Mishnayot Seder Moed: Chagigah

(1) All are obligated in seeing [the Temple Mount], except for a deaf mute, an incompetent, or a minor; an intersexual, an androgyne; women, unfreed slaves; a lame person, a blind person, or a sick person; or an old person who cannot stand upon his feet. Who is a minor? Anyone who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount, according to the House of Shammai; The House of Hillel say: Anyone who cannot hold his father's hand and go up from Jerusalem to the Temple Mount, for it says, "Three regalim" (Exodus 23:14)

(2) The House of Shammai say: The appearance-offering is two silver [ma'ah], and the festival-offering is a silver ma'ah. The House of Hillel say: The appearance-offering is a silver ma'ah, and the festival-offering is two silver [ma'ah].

(3) Burnt-offerings on [the intermediate days of] a holiday come [only] from unconsecrated funds, and peace-offerings come [even] from the [second] tithe. On the first sacred day of Passover, The House of Shammai say: [‍they come‍] [only] from unconsecrated funds; and the House of Hillel say: [they come] [even] from the [second] tithe.

(4) Israelites fulfill their obligation with pledged and consecrated animals and with ma'aser behema (tithe animals), and the priests (kohanim) - with the chatat and with the asham sacrifices and with the bechor (firstborn animal) and with the breast and with the shoulder, but not with fowl and not with flour offerings (minchah)

(5) One who has many dependents and few assets, should bring many peace offerings and few burnt offerings. [One who has] many assets and few dependents, should bring many burnt offerings and few peace offerings. [If one has] few of both, of him it is stated: A ma'ah of silver and two pieces of silver. [If one has] many of both, of him it is stated: "Each man as he is able, according to the Lord your God's blessing that He gave you" (Deuteronomy 16:17).

(6) If one failed to celebrate [by bringing the burnt and peace offerings] during the first festival day of Sukkot, one may celebrate during the entire festival and during the last festival day of Sukkot. If the festival passed and one failed to celebrate, one is not obligated to compensate. About this it is stated: "A crooked thing that cannot be fixed, and a loss cannot be reckoned" (Ecclesiastes 1:15).

(7) Rabbi Shimon ben Menassia says: What is "a crooked thing that cannot be fixed"? This applies to one who had relations with a forbidden woman and fathers a mamzer through her. If you would say [the verse refers to] a thief or a robber, he can return it and make amends. Rabbi Shimon ben Yochai says: One is only called "crooked" if he was proper at first and became crooked; and who is that? A Sage who separates from Torah.

(8) Dissolving vows flies in the air, there is no basis for it. Laws concerning shabbat and festival-offering and stealing from holy-designated things, these are like mountains hung from a hair: they have few verses and many laws. Judgment and service and purity and impurity and improper sexual relations, they have plenty to be based on. They themselves are the body of Torah.

(1) One may not expound the laws of forbidden sexual relations before three people, nor the account of Creation before two, nor the Divine Chariot before one, unless he is wise and understanding from his own knowledge. Anyone who looks into four things would be better off if he had not come into this world: what is above, what is below, what is before, and what is after. And anyone who has no consideration for the honor of his Maker would be better off if he had not come into the world.

(2) Yose ben Yoezer says not to lean hands [on the Chagigah sacrifice]; Yose ben Yohanan says to lean hands. Yehoshua ben Perahia says not to lean hands; Nitai the Arbelite says to lean hands. Yehuda ben Tavai says not to lean hands; Shimon ben Shetach says to lean hands. Shemaya says to lean hands; Avtaliyon says not to lean hands. Hillel and Menahem did not disagree. Menahem left and Shammai entered. Shammai says not to lean hands; Hillel says to lean hands. The first [of each pair] was the nasi [head of the Sanhedrin] and the second [of each pair] was the av beit din [head of the Rabbinic court].

(3) Beit Shammai says, they bring peace offerings [on Yom Tov] and do not lay their hands on them, but they do not bring burnt offerings. And Beit Hillel says, they bring both peace offerings and burnt offerings and lay their hands on them.

(4) When Shavuot occurs on Friday, Beit Shammai says that the day of slaughter [for its burnt offerings] is after Shabbat [i.e., on Sunday]. And Beit Hillel says, that the day after Shabbat is not the day for slaughter [rather it is Friday], but agrees that if Shavuot occurs on Shabbat, the next day [Sunday] is the day of slaughter. And the High Priest does not wear his vestments [on a day to which slaughter is postponed], and one may eulogize and fast, so as not to give credence to the words of those [the Sadduccees] that say Shavuot occurs the day after Shabbat.

(5) One ritually washes one's hands for chullin [unsanctified food], ma'aser [tithed food] and for terumah [food tithed as the priest's gift]. For kodesh [portions of offerings eaten by the priests] one must immerse [in a mikveh]. And for chattat [water of purification] if one's hands are [ritually] impure, one's body is [ritually] impure.

(6) One who immerses [in order to eat] chullin and considers himself pure to eat chullin, is forbidden to eat ma'aser. If he immerses [in order to eat] ma'aser and considers himself pure to eat ma'aser, he is forbidden to eat terumah. If he immerses [in order to eat] terumah, and considers himself pure to eat terumah, he is forbidden to eat kodesh. If he immerses [in order to eat] kodesh, and considers himself pure to eat kodesh, he is forbidden to touch the chattat water [made from the ashes of the Red Heifer]. If he immerses [to meet] stringent [requirements], he is permitted to [items carrying] the more lenient [requirements]. If one does not consider himself pure [after immersing], it is as if he did not immerse.

(7) The clothes of an Am Ha'aretz [unlearned person] are midras [considered impure by treading] for perushin [individuals, generally Sages, highly concerned with maintaining ritual purity]. The clothes of perushin are midras for those who eat terumah. The clothes of those who eat terumah are midras for kodesh [and those who eat it]. The clothes of [those who eat] kodesh are midras for [those who touch]chattat water. Yose ben Yoezer was a pious man of the priesthood, and his cloak was midras for kodesh. Yochanan ben Gudgeda ate [even chullin] at the purity [required for] kodesh all his days and his cloak was midras for chattat water.

(1) Greater stringency applies to kodesh [portion of offerings eaten by the priests] than to terumah [tithe of gifts for the priests], for we immerse [impure] vessels within vessels [to be used] for terumah, but not [in vessels used for] kodesh. The outside, inside, and handle[are treated as separate] for terumah, but not for kodesh. He who carries [something bearing] midras ["treading"] impurity may carry terumah at the same time, but he may not carry kodesh. The garments of those who eat terumah have midras impurity for those who eat kodesh. The rule for kodesh is not the same as the rule for terumah, for regarding kodesh, a person unties, dries, immerses, and then ties [a garment], while for terumah, he ties and may afterwards immerse [a garment].

(2) Vessels finished in purity must be immersed [so that they can be used for] kodesh, but do not need to be immersed for terumah. A vessel unites with its contents [if any become impure] for kodesh, but does not unite for terumah. The fourth [degree of impurity] invalidates kodesh, but [no further than] the third [degree of impurity] invalidates terumah. Regarding terumah, if one hand of a person becomes impure, his other hand is still pure. Regarding kodesh, he must immerse both hands, for one hand makes the other hand impure regarding kodesh, but not terumah.

(3) Dry foods of terumah may be eaten with unwashed hands, but not kodesh. An onen [one whose close relative has died, in the period before the burial] and a mechusar kippurim [one who has not yet brought a sacrifice to complete purification from certain types of ritual impurity] require immersion for kodesh, but not for terumah.

(4) Greater stringency applies to terumah [than to kodesh], because in Judea, they [Amei Ha-aretz, unlearned people unversed in matters of purity] are trusted regarding the purity of oil and wine throughout the whole year, but only during the wine-press and oil-press season regarding terumah. If this season has passed, and they brought to him a barrel of terumah wine, he cannot accept it from them. But, he [the owner of the barrel] is allowed to leave it for the next wine-press season. And if he [the owner of the barrel] said to him, "I have set apart into it a revi'it of wine, for use in libations," he is trusted. They are trustworthy regarding wine and oil jugs which are made subject to the laws of terumah and kodesh in the wine-press and oil-press season, and also seventy days prior to the wine-press season.

(5) From Modi'im and inwards [toward Jerusalem], they [amei ha-aretz] are trusted in regard to earthenware vessels. From Modi'im and outwards, they are not trusted. How so? If the potter selling pots entered inwards of Modi'im, then the same potter in regard to the same pots, and regarding the same buyers, is trusted. If he went outwards from Modi'im, he is not trusted.

(6) If tax-collectors entered a house, and if thieves returned stolen vessels, they are trusted if they say "We didn't touch [them]." In Jerusalem, they are trusted regarding kodesh, and during the festival season, they are trusted regarding terumah, as well.

(7) If a person opened his barrel of wine, or began to sell his baked goods on the festival: Rabbi Yehuda says he may finish. And the sages say he may not finish. As soon as the festival concluded, they would remove [and immerse vessels] for the purification of the Temple courtyard. If the festival was terminated on the sixth day [Friday], they would not remove, on account of the honor of the Sabbath day. Rabbi Yehuda says: And not on the fifth day [Thursday], for the priests were not free [from their post-festival duties].

(8) How did they remove [the vessels] for the purification of the Temple Courtyard? They would immerse the vessels that were in the Temple, and they would say to them [the priests]: be careful to not touch the table and make it impure. For each of the vessels that were in the Temple, there were two or three sets, so that if the first vessels were rendered impure, they would bring the second in their place. All the vessels in the Temple required immersion, except for the golden altar and the bronze altar, because they were like [i.e., affixed to] the ground [and thus not susceptible to impurity]; the opinion of Rabbi Eliezer. However, the sages say [they were not susceptible to impurity] because they were plated.