## Chagigah Daf 4b

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

מְפַנְּקִי, דִּכְתִיב: ״כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמוֹס חֲצֵרָי״.

**William Davidson Edition - English:**
**a delicate** man, who cannot walk without shoes. **As it is written: “When you come to appear before Me, who has required this at your hand, to trample My courts?”** (Isaiah 1:12). Entering the Temple with shoes is described by the prophet as trampling, and therefore one who cannot enter barefoot is exempt from the mitzva of appearance.


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

תָּנָא: הֶעָרֵל וְהַטָּמֵא פְּטוּרִין מִן הָרְאִיָּיה. בִּשְׁלָמָא טָמֵא — דִּכְתִיב: ״וּבָאתָ שָּׁמָּה״ ״וַהֲבֵאתֶם שָׁמָּה״, כׇּל שֶׁיֶּשְׁנוֹ בְּבִיאָה — יֶשְׁנוֹ בַּהֲבָאָה, וְכׇל שֶׁאֵינוֹ בְּבִיאָה — אֵינוֹ בַּהֲבָאָה

**William Davidson Edition - English:**
It is **taught: The uncircumcised and the ritually impure are exempt from** the mitzva of **appearance.** The Gemara comments: **Granted, a ritually impure** person is exempt, **as it is written: “And there you shall come”** (Deuteronomy 12:5), followed by: **“And there you shall bring”** (Deuteronomy 12:6). The juxtaposition of these verses teaches: **Anyone included in** the mitzva of **coming,** i.e., anyone who may enter the Temple, **is** also included **in** the obligation of **bringing** offerings; **and anyone not** included **in** the mitzva of **coming is not** included **in** the obligation of **bringing** either. Since it is prohibited for a person who is ritually impure to enter the Temple, he is also exempt from the obligation to bring a burnt-offering of appearance.


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

אֶלָּא עָרֵל מְנָלַן? הָא מַנִּי רַבִּי עֲקִיבָא הִיא, דִּמְרַבֵּי לְעָרֵל כְּטָמֵא. דְּתַנְיָא, רַבִּי עֲקִיבָא אוֹמֵר: ״אִישׁ אִישׁ״, לְרַבּוֹת אֶת הֶעָרֵל.

**William Davidson Edition - English:**
**However,** with regard to **the uncircumcised, from where do we** derive that he is exempt? The Gemara answers: In accordance with **whose** opinion **is this** *baraita*? **It is** in accordance with the opinion of **Rabbi Akiva, who amplifies** the *halakha* so **that the uncircumcised** is included in the same category **as the ritually impure. As it is taught** in a *baraita*: **Rabbi Akiva says,** with regard to the verse: **“Any man [*ish ish*]** of the seed of Aaron that is a leper or has an issue; he shall not eat of the sacred things” (Leviticus 22:4), the double use of the term: “Ish,” comes **to include the uncircumcised.** Like the ritually impure, the uncircumcised may neither eat sacrificial meat nor bring offerings to the Temple.


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

תָּנוּ רַבָּנַן: טָמֵא פָּטוּר מִן הָרְאִיָּיה, דִּכְתִיב: ״וּבָאתָ שָּׁמָּה״ ״וַהֲבֵאתֶם שָׁמָּה״. כׇּל שֶׁיֶּשְׁנוֹ בְּבִיאָה — יֶשְׁנוֹ בַּהֲבָאָה, וְכׇל שֶׁאֵינוֹ בְּבִיאָה — אֵינוֹ בַּהֲבָאָה.

**William Davidson Edition - English:**
**The Sages taught: A ritually impure** person **is exempt from** the mitzva of **appearance, as it is written: “And there shall you come,” “and there you shall bring.” Anyone** included **in coming is** also **included in** the obligation of **bringing** offerings; **and anyone not** included **in coming is not** included **in** the obligation of **bringing** either.


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

רַבִּי יוֹחָנָן בֶּן דַּהֲבַאי אוֹמֵר מִשּׁוּם רַבִּי יְהוּדָה: סוֹמֵא בְּאַחַת מֵעֵינָיו פָּטוּר מִן הָרְאִיָּיה, שֶׁנֶּאֱמַר: ״יִרְאֶה״ ״יֵרָאֶה״, כְּדֶרֶךְ שֶׁבָּא לִרְאוֹת כָּךְ בָּא לֵירָאוֹת. מַה בָּא לִרְאוֹת — בִּשְׁתֵּי עֵינָיו, אַף לֵירָאוֹת — בִּשְׁתֵּי עֵינָיו.

**William Davidson Edition - English:**
**Rabbi Yoḥanan ben Dehavai says in the name of Rabbi Yehuda: One who is blind in one of his eyes is exempt from** the mitzva of **appearance, as it is stated:** “Three times a year all your males **shall appear [*yera’e*]** before the Lord God” (Exodus 23:17). Since there are no vowels in the text, this can be read as: All your males **will see [*yireh*]** the Lord God. This teaches that **in the** same **manner that one comes to see, so he comes to be seen: Just as one comes to see with both his eyes, so too** the obligation **to be seen** applies only to one who comes **with both his eyes.** Therefore, one who is blind in one eye is exempt from the mitzva of appearance in the Temple.


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

רַב הוּנָא כִּי מָטֵי לְהַאי קְרָא ״יִרְאֶה״ ״יֵרָאֶה״, בָּכֵי. אָמַר: עֶבֶד שֶׁרַבּוֹ מְצַפֶּה לוֹ לִרְאוֹתוֹ יִתְרַחֵק מִמֶּנּוּ, דִּכְתִיב: ״כִּי תָבוֹאוּ לֵרָאוֹת פָּנָי מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמוֹס חֲצֵרָי״.

**William Davidson Edition - English:**
The Gemara relates that **when Rav Huna reached this verse,** which can be read as: **“Will see” [*yireh*]** and **“shall appear” [*yera’e*], he cried. He said:** Can it happen to **a slave whose master expects to see him,** that the master **will** eventually **distance himself from him** and not want him anymore? **As it is written: “When you come to appear before Me, who has required this at your hand, to trample My courts?”** (Isaiah 1:12).


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

רַב הוּנָא כִּי מָטֵי לְהַאי קְרָא, בָּכֵי: ״וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם״, עֶבֶד שֶׁרַבּוֹ מְצַפֶּה לֶאֱכוֹל עַל שֻׁלְחָנוֹ יִתְרַחֵק מִמֶּנּוּ? דִּכְתִיב: ״לָמָּה לִּי רוֹב זִבְחֵיכֶם יֹאמַר ה׳״.

**William Davidson Edition - English:**
**Similarly, when Rav Huna reached this verse, he cried: “And you shall sacrifice peace**-offerings, **and you shall eat there”** (Deuteronomy 27:7). Can it happen to **a slave whose master expects** him **to eat at his table,** that his master **will** eventually **distance himself from him? As it is written: “To what purpose is the multitude of your offerings to Me? says the Lord”** (Isaiah 1:11).


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

רַבִּי אֶלְעָזָר כִּי מָטֵי לְהַאי קְרָא, בָּכֵי: ״וְלֹא יָכְלוּ אֶחָיו לַעֲנוֹת אֹתוֹ כִּי נִבְהֲלוּ מִפָּנָיו״, וּמָה תּוֹכֵחָה שֶׁל בָּשָׂר וָדָם כָּךְ, תּוֹכֵחָה שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא — עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי אֶלְעָזָר כִּי מָטֵי לְהַאי קְרָא, בָּכֵי: ״וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אוֹתִי״, וּמָה שְׁמוּאֵל הַצַּדִּיק הָיָה מִתְיָירֵא מִן הַדִּין, אָנוּ — עַל אַחַת כַּמָּה וְכַמָּה!

**William Davidson Edition - English:**
The Gemara similarly relates: **When Rabbi Elazar reached this verse, he cried: “And his brethren could not answer him, for they were affrighted at his presence”** (Genesis 45:3). He said, in explanation of his emotional reaction: **If the rebuke of** a man of **flesh and blood** was **such** that the brothers were unable to respond, when it comes to **the rebuke of the Holy One, Blessed be He, all the more so. When Rabbi Elazar reached this verse, he cried: “And Samuel said to Saul: Why have you disquieted me, to bring me up”** (I Samuel 28:15). He said: **If Samuel the righteous was afraid of judgment** when he was raised by necromancy, as he thought he was being summoned for a Divine judgment, **all the more so** that **we** should be afraid.


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

שְׁמוּאֵל מַאי הִיא — דִּכְתִיב: ״וַתֹּאמֶר הָאִשָּׁה אֶל שָׁאוּל אֱלֹהִים רָאִיתִי עוֹלִים״. ״עוֹלִים״ — תְּרֵי מַשְׁמַע: חַד שְׁמוּאֵל, וְאִידָּךְ — דַּאֲזַל שְׁמוּאֵל וְאַתְיֵיהּ לְמֹשֶׁה בַּהֲדֵיהּ. אֲמַר לֵיהּ: דִּלְמָא חַס וְשָׁלוֹם לְדִינָא מִתְבְּעֵינָא, קוּם בַּהֲדַאי, דְּלֵיכָּא מִילְּתָא דִּכְתַבְתְּ בְּאוֹרָיְיתָא דְּלָא קַיֵּימְתַּיהּ.

**William Davidson Edition - English:**
The Gemara asks: In the case of **Samuel, what is it** that he feared? **As it is written: “And the woman said to Saul, I see a godlike being coming up [*olim*]** out of the earth” (I Samuel 28:13). **“*Olim*,”** in the plural form, **indicates** that there were **two** of them. **One** of them was **Samuel, but the other,** who was he? The Gemara explains **that Samuel went and brought Moses with him. He said to** Moses: **Perhaps, Heaven forbid, I was summoned for judgment** by God; **stand with me** and testify on my behalf **that there is nothing that you wrote in the Torah that I did not fulfill.**


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

רַבִּי אַמֵּי כִּי מָטֵי לְהַאי קְרָא, בָּכֵי: ״יִתֵּן בֶּעָפָר פִּיהוּ אוּלַי יֵשׁ תִּקְוָה״, אָמַר: כּוּלֵּי הַאי וְ״אוּלַי״?! רַבִּי אַמֵּי כִּי מָטֵי לְהַאי קְרָא, בָּכֵי: ״בַּקְּשׁוּ צֶדֶק בַּקְּשׁוּ עֲנָוָה אוּלַי תִּסָּתְרוּ בְּיוֹם אַף ה׳״, אָמַר: כּוּלֵּי הַאי וְ״אוּלַי״?! רַבִּי אַסִּי כִּי מָטֵי לְהַאי קְרָא, בָּכֵי: ״שִׂנְאוּ רָע וְאֶהֱבוּ טוֹב וְהַצִּיגוּ בַשַּׁעַר מִשְׁפָּט אוּלַי יֶחֱנַן ה׳ [אֱלֹהֵי] צְבָאוֹת״, כּוּלֵּי הַאי וְ״אוּלַי״?!

**William Davidson Edition - English:**
**When Rabbi Ami reached this verse, he cried: “Let him put his mouth in the dust, perhaps there may be hope”** (Lamentations 3:29). **He said:** A sinner suffers through **all this** punishment **and** only **perhaps** there may be hope? **When Rabbi Ami reached this verse, he cried: “Seek righteousness, seek humility; perhaps you shall be hidden on the day of the Lord’s anger”**(Zephaniah 2:3). **He said: All of this** is expected of each individual, **and** only **perhaps** God’s anger may be hidden? Likewise, **when Rabbi Asi reached this verse, he cried: “Hate the evil, and love the good, and establish justice in the gate; perhaps the Lord, the God of hosts, will be gracious”** (Amos 5:15). **He said: All of this, and** only **perhaps?**


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

רַב יוֹסֵף כִּי מָטֵי לְהַאי קְרָא, בָּכֵי: ״וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט״, אָמַר: מִי אִיכָּא דְּאָזֵיל בְּלָא זִמְנֵיהּ? אִין, כִּי הָא דְּרַב בִּיבִי בַּר אַבָּיֵי הֲוָה שְׁכִיחַ גַּבֵּיהּ מַלְאַךְ הַמָּוֶת. אֲמַר לֵיהּ לִשְׁלוּחֵיהּ: זִיל אַיְיתִי לִי מִרְיָם מְגַדְּלָא שְׂיעַר נַשְׁיָיא. אֲזַל, אַיְיתִי לֵיהּ מִרְיָם מְגַדְּלָא דַּרְדְּקֵי.

**William Davidson Edition - English:**
**When Rav Yosef reached this verse, he cried: “But there are those swept away without justice”** (Proverbs 13:23). **He said: Is there one who goes before his time** and dies for no reason? The Gemara answers: **Yes, like this** incident of **Rav Beivai bar Abaye, who would be frequented** by the company of **the Angel of Death** and would see how people died at the hands of this angel. The Angel of Death **said to his agent: Go** and **bring me,** i.e., kill, **Miriam** the **raiser,** i.e., braider, of **women’s hair. He went,** but instead **brought him Miriam,** the **raiser of babies.**


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

אֲמַר לֵיהּ: אֲנָא מִרְיָם מְגַדְּלָא שֵׂיעָר נְשַׁיָּיא אֲמַרִי לָךְ! אֲמַר לֵיהּ: אִי הָכִי, אַהְדְּרַהּ! אֲמַר לֵיהּ: הוֹאִיל וְאַיְיתִיתַהּ — לֶיהֱוֵי לְמִנְיָינָא! אֶלָּא הֵיכִי יְכֵלְתְּ לַהּ? הֲוָת נְקִיטָא מְתָארָא בִּידַהּ וַהֲוָת קָא שָׁגְרָא

**William Davidson Edition - English:**
The Angel of Death **said to him: I told you** to bring **Miriam,** the **raiser** of **women’s hair.** His agent **said to him: If so, return her** to life. **He said to him: Since you** have already **brought her, let her be counted** toward the number of deceased people. Apparently, this woman died unintentionally. Rav Beivai asked the agent: **But** as her time to die had not yet arrived, **how were you able** to kill **her?** The agent responded that he had the opportunity, as **she was holding a shovel in her hand and** with it she **was lighting**