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Today's Daf Yomi

February 26, 2022 | 讻状讛 讘讗讚专 讗壮 转砖驻状讘

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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.

Chagigah 17

This is the daf for Shabbat. For Friday’s daf, click here.

Beit Shamai and Beit Hillel debate what sacrifices can be brought on Yom Tov. If Shavuot falls on Friday, the sacrifices are brought on Sunday, according to Beit Shamai. If Shavuot falls on Shabbat, even Beit Hillel hold that the sacrifices are pushed off until Sunday. The Sadducees believed that Shavuot always came out on Sunday and therefore in the event that the sacrifice was pushed off to Sunday, other things were instituted to ensure that no one thought we were celebrating the holiday on Sunday, just the sacrifices. Rabbi Oshaya brings a drasha to explain that Shavuot has seven days (6 in addition to Shavuot) in which one can bring the Chagigah offerings and the burnt 鈥渁ppearance鈥 offerings. Four sources are brought to raise doubts regarding his drasha, but they are all resolved. A second proof is brought by Rabbi Eliezer ben Yaakov and the Gemara then explains why we needed both Rabbi Oshaya鈥檚 drasha and Rabbi Eliezer ben Yaakov鈥檚.

专讘 讗砖讬 讗诪专 讗驻讬诇讜 转讬诪讗 爪讚讚讬谉 诪讜转专讬谉 讻诇 讚讘讛讚讬 讙讘讛 讻讙讘讛 讚诪讬

Rav Ashi said: Even if you say that sides are permitted in general, there is no proof from here, since anything that is near the animal鈥檚 back is considered as its back. Therefore, placing the hands on the head of the animal is the same as placing them on the animal itself, as opposed to its sides.

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 注诇讬讛诐 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 注诇讬讛诐

MISHNA: Beit Shammai say: One may bring peace-offerings on a Festival because both the owners and the priests partake of them, but one may not place his hands on them, on the peace-offerings before sacrificing them. However, one may not bring burnt-offerings at all because they are not eaten, and labor is permitted on Festivals only for the sake of preparing food for humans. And Beit Hillel say: One may bring peace-offerings and also burnt-offerings, and one places his hands on both of them.

注爪专转 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 讘讬转 砖诪讗讬 讗讜诪专讬诐 讬讜诐 讟讘讜讞 讗讞专 讛砖讘转 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗讬谉 讬讜诐 讟讘讜讞 讗讞专 讛砖讘转 讜诪讜讚讬诐 砖讗诐 讞诇讛 诇讛讬讜转 讘砖讘转 砖讬讜诐 讟讘讜讞 讗讞专 讛砖讘转

If the festival of Shavuot occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter is after Shabbat, on Sunday. This is the day on which the animals brought in honor of the pilgrim Festival are slaughtered, since they maintain that the Festival burnt-offering is not sacrificed on the Festival day itself but on the following day, and all burnt-offerings vowed by individuals are postponed to the following day. And Beit Hillel say: The day of slaughter is not after Shabbat. Since the slaughter may be performed on the Festival day itself, it is unnecessary to postpone it. But they concede that if Shavuot occurs on Shabbat, the day of slaughter is after Shabbat.

讗讬谉 讻讛谉 讙讚讜诇 诪转诇讘砖 讘讻诇讬讜 讜诪讜转专讬谉 讘讛住驻讚 讜讘转注谞讬转 砖诇讗 诇拽讬讬诐 讚讘专讬 讛讗讜诪专讬谉 注爪专转 讗讞专 讛砖讘转

The mishna relates that when the day of slaughter was on a Sunday, the High Priest would not dress in his festive garments but would wear his regular clothing. And all were permitted to eulogize and fast on this day. This was done in order not to uphold and reinforce the opinion of the Sadducees, who would say: Shavuot must always occur after Shabbat. As the day of slaughter was on Sunday, it was necessary to demonstrate that we do not accept the view of the Sadducees, and that the day is not a Festival.

讙诪壮 讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诪谞讬讬谉 诇注爪专转 砖讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 砖谞讗诪专 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 诪拽讬砖 讞讙 讛砖讘讜注讜转 诇讞讙 讛诪爪讜转 诪讛 讞讙 讛诪爪讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 讗祝 讞讙 讛砖讘讜注讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛

GEMARA: Rabbi Elazar said that Rabbi Oshaya said: From where is it derived that the Shavuot offerings can be redressed, i.e., that the obligatory Festival offerings can be sacrificed all seven days following the Festival? As it is stated: 鈥淭hree times a year all your males shall appear鈥on the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot (Deuteronomy 16:16). The verse compares the festival of Shavuot to the festival of Passover by analogy: Just as one can redress the failure to bring the offering on the festival of Passover on all seven days of the Festival, so too, on the festival of Shavuot, one can redress the failure to bring the offering for all seven, i.e., Shavuot and the six days following it.

讜讗讬诪讗 诪拽讬砖 诇讞讙 讛住讜讻讜转 诪讛 讞讙 讛住讜讻讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖诪讜谞讛 讗祝 讞讙 讛砖讘讜注讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖诪讜谞讛 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 讛讜讗

The Gemara raises a difficulty: But perhaps you should say instead that the verse compares Shavuot to the festival of Sukkot by analogy: Just as the Festival day of Sukkot can be redressed for all eight days, as the Eighth Day of Assembly is part of the Festival, so too can the festival of Shavuot be redressed for all eight days. The Gemara answers: The Eighth Day of Assembly is an independent pilgrimage Festival and is not considered part of Sukkot.

讗讬诪讜专 讚讗诪专讬 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 讛讜讗 讛谞讬 诪讬诇讬 诇注谞讬谉 驻讝专 拽砖讘 讗讘诇 诇注谞讬谉 转砖诇讜诪讬谉 转砖诇讜诪讬谉 讚专讗砖讜谉 讛讜讗 讚转谞谉 诪讬 砖诇讗 讞讙 讘讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 讞讜讙讙 讗转 讻诇 讛专讙诇 讜讬讜诐 讟讜讘 讛讗讞专讜谉

The Gemara continues to ask: You can say that when they said that The Eighth Day of Assembly is an independent pilgrimage Festival, this applies only to the issue of peh, zayin, reish, kuf, shin, beit, an acronym for the six halakhot that differentiate The Eighth Day of Assembly from the festival of Sukkot. But with regard to the redress of the Festival offerings, it is considered a day of redress for the first Festival day, as we learned in a mishna (9a): One who did not celebrate by sacrificing the Festival offerings on the first day of the Sukkot Festival can celebrate by sacrificing them throughout the pilgrimage Festival of Sukkot and on the last day of that Festival. If so, the question remains: Why do we not compare Shavuot to Sukkot and allow its offerings to be completed on all eight days?

转驻砖转 诪专讜讘讛 诇讗 转驻砖转 转驻砖转 诪讜注讟 转驻砖转

The Gemara answers by implementing the following principle: If you grasped many, you did not grasp anything; if you grasped few, you grasped something. In other words, when one must choose between a smaller number and a larger one, there is more certainty in choosing the smaller one. Even if that choice turns out to be erroneous, it is preferable to the larger one, as it is included in it. In this case, seven is included in eight. Therefore, it is preferable to compare Shavuot to the seven days of Passover than to the eight days of Sukkot.

讗诇讗 诇诪讗讬 讛诇讻转讗 讻转讘讬讛 专讞诪谞讗 诇讞讙 讛住讜讻讜转 诇讗拽讜砖讬 诇讞讙 讛诪爪讜转 诪讛 讞讙 讛诪爪讜转 讟注讜谉 诇讬谞讛 讗祝 讞讙 讛住讜讻讜转 讟注讜谉 诇讬谞讛

The Gemara asks: But if we do not compare Shavuot to Sukkot, for the sake of what halakha did the Merciful One write the festival of Sukkot in this context? The laws of all the Festivals were already listed, so the Torah must have mentioned their names again in order to compare them for a particular reason. The Gemara answers: The festival of Sukkot was mentioned in order to compare it by analogy to the festival of Passover, in the following manner: Just as the festival of Passover requires lodging overnight in Jerusalem after the conclusion of the Festival, as one may not depart that night, so too the festival of Sukkot requires lodging in Jerusalem after Sukkot has ended.

讜讛转诐 诪谞诇谉

The Gemara asks: And there, with regard to Passover itself, from where do we derive that it requires lodging?

讚讻转讬讘 讜驻谞讬转 讘讘拽专 讜讛诇讻转 诇讗讛诇讬讱

The Gemara answers: One may leave Jerusalem only in the morning, after staying there for the night following the Festival, as it is written following the laws of the Paschal offering: 鈥淎nd you shall turn in the morning and go to your tents鈥 (Deuteronomy 16:7).

转谞谉 注爪专转 砖讞诇 诇讛讬讜转 注专讘 砖讘转 讘讬转 砖诪讗讬 讗讜诪专讬诐 讬讜诐 讟讘讜讞 讗讞专 讛砖讘转 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗讬谉 诇讛 讬讜诐 讟讘讜讞 诪讗讬 诇讗讜 讗讬谉 诇讛 讬讜诐 讟讘讜讞 讻诇诇 诇讗 砖讗讬谞讛 爪专讬讻讛 讬讜诐 讟讘讜讞

We learned in the mishna: If the festival of Shavuot occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter is after Shabbat; and Beit Hillel say: It does not have a day of slaughter. What, is it not that it does not have a day of slaughter at all; i.e., there are no days of redress for an offering that was meant to be sacrificed on the festival of Shavuot itself? The Gemara rejects this: No, Beit Hillel means that it does not require a day of slaughter.

讜诪讗讬 拽讗 诪砖诪注 诇谉 讚诪拽专讘讬谞谉 讘讬讜诪讬讛 讛讗 讗讬驻诇讬讙讜 讘讛 讞讚讗 讝讬诪谞讗 讚转谞谉 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 注诇讬讛诐 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 注诇讬讛诐

The Gemara asks: And what does this teach us; that all offerings are sacrificed on their day? But they have already disputed this once, as we learned in a mishna: Beit Shammai say: One may bring peace-offerings on a Festival but one may not place his hands on them. However, one may not bring burnt-offerings at all; and Beit Hillel say: One may bring peace-offerings and also burnt-offerings, and one places his hands on both of them. Why is it necessary to restate this argument in different terms?

爪专讬讻讗 讚讗讬 讗砖诪注讬谞谉 讘讛讗 讘讛讗 拽讗 讗诪专讬 讘讬转 砖诪讗讬 诪砖讜诐 讚讗驻砖专 诇诪讞专 讗讘诇 讛讻讗 讗讬诪讗 诪讜讚讜 诇讛讜 诇讘讬转 讛诇诇

The Gemara answers: It is necessary, for had the mishna taught us only this case, that Beit Shammai prohibits bringing burnt-offerings on a Festival, we might have said: It is with regard to this case, a regular Festival followed by a weekday, that Beit Shammai state their opinion, because it is possible to sacrifice these burnt-offerings on the following day, on the day of slaughter after the Festival; but there, with regard to a Shavuot that occurs on a Friday, when one cannot sacrifice offerings on the following day, you might perhaps say that they agree with Beit Hillel that the burnt-offerings should be sacrificed on the Festival itself. It was therefore necessary to state that Beit Shammai鈥檚 view is the same in both cases.

讜讗讬 讗砖诪注讬谞谉 讘讛讗 讘讛讗 拽讗诪专讬 讘讬转 讛诇诇 诪砖讜诐 讚诇讗 讗驻砖专 诇诪讞专 讗讘诇 讘讛讗 讗讬诪讗 诪讜讚讜 诇讘讬转 砖诪讗讬 爪专讬讻讗

The reverse also applies: And had it taught us only that case, that there is no day of slaughter after Shabbat, we might have said: It is with regard to that case that Beit Hillel state their view, that the offerings should be sacrificed on the Festival itself, because it is not possible to sacrifice them on the following day, which is Shabbat; but here, on a regular Festival followed by a weekday, you might say that perhaps they agree with Beit Shammai. It is therefore necessary for the mishna to specify both cases. The question of whether there days of redress for Shavuot according to Beit Hillel therefore remains unresolved.

转讗 砖诪注 诪讬 砖诇讗 讞讙 砖讘注转 讬诪讬 讛驻住讞 讜砖诪讜谞转 讬诪讬 讛讞讙 讜讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 注爪专转 砖讜讘 讗讬谞讜 讞讜讙讙 诪讗讬 诇讗讜 讬讜诐 讟讜讘 砖诇 注爪专转 诇讗 讬讜诐 讟讘讜讞 讗讬 讛讻讬 谞讬驻砖讜讟 诪讬谞讛 讚讞讚 讬讜诐 讟讘讜讞 讗讬诪讗 讬诪讬 讟讘讜讞

The Gemara suggests: Come and hear a proof from a different source: One who did not celebrate by sacrificing the peace-offerings of the Festival on the seven days of Passover, or on the eight days of the festival of Sukkot, or on the first day of Shavuot may no longer celebrate and sacrifice those offerings. The Gemara infers: Does this not mean that if one did not sacrifice on the Festival day of Shavuot itself, this lapse cannot be remedied, thereby demonstrating that there are no days of redress for Shavuot? The Gemara refutes this: No, the term Festival day is referring to the day of slaughter, rather than the Festival itself. The Gemara immediately counters: If so, let us at least resolve from here, i.e., the mishna that there is only one day of slaughter and not seven days. The Gemara rejects this: Say that the wording of the mishna should be corrected, so that instead of: A day of slaughter, it reads: Days of slaughter.

转讗 砖诪注 讚转谞讬 专讘讛 讘专 砖诪讜讗诇 讗诪专讛 转讜专讛 诪谞讛 讬诪讬诐 讜拽讚砖 讞讚砖 诪谞讛 讬诪讬诐 讜拽讚砖 注爪专转 诪讛 讞讚砖 诇诪谞讜讬讬讜 讗祝 注爪专转 诇诪谞讜讬讬讛 诪讗讬 诇讗讜 讙诪专 诪讞讚砖 诪讛 讞讚砖 讬讜诐 讗讞讚 讗祝 注爪专转 讬讜诐 讗讞讚

The Gemara suggests further: Come and hear a proof from another source, as Rabba bar Shmuel taught the following baraita: The Torah said to count thirty days, as it is stated: 鈥淎 month of days鈥 (Numbers 11:20), and then sanctify the month with offerings. And the Torah also said to count days from Passover and then sanctify the festival of Shavuot with offerings, as it is stated: 鈥淵ou shall count fifty days鈥 (Leviticus 23:16). From this comparison, we learn the following halakha: Just as the new month is sanctified for the unit of time by which it is counted, i.e., for one day, so too, Shavuot is sanctified for the unit of time by which it is counted, i.e., for one full week, as it is stated: 鈥淪even complete weeks shall there be鈥 (Leviticus 23:15). The Gemara infers from this: Does this not mean that we learn from the month? If so, we can also learn that just as the festival of a month, the New Moon, is one day, so too Shavuot is only one day, without days of redress.

讗诪专 专讘讗 讜转住讘专讗 讗讟讜 注爪专转 讬讜诪讬 诪谞讬谞谉 砖讘讜注讬 诇讗 诪谞讬谞谉 讜讛讗诪专 讗讘讬讬 诪爪讜讛 诇诪讬诪谞讬 讬讜诪讬 讚讻转讬讘 转住驻专讜 讞诪砖讬诐 讬讜诐 讜诪爪讜讛 诇诪讬诪谞讬 砖讘讜注讬 讚讻转讬讘 砖讘注讛 砖讘讜注讜转 转住驻专 诇讱 讜注讜讚 讞讙 砖讘讜注讜转 讻转讬讘

Rava said: And how can you understand it that way? Is that to say that for Shavuot we count days but we do not count weeks? Didn鈥檛 Abaye say: It is a mitzva to count days, in the counting of the omer, as it is written: 鈥淯ntil the morrow of the seventh week, you shall count fifty days鈥 (Leviticus 23:16); and it is also a mitzva to count weeks, as it is written: 鈥淪even weeks you shall count for yourself, from when the sickle is first put to the standing corn鈥 (Deuteronomy 16:9);and further, it is written: 鈥淭he festival of weeks [shavuot]鈥 (Deuteronomy 16:10), which indicates that it is a Festival that is established through a count of weeks? Consequently, the days of redress for Shavuot should last a week, in accordance with its components.

讚讘讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 转谞讗 讗诪专 拽专讗 讜拽专讗转诐 讜讘拽爪专讻诐 讗讬讝讛讜 讞讙 砖讗转讛 拽讜专讗 讜拽讜爪专 讘讜 讛讜讬 讗讜诪专 讝讛 讞讙 注爪专转

搂 In the school of Rabbi Eliezer ben Ya鈥檃kov, a Sage taught the following: The verse states with regard to Shavuot: 鈥淎nd you shall make a proclamation on this very day, it shall be a holy convocation, you shall do no kind of laborious work鈥 (Leviticus 23:21), and it states in the same chapter: 鈥淎nd when you reap the harvest of your land鈥 (Leviticus 23:22). Which is the Festival on which you make a proclamation and also reap, i.e., which Festival occurs in the harvest season? You must say it is the festival of Shavuot.

讗讬诪转 讗讬诇讬诪讗 讘讬讜诐 讟讜讘 拽爪讬专讛 讘讬讜诐 讟讜讘 诪讬 砖专讬 讗诇讗 诇讗讜 诇转砖诇讜诪讬谉

The Gemara proceeds to analyze the teaching: When exactly does this refer to? If we say it is referring to the Festival day itself, is it permitted to reap on a Festival? Obviously, ordinary work is prohibited on Festivals. Rather, is it not referring to the issue of redress? In other words, it speaks of those days on which redress can be made for the offerings of the Festival, i.e., the days of slaughter, on which one may indeed reap because they are regular weekdays, and they nevertheless have a festive quality.

讜讗祝 注诇 讙讘 讚讗讬转诪专 讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讗爪讟专讬讱 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讚讗讬 诪讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讛讜讛 讗诪讬谞讗 诪讛 转砖诇讜诪讬谉 砖诇 讞讙 讛诪爪讜转 讗住讜专 讘注砖讬讬转 诪诇讗讻讛 讗祝 转砖诇讜诪讬 注爪专转 谞诪讬 讗住讜专 讘注砖讬讬转 诪诇讗讻讛 拽诪砖诪注 诇谉 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讜讗讬 诪讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘

The Gemara comments: And even though the teaching that Rabbi Elazar said that Rabbi Oshaya said, that the halakha of the redress for Shavuot is derived from the comparison to Passover, was stated, it was nevertheless necessary to state the teaching of Rabbi Eliezer ben Ya鈥檃kov as well, for if we had learned only the proof that Rabbi Elazar said that Rabbi Oshaya said, I would say the following: Just as on the days of redress for the festival of Passover it is prohibited to perform any work that will not cause irretrievable loss, as they are part of the Festival, so too on the days of redress for Shavuot it is also prohibited to perform work. We are therefore taught the statement of Rabbi Eliezer ben Ya鈥檃kov as well, that on these festive days one may reap, as they are weekdays. Conversely, if we had learned the halakha only from the words of Rabbi Eliezer ben Ya鈥檃kov,

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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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Chagigah 17

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Chagigah 17

专讘 讗砖讬 讗诪专 讗驻讬诇讜 转讬诪讗 爪讚讚讬谉 诪讜转专讬谉 讻诇 讚讘讛讚讬 讙讘讛 讻讙讘讛 讚诪讬

Rav Ashi said: Even if you say that sides are permitted in general, there is no proof from here, since anything that is near the animal鈥檚 back is considered as its back. Therefore, placing the hands on the head of the animal is the same as placing them on the animal itself, as opposed to its sides.

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 注诇讬讛诐 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 注诇讬讛诐

MISHNA: Beit Shammai say: One may bring peace-offerings on a Festival because both the owners and the priests partake of them, but one may not place his hands on them, on the peace-offerings before sacrificing them. However, one may not bring burnt-offerings at all because they are not eaten, and labor is permitted on Festivals only for the sake of preparing food for humans. And Beit Hillel say: One may bring peace-offerings and also burnt-offerings, and one places his hands on both of them.

注爪专转 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 讘讬转 砖诪讗讬 讗讜诪专讬诐 讬讜诐 讟讘讜讞 讗讞专 讛砖讘转 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗讬谉 讬讜诐 讟讘讜讞 讗讞专 讛砖讘转 讜诪讜讚讬诐 砖讗诐 讞诇讛 诇讛讬讜转 讘砖讘转 砖讬讜诐 讟讘讜讞 讗讞专 讛砖讘转

If the festival of Shavuot occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter is after Shabbat, on Sunday. This is the day on which the animals brought in honor of the pilgrim Festival are slaughtered, since they maintain that the Festival burnt-offering is not sacrificed on the Festival day itself but on the following day, and all burnt-offerings vowed by individuals are postponed to the following day. And Beit Hillel say: The day of slaughter is not after Shabbat. Since the slaughter may be performed on the Festival day itself, it is unnecessary to postpone it. But they concede that if Shavuot occurs on Shabbat, the day of slaughter is after Shabbat.

讗讬谉 讻讛谉 讙讚讜诇 诪转诇讘砖 讘讻诇讬讜 讜诪讜转专讬谉 讘讛住驻讚 讜讘转注谞讬转 砖诇讗 诇拽讬讬诐 讚讘专讬 讛讗讜诪专讬谉 注爪专转 讗讞专 讛砖讘转

The mishna relates that when the day of slaughter was on a Sunday, the High Priest would not dress in his festive garments but would wear his regular clothing. And all were permitted to eulogize and fast on this day. This was done in order not to uphold and reinforce the opinion of the Sadducees, who would say: Shavuot must always occur after Shabbat. As the day of slaughter was on Sunday, it was necessary to demonstrate that we do not accept the view of the Sadducees, and that the day is not a Festival.

讙诪壮 讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诪谞讬讬谉 诇注爪专转 砖讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 砖谞讗诪专 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 诪拽讬砖 讞讙 讛砖讘讜注讜转 诇讞讙 讛诪爪讜转 诪讛 讞讙 讛诪爪讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 讗祝 讞讙 讛砖讘讜注讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛

GEMARA: Rabbi Elazar said that Rabbi Oshaya said: From where is it derived that the Shavuot offerings can be redressed, i.e., that the obligatory Festival offerings can be sacrificed all seven days following the Festival? As it is stated: 鈥淭hree times a year all your males shall appear鈥on the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot (Deuteronomy 16:16). The verse compares the festival of Shavuot to the festival of Passover by analogy: Just as one can redress the failure to bring the offering on the festival of Passover on all seven days of the Festival, so too, on the festival of Shavuot, one can redress the failure to bring the offering for all seven, i.e., Shavuot and the six days following it.

讜讗讬诪讗 诪拽讬砖 诇讞讙 讛住讜讻讜转 诪讛 讞讙 讛住讜讻讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖诪讜谞讛 讗祝 讞讙 讛砖讘讜注讜转 讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖诪讜谞讛 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 讛讜讗

The Gemara raises a difficulty: But perhaps you should say instead that the verse compares Shavuot to the festival of Sukkot by analogy: Just as the Festival day of Sukkot can be redressed for all eight days, as the Eighth Day of Assembly is part of the Festival, so too can the festival of Shavuot be redressed for all eight days. The Gemara answers: The Eighth Day of Assembly is an independent pilgrimage Festival and is not considered part of Sukkot.

讗讬诪讜专 讚讗诪专讬 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 讛讜讗 讛谞讬 诪讬诇讬 诇注谞讬谉 驻讝专 拽砖讘 讗讘诇 诇注谞讬谉 转砖诇讜诪讬谉 转砖诇讜诪讬谉 讚专讗砖讜谉 讛讜讗 讚转谞谉 诪讬 砖诇讗 讞讙 讘讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 讞讜讙讙 讗转 讻诇 讛专讙诇 讜讬讜诐 讟讜讘 讛讗讞专讜谉

The Gemara continues to ask: You can say that when they said that The Eighth Day of Assembly is an independent pilgrimage Festival, this applies only to the issue of peh, zayin, reish, kuf, shin, beit, an acronym for the six halakhot that differentiate The Eighth Day of Assembly from the festival of Sukkot. But with regard to the redress of the Festival offerings, it is considered a day of redress for the first Festival day, as we learned in a mishna (9a): One who did not celebrate by sacrificing the Festival offerings on the first day of the Sukkot Festival can celebrate by sacrificing them throughout the pilgrimage Festival of Sukkot and on the last day of that Festival. If so, the question remains: Why do we not compare Shavuot to Sukkot and allow its offerings to be completed on all eight days?

转驻砖转 诪专讜讘讛 诇讗 转驻砖转 转驻砖转 诪讜注讟 转驻砖转

The Gemara answers by implementing the following principle: If you grasped many, you did not grasp anything; if you grasped few, you grasped something. In other words, when one must choose between a smaller number and a larger one, there is more certainty in choosing the smaller one. Even if that choice turns out to be erroneous, it is preferable to the larger one, as it is included in it. In this case, seven is included in eight. Therefore, it is preferable to compare Shavuot to the seven days of Passover than to the eight days of Sukkot.

讗诇讗 诇诪讗讬 讛诇讻转讗 讻转讘讬讛 专讞诪谞讗 诇讞讙 讛住讜讻讜转 诇讗拽讜砖讬 诇讞讙 讛诪爪讜转 诪讛 讞讙 讛诪爪讜转 讟注讜谉 诇讬谞讛 讗祝 讞讙 讛住讜讻讜转 讟注讜谉 诇讬谞讛

The Gemara asks: But if we do not compare Shavuot to Sukkot, for the sake of what halakha did the Merciful One write the festival of Sukkot in this context? The laws of all the Festivals were already listed, so the Torah must have mentioned their names again in order to compare them for a particular reason. The Gemara answers: The festival of Sukkot was mentioned in order to compare it by analogy to the festival of Passover, in the following manner: Just as the festival of Passover requires lodging overnight in Jerusalem after the conclusion of the Festival, as one may not depart that night, so too the festival of Sukkot requires lodging in Jerusalem after Sukkot has ended.

讜讛转诐 诪谞诇谉

The Gemara asks: And there, with regard to Passover itself, from where do we derive that it requires lodging?

讚讻转讬讘 讜驻谞讬转 讘讘拽专 讜讛诇讻转 诇讗讛诇讬讱

The Gemara answers: One may leave Jerusalem only in the morning, after staying there for the night following the Festival, as it is written following the laws of the Paschal offering: 鈥淎nd you shall turn in the morning and go to your tents鈥 (Deuteronomy 16:7).

转谞谉 注爪专转 砖讞诇 诇讛讬讜转 注专讘 砖讘转 讘讬转 砖诪讗讬 讗讜诪专讬诐 讬讜诐 讟讘讜讞 讗讞专 讛砖讘转 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗讬谉 诇讛 讬讜诐 讟讘讜讞 诪讗讬 诇讗讜 讗讬谉 诇讛 讬讜诐 讟讘讜讞 讻诇诇 诇讗 砖讗讬谞讛 爪专讬讻讛 讬讜诐 讟讘讜讞

We learned in the mishna: If the festival of Shavuot occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter is after Shabbat; and Beit Hillel say: It does not have a day of slaughter. What, is it not that it does not have a day of slaughter at all; i.e., there are no days of redress for an offering that was meant to be sacrificed on the festival of Shavuot itself? The Gemara rejects this: No, Beit Hillel means that it does not require a day of slaughter.

讜诪讗讬 拽讗 诪砖诪注 诇谉 讚诪拽专讘讬谞谉 讘讬讜诪讬讛 讛讗 讗讬驻诇讬讙讜 讘讛 讞讚讗 讝讬诪谞讗 讚转谞谉 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 注诇讬讛诐 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 注诇讬讛诐

The Gemara asks: And what does this teach us; that all offerings are sacrificed on their day? But they have already disputed this once, as we learned in a mishna: Beit Shammai say: One may bring peace-offerings on a Festival but one may not place his hands on them. However, one may not bring burnt-offerings at all; and Beit Hillel say: One may bring peace-offerings and also burnt-offerings, and one places his hands on both of them. Why is it necessary to restate this argument in different terms?

爪专讬讻讗 讚讗讬 讗砖诪注讬谞谉 讘讛讗 讘讛讗 拽讗 讗诪专讬 讘讬转 砖诪讗讬 诪砖讜诐 讚讗驻砖专 诇诪讞专 讗讘诇 讛讻讗 讗讬诪讗 诪讜讚讜 诇讛讜 诇讘讬转 讛诇诇

The Gemara answers: It is necessary, for had the mishna taught us only this case, that Beit Shammai prohibits bringing burnt-offerings on a Festival, we might have said: It is with regard to this case, a regular Festival followed by a weekday, that Beit Shammai state their opinion, because it is possible to sacrifice these burnt-offerings on the following day, on the day of slaughter after the Festival; but there, with regard to a Shavuot that occurs on a Friday, when one cannot sacrifice offerings on the following day, you might perhaps say that they agree with Beit Hillel that the burnt-offerings should be sacrificed on the Festival itself. It was therefore necessary to state that Beit Shammai鈥檚 view is the same in both cases.

讜讗讬 讗砖诪注讬谞谉 讘讛讗 讘讛讗 拽讗诪专讬 讘讬转 讛诇诇 诪砖讜诐 讚诇讗 讗驻砖专 诇诪讞专 讗讘诇 讘讛讗 讗讬诪讗 诪讜讚讜 诇讘讬转 砖诪讗讬 爪专讬讻讗

The reverse also applies: And had it taught us only that case, that there is no day of slaughter after Shabbat, we might have said: It is with regard to that case that Beit Hillel state their view, that the offerings should be sacrificed on the Festival itself, because it is not possible to sacrifice them on the following day, which is Shabbat; but here, on a regular Festival followed by a weekday, you might say that perhaps they agree with Beit Shammai. It is therefore necessary for the mishna to specify both cases. The question of whether there days of redress for Shavuot according to Beit Hillel therefore remains unresolved.

转讗 砖诪注 诪讬 砖诇讗 讞讙 砖讘注转 讬诪讬 讛驻住讞 讜砖诪讜谞转 讬诪讬 讛讞讙 讜讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 注爪专转 砖讜讘 讗讬谞讜 讞讜讙讙 诪讗讬 诇讗讜 讬讜诐 讟讜讘 砖诇 注爪专转 诇讗 讬讜诐 讟讘讜讞 讗讬 讛讻讬 谞讬驻砖讜讟 诪讬谞讛 讚讞讚 讬讜诐 讟讘讜讞 讗讬诪讗 讬诪讬 讟讘讜讞

The Gemara suggests: Come and hear a proof from a different source: One who did not celebrate by sacrificing the peace-offerings of the Festival on the seven days of Passover, or on the eight days of the festival of Sukkot, or on the first day of Shavuot may no longer celebrate and sacrifice those offerings. The Gemara infers: Does this not mean that if one did not sacrifice on the Festival day of Shavuot itself, this lapse cannot be remedied, thereby demonstrating that there are no days of redress for Shavuot? The Gemara refutes this: No, the term Festival day is referring to the day of slaughter, rather than the Festival itself. The Gemara immediately counters: If so, let us at least resolve from here, i.e., the mishna that there is only one day of slaughter and not seven days. The Gemara rejects this: Say that the wording of the mishna should be corrected, so that instead of: A day of slaughter, it reads: Days of slaughter.

转讗 砖诪注 讚转谞讬 专讘讛 讘专 砖诪讜讗诇 讗诪专讛 转讜专讛 诪谞讛 讬诪讬诐 讜拽讚砖 讞讚砖 诪谞讛 讬诪讬诐 讜拽讚砖 注爪专转 诪讛 讞讚砖 诇诪谞讜讬讬讜 讗祝 注爪专转 诇诪谞讜讬讬讛 诪讗讬 诇讗讜 讙诪专 诪讞讚砖 诪讛 讞讚砖 讬讜诐 讗讞讚 讗祝 注爪专转 讬讜诐 讗讞讚

The Gemara suggests further: Come and hear a proof from another source, as Rabba bar Shmuel taught the following baraita: The Torah said to count thirty days, as it is stated: 鈥淎 month of days鈥 (Numbers 11:20), and then sanctify the month with offerings. And the Torah also said to count days from Passover and then sanctify the festival of Shavuot with offerings, as it is stated: 鈥淵ou shall count fifty days鈥 (Leviticus 23:16). From this comparison, we learn the following halakha: Just as the new month is sanctified for the unit of time by which it is counted, i.e., for one day, so too, Shavuot is sanctified for the unit of time by which it is counted, i.e., for one full week, as it is stated: 鈥淪even complete weeks shall there be鈥 (Leviticus 23:15). The Gemara infers from this: Does this not mean that we learn from the month? If so, we can also learn that just as the festival of a month, the New Moon, is one day, so too Shavuot is only one day, without days of redress.

讗诪专 专讘讗 讜转住讘专讗 讗讟讜 注爪专转 讬讜诪讬 诪谞讬谞谉 砖讘讜注讬 诇讗 诪谞讬谞谉 讜讛讗诪专 讗讘讬讬 诪爪讜讛 诇诪讬诪谞讬 讬讜诪讬 讚讻转讬讘 转住驻专讜 讞诪砖讬诐 讬讜诐 讜诪爪讜讛 诇诪讬诪谞讬 砖讘讜注讬 讚讻转讬讘 砖讘注讛 砖讘讜注讜转 转住驻专 诇讱 讜注讜讚 讞讙 砖讘讜注讜转 讻转讬讘

Rava said: And how can you understand it that way? Is that to say that for Shavuot we count days but we do not count weeks? Didn鈥檛 Abaye say: It is a mitzva to count days, in the counting of the omer, as it is written: 鈥淯ntil the morrow of the seventh week, you shall count fifty days鈥 (Leviticus 23:16); and it is also a mitzva to count weeks, as it is written: 鈥淪even weeks you shall count for yourself, from when the sickle is first put to the standing corn鈥 (Deuteronomy 16:9);and further, it is written: 鈥淭he festival of weeks [shavuot]鈥 (Deuteronomy 16:10), which indicates that it is a Festival that is established through a count of weeks? Consequently, the days of redress for Shavuot should last a week, in accordance with its components.

讚讘讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 转谞讗 讗诪专 拽专讗 讜拽专讗转诐 讜讘拽爪专讻诐 讗讬讝讛讜 讞讙 砖讗转讛 拽讜专讗 讜拽讜爪专 讘讜 讛讜讬 讗讜诪专 讝讛 讞讙 注爪专转

搂 In the school of Rabbi Eliezer ben Ya鈥檃kov, a Sage taught the following: The verse states with regard to Shavuot: 鈥淎nd you shall make a proclamation on this very day, it shall be a holy convocation, you shall do no kind of laborious work鈥 (Leviticus 23:21), and it states in the same chapter: 鈥淎nd when you reap the harvest of your land鈥 (Leviticus 23:22). Which is the Festival on which you make a proclamation and also reap, i.e., which Festival occurs in the harvest season? You must say it is the festival of Shavuot.

讗讬诪转 讗讬诇讬诪讗 讘讬讜诐 讟讜讘 拽爪讬专讛 讘讬讜诐 讟讜讘 诪讬 砖专讬 讗诇讗 诇讗讜 诇转砖诇讜诪讬谉

The Gemara proceeds to analyze the teaching: When exactly does this refer to? If we say it is referring to the Festival day itself, is it permitted to reap on a Festival? Obviously, ordinary work is prohibited on Festivals. Rather, is it not referring to the issue of redress? In other words, it speaks of those days on which redress can be made for the offerings of the Festival, i.e., the days of slaughter, on which one may indeed reap because they are regular weekdays, and they nevertheless have a festive quality.

讜讗祝 注诇 讙讘 讚讗讬转诪专 讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讗爪讟专讬讱 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讚讗讬 诪讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讛讜讛 讗诪讬谞讗 诪讛 转砖诇讜诪讬谉 砖诇 讞讙 讛诪爪讜转 讗住讜专 讘注砖讬讬转 诪诇讗讻讛 讗祝 转砖诇讜诪讬 注爪专转 谞诪讬 讗住讜专 讘注砖讬讬转 诪诇讗讻讛 拽诪砖诪注 诇谉 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讜讗讬 诪讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘

The Gemara comments: And even though the teaching that Rabbi Elazar said that Rabbi Oshaya said, that the halakha of the redress for Shavuot is derived from the comparison to Passover, was stated, it was nevertheless necessary to state the teaching of Rabbi Eliezer ben Ya鈥檃kov as well, for if we had learned only the proof that Rabbi Elazar said that Rabbi Oshaya said, I would say the following: Just as on the days of redress for the festival of Passover it is prohibited to perform any work that will not cause irretrievable loss, as they are part of the Festival, so too on the days of redress for Shavuot it is also prohibited to perform work. We are therefore taught the statement of Rabbi Eliezer ben Ya鈥檃kov as well, that on these festive days one may reap, as they are weekdays. Conversely, if we had learned the halakha only from the words of Rabbi Eliezer ben Ya鈥檃kov,

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