligation of **a minor who has reached** the age of **training is** one that applies **by rabbinic law.** How then can the *baraita* derive this *halakha* from a verse? The Gemara answers: **Yes, it is indeed so, and the verse is a mere support** for this rabbinic obligation.


###### Chagigah 4a:9
[Chagigah 4a:9](https://torahapp.org/share/book/Chagigah/r/4a:9)

וְאֶלָּא קְרָא לְמַאי אֲתָא? לִכְדַאֲחֵרִים. דִּתְנַן, אֲחֵרִים אוֹמְרִים: הַמְקַמֵּץ, וְהַמְצָרֵף נְחֹשֶׁת, וְהַבּוּרְסִי — פְּטוּרִין מִן הָרְאִיָּיה, מִשּׁוּם שֶׁנֶּאֱמַר: ״כׇּל זְכוּרְךָ״, מִי שֶׁיָּכוֹל לַעֲלוֹת עִם כׇּל זְכוּרְךָ. יָצְאוּ אֵלּוּ, שֶׁאֵינָן רְאוּיִין לַעֲלוֹת עִם כׇּל זְכוּרְךָ.

**William Davidson Edition - English:**
The Gemara asks: **Rather, for what** purpose **does** the **verse:** “All your males,” **come?** It comes to teach **that which *Aḥerim*** taught. **As it is taught** in a *baraita*: ***Aḥerim* say** that **a scrimper,** one who gathers dog feces to give them to tanners for the purpose of tanning hides; **and a melder of copper,** who purifies copper from dross; **and a tanner** of hides, **are** all **exempt from** the mitzva of **appearance,** as their occupation inflicts upon them a particularly unpleasant odor. This is **because it is stated: “All your males,”** which indicates that only **one who is able to ascend with all your males** is obligated, **excluding those who are not suited to ascend with all your males,** as people avoid their company.


###### Chagigah 4a:10
[Chagigah 4a:10](https://torahapp.org/share/book/Chagigah/r/4a:10)

נָשִׁים וַעֲבָדִים שֶׁאֵינָן מְשׁוּחְרָרִים וְכוּ׳. בִּשְׁלָמָא נָשִׁים כְּדַאֲמַרַן, אֶלָּא עֲבָדִים מְנָלַן? אָמַר רַב הוּנָא, אָמַר קְרָא: ״אֶל פְּנֵי הָאָדוֹן ה׳״ — מִי שֶׁאֵין לוֹ אֶלָּא אָדוֹן אֶחָד, יָצָא זֶה שֶׁיֵּשׁ לוֹ אָדוֹן אַחֵר.

**William Davidson Edition - English:**
§ The mishna taught that **women and slaves who are not emancipated** are exempt from the mitzva of appearance. The Gemara asks: **Granted, women** are exempt, **as we said** earlier that this is derived from the phrase: “Your males.” **However,** with regard to **slaves, from where do we** derive that they are exempt? **Rav Huna said** that **the verse states: “Before the Lord God”** (Exodus 23:17). This indicates that **one who has only one Master** is obligated, which **excludes this** slave, **who has another master.**


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

הָא לְמָה לִי קְרָא? מִכְּדֵי כׇּל מִצְוָה שֶׁהָאִשָּׁה חַיֶּיבֶת בָּהּ — עֶבֶד חַיָּיב בָּהּ, כׇּל מִצְוָה שֶׁאֵין הָאִשָּׁה חַיֶּיבֶת בָּהּ — אֵין הָעֶבֶד חַיָּיב בָּהּ, דְּגָמַר ״לָהּ״ ״לָהּ״ מֵאִשָּׁה!

**William Davidson Edition - English:**
The Gemara asks: **Why do I** need **a verse** to teach this *halakha*? **After all,** with regard to **every mitzva in which a woman is obligated, a slave is** also **obligated in that** mitzva; and with regard to **every mitzva in which a woman is not obligated, a slave is not obligated in it** either. The reason for this principle is **that it is derived** by means of a verbal analogy between the phrase: **“To her”** (Leviticus 19:20), written with regard to a designated maidservant, and the phrase: **“To her”** (Deuteronomy 24:3), written with regard **to a** divorced **woman.**


###### Chagigah 4a:12
[Chagigah 4a:12](https://torahapp.org/share/book/Chagigah/r/4a:12)

אָמַר רָבִינָא: לֹא נִצְרְכָה אֶלָּא לְמִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין. דַּיְקָא נָמֵי דְּקָתָנֵי: נָשִׁים וַעֲבָדִים שֶׁאֵינָן מְשׁוּחְרָרִין. מַאי שֶׁאֵינָן מְשׁוּחְרָרִין? אִילֵּימָא שֶׁאֵינָן מְשׁוּחְרָרִין כְּלָל — לִיתְנֵי ״עֲבָדִים״ סְתָמָא! אֶלָּא לָאו, שֶׁאֵינָן מְשׁוּחְרָרִין לִגְמָרֵי, וּמַאי נִינְהוּ — מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Ravina said:** This verse **is necessary only** to teach the exemption **of one who is half-slave half-freeman.** The Gemara notes that the language of the mishna **is also precise, as it teaches: Women and slaves who are not emancipated. What is** the purpose of specifying: **Who are not emancipated? If we say** that this means **that they are not emancipated at all, let it** simply **teach: Slaves, without** any further **description. Rather, is it not** the case **that** the mishna is referring to slaves **who are not entirely emancipated? And who are these** slaves? **One who is half-slave half-freeman.** The Gemara concludes: **Learn from this** that this is correct.


###### Chagigah 4a:13
[Chagigah 4a:13](https://torahapp.org/share/book/Chagigah/r/4a:13)

וְהַחִיגֵּר וְהַסּוֹמֵא וְחוֹלֶה וְהַזָּקֵן. תָּנוּ רַבָּנַן: ״רְגָלִים״, פְּרָט לְבַעֲלֵי קַבִּין! דָּבָר אַחֵר: ״רְגָלִים״, פְּרָט לְחִיגֵּר וּלְחוֹלֶה וּלְסוֹמֵא וּלְזָקֵן וּלְשֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו. וְשֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו לְאֵתוֹיֵי מַאי? אָמַר רָבָא: לְאֵתוֹיֵי

**William Davidson Edition - English:**
The mishna further taught: **And the lame, and the blind, and the sick, and the old** are all exempt from the mitzva of appearance. **The Sages taught: “Times [*regalim*]”** (Exodus 23:14) alludes to the use of one’s feet [*raglayim*], and therefore it **excludes people with artificial legs.** Although they are able to walk, they are exempt from traveling, as they do not have feet. **Alternatively,** the term **“*regalim*”** comes to **exclude the lame, the sick, the blind, the old, and one who is unable to ascend on his** own **feet.** The Gemara asks: The last category of **one who is unable to ascend on his feet,** comes **to add what?** The *baraita* already taught that the lame and the sick are exempt. **Rava said:** It comes **to add**