CHAGIGAH 9 (17 Adar I 5782) - Dedicated in honor of the Yahrzeit of Liza Marianne bat Zeev, by her son, David (Gidon) and Rivka Japha.

[9a - 45 lines; 9b - 47 lines]

1)[line 4]מי שלא חגMI SHE'LO CHAG- any person who did not bring a Korban Chagigah

2)[line 7]"מעוות לא יוכל לתקון וחסרון לא יוכל להמנות""ME'UVAS LO YUCHAL LISKON; V'CHESRON LO YUCHAL L'HIMANOS."- "A twisted thing cannot be made straight; and that which is missing cannot be counted." (Koheles 1:15)

3a)[line 16]"עצרת""ATZERES"- "Six days you shall eat unleavened bread; and on the seventh day shall be a solemn assembly to HaSh-m; you shall do no work in it." (Devarim 16:8)

b)[line 17]"עצרת""ATZERES"- "Seven days you shall offer an offering made by fire to HaSh-m; on the eighth day you shall make a holy gathering; and you shall offer an offering made by fire to HaSh-m; it is a solemn assembly; and you shall do no labor in it." (Vayikra 23:36)

4)[line 18]מופנהMUFNEH- the word "Atzeres" is free (i.e. it is not necessary for the understanding of the simple meaning of the verse or for any other Derashah, so it may be used to infer a Gezeirah Shavah)

5)[line 21]לאיי אפנויי מופנהLAI, AFNUYEI MUFNEH- indeed, the word "Atzeres" is certainly free (for inferring a Gezeirah Shavah)

6)[line 37]ונתפשטNISPASHET- he was cured

7)[line 41]נטמא ביוםNITMA BA'YOM (KORBAN NAZIR TAMEI)

(a)If a person makes a vow to become a Nazir without stipulating a time period, his Nezirus lasts for a period of thirty days, as our Gemara shows from the verses. During this period, the Nazir is not allowed to 1. cut his hair; 2. become Tamei by touching or being in the same room as a corpse; or 3. consume any products of the grapevine.

(b)If a Nazir becomes Tamei through contact with or being in the same room as a corpse, on the third and seventh days he must be sprinkled with water that contains the Parah Adumah to become Tahor. On the seventh day of his purification he shaves off the hair of his head. On the eighth day, he brings the sacrifices of a Nazir who becomes Tamei and begins counting his Nazirite days anew. The sacrifices he brings are two turtledoves (Tor) or two young common doves (Yonah), one as a Chatas and one as an Olah. He must also bring a yearling sheep as an Asham. He may then start counting his Nazirite days anew. These Korbanos and this shaving are in addition to the Korbanos and shaving of every Nazir upon the completion of his Nezirus.

(c)If a Nazir becomes Tamei Mes, and on the eighth day of his purification becomes Tamei a second time, he must bring a second set of Korbanos for the second state of Tum'ah. Becoming Tamei again on any of the seven days of his purification does not require another set of Korbanos. He merely waits to bring his Korbanos until eight days have passed since the last time that he becomes Tamei. Our Gemara discusses the case where he becomes Tamei the second time on the night of the eighth day (the night that follows the seventh day). Chizkiyah and Rebbi Yochanan argue as to whether he brings only one or two Korbanos.

(d)When a Nazir completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour) which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves) and 10 Rekikin (flat Matzos). He then shaves his hair and burns it under the pot in which the Shelamim is cooked (Bamidbar 6:18). (Sefer ha'Chinuch #377)

8)[line 44]בפסח שניPESACH SHENI

If the Kohanim, the Klei Shares, or the majority of the Jewish people are Tamei Mes on the 14th day of Nisan, the Korban Pesach is brought b'Tum'ah. Otherwise, those who are Tahor bring it b'Taharah on the 14th of Nisan, while those individuals who are Tamei bring their Korban the following month on Pesach Sheni (the 14th day of Iyar) and eat it the following evening.


9)[line 3]לילה אינו מחוסר זמןLAILAH EINO MECHUSAR ZEMAN

(a)The Torah sets specific times to do some of the Avodos of the Korbanos. For example, the Lechem ha'Panim (see Background to Yoma 24:9a) must be placed on the Golden Table in the Beis ha'Mikdash specifically on Shabbos, etc. If these Korbanos were offered before their appointed times, they do not become sanctified since they are "Mechuserei Zeman," i.e. they need to have had more time elapse before they should have been brought.

(b)Similarly, the slaughter and offering of all Korbanos, as well as the Kemitzah of the Korban Minchah (see Background to Yoma 29:9) is only Kosher during the daytime, and not at night. If a Kohen slaughters an animal or does Melikah on a bird (see Background to Yoma 29:8) at night, it is likewise considered Mechusar Zeman, and is Pasul. It follows, therefore, that the Tum'ah of the Nazir on the night of the eighth day of his purification should not require another set of Korbanos.

(c)However, according to the opinion that holds that Lailah Eino Mechusar Zeman (nighttime does not invalidate a Korban with regard to the Pesul of Mechusar Zeman), if the appointed time of the Korban is during the daytime, the previous night is called "Zemano," to the extent that the Avodah becomes sanctified as if it were performed during the day. Similarly, the Tum'ah of the Nazir who becomes Tamei on the night of the eighth day of his purification will require another set of Korbanos. With regard to whether the specific Avodah is Kesheirah or Pesulah, however, it is Pesulah, since the Avodah was done at night and not during the day.

10)[line 5]ראה אחת בלילהRA'AH ACHAS BA'LAILAH (ZAV)

(a)A Zav, a man who emits Zov two or three times (see Background to Pesachim 66:16 for a discussion of the Tum'ah of the Zav), whether it is emitted in one day or in two or three consecutive days, is an Av ha'Tum'ah. Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg, in contrast with semen, which has the consistency of fresh egg white. Zov can also be a pus-like discharge resembling the liquid from barley dough or soft barley batter.

(b)A man who emits a discharge that may be Zov is "checked" to determine whether or not he becomes a Zav. If the discharge came about b'Ones (due to an external cause), he is Tahor. Some examples of Ones are: 1. eating too much; 2. drinking too much; 3. jumping; 4. being sick; etc. (see Zavim 2:2).

(c)A Zav must count seven "clean" days in which he sees no Zov in order to start his purification process, as it states in Vayikra 15:13. On the seventh day or afterwards, he must immerse in a spring during the day. At nightfall he becomes Tahor, if he did not emit Zov again beforehand (ibid.).

(d)If a Zav emits Zov only two times, he does not bring a Korban. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban after he becomes Tahor in order to enter the Beis ha'Mikdash and to eat Kodshim and Terumah.

11)[line 12]סלקא דעתך אמינא כאתקפתא דרב שישא בריה דרב אידי קמשמע לן כדרב יוסףSALKA DA'ATACH AMINA K'ASKAFTA D'RAV SHISHA BREI D'RAV IDI; KA MASHMA LAN KED'RAV YOSEF- According to Rebbi Yochanan we combine one Re'iyah of the night and two Re'iyos of the day to make a Zav bring a second Korban. In Kerisus 8a, Rav Yosef brings a proof that this is an obvious statement from the fact that in general, the first emission of a Zav is no more severe than an emission of Shichvas Zera (which makes a person Tamei for only that day). However, this Re'iyah combines with the later two Re'iyos to make him bring a Korban. Rav Shisa (Sheshes in Kerisus 8a) brei d'Rav Idi states that Rebbi Yochanan's statement is not obvious, and is not comparable to the general case of the first Re'iyah of a Zav. The first Re'iyah of a Zav is seen at a time when a Zav may become obligated to bring a Korban should he see Zov three times. In the case of Rebbi Yochanan, even if the Zav saw three Re'iyos on the night following the seventh day, he would not bring second Korban, since they would be considered a continuation of the previous Zivah. Our Gemara and the Gemara in Kerisus conclude that Rebbi Yochanan made his statement specifically according to the opinion that rules "Lailah Eino Mechusar Zeman" in order to prove that we accept the opinion of Rav Yosef, and not of Rav Shisha brei d'Rav Idi.

12)[line 17]שמנוהו חביריו לדבר מצוהSHE'MINUHU CHAVEIRAV LI'DVAR MITZVAH- his friends counted him together with them to do a Mitzvah

13)[line 31]משוק של חמריןSHUK SHEL CHAMARIN- the marketplace of the donkey-drivers, where donkeys are hired

14)[line 34]"הנה צרפתיך...""HINEH TZERAFTICHA..."- "Behold, I have refined you, but not in [the way that] silver [is refined - with fire]; I have chosen for you the furnace of poverty (lit. affliction)." (Yeshayah 48:10)

15a)[line 37]יאה עניותא ליהודאיYA'EH ANIYUSA L'YHUDA'EI- poverty is beneficial for the Jews

b)[line 37]כי ברזא סומקא לסוסיא חיוראKI BARZA SUMKA L'SUSYA CHIVRA- like a red strap for a white horse