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Today's Daf Yomi

September 15, 2014 | 讻壮 讘讗诇讜诇 转砖注状讚

  • 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 7

Study Guide Chagigah 7


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讛驻讗讛 讜讛讘讻讜专讬诐 讜讛专讗讬讜谉 讜讙诪讬诇讜转 讞住讚讬诐 讜转诇诪讜讚 转讜专讛

Produce in the corner of the field that must be left unharvested, which is given to the poor [pe鈥檃]; and the first fruits, which are brought to the Temple; and the appearance in the Temple on the pilgrim Festivals; and acts of loving-kindness; and Torah study.

讗诪专 专讘讬 讬讜讞谞谉 讻住讘讜专讬谉 讗谞讜 诇讜诪专 讛专讗讬讜谉 讗讬谉 诇讜 砖讬注讜专 诇诪注诇讛 讗讘诇 讬砖 诇讜 砖讬注讜专 诇诪讟讛 注讚 砖讘讗 专讘讬 讗讜砖注讬讗 讘专讘讬 讜诇讬诪讚 讛专讗讬讜谉 讗讬谉 诇讜 砖讬注讜专 诇讗 诇诪注诇讛 讜诇讗 诇诪讟讛 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讛专讗讬讬讛 诪注讛 讻住祝 讜讛讞讙讬讙讛 砖转讬 讻住祝

Rabbi Yo岣nan said: We thought to say that the mitzva of appearance in the Temple does not have a maximum measure, but it does have a minimum measure; until Rabbi Oshaya the Distinguished came and taught: The mitzva of appearance has neither a maximum nor a minimum measure. However, the Rabbis say: The burnt-offering of appearance must be worth one silver ma鈥檃 and the Festival peace-offering two silver coins.

诪讗讬 讛专讗讬讜谉 专讘讬 讬讜讞谞谉 讗诪专 专讗讬讬转 驻谞讬诐 讘注讝专讛 讜专讬砖 诇拽讬砖 讗诪专 专讗讬讬转 驻谞讬诐 讘拽专讘谉

What is the mitzva of appearance to which this mishna is referring? Rabbi Yo岣nan said: It is the mitzva of the appearance of one鈥檚 face in the Temple courtyard. One may appear in the Temple as often as he likes over the course of a Festival. And Reish Lakish said: It is the appearance of one鈥檚 face in the Temple with an offering. There is no measure in this regard, as every time one appears in the Temple during a Festival he must bring an offering.

讘注讬拽专 讛专讙诇 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚专讗讬讬转 驻谞讬诐 讘拽专讘谉 讻讬 驻诇讬讙讬 讘砖讗专 讬诪讜转 讛专讙诇 讻诇 讛讬讻讗 讚讗转讗 讜讗讬讬转讬 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诪拽讘诇讬谞谉 诪讬谞讬讛 讻讬 驻诇讬讙讬 讚讗转讗 讜诇讗 讗讬讬转讬

The Gemara explains: On the main i.e., on the first, day of the pilgrimage Festival, everyone agrees that the appearance of one鈥檚 face must be accompanied by an offering. When they disagree, it is with regard to the rest of the days of the pilgrimage Festival, i.e., whether or not one who appears must sacrifice an offering. Furthermore, anywhere, i.e., in any case that one comes and brings an offering, everyone agrees that we accept it from him. When they disagree, it is when he comes and does not bring an offering. Is this man obligated to bring an offering or not?

讚专讘讬 讬讜讞谞谉 住讘专 专讗讬讬转 驻谞讬诐 讘注讝专讛 讚讻诇 讗讬诪转 讚讗转讬 诇讗 爪专讬讱 诇讗转讜讬讬 专讬砖 诇拽讬砖 讗诪专 专讗讬讬转 驻谞讬诐 讘拽专讘谉 讚讻诇 讗讬诪转 讚讗转讬 爪专讬讱 诇讗转讜讬讬

The Gemara explains that Rabbi Yo岣nan holds that the mitzva is merely the appearance of one鈥檚 face in the Temple courtyard. Therefore, one doesn鈥檛 need to bring an offering whenever he comes to the Temple. Reish Lakish said that the mitzva is the appearance of one鈥檚 face with an offering, which means that whenever one comes he must bring an offering with him.

讗讬转讬讘讬讛 专讬砖 诇拽讬砖 诇专讘讬 讬讜讞谞谉 讜诇讗 讬专讗讜 驻谞讬 专讬拽诐 讗诪专 诇讬讛 讘注讬拽专 讛专讙诇

Reish Lakish raised an objection to the opinion of Rabbi Yo岣nan. The verse states: 鈥淭hree times you shall keep a feast for Me in the year鈥and none shall appear before Me empty-handed鈥 (Exodus 23:14鈥15). This verse indicates that one must bring an offering whenever he appears in the Temple. Rabbi Yo岣nan said to him: That obligation applies only on the main day of the pilgrimage Festival, but not on the rest of the Festival days.

讗讬转讬讘讬讛 讜诇讗 讬专讗讜 驻谞讬 专讬拽诐 讘讝讘讞讬诐 讗转讛 讗讜诪专 讘讝讘讞讬诐 讗讜 讗讬谞讜 讗诇讗 讘注讜驻讜转 讜诪谞讞讜转 讜讚讬谉 讛讜讗 谞讗诪专讛 讞讙讬讙讛 诇讛讚讬讜讟 讜谞讗诪专讛 专讗讬讬讛 诇讙讘讜讛 诪讛 讞讙讬讙讛 讛讗诪讜专讛 诇讛讚讬讜讟 讝讘讞讬诐 讗祝 专讗讬讬讛 讛讗诪讜专讛 诇讙讘讜讛 讝讘讞讬诐

Reish Lakish raised an objection to the opinion of Rabbi Yo岣nan from a baraita: 鈥淎nd none shall appear before Me empty-handed.鈥 This teaches that Festival pilgrims must appear with animal offerings. Do you say that they must appear with animal offerings, or perhaps it is only with bird-offerings or meal-offerings? And it is possible to determine the answer by logical derivation: It is stated that one must bring a Festival peace-offering for a commoner to eat, and it is stated that one must bring a burnt-offering of appearance, which is for God. Just as the Festival peace-offering that is stated for a commoner is referring to animal offerings, so too, the burnt-offering of appearance that is stated to be sacrificed wholly for God is referring to animal offerings.

讜诪讛 讛谉 讝讘讞讬诐 注讜诇讜转 讗转讛 讗讜诪专 注讜诇讜转 讗讜 讗讬谞讜 讗诇讗 砖诇诪讬诐 讜讚讬谉 讛讜讗 谞讗诪专讛 讞讙讬讙讛 诇讛讚讬讜讟 讜谞讗诪专讛 专讗讬讬讛 诇讙讘讜讛 诪讛 讞讙讬讙讛 讛讗诪讜专讛 诇讛讚讬讜讟 讘专讗讜讬 诇讜 讗祝 专讗讬讬讛 讛讗诪讜专讛 诇讙讘讜讛 讘专讗讜讬 诇讜

And what are these animal offerings that the Festival pilgrims sacrifice to God? Burnt-offerings. Do you say that they are burnt-offerings, or perhaps it is only that they are peace-offerings? And it is possible to determine the answer by logical derivation: It is stated that one must bring a Festival peace-offering for a commoner, and it is stated that one must bring a burnt-offering of appearance, which is solely for God. Just as the Festival peace-offering that is stated for a commoner is referring to an offering that is fitting for him to eat, i.e., a peace-offering, so too, the burnt-offering of appearance that is stated to be for God is referring to an offering that is fitting for Him, i.e., a burnt-offering, which is entirely consumed on the altar.

讜讻谉 讘讚讬谉 砖诇讗 讬讛讗 砖讜诇讞谞讱 诪诇讗 讜砖讜诇讞谉 专讘讱 专讬拽诐 讗诪专 诇讬讛 讘注讬拽专 讛专讙诇

And similarly, one can learn by logical derivation that your table should not be full of meat while your Master鈥檚 table, i.e., the altar, is empty. This indicates that one must sacrifice a burnt-offering whenever one appears in the Temple, which contradicts the opinion of Rabbi Yo岣nan. Rabbi Yo岣nan again said to him: This obligation applies only on the main day of the pilgrimage Festival.

讗讬转讬讘讬讛 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 砖诇砖 专讙诇讬诐 讘砖谞讛 谞爪讟讜讜 讬砖专讗诇 诇注诇讜转 讘专讙诇 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 讜讗讬谉 谞专讗讬谉 讞爪讗讬谉 诪砖讜诐 砖谞讗诪专 讻诇 讝讻讜专讱 讜讗讬谉 谞专讗讬谉 专讬拽谞讬诐 诪砖讜诐 砖谞讗诪专 讜诇讗 讬专讗讜 驻谞讬 专讬拽诐 讗诪专 诇讬讛 讘注讬拽专 讛专讙诇

Reish Lakish raised another objection to the opinion of Rabbi Yo岣nan. Rabbi Yosei, son of Rabbi Yehuda, says: Three times a year the Jewish people were commanded to ascend on the pilgrimage Festival: On Passover, on Shavuot, and on Sukkot. They may not appear partially, i.e., only some of the people, because it is stated: 鈥淎ll your males鈥 (Exodus 23:17). And they may not appear empty-handed, because it is stated: 鈥淎nd none shall appear before Me empty-handed鈥 (Exodus 23:15). Rabbi Yo岣nan said to him: That too is referring to the main day of the pilgrimage Festival.

讗讬转讬讘讬讛 专讘讬 讬讜讞谞谉 诇专讬砖 诇拽讬砖 讬专讗讛 讬专讗讛 诪讛 讗谞讬 讘讞谞诐 讗祝 讗转诐 讘讞谞诐

Rabbi Yo岣nan raised an objection to the opinion of Reish Lakish from a baraita: The verse states: 鈥淎ll your males shall appear.鈥 Although the verse as written can be read: 鈥淲ill see [yireh],鈥 it is actually read: 鈥淪hall be seen [yera鈥檈].鈥 The baraita derives that just as I, God, come to see you for free, as He has no obligation to bring an offering when He comes to see us in the Temple, so too, you may come to see Me in the Temple for free, i.e., there is no requirement to bring an offering. The Gemara accepts this objection and therefore proceeds to explain the dispute between Rabbi Yo岣nan and Reish Lakish in a different manner.

讗诇讗 讻诇 讛讬讻讗 讚讗转讗 讜诇讗 讗讬讬转讬 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚注讬讬诇 讜诪转讞讝讬 讜谞驻讬拽 讻讬 驻诇讬讙讬 讚讗转讗 讜讗讬讬转讬

Rather, with regard to anywhere that one comes to the Temple courtyard after the initial time on the first day of the Festival and he does not bring an offering, everyone agrees that one enters, appears, and exits without having to bring an offering. When they disagree it is in a case where one comes and brings an offering.

专讘讬 讬讜讞谞谉 讚讗诪专 专讗讬讬转 驻谞讬诐 讘注讝专讛 专讗讬讬转 驻谞讬诐 讛讜讗 讚讗讬谉 诇讛 砖讬注讜专 讛讗 诇拽专讘谉 讬砖 诇讛 砖讬注讜专 讜专讬砖 诇拽讬砖 讗诪专 专讗讬讬转 驻谞讬诐 讘拽专讘谉 讚讗驻讬诇讜 拽专讘谉 谞诪讬 讗讬谉 诇讜 砖讬注讜专

The Gemara explains: Rabbi Yo岣nan, who says that the appearance mentioned in the mishna is referring to the appearance of one鈥檚 face in the Temple courtyard, maintains that it is this appearance itself that has no maximum measure, i.e., one may appear as often as he wishes without an offering. However, there is a maximum measure, i.e., a limited number of offerings, that one may bring; only one burnt-offering of appearance per Festival. And Reish Lakish said: The appearance of one鈥檚 face means with an offering, as even offerings have no maximum measure. One may bring as many offerings during the Festival as he wishes.

讗讬转讬讘讬讛 讛拽专 专讙诇讱 诪讘讬转 专注讱 讛转诐 讘讞讟讗讜转 讜讗砖诪讜转

Rabbi Yo岣nan raised an objection to the opinion of Reish Lakish: 鈥淟et your foot be seldom in your neighbor鈥檚 house, lest he be sated with you, and hate you鈥 (Proverbs 25:17). It can be inferred from this verse that one should not bring extra gifts, i.e., offerings, to God. The Gemara responds: There, the verse is referring to sin-offerings and guilt-offerings, i.e., it is better not to sin in the first place.

讻讚专讘讬 诇讜讬 讚专讘讬 诇讜讬 专诪讬 讻转讬讘 讛拽专 专讙诇讱 诪讘讬转 专注讱 讜讻转讬讘 讗讘讗 讘讬转讱 讘注讜诇讜转 诇讗 拽砖讬讗 讻讗谉 讘讞讟讗讜转 讜讗砖诪讜转 讻讗谉 讘注讜诇讜转 讜砖诇诪讬诐

This explanation is in accordance with the opinion of Rabbi Levi, as Rabbi Levi raised a contradiction between two verses. It is written: 鈥淟et your foot be seldom in your neighbor鈥檚 house,鈥 and it is written: 鈥淚 will come into Your house with burnt-offerings, I will perform for You my vows鈥 (Psalms 66:13). Rabbi Levi explained: This is not difficult; here, the verse is referring to sin-offerings and guilt-offerings, and there, it is referring to burnt-offerings and peace-offerings, concerning which one may bring as many as he likes.

转谞讬讗 谞诪讬 讛讻讬 讛拽专 专讙诇讱 诪讘讬转 专注讱 讘讞讟讗讜转 讜讗砖诪讜转 讛讻转讜讘 诪讚讘专 讗转讛 讗讜诪专 讘讞讟讗讜转 讜讗砖诪讜转 讗讜 讗讬谞讜 讗诇讗 讘注讜诇讜转 讜砖诇诪讬诐 讻砖讛讜讗 讗讜诪专 讗讘讜讗 讘讬转讱 讘注讜诇讜转 讗砖诇诐 诇讱 谞讚专讬 讛专讬 注讜诇讜转 讜砖诇诪讬诐 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 讛拽专 专讙诇讱 诪讘讬转 专注讱 讘讞讟讗讜转 讜讗砖诪讜转 讛讻转讜讘 诪讚讘专

That opinion is also taught in a baraita: 鈥淟et your foot be seldom in your neighbor鈥檚 house.鈥 The verse is speaking of sin-offerings and guilt-offerings. Do you say it is referring to sin-offerings and guilt-offerings, or perhaps it is only referring to burnt-offerings and peace-offerings? When it says: 鈥淚 will come into Your house with burnt-offerings, I will perform for You my vows,鈥 burnt-offerings and peace-offerings are mentioned, as these are more pleasant to sacrifice to God. How then do I uphold the meaning of the verse: 鈥淟et your foot be seldom in your neighbor鈥檚 house鈥? The verse is speaking of sin-offerings and guilt-offerings.

讜讗讬谉 谞专讗讬谉 讞爪讗讬谉 讻讜壮 住讘专 专讘 讬讜住祝 诇诪讬诪专 诪讗谉 讚讗讬转 诇讬讛 注砖专讛 讘谞讬诐 诇讗 诇讬住拽讜 讛讗讬讚谞讗 讞诪砖讛 讜诇诪讞专 讞诪砖讛

搂 Earlier the baraita taught: The people may not appear partially, as the verse states: 鈥淎ll your males鈥 (Exodus 23:17). Rav Yosef thought to say: One who has ten sons should not let five ascend now and the other five tomorrow. Rather, they must all ascend to the Temple together.

讗诪专 诇讬讛 讗讘讬讬 驻砖讬讟讗 讛讬 诪讬谞讬讬讛讜 诪砖讜讬转 诇讛讜 驻讜砖注讬诐 讜讛讬 诪讬谞讬讬讛讜 诪砖讜讬转 诇讛讜 讝专讬讝讬谉

Abaye said to him: This is obvious; which of his sons would he render sinners, who are too lazy to ascend, and which of them would he render vigilant, eager to perform the mitzva at the first opportunity?

讗诇讗 拽专讗 诇诪讗讬 讗转讗 诇讻讚讗讞专讬诐 讚转谞讬讗 讗讞专讬诐 讗讜诪专讬诐 讛诪拽诪抓 讜讛诪爪专祝 谞讞砖转 讜讛讘讜专住讬 驻讟讜专讬谉 诪谉 讛专讗讬讬讛 砖谞讗诪专 讻诇 讝讻讜专讱 诪讬 砖讬讻讜诇 诇注诇讜转 注诐 讻诇 讝讻讜专讱 讬爪讗讜 讗诇讜 砖讗讬谉 讬讻讜诇讬谉 诇注诇讜转 注诐 讻诇 讝讻讜专讱

Rather, for what purpose does the verse: 鈥淎ll your males,鈥 come? It comes to teach that which A岣rim taught. As it is taught in a baraita: A岣rim say that a scrimper, one who gathers dog feces to give them to tanners for the purpose of tanning hides; a melder of copper, who purifies copper from dross; and a tanner of hides are all exempt from the mitzva of appearance, as their occupation inflicts upon them an unpleasant odor. As it is stated: 鈥淎ll your males,鈥 which indicates that only one who is able to ascend with all your males is obligated, excluding these. As people avoid their company, they cannot ascend with all your males.

诪转谞讬壮 注讜诇讜转 讘诪讜注讚 讘讗讜转 诪谉 讛讞讜诇讬谉 讜讛砖诇诪讬诐 诪谉 讛诪注砖专 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪谉 讛讞讜诇讬谉 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪谉 讛诪注砖专

MISHNA: Burnt-offerings that one sacrifices on the intermediate days of the Festival must come from non-sacred property, not from sacred property such as second-tithe money. But the peace-offerings may be brought from the second tithe, i.e., from money with which one redeemed second tithe, which is subsequently used to purchase food in Jerusalem. With regard to the Festival peace-offering sacrificed on the first day of the festival of Passover, Beit Shammai say: It must come from non-sacred property, and Beit Hillel say: It may be brought even from the second tithe.

讬砖专讗诇 讬讜爪讗讬谉 讬讚讬 讞讜讘转谉 讘谞讚专讬诐 讜谞讚讘讜转 讜讘诪注砖专 讘讛诪讛 讜讛讻讛谞讬诐 讘讞讟讗讜转 讜讗砖诪讜转 讜讘讘讻讜专 讜讘讞讝讛 讜砖讜拽 讗讘诇 诇讗 讘注讜驻讜转 讜诇讗 讘诪谞讞讜转

In general, Israelites fulfill their obligation to eat peace-offerings of rejoicing with their voluntary vows and gift offerings donated during the year and sacrificed on the Festival; and likewise with animal tithes. And the priests fulfill their obligation of rejoicing with the meat of sin-offerings and guilt-offerings and with firstborn offerings, as the priests receive a portion of these, and with the breast and thigh of peace-offerings, to which they are also entitled. However, they do not fulfill their obligation with birds, e.g., a bird sacrificed as a sin-offering, nor with meal-offerings, as only the eating of meat constitutes rejoicing.

讙诪壮 讗诇讗 注讜诇讜转 讘诪讜注讚 讛讜讗 讚讘讗讜转 诪谉 讛讞讜诇讬谉 讛讗 讘讬讜诐 讟讜讘 诪谉 讛诪注砖专 讗诪讗讬 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

GEMARA: When the mishna states that burnt-offerings sacrificed during the intermediate days of the Festival may come from non-sacred property, this leads to the surprising conclusion that on the Festival they may even come from the second tithe. The Gemara asks: Why should this be the case? The burnt-offering is an obligatory matter, and there is a principle that any obligatory matter with regard to offerings may come only from non-sacred property that was consecrated expressly for this purpose alone, not from property that was previously consecrated for another purpose.

讜讻讬 转讬诪讗 讛讗 拽讗 诪砖诪注 诇谉 讚注讜诇讜转 讘诪讜注讚 讘讗讜转 讘讬讜诐 讟讜讘 讗讬谞谉 讘讗讜转 讻诪讗谉 讻讘讬转 砖诪讗讬

And if you would say that this teaches us that burnt-offerings may come, i.e., be sacrificed, on the intermediate days of the Festival, whereas on the Festival they may not come at all, in accordance with whose opinion is this mishna? It is in accordance with the opinion of Beit Shammai.

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

As we learned in a mishna (Beitza 19a) that Beit Shammai say: One brings peace-offerings on a Festival, but one does not place his hands on them, as placing one鈥檚 hands on an animal on a Festival is prohibited by rabbinic law. However, one may not sacrifice burnt-offerings at all, as they are not eaten, and slaughtering is permitted on a Festival only for human needs. And Beit Hillel say: One brings both peace-offerings and burnt-offerings, and one does place his hands on them. It is unlikely that an anonymous mishna would follow the opinion of Beit Shammai, whose rulings are not accepted as halakha.

讞住讜专讬 诪讬讞住专讗 讜讛讻讬 拽转谞讬 注讜诇讜转 谞讚专讬诐 讜谞讚讘讜转 讘诪讜注讚 讘讗讜转 讘讬讜诐 讟讜讘 讗讬谞谉 讘讗讜转 讜注讜诇转 专讗讬讬讛 讘讗讛 讗驻讬诇讜 讘讬讜诐 讟讜讘 讜讻砖讛讬讗 讘讗讛 讗讬谞讛 讘讗讛 讗诇讗 诪谉 讛讞讜诇讬谉 讜砖诇诪讬 砖诪讞讛 讘讗讬谉 讗祝 诪谉 讛诪注砖专 讜讞讙讬讙转 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪谉 讛讞讜诇讬谉 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪谉 讛诪注砖专

The Gemara answers: This mishna is incomplete, and this is what it is teaching: Burnt-offerings brought as a fulfillment of one鈥檚 vow or as gift offerings may come on the intermediate days of the Festival. However, on the Festival itself they may not come. And the burnt-offering of appearance comes even on the Festival, but when it comes, it may come only from non-sacred property, as it is obligatory. And peace-offerings of rejoicing may come even from the second tithe. And with regard to the Festival peace-offering brought on the first day of Passover, Beit Shammai say: It may come only from non-sacred property, and Beit Hillel say: It may come even from the second tithe.

转谞讬讗 谞诪讬 讛讻讬 注讜诇讜转 谞讚专讬诐 讜谞讚讘讜转 讘诪讜注讚 讘讗讜转 讘讬讜诐 讟讜讘 讗讬谞谉 讘讗讜转 讜注讜诇转 专讗讬讬讛 讘讗讛 讗驻讬诇讜 讘讬讜诐 讟讜讘 讜讻砖讛讬讗 讘讗讛 讗讬谞讛 讘讗讛 讗诇讗 诪谉 讛讞讜诇讬谉 讜砖诇诪讬 砖诪讞讛 讘讗讬谉 讗祝 诪谉 讛诪注砖专 讜讞讙讬讙转 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪谉 讛讞讜诇讬谉 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪谉 讛诪注砖专

That opinion is also taught in a baraita: Burnt-offerings brought as a fulfillment of one鈥檚 vow or as gift offerings may come on the intermediate days of the Festival. However, on the Festival itself they may not come. And the burnt-offering of appearance comes even on the Festival, but when it comes it may come only from non-sacred property. And peace-offerings of rejoicing may come even from the second tithe. And with regard to the Festival peace-offering brought on the first day of the festival of Passover, Beit Shammai say: It may come only from non-sacred property, and Beit Hillel say: It may come even from the second tithe.

诪讗讬 砖谞讗 讞讙讬讙转 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讗诪专 专讘 讗砖讬 讛讗 拽讗 诪砖诪注 诇谉 讞讙讬讙转 讞诪砖讛 注砖专 讗讬谉 讞讙讬讙转 讗专讘注讛 注砖专 诇讗

The Gemara asks: What is different about the Festival peace-offering brought on the first day of the festival of Passover? Rav Ashi said: This emphasis on the specific date teaches us that for the Festival peace-offering of the fifteenth, i.e., the pilgrimage Festival offerings brought on the first day of Passover, yes, this restriction applies; however, for the Festival peace-offering of the fourteenth, no, this limitation is not in force. If the Paschal lamb was too small for a group, they would bring an additional peace-offering so that the Paschal lamb could be eaten when one was full. This offering was called the Festival peace-offering of the fourteenth of Nisan. Since this offering is not obligatory, everyone agrees that it may be purchased with second-tithe money.

  • 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 7

讛驻讗讛 讜讛讘讻讜专讬诐 讜讛专讗讬讜谉 讜讙诪讬诇讜转 讞住讚讬诐 讜转诇诪讜讚 转讜专讛

Produce in the corner of the field that must be left unharvested, which is given to the poor [pe鈥檃]; and the first fruits, which are brought to the Temple; and the appearance in the Temple on the pilgrim Festivals; and acts of loving-kindness; and Torah study.

讗诪专 专讘讬 讬讜讞谞谉 讻住讘讜专讬谉 讗谞讜 诇讜诪专 讛专讗讬讜谉 讗讬谉 诇讜 砖讬注讜专 诇诪注诇讛 讗讘诇 讬砖 诇讜 砖讬注讜专 诇诪讟讛 注讚 砖讘讗 专讘讬 讗讜砖注讬讗 讘专讘讬 讜诇讬诪讚 讛专讗讬讜谉 讗讬谉 诇讜 砖讬注讜专 诇讗 诇诪注诇讛 讜诇讗 诇诪讟讛 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 讛专讗讬讬讛 诪注讛 讻住祝 讜讛讞讙讬讙讛 砖转讬 讻住祝

Rabbi Yo岣nan said: We thought to say that the mitzva of appearance in the Temple does not have a maximum measure, but it does have a minimum measure; until Rabbi Oshaya the Distinguished came and taught: The mitzva of appearance has neither a maximum nor a minimum measure. However, the Rabbis say: The burnt-offering of appearance must be worth one silver ma鈥檃 and the Festival peace-offering two silver coins.

诪讗讬 讛专讗讬讜谉 专讘讬 讬讜讞谞谉 讗诪专 专讗讬讬转 驻谞讬诐 讘注讝专讛 讜专讬砖 诇拽讬砖 讗诪专 专讗讬讬转 驻谞讬诐 讘拽专讘谉

What is the mitzva of appearance to which this mishna is referring? Rabbi Yo岣nan said: It is the mitzva of the appearance of one鈥檚 face in the Temple courtyard. One may appear in the Temple as often as he likes over the course of a Festival. And Reish Lakish said: It is the appearance of one鈥檚 face in the Temple with an offering. There is no measure in this regard, as every time one appears in the Temple during a Festival he must bring an offering.

讘注讬拽专 讛专讙诇 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚专讗讬讬转 驻谞讬诐 讘拽专讘谉 讻讬 驻诇讬讙讬 讘砖讗专 讬诪讜转 讛专讙诇 讻诇 讛讬讻讗 讚讗转讗 讜讗讬讬转讬 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诪拽讘诇讬谞谉 诪讬谞讬讛 讻讬 驻诇讬讙讬 讚讗转讗 讜诇讗 讗讬讬转讬

The Gemara explains: On the main i.e., on the first, day of the pilgrimage Festival, everyone agrees that the appearance of one鈥檚 face must be accompanied by an offering. When they disagree, it is with regard to the rest of the days of the pilgrimage Festival, i.e., whether or not one who appears must sacrifice an offering. Furthermore, anywhere, i.e., in any case that one comes and brings an offering, everyone agrees that we accept it from him. When they disagree, it is when he comes and does not bring an offering. Is this man obligated to bring an offering or not?

讚专讘讬 讬讜讞谞谉 住讘专 专讗讬讬转 驻谞讬诐 讘注讝专讛 讚讻诇 讗讬诪转 讚讗转讬 诇讗 爪专讬讱 诇讗转讜讬讬 专讬砖 诇拽讬砖 讗诪专 专讗讬讬转 驻谞讬诐 讘拽专讘谉 讚讻诇 讗讬诪转 讚讗转讬 爪专讬讱 诇讗转讜讬讬

The Gemara explains that Rabbi Yo岣nan holds that the mitzva is merely the appearance of one鈥檚 face in the Temple courtyard. Therefore, one doesn鈥檛 need to bring an offering whenever he comes to the Temple. Reish Lakish said that the mitzva is the appearance of one鈥檚 face with an offering, which means that whenever one comes he must bring an offering with him.

讗讬转讬讘讬讛 专讬砖 诇拽讬砖 诇专讘讬 讬讜讞谞谉 讜诇讗 讬专讗讜 驻谞讬 专讬拽诐 讗诪专 诇讬讛 讘注讬拽专 讛专讙诇

Reish Lakish raised an objection to the opinion of Rabbi Yo岣nan. The verse states: 鈥淭hree times you shall keep a feast for Me in the year鈥and none shall appear before Me empty-handed鈥 (Exodus 23:14鈥15). This verse indicates that one must bring an offering whenever he appears in the Temple. Rabbi Yo岣nan said to him: That obligation applies only on the main day of the pilgrimage Festival, but not on the rest of the Festival days.

讗讬转讬讘讬讛 讜诇讗 讬专讗讜 驻谞讬 专讬拽诐 讘讝讘讞讬诐 讗转讛 讗讜诪专 讘讝讘讞讬诐 讗讜 讗讬谞讜 讗诇讗 讘注讜驻讜转 讜诪谞讞讜转 讜讚讬谉 讛讜讗 谞讗诪专讛 讞讙讬讙讛 诇讛讚讬讜讟 讜谞讗诪专讛 专讗讬讬讛 诇讙讘讜讛 诪讛 讞讙讬讙讛 讛讗诪讜专讛 诇讛讚讬讜讟 讝讘讞讬诐 讗祝 专讗讬讬讛 讛讗诪讜专讛 诇讙讘讜讛 讝讘讞讬诐

Reish Lakish raised an objection to the opinion of Rabbi Yo岣nan from a baraita: 鈥淎nd none shall appear before Me empty-handed.鈥 This teaches that Festival pilgrims must appear with animal offerings. Do you say that they must appear with animal offerings, or perhaps it is only with bird-offerings or meal-offerings? And it is possible to determine the answer by logical derivation: It is stated that one must bring a Festival peace-offering for a commoner to eat, and it is stated that one must bring a burnt-offering of appearance, which is for God. Just as the Festival peace-offering that is stated for a commoner is referring to animal offerings, so too, the burnt-offering of appearance that is stated to be sacrificed wholly for God is referring to animal offerings.

讜诪讛 讛谉 讝讘讞讬诐 注讜诇讜转 讗转讛 讗讜诪专 注讜诇讜转 讗讜 讗讬谞讜 讗诇讗 砖诇诪讬诐 讜讚讬谉 讛讜讗 谞讗诪专讛 讞讙讬讙讛 诇讛讚讬讜讟 讜谞讗诪专讛 专讗讬讬讛 诇讙讘讜讛 诪讛 讞讙讬讙讛 讛讗诪讜专讛 诇讛讚讬讜讟 讘专讗讜讬 诇讜 讗祝 专讗讬讬讛 讛讗诪讜专讛 诇讙讘讜讛 讘专讗讜讬 诇讜

And what are these animal offerings that the Festival pilgrims sacrifice to God? Burnt-offerings. Do you say that they are burnt-offerings, or perhaps it is only that they are peace-offerings? And it is possible to determine the answer by logical derivation: It is stated that one must bring a Festival peace-offering for a commoner, and it is stated that one must bring a burnt-offering of appearance, which is solely for God. Just as the Festival peace-offering that is stated for a commoner is referring to an offering that is fitting for him to eat, i.e., a peace-offering, so too, the burnt-offering of appearance that is stated to be for God is referring to an offering that is fitting for Him, i.e., a burnt-offering, which is entirely consumed on the altar.

讜讻谉 讘讚讬谉 砖诇讗 讬讛讗 砖讜诇讞谞讱 诪诇讗 讜砖讜诇讞谉 专讘讱 专讬拽诐 讗诪专 诇讬讛 讘注讬拽专 讛专讙诇

And similarly, one can learn by logical derivation that your table should not be full of meat while your Master鈥檚 table, i.e., the altar, is empty. This indicates that one must sacrifice a burnt-offering whenever one appears in the Temple, which contradicts the opinion of Rabbi Yo岣nan. Rabbi Yo岣nan again said to him: This obligation applies only on the main day of the pilgrimage Festival.

讗讬转讬讘讬讛 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 砖诇砖 专讙诇讬诐 讘砖谞讛 谞爪讟讜讜 讬砖专讗诇 诇注诇讜转 讘专讙诇 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 讜讗讬谉 谞专讗讬谉 讞爪讗讬谉 诪砖讜诐 砖谞讗诪专 讻诇 讝讻讜专讱 讜讗讬谉 谞专讗讬谉 专讬拽谞讬诐 诪砖讜诐 砖谞讗诪专 讜诇讗 讬专讗讜 驻谞讬 专讬拽诐 讗诪专 诇讬讛 讘注讬拽专 讛专讙诇

Reish Lakish raised another objection to the opinion of Rabbi Yo岣nan. Rabbi Yosei, son of Rabbi Yehuda, says: Three times a year the Jewish people were commanded to ascend on the pilgrimage Festival: On Passover, on Shavuot, and on Sukkot. They may not appear partially, i.e., only some of the people, because it is stated: 鈥淎ll your males鈥 (Exodus 23:17). And they may not appear empty-handed, because it is stated: 鈥淎nd none shall appear before Me empty-handed鈥 (Exodus 23:15). Rabbi Yo岣nan said to him: That too is referring to the main day of the pilgrimage Festival.

讗讬转讬讘讬讛 专讘讬 讬讜讞谞谉 诇专讬砖 诇拽讬砖 讬专讗讛 讬专讗讛 诪讛 讗谞讬 讘讞谞诐 讗祝 讗转诐 讘讞谞诐

Rabbi Yo岣nan raised an objection to the opinion of Reish Lakish from a baraita: The verse states: 鈥淎ll your males shall appear.鈥 Although the verse as written can be read: 鈥淲ill see [yireh],鈥 it is actually read: 鈥淪hall be seen [yera鈥檈].鈥 The baraita derives that just as I, God, come to see you for free, as He has no obligation to bring an offering when He comes to see us in the Temple, so too, you may come to see Me in the Temple for free, i.e., there is no requirement to bring an offering. The Gemara accepts this objection and therefore proceeds to explain the dispute between Rabbi Yo岣nan and Reish Lakish in a different manner.

讗诇讗 讻诇 讛讬讻讗 讚讗转讗 讜诇讗 讗讬讬转讬 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚注讬讬诇 讜诪转讞讝讬 讜谞驻讬拽 讻讬 驻诇讬讙讬 讚讗转讗 讜讗讬讬转讬

Rather, with regard to anywhere that one comes to the Temple courtyard after the initial time on the first day of the Festival and he does not bring an offering, everyone agrees that one enters, appears, and exits without having to bring an offering. When they disagree it is in a case where one comes and brings an offering.

专讘讬 讬讜讞谞谉 讚讗诪专 专讗讬讬转 驻谞讬诐 讘注讝专讛 专讗讬讬转 驻谞讬诐 讛讜讗 讚讗讬谉 诇讛 砖讬注讜专 讛讗 诇拽专讘谉 讬砖 诇讛 砖讬注讜专 讜专讬砖 诇拽讬砖 讗诪专 专讗讬讬转 驻谞讬诐 讘拽专讘谉 讚讗驻讬诇讜 拽专讘谉 谞诪讬 讗讬谉 诇讜 砖讬注讜专

The Gemara explains: Rabbi Yo岣nan, who says that the appearance mentioned in the mishna is referring to the appearance of one鈥檚 face in the Temple courtyard, maintains that it is this appearance itself that has no maximum measure, i.e., one may appear as often as he wishes without an offering. However, there is a maximum measure, i.e., a limited number of offerings, that one may bring; only one burnt-offering of appearance per Festival. And Reish Lakish said: The appearance of one鈥檚 face means with an offering, as even offerings have no maximum measure. One may bring as many offerings during the Festival as he wishes.

讗讬转讬讘讬讛 讛拽专 专讙诇讱 诪讘讬转 专注讱 讛转诐 讘讞讟讗讜转 讜讗砖诪讜转

Rabbi Yo岣nan raised an objection to the opinion of Reish Lakish: 鈥淟et your foot be seldom in your neighbor鈥檚 house, lest he be sated with you, and hate you鈥 (Proverbs 25:17). It can be inferred from this verse that one should not bring extra gifts, i.e., offerings, to God. The Gemara responds: There, the verse is referring to sin-offerings and guilt-offerings, i.e., it is better not to sin in the first place.

讻讚专讘讬 诇讜讬 讚专讘讬 诇讜讬 专诪讬 讻转讬讘 讛拽专 专讙诇讱 诪讘讬转 专注讱 讜讻转讬讘 讗讘讗 讘讬转讱 讘注讜诇讜转 诇讗 拽砖讬讗 讻讗谉 讘讞讟讗讜转 讜讗砖诪讜转 讻讗谉 讘注讜诇讜转 讜砖诇诪讬诐

This explanation is in accordance with the opinion of Rabbi Levi, as Rabbi Levi raised a contradiction between two verses. It is written: 鈥淟et your foot be seldom in your neighbor鈥檚 house,鈥 and it is written: 鈥淚 will come into Your house with burnt-offerings, I will perform for You my vows鈥 (Psalms 66:13). Rabbi Levi explained: This is not difficult; here, the verse is referring to sin-offerings and guilt-offerings, and there, it is referring to burnt-offerings and peace-offerings, concerning which one may bring as many as he likes.

转谞讬讗 谞诪讬 讛讻讬 讛拽专 专讙诇讱 诪讘讬转 专注讱 讘讞讟讗讜转 讜讗砖诪讜转 讛讻转讜讘 诪讚讘专 讗转讛 讗讜诪专 讘讞讟讗讜转 讜讗砖诪讜转 讗讜 讗讬谞讜 讗诇讗 讘注讜诇讜转 讜砖诇诪讬诐 讻砖讛讜讗 讗讜诪专 讗讘讜讗 讘讬转讱 讘注讜诇讜转 讗砖诇诐 诇讱 谞讚专讬 讛专讬 注讜诇讜转 讜砖诇诪讬诐 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 讛拽专 专讙诇讱 诪讘讬转 专注讱 讘讞讟讗讜转 讜讗砖诪讜转 讛讻转讜讘 诪讚讘专

That opinion is also taught in a baraita: 鈥淟et your foot be seldom in your neighbor鈥檚 house.鈥 The verse is speaking of sin-offerings and guilt-offerings. Do you say it is referring to sin-offerings and guilt-offerings, or perhaps it is only referring to burnt-offerings and peace-offerings? When it says: 鈥淚 will come into Your house with burnt-offerings, I will perform for You my vows,鈥 burnt-offerings and peace-offerings are mentioned, as these are more pleasant to sacrifice to God. How then do I uphold the meaning of the verse: 鈥淟et your foot be seldom in your neighbor鈥檚 house鈥? The verse is speaking of sin-offerings and guilt-offerings.

讜讗讬谉 谞专讗讬谉 讞爪讗讬谉 讻讜壮 住讘专 专讘 讬讜住祝 诇诪讬诪专 诪讗谉 讚讗讬转 诇讬讛 注砖专讛 讘谞讬诐 诇讗 诇讬住拽讜 讛讗讬讚谞讗 讞诪砖讛 讜诇诪讞专 讞诪砖讛

搂 Earlier the baraita taught: The people may not appear partially, as the verse states: 鈥淎ll your males鈥 (Exodus 23:17). Rav Yosef thought to say: One who has ten sons should not let five ascend now and the other five tomorrow. Rather, they must all ascend to the Temple together.

讗诪专 诇讬讛 讗讘讬讬 驻砖讬讟讗 讛讬 诪讬谞讬讬讛讜 诪砖讜讬转 诇讛讜 驻讜砖注讬诐 讜讛讬 诪讬谞讬讬讛讜 诪砖讜讬转 诇讛讜 讝专讬讝讬谉

Abaye said to him: This is obvious; which of his sons would he render sinners, who are too lazy to ascend, and which of them would he render vigilant, eager to perform the mitzva at the first opportunity?

讗诇讗 拽专讗 诇诪讗讬 讗转讗 诇讻讚讗讞专讬诐 讚转谞讬讗 讗讞专讬诐 讗讜诪专讬诐 讛诪拽诪抓 讜讛诪爪专祝 谞讞砖转 讜讛讘讜专住讬 驻讟讜专讬谉 诪谉 讛专讗讬讬讛 砖谞讗诪专 讻诇 讝讻讜专讱 诪讬 砖讬讻讜诇 诇注诇讜转 注诐 讻诇 讝讻讜专讱 讬爪讗讜 讗诇讜 砖讗讬谉 讬讻讜诇讬谉 诇注诇讜转 注诐 讻诇 讝讻讜专讱

Rather, for what purpose does the verse: 鈥淎ll your males,鈥 come? It comes to teach that which A岣rim taught. As it is taught in a baraita: A岣rim say that a scrimper, one who gathers dog feces to give them to tanners for the purpose of tanning hides; a melder of copper, who purifies copper from dross; and a tanner of hides are all exempt from the mitzva of appearance, as their occupation inflicts upon them an unpleasant odor. As it is stated: 鈥淎ll your males,鈥 which indicates that only one who is able to ascend with all your males is obligated, excluding these. As people avoid their company, they cannot ascend with all your males.

诪转谞讬壮 注讜诇讜转 讘诪讜注讚 讘讗讜转 诪谉 讛讞讜诇讬谉 讜讛砖诇诪讬诐 诪谉 讛诪注砖专 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪谉 讛讞讜诇讬谉 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪谉 讛诪注砖专

MISHNA: Burnt-offerings that one sacrifices on the intermediate days of the Festival must come from non-sacred property, not from sacred property such as second-tithe money. But the peace-offerings may be brought from the second tithe, i.e., from money with which one redeemed second tithe, which is subsequently used to purchase food in Jerusalem. With regard to the Festival peace-offering sacrificed on the first day of the festival of Passover, Beit Shammai say: It must come from non-sacred property, and Beit Hillel say: It may be brought even from the second tithe.

讬砖专讗诇 讬讜爪讗讬谉 讬讚讬 讞讜讘转谉 讘谞讚专讬诐 讜谞讚讘讜转 讜讘诪注砖专 讘讛诪讛 讜讛讻讛谞讬诐 讘讞讟讗讜转 讜讗砖诪讜转 讜讘讘讻讜专 讜讘讞讝讛 讜砖讜拽 讗讘诇 诇讗 讘注讜驻讜转 讜诇讗 讘诪谞讞讜转

In general, Israelites fulfill their obligation to eat peace-offerings of rejoicing with their voluntary vows and gift offerings donated during the year and sacrificed on the Festival; and likewise with animal tithes. And the priests fulfill their obligation of rejoicing with the meat of sin-offerings and guilt-offerings and with firstborn offerings, as the priests receive a portion of these, and with the breast and thigh of peace-offerings, to which they are also entitled. However, they do not fulfill their obligation with birds, e.g., a bird sacrificed as a sin-offering, nor with meal-offerings, as only the eating of meat constitutes rejoicing.

讙诪壮 讗诇讗 注讜诇讜转 讘诪讜注讚 讛讜讗 讚讘讗讜转 诪谉 讛讞讜诇讬谉 讛讗 讘讬讜诐 讟讜讘 诪谉 讛诪注砖专 讗诪讗讬 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

GEMARA: When the mishna states that burnt-offerings sacrificed during the intermediate days of the Festival may come from non-sacred property, this leads to the surprising conclusion that on the Festival they may even come from the second tithe. The Gemara asks: Why should this be the case? The burnt-offering is an obligatory matter, and there is a principle that any obligatory matter with regard to offerings may come only from non-sacred property that was consecrated expressly for this purpose alone, not from property that was previously consecrated for another purpose.

讜讻讬 转讬诪讗 讛讗 拽讗 诪砖诪注 诇谉 讚注讜诇讜转 讘诪讜注讚 讘讗讜转 讘讬讜诐 讟讜讘 讗讬谞谉 讘讗讜转 讻诪讗谉 讻讘讬转 砖诪讗讬

And if you would say that this teaches us that burnt-offerings may come, i.e., be sacrificed, on the intermediate days of the Festival, whereas on the Festival they may not come at all, in accordance with whose opinion is this mishna? It is in accordance with the opinion of Beit Shammai.

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

As we learned in a mishna (Beitza 19a) that Beit Shammai say: One brings peace-offerings on a Festival, but one does not place his hands on them, as placing one鈥檚 hands on an animal on a Festival is prohibited by rabbinic law. However, one may not sacrifice burnt-offerings at all, as they are not eaten, and slaughtering is permitted on a Festival only for human needs. And Beit Hillel say: One brings both peace-offerings and burnt-offerings, and one does place his hands on them. It is unlikely that an anonymous mishna would follow the opinion of Beit Shammai, whose rulings are not accepted as halakha.

讞住讜专讬 诪讬讞住专讗 讜讛讻讬 拽转谞讬 注讜诇讜转 谞讚专讬诐 讜谞讚讘讜转 讘诪讜注讚 讘讗讜转 讘讬讜诐 讟讜讘 讗讬谞谉 讘讗讜转 讜注讜诇转 专讗讬讬讛 讘讗讛 讗驻讬诇讜 讘讬讜诐 讟讜讘 讜讻砖讛讬讗 讘讗讛 讗讬谞讛 讘讗讛 讗诇讗 诪谉 讛讞讜诇讬谉 讜砖诇诪讬 砖诪讞讛 讘讗讬谉 讗祝 诪谉 讛诪注砖专 讜讞讙讬讙转 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪谉 讛讞讜诇讬谉 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪谉 讛诪注砖专

The Gemara answers: This mishna is incomplete, and this is what it is teaching: Burnt-offerings brought as a fulfillment of one鈥檚 vow or as gift offerings may come on the intermediate days of the Festival. However, on the Festival itself they may not come. And the burnt-offering of appearance comes even on the Festival, but when it comes, it may come only from non-sacred property, as it is obligatory. And peace-offerings of rejoicing may come even from the second tithe. And with regard to the Festival peace-offering brought on the first day of Passover, Beit Shammai say: It may come only from non-sacred property, and Beit Hillel say: It may come even from the second tithe.

转谞讬讗 谞诪讬 讛讻讬 注讜诇讜转 谞讚专讬诐 讜谞讚讘讜转 讘诪讜注讚 讘讗讜转 讘讬讜诐 讟讜讘 讗讬谞谉 讘讗讜转 讜注讜诇转 专讗讬讬讛 讘讗讛 讗驻讬诇讜 讘讬讜诐 讟讜讘 讜讻砖讛讬讗 讘讗讛 讗讬谞讛 讘讗讛 讗诇讗 诪谉 讛讞讜诇讬谉 讜砖诇诪讬 砖诪讞讛 讘讗讬谉 讗祝 诪谉 讛诪注砖专 讜讞讙讬讙转 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪谉 讛讞讜诇讬谉 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪谉 讛诪注砖专

That opinion is also taught in a baraita: Burnt-offerings brought as a fulfillment of one鈥檚 vow or as gift offerings may come on the intermediate days of the Festival. However, on the Festival itself they may not come. And the burnt-offering of appearance comes even on the Festival, but when it comes it may come only from non-sacred property. And peace-offerings of rejoicing may come even from the second tithe. And with regard to the Festival peace-offering brought on the first day of the festival of Passover, Beit Shammai say: It may come only from non-sacred property, and Beit Hillel say: It may come even from the second tithe.

诪讗讬 砖谞讗 讞讙讬讙转 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 驻住讞 讗诪专 专讘 讗砖讬 讛讗 拽讗 诪砖诪注 诇谉 讞讙讬讙转 讞诪砖讛 注砖专 讗讬谉 讞讙讬讙转 讗专讘注讛 注砖专 诇讗

The Gemara asks: What is different about the Festival peace-offering brought on the first day of the festival of Passover? Rav Ashi said: This emphasis on the specific date teaches us that for the Festival peace-offering of the fifteenth, i.e., the pilgrimage Festival offerings brought on the first day of Passover, yes, this restriction applies; however, for the Festival peace-offering of the fourteenth, no, this limitation is not in force. If the Paschal lamb was too small for a group, they would bring an additional peace-offering so that the Paschal lamb could be eaten when one was full. This offering was called the Festival peace-offering of the fourteenth of Nisan. Since this offering is not obligatory, everyone agrees that it may be purchased with second-tithe money.

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