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Today's Daf Yomi

September 19, 2021 | 讬状讙 讘转砖专讬 转砖驻状讘

Masechet Beitzah is dedicated by new friends of Hadran in appreciation of all who find new ways to be marbitzei Torah ba-Rabim ve Rabot.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Beitzah 19

Today鈥檚 daf is sponsored by Joanna Rom in remembrance of her mother, Rose Rom (Sura Razel), on her thirteenth yahrzeit.聽鈥淪he is still with me every day, my inner teacher.”

There is a controversy as to whether it is forbidden to purify a vessel bein hashmashot (twilight) on Yom Tov only or is it forbidden also on a weekday during twilight? 聽What is the basis for the dispute? What is the meaning of the Mishna that one can purify a vessel from one use to another or one group to another? Beit Shamai and Beit Hillel disagree on what sacrifices can be brought on Yom Tov. There is a tanaitic debate about which types of sacrifices Beit Shamai and Beit Hillel agree on and on which they disagree. Does everyone agree that vow and gift offerings are not allowed to be sacrificed on Yom Tov? The Gemara proves that there is a dispute among tannaim on this and brings braitot to prove it. One of the braitot deals with the laws of the thanksgiving sacrifice – on which holidays is it possible/not possible to offer it? Why? And what is the controversy that appears there regarding the prohibition to not delay bringing one鈥檚 vow and gift offerings?

 

讜讗讬讘注讬转 讗讬诪讗 专讘谞谉 讜讻讜诇讛 诪转谞讬转讬谉 讘砖讘转

And if you wish, say instead that the mishna is in accordance with the opinion of the Rabbis, and on a Festival one is permitted even to immerse an impure vessel on account of its water in order to purify the vessel. And the entire mishna is referring to Shabbat, when it is prohibited to immerse an impure vessel, but it is permitted to purify impure water by bringing it into contact with pure water in a stone vessel.

转谞讜 专讘谞谉 讻诇讬 砖谞讟诪讗 诪注专讘 讬讜诐 讟讜讘 讗讬谉 诪讟讘讬诇讬谉 讗讜转讜 讘讬谉 讛砖诪砖讜转

The Sages taught in a baraita: With regard to a vessel that became ritually impure on the eve of a Festival, one may not immerse it during twilight, a time period of doubtful status whether it is a weekday or a Festival, due to the possibility of violating the prohibition against immersing vessels on a Festival.

专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讗祝 讘讞讜诇 讗讬谉 诪讟讘讬诇讬谉 讗讜转讜 诪驻谞讬 砖爪专讬讱 讛注专讘 砖诪砖

Rabbi Shimon Shezuri says: Even on a weekday one may not immerse an impure vessel during twilight because the vessel requires sunset. After an impure vessel is immersed, it remains ritually impure for certain purposes until the sun has set and the stars have come out. If one immerses an impure vessel during the twilight period, thenowing to the uncertainty as to whether it is day or night, he must wait another full day, until the next sunset, before using the vessel. It is therefore preferable not to put oneself in a situation where one might come to use a vessel before its purification process has been completed.

讜转谞讗 拽诪讗 诇讗 讘注讬 讛注专讘 砖诪砖 讗诪专 专讘讗 讗砖讻讞转讬谞讛讜 诇专讘谞谉 讚讘讬 专讘 讚讬转讘讬 讜拽讗 讗诪专讬 讘诪讞砖讘转讜 谞讻专转 诪转讜讱 诪注砖讬讜 拽诪驻诇讙讬 讜讛讬讻讬 讚诪讬 讻讙讜谉 讚谞拽讬讟 诪谞讗 讘讬讚讬讛 讜专讛讬讟 讜讗讝讬诇 讘讬谉 讛砖诪砖讜转 诇讗讟讘讜诇讬讛

The Gemara asks: And does the first tanna not require sunset? It is clear that this is required. Rava said: I found the Sages of the school of Rav sitting and saying with regard to this issue that they disagree about whether or not to accept the principle that one鈥檚 intention is evident from his actions. And what are the circumstances of this dispute? They are, for example, a case where one was holding a vessel in his hand and running along at the time of twilight to immerse it.

诪专 住讘专 讛讗讬 讚拽讗 专讛讬讟 讜讗讝讬诇 诪讬讚注 讬讚注 讚讘注讬 讛注专讘 砖诪砖

This Sage, i.e., the Rabbis, holds that the fact that he is running along indicates that he knows that the vessel requires sunset. If he arrives at the ritual bath late, he will realize that he must wait another day, and there is no concern that he might come to use the vessel on the same day. Consequently, it is prohibited to immerse the vessel during twilight on the eve of a Festival, as, since it may already be night and he will be unable to use the vessel until the next evening, immersing the vessel would be considered to be preparing something on a Festival for a weekday, which is prohibited. However, it is permitted to immerse a vessel during twilight on an ordinary weekday evening.

讜诪专 住讘专 诪讞诪转 诪诇讗讻转讜 讛讜讗 讚拽专讛讬讟

And this Sage, Rabbi Shimon Shezuri, holds that perhaps he is running due to his work that he has not finished on time, and not necessarily because he knows that the purification of his vessel requires sunset. He believes that he may use the vessel immediately upon immersion; therefore, the Sages decreed that one should never immerse vessels during twilight.

讜讗诪讬谞讗 诇讛讜 讗谞讗 讘诪讞砖讘转讜 谞讻专转 诪转讜讱 诪注砖讬讜 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讻讬 驻诇讬讙讬 讻讙讜谉 讚讗讬讟诪讬 讘驻讞讜转 诪讻注讚砖讛 讜讗转讗 诇拽诪讬讛 讚专讘谞谉 诇砖讬讜诇讬 讘驻讞讜转 诪讻注讚砖讛 讗讬讟诪讬 讗讬 诇讗 诪专 住讘专 诪讚讛讗 诇讗 讙诪讬专 讛注专讘 砖诪砖 谞诪讬 诇讗 讙诪讬专 讜诪专 住讘专 讛讗 讛讜讗 讚诇讗 讙诪讬专 讛讗 讛注专讘 砖诪砖 讙诪讬专

Rava continues: And I said to them: With regard to the principle that one鈥檚 intention is evident from his actions, everyone agrees that this is accepted. Where they disagree is, for example, in a case where a vessel became impure through contact with a creeping animal less than a lentil-bulk in size, and the vessel鈥檚 owner came before the Sages to ask whether a vessel becomes impure through contact with less than a lentil-bulk or not. One Sage, Rabbi Shimon Shezuri, holds that since he does not know this matter that a creeping animal smaller than a lentil-bulk does not impart impurity, it stands to reason that he also does not know the halakha of sunset; therefore, there is reason to prohibit him from immersing vessels during twilight even on a weekday. And one Sage, the Rabbis, who permit such immersion on a weekday, hold that it is only this halakha with regard to the size of a creeping animal that he does not know, but the requirement of sunset he does know, as it is stated explicitly in the Torah.

讜诪讟讘讬诇讬谉 诪讙讘 诇讙讘 转谞讜 专讘谞谉 讻讬爪讚 诪讙讘 诇讙讘 讛专讜爪讛 诇注砖讜转 讙转讜 注诇 讙讘 讻讚讜

It was taught in the mishna that one may immerse on a Festival from one principle to another and from one group to another. The Gemara attempts to clarify the meaning of this statement: The Sages taught in a baraita: How does one immerse from one principle to another? One who wishes to make his winepress, meaning to immerse and purify vessels for the sake of his winepress, in addition to the purification of his ritually impure pitcher, may do so. In other words, if at first he merely intended to immerse his impure pitcher, but subsequently changed his mind and decided to use it for his winepress, and he wishes to immerse the pitcher a second time for the sake of the winepress, it is permitted to do so.

讜讻讚讜 注诇 讙讘 讙转讜 注讜砖讛

Similarly, one who wishes to make his pitcher in addition to the purification of his vessels for the sake of his winepress may do so. That is to say, if he originally intended to use the pitcher for his winepress, and after immersing it he decided not to use it for that purpose, and now he wishes to immerse his pitcher a second time, it is permitted to do so. Since the second immersion does not purify the vessel or fulfill any obligation, it is not considered a proper immersion and is not prohibited on a Festival.

讻讬爪讚 诪讞讘讜专讛 诇讞讘讜专讛 讛讬讛 讗讜讻诇 讘讞讘讜专讛 讝讜 讜专讜爪讛 诇讗讻讜诇 讘讞讘讜专讛 讗讞专转 讛专砖讜转 讘讬讚讜

Similarly, how does one immerse from one group to another? If one was planning to eat the Paschal offering with this group, and he immersed himself or his ritually impure vessels for that purpose; and now he has reconsidered and wishes to eat the offering with a different group, and he wants to immerse himself or his vessels a second time for the second group, in such a case he has permission to do so even on a Festival, for the same reason: Since this immersion is not obligatory, it is not viewed as an immersion at all.

诪转谞讬壮 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪讘讬讗讬谉 砖诇诪讬诐 讜讗讬谉 住讜诪讻讬谉 注诇讬讛谉 讗讘诇 诇讗 注讜诇讜转 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讘讬讗讬谉 砖诇诪讬诐 讜注讜诇讜转 讜住讜诪讻讬谉 注诇讬讛谉

MISHNA: Beit Shammai say: One may bring peace-offerings on a Festival, but one may not place his hands on them, as this is considered using animals, which is prohibited on a Festival by rabbinic decree. However, one may not bring burnt-offerings, apart from the obligatory daily and additional offerings of the day, because burnt-offerings are consumed entirely on the altar and not by people, and slaughter is permitted on a Festival only for the purpose of human consumption. And Beit Hillel say: One may bring both peace-offerings and burnt-offerings, and one may even place his hands on them.

讙诪壮 讗诪专 注讜诇讗 诪讞诇讜拽转 讘砖诇诪讬 讞讙讬讙讛 诇住诪讜讱 讜注讜诇转 专讗讬讬讛 诇讬拽专讘 讚讘讬转 砖诪讗讬 住讘专讬 讜讞讙转诐 讗讜转讜 讞讙 诇讛壮 讞讙讬讙讛 讗讬谉 注讜诇转 专讗讬讬讛 诇讗 讜讘讬转 讛诇诇 住讘专讬 诇讛壮 讻诇 讚诇讛壮

GEMARA: Ulla said: The dispute applies only to Festival peace-offerings, an obligation of the Festival, with respect to placing hands on them, and to burnt-offerings of appearance, which must be brought over the course of the Festival, with respect to sacrificing them. As Beit Shammai hold that the verse 鈥淵ou shall observe [va岣ggotem] it as a Festival to the Lord seven days in the year鈥 (Leviticus 23:41) indicates: Festival peace-offerings [岣giga], yes, they may be sacrificed even on a Festival day, but burnt-offerings of appearance, no, they may not. And Beit Hillel hold: 鈥淭o the Lord鈥 means that anything brought as an offering to the Lord may be sacrificed throughout the seven days of the holiday, even on the actual Festival day.

讗讘诇 谞讚专讬诐 讜谞讚讘讜转 讚讘专讬 讛讻诇 讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘 讜讻谉 讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 谞讚专讬诐 讜谞讚讘讜转 讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘

But with regard to vow-offerings and gift-offerings, which are not part of the obligations of the day, all agree, even Beit Hillel, that they may not be sacrificed on a Festival. And likewise, Rav Adda bar Ahava said: Vow-offerings and gift-offerings may not be sacrificed on a Festival.

诪转讬讘讬 讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 诇讗 谞讞诇拽讜 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 注诇 注讜诇讛 砖讗讬谞讛 砖诇 讬讜诐 讟讜讘 砖讗讬谞讛 拽专讘讛 讘讬讜诐 讟讜讘 讜注诇 砖诇诪讬诐 砖讛谉 砖诇 讬讜诐 讟讜讘 砖拽专讬讘讬谉 讘讬讜诐 讟讜讘

The Gemara raises an objection against Ulla鈥檚 statement from the following baraita: Rabbi Shimon ben Elazar said: Beit Shammai and Beit Hillel did not disagree with regard to a burnt-offering that is not part of the requirements of the Festival, such as a vow-offering or a gift-offering, that it may not be sacrificed on a Festival, or with regard to peace-offerings that are part of the Festival obligations, such as Festival peace-offerings or peace-offerings of rejoicing, that they may be sacrificed on a Festival, as the Festival is their designated time, and if one fails to bring them then he will be unable to sacrifice them later.

注诇 诪讛 谞讞诇拽讜 注诇 注讜诇讛 砖讛讬讗 砖诇 讬讜诐 讟讜讘 讜注诇 砖诇诪讬诐 砖讗讬谞谉 砖诇 讬讜诐 讟讜讘 砖讘讬转 砖诪讗讬 讗讜诪专讬诐 诇讗 讬讘讬讗 讜讘讬转 讛诇诇 讗讜诪专讬诐 讬讘讬讗

The baraita continues: With regard to what, then, did they disagree? It is with regard to a burnt-offering that is part of the Festival requirements, such as the burnt-offering of appearance, and with regard to peace-offerings that are not part of the Festival obligations, such as vow-offerings and gift-offerings. As Beit Shammai say: He may not bring them, and Beit Hillel say: He may bring them. This baraita contradicts Ulla鈥檚 opinion that all agree that vow-offerings and gift-offerings may not be sacrificed on a Festival.

转专讬抓 讜讗讬诪讗 讛讻讬 讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 诇讗 谞讞诇拽讜 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 注诇 注讜诇讛 讜砖诇诪讬诐 砖讗讬谞谉 砖诇 讬讜诐 讟讜讘 砖讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘 讜注诇 砖诇诪讬诐 砖讛谉 砖诇 讬讜诐 讟讜讘 砖拽专讬讘讬谉 讘讬讜诐 讟讜讘 注诇 诪讛 谞讞诇拽讜 注诇 注讜诇讛 砖讛讬讗 砖诇 讬讜诐 讟讜讘 砖讘讬转 砖诪讗讬 讗讜诪专讬诐 诇讗 讬讘讬讗 讜讘讬转 讛诇诇 讗讜诪专讬诐 讬讘讬讗

The Gemara answers: Resolve the contradiction by emending the text, and say as follows: Rabbi Shimon ben Elazar said: Beit Shammai and Beit Hillel did not disagree with regard to burnt-offerings and peace-offerings that are not part of the requirements of the Festival, such as vow-offerings and gift-offerings, that they are certainly not sacrificed on a Festival, or with regard to peace-offerings that are part of the Festival obligations, such as Festival peace-offerings or peace-offerings of rejoicing, that they may be sacrificed on a Festival. With regard to what did they disagree? It is with regard to a burnt-offering that is part of the Festival requirements, such as the burnt-offering of appearance, as Beit Shammai say: He may not bring it, and Beit Hillel say: He may bring it.

专讘 讬讜住祝 讗诪专 转谞讗讬 砖拽诇转 诪注诇诪讗 转谞讗讬 讛讬讗 讚转谞讬讗 砖诇诪讬诐 讛讘讗讬诐 诪讞诪转 讬讜诐 讟讜讘 讘讬讜诐 讟讜讘 讘讬转 砖诪讗讬 讗讜诪专讬诐 住讜诪讱 注诇讬讛谉 诪注专讘 讬讜诐 讟讜讘 讜砖讜讞讟谉 讘讬讜诐 讟讜讘 讜讘讬转 讛诇诇 讗讜诪专讬诐 住讜诪讱 注诇讬讛谉 讘讬讜诐 讟讜讘 讜砖讜讞讟谉 讘讬讜诐 讟讜讘

Rav Yosef said: There were never any grounds for objection from the outset, as have you removed all the tanna鈥檌m from the world? This is the subject of a dispute among tanna鈥檌m, and Rabbi Shimon ben Elazar鈥檚 opinion was not unanimously accepted. As it is taught in a different baraita: With regard to peace-offerings that come on account of a Festival on the Festival, e.g., Festival peace-offerings or peace-offerings of rejoicing, Beit Shammai say: One places his hands on them on the eve of the Festival and slaughters them on the Festival, and Beit Hillel say: One places his hands on them on the Festival itself and slaughters them on the Festival.

讗讘诇 谞讚专讬诐 讜谞讚讘讜转 讚讘专讬 讛讻诇 讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘

However, with regard to vow-offerings and gift-offerings, all agree that they may not be sacrificed on the actual Festival day, as stated by Ulla and Rav Adda bar Ahava.

讜讛谞讬 转谞讗讬 讻讬 讛谞讬 转谞讗讬 讚转谞讬讗 讗讬谉 诪讘讬讗讬谉 转讜讚讛 讘讞讙 讛诪爪讜转 诪驻谞讬 讞诪抓 砖讘讛 讜诇讗 讘注爪专转 诪驻谞讬 砖讛讜讗 讬讜诐 讟讜讘 讗讘诇 诪讘讬讗 讗讚诐 转讜讚转讜 讘讞讙 讛住讜讻讜转

搂 The Gemara comments that in this matter, these tanna鈥檌m are like those tanna鈥檌m, who also disagreed about the same issue, as it is taught in a baraita: One may not bring a thanks-offering on the festival of Matzot due to the leavened bread included with it, as a thanks-offering must be accompanied by a meal-offering of forty loaves, ten of which are leavened bread, which may not be eaten on Passover. Nor may one bring this offering on Shavuot because it is a Festival, on which one may not bring any offering, even one that is eaten, if it is not part of the Festival obligations. However, a person may bring his thanks-offering on the festival of Sukkot.

专讘讬 砖诪注讜谉 讗讜诪专 讛专讬 讛讜讗 讗讜诪专 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讻讜转 讻诇 砖讘讗 讘讞讙 讛诪爪讜转 讘讗 讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 讜讻诇 砖诇讗 讘讗 讘讞讙 讛诪爪讜转 讗讬谞讜 讘讗 讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诪讘讬讗 讗讚诐 转讜讚转讜 讘讞讙 讛住讜讻讜转 讜讬讜爪讗 讘讛 讬讚讬 讞讜讘转讜 诪砖讜诐 砖诪讞讛 讜讗讬谉 讬讜爪讗 讘讛 诪砖讜诐 讞讙讬讙讛

The baraita continues: Rabbi Shimon says: But it says: 鈥淥n the festival of Matzot, on the festival of Shavuot, and on the festival of Sukkot (Deuteronomy 16:16), to teach: Any offering that comes on the festival of Matzot may come on the festival of Shavuot and on the festival of Sukkot, and any offering that does not come on the festival of Matzot may not come on the festival of Shavuot or on the festival of Sukkot. Rabbi Elazar, son of Rabbi Shimon, says: A person may bring his thanks-offering on the festival of Sukkot and fulfill with it his obligation to bring peace-offerings of rejoicing. One fulfills the mitzva to rejoice on a Festival by eating the meat of offerings, and this obligation can be fulfilled with the meat of a thanks-offering. But he does not fulfill with it the obligation to bring a Festival peace-offering.

讗诪专 诪专 讗讬谉 诪讘讬讗讬谉 转讜讚讛 讘讞讙 讛诪爪讜转 诪驻谞讬 讞诪抓 砖讘讛 驻砖讬讟讗 讗诪专 专讘 讗讚讗 讘专讬讛 讚专讘 讬爪讞拽 讜讗诪专讬 诇讛 专讘 砖诪讜讗诇 讘专 讗讘讗 讛讻讗 讘讗专讘注讛 注砖专 注住拽讬谞谉 讜拽住讘专 讗讬谉 诪讘讬讗讬谉 拽讚砖讬诐 诇讘讬转 讛驻住讜诇

The Gemara analyzes the baraita cited above. The Master said in the baraita that one may not bring a thanks-offering on the festival of Matzot due to the leavened bread included with it. The Gemara expresses surprise: It is obvious that one may not bring this offering on Passover, as it contains leavened bread. Rav Adda, son of Rav Yitz岣k, said, and some say it was Rav Shmuel bar Abba who said: Here, this baraita is not discussing Passover itself; rather, we are dealing with a thanks-offering sacrificed on the fourteenth of Nisan, i.e., on Passover eve, and this tanna holds that one may not bring consecrated offerings to a situation where the time that they may be eaten is restricted, thereby increasing the likelihood of disqualification. Although it is permitted to eat leavened bread until the sixth hour of the fourteenth of Nisan, one may not bring a thanks-offering on Passover eve. The reason is that a thanks-offering may usually be eaten for one full day and the following night, and if it is brought on the eve of Passover, the time available before disqualification is reduced.

讜诇讗 讘注爪专转 诪驻谞讬 砖讛讜讗 讬讜诐 讟讜讘 拽住讘专 谞讚专讬诐 讜谞讚讘讜转 讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘

It was further taught in the baraita: Nor may one bring a thanks-offering on Shavuot because it is a Festival. The Gemara explains: This tanna holds that vow-offerings and gift-offerings may not be sacrificed on a Festival.

讗讘诇 诪讘讬讗 讗讚诐 转讜讚转讜 讘讞讙 讛住讜讻讜转 讗讬诪转 讗讬诇讬诪讗 讘讬讜诐 讟讜讘 注爪诪讜 讜讛讗 讗诪专转 讜诇讗 讘注爪专转 诪驻谞讬 砖讛讜讗 讬讜诐 讟讜讘 讗诇讗 讘讞讜诇讜 砖诇 诪讜注讚

The baraita continues: However, a person may bring his thanks-offering on the festival of Sukkot. The Gemara asks: When? If we say he may bring it on the Festival day of Sukkot itself, this is difficult, as didn鈥檛 you say: Nor may one bring a thanks-offering on Shavuot because it is a Festival, indicating that a thanks-offering may not be brought on an actual Festival day? The same should apply to Sukkot. Rather, it means that one may bring it on the intermediate days of the Festival.

专讘讬 砖诪注讜谉 讗讜诪专 讛专讬 讛讜讗 讗讜诪专 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 讻诇 砖讘讗 讘讞讙 讛诪爪讜转 讘讗 讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 讜讻诇 砖诇讗 讘讗 讘讞讙 讛诪爪讜转 讗讬谞讜 讘讗 讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 诪转拽讬祝 诇讛 专讘讬 讝讬专讗 讛砖转讗 住诇讜转讬 诪住诇转讬谞谉 谞讚专讬诐 讜谞讚讘讜转 诪讘注讬讗

The baraita further taught that Rabbi Shimon says: But it says: 鈥淥n the festival of Matzot, on the festival of Shavuot, and on the festival of Sukkot,鈥 to teach: Any offering that comes on the festival of Matzot may come on the festival of Matzot and on the festival of Sukkot, and any offering that does not come on the festival of Matzot may not come on the festival of Shavuot or on the festival of Sukkot. This seems to indicate that thanks-offerings may not be brought on any Festival. Rabbi Zeira strongly objects to this: Now, if we may chop kindling wood on the intermediate days of the Festival for the sake of the Festival, is it necessary to state that it is permitted to sacrifice vow-offerings and gift-offerings on the intermediate Festival days? How can it be suggested that Rabbi Shimon prohibits bringing thanks-offerings on the intermediate days of the festival of Sukkot?

讗诪专 讗讘讬讬 讘讛拽专讘讛 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚砖专讬 讻讬 驻诇讬讙讬 诇诪讬拽诐 注诇讬讛 讘讘诇 转讗讞专

Abaye said: With regard to sacrificing these offerings on the intermediate days of a Festival, everyone agrees that it is permitted. When they disagree, it is not with regard to the halakhot of a Festival but with respect to determining when one is liable for violating the prohibition: You must not delay. If one vows to bring an offering but fails to fulfill his pledge, how much time must pass before he transgresses the prohibition: 鈥淵ou shall not delay to pay it鈥 (Deuteronomy 23:22)?

转谞讗 拽诪讗 住讘专 砖诇砖 专讙诇讬诐 讗诪专 专讞诪谞讗 讗驻讬诇讜 砖诇讗 讻住讚专谉

The first tanna holds that the Merciful One states three Festivals in the Torah, even not in their proper order, meaning not in accordance with the yearly cycle found in the Torah: Passover, Shavuot, Sukkot. As soon as three Festivals have passed from the day a person took his vow, if he has yet to bring his offering, he has transgressed the prohibition against delaying. Therefore, the first tanna advises a person who vowed to bring a thanks-offering to do so on Sukkot, even if it is the first Festival after his vow, and even though it is not the first Festival listed by the Torah. If he fails to do so, he will have to make a special trip to Jerusalem in order to sacrifice the offering, as he will not be able to sacrifice it on Passover due to the leavened bread it contains, or on Shavuot because it does not have intermediate Festival days.

讜专讘讬 砖诪注讜谉 住讘专 讻住讚专谉 讗讬谉 砖诇讗 讻住讚专谉 诇讗

But Rabbi Shimon holds that if three Festivals have passed in their proper order, yes, he has violated the prohibition against delaying; but if they have passed not in their proper order, he has not violated the prohibition. If, for example, one vowed to bring an offering between Passover and Shavuot, he may put off bringing the offering until Sukkot of the following year, and therefore he would not be required to travel an extra time to Jerusalem specifically for this purpose.

专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诪讘讬讗 讗讚诐 转讜讚转讜 讘讞讙 讛住讜讻讜转 讗讬诪转 讗讬诇讬诪讗 讘讞讜诇讜 砖诇 诪讜注讚 讛讬讬谞讜 转谞讗 拽诪讗 讗诇讗 讘讬讜诐 讟讜讘 讜拽住讘专 谞讚专讬诐 讜谞讚讘讜转 拽专讬讘讬谉 讘讬讜诐 讟讜讘

The baraita further taught that Rabbi Elazar, son of Rabbi Shimon, says: A person may bring his thanks-offering on the festival of Sukkot. The Gemara asks: When? If we say that he means on the intermediate days of the Festival, this is identical to the opinion of the first tanna of the baraita. Rather, he must be referring to the Festival day itself, and he holds that vow-offerings and gift-offerings may be sacrificed on a Festival.

讜诪讗讬 砖谞讗 讞讙 讛住讜讻讜转 讚谞拽讟 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 诇讟注诪讬讛 讚转谞讬讗 专讘讬 砖诪注讜谉 讗讜诪专 诇讗 讬讗诪专 讞讙 讛住讜讻讜转 砖讘讜 讛讻转讜讘 诪讚讘专 诇诪讛 谞讗诪专 诇讜诪专 砖讝讛 讗讞专讜谉

The Gemara asks: If so, what is different about the festival of Sukkot that he cited it specifically as an example of a Festival? The Gemara answers: Rabbi Elazar, son of Rabbi Shimon, conforms to his standard line of reasoning, and this ruling too is related to the prohibition against delaying. As it is taught in a baraita that Rabbi Shimon says: The verse did not have to say 鈥渢he festival of Sukkot,鈥 of which the immediately preceding verse was speaking; it was only necessary to add the other Festivals. Why, then, is 鈥渢he festival of Sukkotstated? It is to say that this Festival, i.e., Sukkot, must be the last one with regard to the prohibition against delaying; one transgresses the prohibition only if the three Festivals have passed in their proper order, so that Sukkot is the last of the three.

专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诇讜诪专 砖讝讛 讙讜专诐

However, Rabbi Elazar, son of Rabbi Shimon, says: It comes to say that this Festival is what causes a person to be late in fulfilling his vow. In his view, the prohibition against delaying does not depend on the number of Festivals. Rather, it means that by the time of Sukkot, the last Festival according to the yearly cycle found in the Torah, one must have brought all of his vow-offerings of that year. Even one who vowed to bring an offering just before Sukkot must bring his offering before the Festival ends.

讜讬讜爪讗 讘讛 诪砖讜诐 砖诪讞讛 讜讗讬谞讜 讬讜爪讗 讘讛 诪砖讜诐 讞讙讬讙讛 驻砖讬讟讗 讚讘专 砖讘讞讜讘讛 讛讬讗 讜讻诇 讚讘专 砖讘讞讜讘讛 讗讬谞讜 讘讗 讗诇讗 诪谉 讛讞讜诇讬谉

It is taught in the baraita: A person may bring his thanks-offering on the festival of Sukkot and fulfill with it his obligation to bring peace-offerings of rejoicing, but he does not fulfill with it the obligation to bring a Festival peace-offering. The Gemara expresses surprise: It is obvious that one does not fulfill his obligation to bring a Festival peace-offering with his thanks-offering. The Festival peace-offering is an obligatory matter, as everyone is obligated to bring this offering, and the principle is that anything that is an obligatory matter must come only from that which is non-sacred, meaning that one cannot bring an obligatory offering from an animal that has already been consecrated for another purpose. It follows that one cannot discharge his obligation to bring a Festival peace-offering with a thanks-offering, as he is already obligated to bring the latter and has consecrated the animal for this purpose.

诇讗 爪专讬讻讗 讚讗祝 注诇 讙讘 讚驻专讬砖

The Gemara answers: No, it is necessary to state this halakha in order to teach that even if one specified at the time of his vow that he is consecrating the animal as a thanks-offering on condition that it may be used as a Festival peace-offering as well, he nevertheless does not fulfill his obligation with it.

讻讚讘注讗 诪谞讬讛 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪专讘讬 讬讜讞谞谉 讛讗讜诪专 讛专讬 注诇讬 转讜讚讛 讜讗爪讗 讘讛 讬讚讬 讞讙讬讙讛 讛专讬谞讬 谞讝讬专

This teaching is similar to the question that Rabbi Shimon ben Lakish asked of Rabbi Yo岣nan: With regard to one who vows and says: It is incumbent upon me to bring a thanks-offering, and I will also fulfill my obligation to bring a Festival peace-offering with it; or if he says: I am a nazirite,

Masechet Beitzah is dedicated by new friends of Hadran in appreciation of all who find new ways to be marbitzei Torah ba-Rabim ve Rabot.

A month of shiurim are sponsored by Rabbi Lisa Malik in honor of her daughter, Rivkah Wyner, who recently made aliyah, and in memory of Rivkah's namesake, Lisa's grandmother, Regina Post z"l, a Holocaust survivor from Lubaczow, Poland who lived in Brooklyn, NY.

And for a refuah shleima for Noam Eliezer ben Yael Chaya v'Aytan Yehoshua.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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The William Davidson Talmud | Powered by Sefaria

Beitzah 19

讜讗讬讘注讬转 讗讬诪讗 专讘谞谉 讜讻讜诇讛 诪转谞讬转讬谉 讘砖讘转

And if you wish, say instead that the mishna is in accordance with the opinion of the Rabbis, and on a Festival one is permitted even to immerse an impure vessel on account of its water in order to purify the vessel. And the entire mishna is referring to Shabbat, when it is prohibited to immerse an impure vessel, but it is permitted to purify impure water by bringing it into contact with pure water in a stone vessel.

转谞讜 专讘谞谉 讻诇讬 砖谞讟诪讗 诪注专讘 讬讜诐 讟讜讘 讗讬谉 诪讟讘讬诇讬谉 讗讜转讜 讘讬谉 讛砖诪砖讜转

The Sages taught in a baraita: With regard to a vessel that became ritually impure on the eve of a Festival, one may not immerse it during twilight, a time period of doubtful status whether it is a weekday or a Festival, due to the possibility of violating the prohibition against immersing vessels on a Festival.

专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讗祝 讘讞讜诇 讗讬谉 诪讟讘讬诇讬谉 讗讜转讜 诪驻谞讬 砖爪专讬讱 讛注专讘 砖诪砖

Rabbi Shimon Shezuri says: Even on a weekday one may not immerse an impure vessel during twilight because the vessel requires sunset. After an impure vessel is immersed, it remains ritually impure for certain purposes until the sun has set and the stars have come out. If one immerses an impure vessel during the twilight period, thenowing to the uncertainty as to whether it is day or night, he must wait another full day, until the next sunset, before using the vessel. It is therefore preferable not to put oneself in a situation where one might come to use a vessel before its purification process has been completed.

讜转谞讗 拽诪讗 诇讗 讘注讬 讛注专讘 砖诪砖 讗诪专 专讘讗 讗砖讻讞转讬谞讛讜 诇专讘谞谉 讚讘讬 专讘 讚讬转讘讬 讜拽讗 讗诪专讬 讘诪讞砖讘转讜 谞讻专转 诪转讜讱 诪注砖讬讜 拽诪驻诇讙讬 讜讛讬讻讬 讚诪讬 讻讙讜谉 讚谞拽讬讟 诪谞讗 讘讬讚讬讛 讜专讛讬讟 讜讗讝讬诇 讘讬谉 讛砖诪砖讜转 诇讗讟讘讜诇讬讛

The Gemara asks: And does the first tanna not require sunset? It is clear that this is required. Rava said: I found the Sages of the school of Rav sitting and saying with regard to this issue that they disagree about whether or not to accept the principle that one鈥檚 intention is evident from his actions. And what are the circumstances of this dispute? They are, for example, a case where one was holding a vessel in his hand and running along at the time of twilight to immerse it.

诪专 住讘专 讛讗讬 讚拽讗 专讛讬讟 讜讗讝讬诇 诪讬讚注 讬讚注 讚讘注讬 讛注专讘 砖诪砖

This Sage, i.e., the Rabbis, holds that the fact that he is running along indicates that he knows that the vessel requires sunset. If he arrives at the ritual bath late, he will realize that he must wait another day, and there is no concern that he might come to use the vessel on the same day. Consequently, it is prohibited to immerse the vessel during twilight on the eve of a Festival, as, since it may already be night and he will be unable to use the vessel until the next evening, immersing the vessel would be considered to be preparing something on a Festival for a weekday, which is prohibited. However, it is permitted to immerse a vessel during twilight on an ordinary weekday evening.

讜诪专 住讘专 诪讞诪转 诪诇讗讻转讜 讛讜讗 讚拽专讛讬讟

And this Sage, Rabbi Shimon Shezuri, holds that perhaps he is running due to his work that he has not finished on time, and not necessarily because he knows that the purification of his vessel requires sunset. He believes that he may use the vessel immediately upon immersion; therefore, the Sages decreed that one should never immerse vessels during twilight.

讜讗诪讬谞讗 诇讛讜 讗谞讗 讘诪讞砖讘转讜 谞讻专转 诪转讜讱 诪注砖讬讜 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讻讬 驻诇讬讙讬 讻讙讜谉 讚讗讬讟诪讬 讘驻讞讜转 诪讻注讚砖讛 讜讗转讗 诇拽诪讬讛 讚专讘谞谉 诇砖讬讜诇讬 讘驻讞讜转 诪讻注讚砖讛 讗讬讟诪讬 讗讬 诇讗 诪专 住讘专 诪讚讛讗 诇讗 讙诪讬专 讛注专讘 砖诪砖 谞诪讬 诇讗 讙诪讬专 讜诪专 住讘专 讛讗 讛讜讗 讚诇讗 讙诪讬专 讛讗 讛注专讘 砖诪砖 讙诪讬专

Rava continues: And I said to them: With regard to the principle that one鈥檚 intention is evident from his actions, everyone agrees that this is accepted. Where they disagree is, for example, in a case where a vessel became impure through contact with a creeping animal less than a lentil-bulk in size, and the vessel鈥檚 owner came before the Sages to ask whether a vessel becomes impure through contact with less than a lentil-bulk or not. One Sage, Rabbi Shimon Shezuri, holds that since he does not know this matter that a creeping animal smaller than a lentil-bulk does not impart impurity, it stands to reason that he also does not know the halakha of sunset; therefore, there is reason to prohibit him from immersing vessels during twilight even on a weekday. And one Sage, the Rabbis, who permit such immersion on a weekday, hold that it is only this halakha with regard to the size of a creeping animal that he does not know, but the requirement of sunset he does know, as it is stated explicitly in the Torah.

讜诪讟讘讬诇讬谉 诪讙讘 诇讙讘 转谞讜 专讘谞谉 讻讬爪讚 诪讙讘 诇讙讘 讛专讜爪讛 诇注砖讜转 讙转讜 注诇 讙讘 讻讚讜

It was taught in the mishna that one may immerse on a Festival from one principle to another and from one group to another. The Gemara attempts to clarify the meaning of this statement: The Sages taught in a baraita: How does one immerse from one principle to another? One who wishes to make his winepress, meaning to immerse and purify vessels for the sake of his winepress, in addition to the purification of his ritually impure pitcher, may do so. In other words, if at first he merely intended to immerse his impure pitcher, but subsequently changed his mind and decided to use it for his winepress, and he wishes to immerse the pitcher a second time for the sake of the winepress, it is permitted to do so.

讜讻讚讜 注诇 讙讘 讙转讜 注讜砖讛

Similarly, one who wishes to make his pitcher in addition to the purification of his vessels for the sake of his winepress may do so. That is to say, if he originally intended to use the pitcher for his winepress, and after immersing it he decided not to use it for that purpose, and now he wishes to immerse his pitcher a second time, it is permitted to do so. Since the second immersion does not purify the vessel or fulfill any obligation, it is not considered a proper immersion and is not prohibited on a Festival.

讻讬爪讚 诪讞讘讜专讛 诇讞讘讜专讛 讛讬讛 讗讜讻诇 讘讞讘讜专讛 讝讜 讜专讜爪讛 诇讗讻讜诇 讘讞讘讜专讛 讗讞专转 讛专砖讜转 讘讬讚讜

Similarly, how does one immerse from one group to another? If one was planning to eat the Paschal offering with this group, and he immersed himself or his ritually impure vessels for that purpose; and now he has reconsidered and wishes to eat the offering with a different group, and he wants to immerse himself or his vessels a second time for the second group, in such a case he has permission to do so even on a Festival, for the same reason: Since this immersion is not obligatory, it is not viewed as an immersion at all.

诪转谞讬壮 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪讘讬讗讬谉 砖诇诪讬诐 讜讗讬谉 住讜诪讻讬谉 注诇讬讛谉 讗讘诇 诇讗 注讜诇讜转 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讘讬讗讬谉 砖诇诪讬诐 讜注讜诇讜转 讜住讜诪讻讬谉 注诇讬讛谉

MISHNA: Beit Shammai say: One may bring peace-offerings on a Festival, but one may not place his hands on them, as this is considered using animals, which is prohibited on a Festival by rabbinic decree. However, one may not bring burnt-offerings, apart from the obligatory daily and additional offerings of the day, because burnt-offerings are consumed entirely on the altar and not by people, and slaughter is permitted on a Festival only for the purpose of human consumption. And Beit Hillel say: One may bring both peace-offerings and burnt-offerings, and one may even place his hands on them.

讙诪壮 讗诪专 注讜诇讗 诪讞诇讜拽转 讘砖诇诪讬 讞讙讬讙讛 诇住诪讜讱 讜注讜诇转 专讗讬讬讛 诇讬拽专讘 讚讘讬转 砖诪讗讬 住讘专讬 讜讞讙转诐 讗讜转讜 讞讙 诇讛壮 讞讙讬讙讛 讗讬谉 注讜诇转 专讗讬讬讛 诇讗 讜讘讬转 讛诇诇 住讘专讬 诇讛壮 讻诇 讚诇讛壮

GEMARA: Ulla said: The dispute applies only to Festival peace-offerings, an obligation of the Festival, with respect to placing hands on them, and to burnt-offerings of appearance, which must be brought over the course of the Festival, with respect to sacrificing them. As Beit Shammai hold that the verse 鈥淵ou shall observe [va岣ggotem] it as a Festival to the Lord seven days in the year鈥 (Leviticus 23:41) indicates: Festival peace-offerings [岣giga], yes, they may be sacrificed even on a Festival day, but burnt-offerings of appearance, no, they may not. And Beit Hillel hold: 鈥淭o the Lord鈥 means that anything brought as an offering to the Lord may be sacrificed throughout the seven days of the holiday, even on the actual Festival day.

讗讘诇 谞讚专讬诐 讜谞讚讘讜转 讚讘专讬 讛讻诇 讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘 讜讻谉 讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 谞讚专讬诐 讜谞讚讘讜转 讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘

But with regard to vow-offerings and gift-offerings, which are not part of the obligations of the day, all agree, even Beit Hillel, that they may not be sacrificed on a Festival. And likewise, Rav Adda bar Ahava said: Vow-offerings and gift-offerings may not be sacrificed on a Festival.

诪转讬讘讬 讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 诇讗 谞讞诇拽讜 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 注诇 注讜诇讛 砖讗讬谞讛 砖诇 讬讜诐 讟讜讘 砖讗讬谞讛 拽专讘讛 讘讬讜诐 讟讜讘 讜注诇 砖诇诪讬诐 砖讛谉 砖诇 讬讜诐 讟讜讘 砖拽专讬讘讬谉 讘讬讜诐 讟讜讘

The Gemara raises an objection against Ulla鈥檚 statement from the following baraita: Rabbi Shimon ben Elazar said: Beit Shammai and Beit Hillel did not disagree with regard to a burnt-offering that is not part of the requirements of the Festival, such as a vow-offering or a gift-offering, that it may not be sacrificed on a Festival, or with regard to peace-offerings that are part of the Festival obligations, such as Festival peace-offerings or peace-offerings of rejoicing, that they may be sacrificed on a Festival, as the Festival is their designated time, and if one fails to bring them then he will be unable to sacrifice them later.

注诇 诪讛 谞讞诇拽讜 注诇 注讜诇讛 砖讛讬讗 砖诇 讬讜诐 讟讜讘 讜注诇 砖诇诪讬诐 砖讗讬谞谉 砖诇 讬讜诐 讟讜讘 砖讘讬转 砖诪讗讬 讗讜诪专讬诐 诇讗 讬讘讬讗 讜讘讬转 讛诇诇 讗讜诪专讬诐 讬讘讬讗

The baraita continues: With regard to what, then, did they disagree? It is with regard to a burnt-offering that is part of the Festival requirements, such as the burnt-offering of appearance, and with regard to peace-offerings that are not part of the Festival obligations, such as vow-offerings and gift-offerings. As Beit Shammai say: He may not bring them, and Beit Hillel say: He may bring them. This baraita contradicts Ulla鈥檚 opinion that all agree that vow-offerings and gift-offerings may not be sacrificed on a Festival.

转专讬抓 讜讗讬诪讗 讛讻讬 讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 诇讗 谞讞诇拽讜 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 注诇 注讜诇讛 讜砖诇诪讬诐 砖讗讬谞谉 砖诇 讬讜诐 讟讜讘 砖讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘 讜注诇 砖诇诪讬诐 砖讛谉 砖诇 讬讜诐 讟讜讘 砖拽专讬讘讬谉 讘讬讜诐 讟讜讘 注诇 诪讛 谞讞诇拽讜 注诇 注讜诇讛 砖讛讬讗 砖诇 讬讜诐 讟讜讘 砖讘讬转 砖诪讗讬 讗讜诪专讬诐 诇讗 讬讘讬讗 讜讘讬转 讛诇诇 讗讜诪专讬诐 讬讘讬讗

The Gemara answers: Resolve the contradiction by emending the text, and say as follows: Rabbi Shimon ben Elazar said: Beit Shammai and Beit Hillel did not disagree with regard to burnt-offerings and peace-offerings that are not part of the requirements of the Festival, such as vow-offerings and gift-offerings, that they are certainly not sacrificed on a Festival, or with regard to peace-offerings that are part of the Festival obligations, such as Festival peace-offerings or peace-offerings of rejoicing, that they may be sacrificed on a Festival. With regard to what did they disagree? It is with regard to a burnt-offering that is part of the Festival requirements, such as the burnt-offering of appearance, as Beit Shammai say: He may not bring it, and Beit Hillel say: He may bring it.

专讘 讬讜住祝 讗诪专 转谞讗讬 砖拽诇转 诪注诇诪讗 转谞讗讬 讛讬讗 讚转谞讬讗 砖诇诪讬诐 讛讘讗讬诐 诪讞诪转 讬讜诐 讟讜讘 讘讬讜诐 讟讜讘 讘讬转 砖诪讗讬 讗讜诪专讬诐 住讜诪讱 注诇讬讛谉 诪注专讘 讬讜诐 讟讜讘 讜砖讜讞讟谉 讘讬讜诐 讟讜讘 讜讘讬转 讛诇诇 讗讜诪专讬诐 住讜诪讱 注诇讬讛谉 讘讬讜诐 讟讜讘 讜砖讜讞讟谉 讘讬讜诐 讟讜讘

Rav Yosef said: There were never any grounds for objection from the outset, as have you removed all the tanna鈥檌m from the world? This is the subject of a dispute among tanna鈥檌m, and Rabbi Shimon ben Elazar鈥檚 opinion was not unanimously accepted. As it is taught in a different baraita: With regard to peace-offerings that come on account of a Festival on the Festival, e.g., Festival peace-offerings or peace-offerings of rejoicing, Beit Shammai say: One places his hands on them on the eve of the Festival and slaughters them on the Festival, and Beit Hillel say: One places his hands on them on the Festival itself and slaughters them on the Festival.

讗讘诇 谞讚专讬诐 讜谞讚讘讜转 讚讘专讬 讛讻诇 讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘

However, with regard to vow-offerings and gift-offerings, all agree that they may not be sacrificed on the actual Festival day, as stated by Ulla and Rav Adda bar Ahava.

讜讛谞讬 转谞讗讬 讻讬 讛谞讬 转谞讗讬 讚转谞讬讗 讗讬谉 诪讘讬讗讬谉 转讜讚讛 讘讞讙 讛诪爪讜转 诪驻谞讬 讞诪抓 砖讘讛 讜诇讗 讘注爪专转 诪驻谞讬 砖讛讜讗 讬讜诐 讟讜讘 讗讘诇 诪讘讬讗 讗讚诐 转讜讚转讜 讘讞讙 讛住讜讻讜转

搂 The Gemara comments that in this matter, these tanna鈥檌m are like those tanna鈥檌m, who also disagreed about the same issue, as it is taught in a baraita: One may not bring a thanks-offering on the festival of Matzot due to the leavened bread included with it, as a thanks-offering must be accompanied by a meal-offering of forty loaves, ten of which are leavened bread, which may not be eaten on Passover. Nor may one bring this offering on Shavuot because it is a Festival, on which one may not bring any offering, even one that is eaten, if it is not part of the Festival obligations. However, a person may bring his thanks-offering on the festival of Sukkot.

专讘讬 砖诪注讜谉 讗讜诪专 讛专讬 讛讜讗 讗讜诪专 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讻讜转 讻诇 砖讘讗 讘讞讙 讛诪爪讜转 讘讗 讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 讜讻诇 砖诇讗 讘讗 讘讞讙 讛诪爪讜转 讗讬谞讜 讘讗 讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诪讘讬讗 讗讚诐 转讜讚转讜 讘讞讙 讛住讜讻讜转 讜讬讜爪讗 讘讛 讬讚讬 讞讜讘转讜 诪砖讜诐 砖诪讞讛 讜讗讬谉 讬讜爪讗 讘讛 诪砖讜诐 讞讙讬讙讛

The baraita continues: Rabbi Shimon says: But it says: 鈥淥n the festival of Matzot, on the festival of Shavuot, and on the festival of Sukkot (Deuteronomy 16:16), to teach: Any offering that comes on the festival of Matzot may come on the festival of Shavuot and on the festival of Sukkot, and any offering that does not come on the festival of Matzot may not come on the festival of Shavuot or on the festival of Sukkot. Rabbi Elazar, son of Rabbi Shimon, says: A person may bring his thanks-offering on the festival of Sukkot and fulfill with it his obligation to bring peace-offerings of rejoicing. One fulfills the mitzva to rejoice on a Festival by eating the meat of offerings, and this obligation can be fulfilled with the meat of a thanks-offering. But he does not fulfill with it the obligation to bring a Festival peace-offering.

讗诪专 诪专 讗讬谉 诪讘讬讗讬谉 转讜讚讛 讘讞讙 讛诪爪讜转 诪驻谞讬 讞诪抓 砖讘讛 驻砖讬讟讗 讗诪专 专讘 讗讚讗 讘专讬讛 讚专讘 讬爪讞拽 讜讗诪专讬 诇讛 专讘 砖诪讜讗诇 讘专 讗讘讗 讛讻讗 讘讗专讘注讛 注砖专 注住拽讬谞谉 讜拽住讘专 讗讬谉 诪讘讬讗讬谉 拽讚砖讬诐 诇讘讬转 讛驻住讜诇

The Gemara analyzes the baraita cited above. The Master said in the baraita that one may not bring a thanks-offering on the festival of Matzot due to the leavened bread included with it. The Gemara expresses surprise: It is obvious that one may not bring this offering on Passover, as it contains leavened bread. Rav Adda, son of Rav Yitz岣k, said, and some say it was Rav Shmuel bar Abba who said: Here, this baraita is not discussing Passover itself; rather, we are dealing with a thanks-offering sacrificed on the fourteenth of Nisan, i.e., on Passover eve, and this tanna holds that one may not bring consecrated offerings to a situation where the time that they may be eaten is restricted, thereby increasing the likelihood of disqualification. Although it is permitted to eat leavened bread until the sixth hour of the fourteenth of Nisan, one may not bring a thanks-offering on Passover eve. The reason is that a thanks-offering may usually be eaten for one full day and the following night, and if it is brought on the eve of Passover, the time available before disqualification is reduced.

讜诇讗 讘注爪专转 诪驻谞讬 砖讛讜讗 讬讜诐 讟讜讘 拽住讘专 谞讚专讬诐 讜谞讚讘讜转 讗讬谉 拽专讬讘讬谉 讘讬讜诐 讟讜讘

It was further taught in the baraita: Nor may one bring a thanks-offering on Shavuot because it is a Festival. The Gemara explains: This tanna holds that vow-offerings and gift-offerings may not be sacrificed on a Festival.

讗讘诇 诪讘讬讗 讗讚诐 转讜讚转讜 讘讞讙 讛住讜讻讜转 讗讬诪转 讗讬诇讬诪讗 讘讬讜诐 讟讜讘 注爪诪讜 讜讛讗 讗诪专转 讜诇讗 讘注爪专转 诪驻谞讬 砖讛讜讗 讬讜诐 讟讜讘 讗诇讗 讘讞讜诇讜 砖诇 诪讜注讚

The baraita continues: However, a person may bring his thanks-offering on the festival of Sukkot. The Gemara asks: When? If we say he may bring it on the Festival day of Sukkot itself, this is difficult, as didn鈥檛 you say: Nor may one bring a thanks-offering on Shavuot because it is a Festival, indicating that a thanks-offering may not be brought on an actual Festival day? The same should apply to Sukkot. Rather, it means that one may bring it on the intermediate days of the Festival.

专讘讬 砖诪注讜谉 讗讜诪专 讛专讬 讛讜讗 讗讜诪专 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 讻诇 砖讘讗 讘讞讙 讛诪爪讜转 讘讗 讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 讜讻诇 砖诇讗 讘讗 讘讞讙 讛诪爪讜转 讗讬谞讜 讘讗 讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 诪转拽讬祝 诇讛 专讘讬 讝讬专讗 讛砖转讗 住诇讜转讬 诪住诇转讬谞谉 谞讚专讬诐 讜谞讚讘讜转 诪讘注讬讗

The baraita further taught that Rabbi Shimon says: But it says: 鈥淥n the festival of Matzot, on the festival of Shavuot, and on the festival of Sukkot,鈥 to teach: Any offering that comes on the festival of Matzot may come on the festival of Matzot and on the festival of Sukkot, and any offering that does not come on the festival of Matzot may not come on the festival of Shavuot or on the festival of Sukkot. This seems to indicate that thanks-offerings may not be brought on any Festival. Rabbi Zeira strongly objects to this: Now, if we may chop kindling wood on the intermediate days of the Festival for the sake of the Festival, is it necessary to state that it is permitted to sacrifice vow-offerings and gift-offerings on the intermediate Festival days? How can it be suggested that Rabbi Shimon prohibits bringing thanks-offerings on the intermediate days of the festival of Sukkot?

讗诪专 讗讘讬讬 讘讛拽专讘讛 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚砖专讬 讻讬 驻诇讬讙讬 诇诪讬拽诐 注诇讬讛 讘讘诇 转讗讞专

Abaye said: With regard to sacrificing these offerings on the intermediate days of a Festival, everyone agrees that it is permitted. When they disagree, it is not with regard to the halakhot of a Festival but with respect to determining when one is liable for violating the prohibition: You must not delay. If one vows to bring an offering but fails to fulfill his pledge, how much time must pass before he transgresses the prohibition: 鈥淵ou shall not delay to pay it鈥 (Deuteronomy 23:22)?

转谞讗 拽诪讗 住讘专 砖诇砖 专讙诇讬诐 讗诪专 专讞诪谞讗 讗驻讬诇讜 砖诇讗 讻住讚专谉

The first tanna holds that the Merciful One states three Festivals in the Torah, even not in their proper order, meaning not in accordance with the yearly cycle found in the Torah: Passover, Shavuot, Sukkot. As soon as three Festivals have passed from the day a person took his vow, if he has yet to bring his offering, he has transgressed the prohibition against delaying. Therefore, the first tanna advises a person who vowed to bring a thanks-offering to do so on Sukkot, even if it is the first Festival after his vow, and even though it is not the first Festival listed by the Torah. If he fails to do so, he will have to make a special trip to Jerusalem in order to sacrifice the offering, as he will not be able to sacrifice it on Passover due to the leavened bread it contains, or on Shavuot because it does not have intermediate Festival days.

讜专讘讬 砖诪注讜谉 住讘专 讻住讚专谉 讗讬谉 砖诇讗 讻住讚专谉 诇讗

But Rabbi Shimon holds that if three Festivals have passed in their proper order, yes, he has violated the prohibition against delaying; but if they have passed not in their proper order, he has not violated the prohibition. If, for example, one vowed to bring an offering between Passover and Shavuot, he may put off bringing the offering until Sukkot of the following year, and therefore he would not be required to travel an extra time to Jerusalem specifically for this purpose.

专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诪讘讬讗 讗讚诐 转讜讚转讜 讘讞讙 讛住讜讻讜转 讗讬诪转 讗讬诇讬诪讗 讘讞讜诇讜 砖诇 诪讜注讚 讛讬讬谞讜 转谞讗 拽诪讗 讗诇讗 讘讬讜诐 讟讜讘 讜拽住讘专 谞讚专讬诐 讜谞讚讘讜转 拽专讬讘讬谉 讘讬讜诐 讟讜讘

The baraita further taught that Rabbi Elazar, son of Rabbi Shimon, says: A person may bring his thanks-offering on the festival of Sukkot. The Gemara asks: When? If we say that he means on the intermediate days of the Festival, this is identical to the opinion of the first tanna of the baraita. Rather, he must be referring to the Festival day itself, and he holds that vow-offerings and gift-offerings may be sacrificed on a Festival.

讜诪讗讬 砖谞讗 讞讙 讛住讜讻讜转 讚谞拽讟 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 诇讟注诪讬讛 讚转谞讬讗 专讘讬 砖诪注讜谉 讗讜诪专 诇讗 讬讗诪专 讞讙 讛住讜讻讜转 砖讘讜 讛讻转讜讘 诪讚讘专 诇诪讛 谞讗诪专 诇讜诪专 砖讝讛 讗讞专讜谉

The Gemara asks: If so, what is different about the festival of Sukkot that he cited it specifically as an example of a Festival? The Gemara answers: Rabbi Elazar, son of Rabbi Shimon, conforms to his standard line of reasoning, and this ruling too is related to the prohibition against delaying. As it is taught in a baraita that Rabbi Shimon says: The verse did not have to say 鈥渢he festival of Sukkot,鈥 of which the immediately preceding verse was speaking; it was only necessary to add the other Festivals. Why, then, is 鈥渢he festival of Sukkotstated? It is to say that this Festival, i.e., Sukkot, must be the last one with regard to the prohibition against delaying; one transgresses the prohibition only if the three Festivals have passed in their proper order, so that Sukkot is the last of the three.

专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诇讜诪专 砖讝讛 讙讜专诐

However, Rabbi Elazar, son of Rabbi Shimon, says: It comes to say that this Festival is what causes a person to be late in fulfilling his vow. In his view, the prohibition against delaying does not depend on the number of Festivals. Rather, it means that by the time of Sukkot, the last Festival according to the yearly cycle found in the Torah, one must have brought all of his vow-offerings of that year. Even one who vowed to bring an offering just before Sukkot must bring his offering before the Festival ends.

讜讬讜爪讗 讘讛 诪砖讜诐 砖诪讞讛 讜讗讬谞讜 讬讜爪讗 讘讛 诪砖讜诐 讞讙讬讙讛 驻砖讬讟讗 讚讘专 砖讘讞讜讘讛 讛讬讗 讜讻诇 讚讘专 砖讘讞讜讘讛 讗讬谞讜 讘讗 讗诇讗 诪谉 讛讞讜诇讬谉

It is taught in the baraita: A person may bring his thanks-offering on the festival of Sukkot and fulfill with it his obligation to bring peace-offerings of rejoicing, but he does not fulfill with it the obligation to bring a Festival peace-offering. The Gemara expresses surprise: It is obvious that one does not fulfill his obligation to bring a Festival peace-offering with his thanks-offering. The Festival peace-offering is an obligatory matter, as everyone is obligated to bring this offering, and the principle is that anything that is an obligatory matter must come only from that which is non-sacred, meaning that one cannot bring an obligatory offering from an animal that has already been consecrated for another purpose. It follows that one cannot discharge his obligation to bring a Festival peace-offering with a thanks-offering, as he is already obligated to bring the latter and has consecrated the animal for this purpose.

诇讗 爪专讬讻讗 讚讗祝 注诇 讙讘 讚驻专讬砖

The Gemara answers: No, it is necessary to state this halakha in order to teach that even if one specified at the time of his vow that he is consecrating the animal as a thanks-offering on condition that it may be used as a Festival peace-offering as well, he nevertheless does not fulfill his obligation with it.

讻讚讘注讗 诪谞讬讛 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪专讘讬 讬讜讞谞谉 讛讗讜诪专 讛专讬 注诇讬 转讜讚讛 讜讗爪讗 讘讛 讬讚讬 讞讙讬讙讛 讛专讬谞讬 谞讝讬专

This teaching is similar to the question that Rabbi Shimon ben Lakish asked of Rabbi Yo岣nan: With regard to one who vows and says: It is incumbent upon me to bring a thanks-offering, and I will also fulfill my obligation to bring a Festival peace-offering with it; or if he says: I am a nazirite,

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