Today's Daf Yomi
February 16, 2022 | ט״ו באדר א׳ תשפ״ב
-
This month's learning is sponsored by Sami Groff in honor of Shoshana Keats Jaskoll and Chochmat Nashim.
Chagigah 7
Today’s daf is sponsored by the Hadran Zoom family in loving memory of Malcolm Minsk, father of their dear friend, Elisa Hartstein. “In the virtual Hadran Zoom room, you brought your father to life for us as you shared the beautiful story of his tireless activity on behalf of the Jewish community in Atlanta, and all with a charming Southern accent. His memory should be a comfort to you.”
Today’s daf is sponsored by Rachel Lopatin in honor of Shayna Lopatin. “With lots of love, Eema and Abba.”
Today’s daf is sponsored by the Levi family for a refuah shleima for Miriam bat Chana.
There are five things that have no requisite amount: peah, bikkurim, “appearing” at the temple, acts of loving-kindness, and Torah study. It is unclear from this Mishna if there is a maximum amount but there is a minimum and if there is no requisite amount for “appearance” means simply showing up at the Temple (particularly after the first day of the holiday) or if it means offering a sacrifice at the time of each “appearance.” Reish Lakish, who at first believes you have to offer a sacrifice each time your return to the Temple throughout the holiday challenges Rabbi Yochanan (who believes that showing up is enough) with three sources that seem to indicate that you need to offer a sacrifice. Rabbi Yochanan suggests that each of these sources relates to the first day of the holiday only. After Rabbi Yochanan raises a question against Reish Lakish, the Gemara reformulates its understanding of the debate between them: All agree that one can come to the Temple as many times as one wishes throughout the holiday, even without bringing a sacrifice. The debate is whether or not one is allowed to bring as many sacrifices (olot reiya – burnt offerings of appearance) as one wants or is one only able to bring one. Rabbi Yochanan raises a difficulty against Reish Lakish according to this understanding but it is resolved. The Gemara concludes by attempting to define what the braita meant by “the people cannot appear partially.” Some sacrifices (olot, burnt offerings) on the holidays must be purchased with unconsecrated money, while others (like shelamim, peace offerings) can be acquired with maaser sheni money. In an attempt to understand the nuances of which sacrifices can be brought on festivals, and which have to be purchased with unconsecrated money, the Gemara rereads (add words to) the Mishna, to make it comprehensible. The Mishna brings a debate between Beit Shamai and Beit Hillel regarding the sacrifice on the first day of Pesach – why is that day unique?
Podcast: Play in new window | Download
Podcast (דף-יומי-לנשים): Play in new window | Download
הפאה והבכורים והראיון וגמילות חסדים ותלמוד תורה
Produce in the corner of the field that must be left unharvested, which is given to the poor [pe’a]; 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.
אמר רבי יוחנן כסבורין אנו לומר הראיון אין לו שיעור למעלה אבל יש לו שיעור למטה עד שבא רבי אושעיא ברבי ולימד הראיון אין לו שיעור לא למעלה ולא למטה אבל חכמים אומרים הראייה מעה כסף והחגיגה שתי כסף
Rabbi Yoḥanan 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’a and the Festival peace-offering two silver coins.
מאי הראיון רבי יוחנן אמר ראיית פנים בעזרה וריש לקיש אמר ראיית פנים בקרבן
§ What is the mitzva of appearance to which this mishna is referring? Rabbi Yoḥanan said: It is the mitzva of the appearance of one’s 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’s 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.
בעיקר הרגל כולי עלמא לא פליגי דראיית פנים בקרבן כי פליגי בשאר ימות הרגל כל היכא דאתא ואייתי כולי עלמא לא פליגי דמקבלינן מיניה כי פליגי דאתא ולא אייתי
The Gemara explains: On the main i.e., on the first, day of the pilgrimage Festival, everyone agrees that the appearance of one’s 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?
דרבי יוחנן סבר ראיית פנים בעזרה דכל אימת דאתי לא צריך לאתויי ריש לקיש אמר ראיית פנים בקרבן דכל אימת דאתי צריך לאתויי
The Gemara explains that Rabbi Yoḥanan holds that the mitzva is merely the appearance of one’s face in the Temple courtyard. Therefore, one doesn’t need to bring an offering whenever he comes to the Temple. Reish Lakish said that the mitzva is the appearance of one’s face with an offering, which means that whenever one comes he must bring an offering with him.
איתיביה ריש לקיש לרבי יוחנן ולא יראו פני ריקם אמר ליה בעיקר הרגל
Reish Lakish raised an objection to the opinion of Rabbi Yoḥanan. The verse states: “Three times you shall keep a feast for Me in the year…and none shall appear before Me empty-handed” (Exodus 23:14–15). This verse indicates that one must bring an offering whenever he appears in the Temple. Rabbi Yoḥanan said to him: That obligation applies only on the main day of the pilgrimage Festival, but not on the rest of the Festival days.
איתיביה ולא יראו פני ריקם בזבחים אתה אומר בזבחים או אינו אלא בעופות ומנחות ודין הוא נאמרה חגיגה להדיוט ונאמרה ראייה לגבוה מה חגיגה האמורה להדיוט זבחים אף ראייה האמורה לגבוה זבחים
Reish Lakish raised an objection to the opinion of Rabbi Yoḥanan from a baraita: “And none shall appear before Me empty-handed.” 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.
ומה הן זבחים עולות אתה אומר עולות או אינו אלא שלמים ודין הוא נאמרה חגיגה להדיוט ונאמרה ראייה לגבוה מה חגיגה האמורה להדיוט בראוי לו אף ראייה האמורה לגבוה בראוי לו
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.
וכן בדין שלא יהא שולחנך מלא ושולחן רבך ריקם אמר ליה בעיקר הרגל
And similarly, one can learn by logical derivation that your table should not be full of meat while your Master’s 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 Yoḥanan. Rabbi Yoḥanan again said to him: This obligation applies only on the main day of the pilgrimage Festival.
איתיביה רבי יוסי ברבי יהודה אומר שלש רגלים בשנה נצטוו ישראל לעלות ברגל בחג המצות ובחג השבועות ובחג הסוכות ואין נראין חצאין משום שנאמר כל זכורך ואין נראין ריקנים משום שנאמר ולא יראו פני ריקם אמר ליה בעיקר הרגל
Reish Lakish raised another objection to the opinion of Rabbi Yoḥanan. 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: “All your males” (Exodus 23:17). And they may not appear empty-handed, because it is stated: “And none shall appear before Me empty-handed” (Exodus 23:15). Rabbi Yoḥanan said to him: That too is referring to the main day of the pilgrimage Festival.
איתיביה רבי יוחנן לריש לקיש יראה יראה מה אני בחנם אף אתם בחנם
Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish from a baraita: The verse states: “All your males shall appear.” Although the verse as written can be read: “Will see [yireh],” it is actually read: “Shall be seen [yera’e].” 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 Yoḥanan and Reish Lakish in a different manner.
אלא כל היכא דאתא ולא אייתי דכולי עלמא לא פליגי דעייל ומתחזי ונפיק כי פליגי דאתא ואייתי
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.
רבי יוחנן דאמר ראיית פנים בעזרה ראיית פנים הוא דאין לה שיעור הא לקרבן יש לה שיעור וריש לקיש אמר ראיית פנים בקרבן דאפילו קרבן נמי אין לו שיעור
The Gemara explains: Rabbi Yoḥanan, who says that the appearance mentioned in the mishna is referring to the appearance of one’s 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’s face means with an offering, as even offerings have no maximum measure. One may bring as many offerings during the Festival as he wishes.
איתיביה הקר רגלך מבית רעך התם בחטאות ואשמות
Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish: “Let your foot be seldom in your neighbor’s house, lest he be sated with you, and hate you” (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.
כדרבי לוי דרבי לוי רמי כתיב הקר רגלך מבית רעך וכתיב אבא ביתך בעולות לא קשיא כאן בחטאות ואשמות כאן בעולות ושלמים
This explanation is in accordance with the opinion of Rabbi Levi, as Rabbi Levi raised a contradiction between two verses. It is written: “Let your foot be seldom in your neighbor’s house,” and it is written: “I will come into Your house with burnt-offerings, I will perform for You my vows” (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.
תניא נמי הכי הקר רגלך מבית רעך בחטאות ואשמות הכתוב מדבר אתה אומר בחטאות ואשמות או אינו אלא בעולות ושלמים כשהוא אומר אבוא ביתך בעולות אשלם לך נדרי הרי עולות ושלמים אמור הא מה אני מקיים הקר רגלך מבית רעך בחטאות ואשמות הכתוב מדבר:
That opinion is also taught in a baraita: “Let your foot be seldom in your neighbor’s house.” 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: “I will come into Your house with burnt-offerings, I will perform for You my vows,” 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: “Let your foot be seldom in your neighbor’s house”? The verse is speaking of sin-offerings and guilt-offerings.
ואין נראין חצאין כו׳: סבר רב יוסף למימר מאן דאית ליה עשרה בנים לא ליסקו האידנא חמשה ולמחר חמשה
§ Earlier the baraita taught: The people may not appear partially, as the verse states: “All your males” (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.
אמר ליה אביי פשיטא הי מינייהו משוית להו פושעים והי מינייהו משוית להו זריזין
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?
אלא קרא למאי אתא לכדאחרים דתניא אחרים אומרים המקמץ והמצרף נחשת והבורסי פטורין מן הראייה שנאמר כל זכורך מי שיכול לעלות עם כל זכורך יצאו אלו שאין יכולין לעלות עם כל זכורך:
Rather, for what purpose does the verse: “All your males,” come? It comes to teach that which Aḥerim taught. As it is taught in a baraita: Aḥerim 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: “All your males,” 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.
מתני׳ עולות במועד באות מן החולין והשלמים מן המעשר יום טוב הראשון של פסח בית שמאי אומרים מן החולין ובית הלל אומרים מן המעשר
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.
ישראל יוצאין ידי חובתן בנדרים ונדבות ובמעשר בהמה והכהנים בחטאות ואשמות ובבכור ובחזה ושוק אבל לא בעופות ולא במנחות:
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.
גמ׳ אלא עולות במועד הוא דבאות מן החולין הא ביום טוב מן המעשר אמאי דבר שבחובה היא וכל דבר שבחובה אינו בא אלא מן החולין
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.
וכי תימא הא קא משמע לן דעולות במועד באות ביום טוב אינן באות כמאן כבית שמאי
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.
דתנן בית שמאי אומרים מביאין שלמים ואין סומכין עליהן אבל לא עולות ובית הלל אומרים מביאין שלמים ועולות וסומכין עליהן
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’s 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.
חסורי מיחסרא והכי קתני עולות נדרים ונדבות במועד באות ביום טוב אינן באות ועולת ראייה באה אפילו ביום טוב וכשהיא באה אינה באה אלא מן החולין ושלמי שמחה באין אף מן המעשר וחגיגת יום טוב הראשון של פסח בית שמאי אומרים מן החולין ובית הלל אומרים מן המעשר
The Gemara answers: This mishna is incomplete, and this is what it is teaching: Burnt-offerings brought as a fulfillment of one’s 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.
תניא נמי הכי עולות נדרים ונדבות במועד באות ביום טוב אינן באות ועולת ראייה באה אפילו ביום טוב וכשהיא באה אינה באה אלא מן החולין ושלמי שמחה באין אף מן המעשר וחגיגת יום טוב הראשון של פסח בית שמאי אומרים מן החולין ובית הלל אומרים מן המעשר
That opinion is also taught in a baraita: Burnt-offerings brought as a fulfillment of one’s 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.
מאי שנא חגיגת יום טוב הראשון של פסח אמר רב אשי הא קא משמע לן חגיגת חמשה עשר אין חגיגת ארבעה עשר לא
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 sponsored by Sami Groff in honor of Shoshana Keats Jaskoll and Chochmat Nashim.
Subscribe to Hadran's Daf Yomi
Want to explore more about the Daf?
See insights from our partners, contributors and community of women learners
Chagigah: 7-13- Daf Yomi One Week at a Time
Chagigah 7
The William Davidson Talmud | Powered by Sefaria
הפאה והבכורים והראיון וגמילות חסדים ותלמוד תורה
Produce in the corner of the field that must be left unharvested, which is given to the poor [pe’a]; 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.
אמר רבי יוחנן כסבורין אנו לומר הראיון אין לו שיעור למעלה אבל יש לו שיעור למטה עד שבא רבי אושעיא ברבי ולימד הראיון אין לו שיעור לא למעלה ולא למטה אבל חכמים אומרים הראייה מעה כסף והחגיגה שתי כסף
Rabbi Yoḥanan 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’a and the Festival peace-offering two silver coins.
מאי הראיון רבי יוחנן אמר ראיית פנים בעזרה וריש לקיש אמר ראיית פנים בקרבן
§ What is the mitzva of appearance to which this mishna is referring? Rabbi Yoḥanan said: It is the mitzva of the appearance of one’s 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’s 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.
בעיקר הרגל כולי עלמא לא פליגי דראיית פנים בקרבן כי פליגי בשאר ימות הרגל כל היכא דאתא ואייתי כולי עלמא לא פליגי דמקבלינן מיניה כי פליגי דאתא ולא אייתי
The Gemara explains: On the main i.e., on the first, day of the pilgrimage Festival, everyone agrees that the appearance of one’s 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?
דרבי יוחנן סבר ראיית פנים בעזרה דכל אימת דאתי לא צריך לאתויי ריש לקיש אמר ראיית פנים בקרבן דכל אימת דאתי צריך לאתויי
The Gemara explains that Rabbi Yoḥanan holds that the mitzva is merely the appearance of one’s face in the Temple courtyard. Therefore, one doesn’t need to bring an offering whenever he comes to the Temple. Reish Lakish said that the mitzva is the appearance of one’s face with an offering, which means that whenever one comes he must bring an offering with him.
איתיביה ריש לקיש לרבי יוחנן ולא יראו פני ריקם אמר ליה בעיקר הרגל
Reish Lakish raised an objection to the opinion of Rabbi Yoḥanan. The verse states: “Three times you shall keep a feast for Me in the year…and none shall appear before Me empty-handed” (Exodus 23:14–15). This verse indicates that one must bring an offering whenever he appears in the Temple. Rabbi Yoḥanan said to him: That obligation applies only on the main day of the pilgrimage Festival, but not on the rest of the Festival days.
איתיביה ולא יראו פני ריקם בזבחים אתה אומר בזבחים או אינו אלא בעופות ומנחות ודין הוא נאמרה חגיגה להדיוט ונאמרה ראייה לגבוה מה חגיגה האמורה להדיוט זבחים אף ראייה האמורה לגבוה זבחים
Reish Lakish raised an objection to the opinion of Rabbi Yoḥanan from a baraita: “And none shall appear before Me empty-handed.” 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.
ומה הן זבחים עולות אתה אומר עולות או אינו אלא שלמים ודין הוא נאמרה חגיגה להדיוט ונאמרה ראייה לגבוה מה חגיגה האמורה להדיוט בראוי לו אף ראייה האמורה לגבוה בראוי לו
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.
וכן בדין שלא יהא שולחנך מלא ושולחן רבך ריקם אמר ליה בעיקר הרגל
And similarly, one can learn by logical derivation that your table should not be full of meat while your Master’s 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 Yoḥanan. Rabbi Yoḥanan again said to him: This obligation applies only on the main day of the pilgrimage Festival.
איתיביה רבי יוסי ברבי יהודה אומר שלש רגלים בשנה נצטוו ישראל לעלות ברגל בחג המצות ובחג השבועות ובחג הסוכות ואין נראין חצאין משום שנאמר כל זכורך ואין נראין ריקנים משום שנאמר ולא יראו פני ריקם אמר ליה בעיקר הרגל
Reish Lakish raised another objection to the opinion of Rabbi Yoḥanan. 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: “All your males” (Exodus 23:17). And they may not appear empty-handed, because it is stated: “And none shall appear before Me empty-handed” (Exodus 23:15). Rabbi Yoḥanan said to him: That too is referring to the main day of the pilgrimage Festival.
איתיביה רבי יוחנן לריש לקיש יראה יראה מה אני בחנם אף אתם בחנם
Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish from a baraita: The verse states: “All your males shall appear.” Although the verse as written can be read: “Will see [yireh],” it is actually read: “Shall be seen [yera’e].” 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 Yoḥanan and Reish Lakish in a different manner.
אלא כל היכא דאתא ולא אייתי דכולי עלמא לא פליגי דעייל ומתחזי ונפיק כי פליגי דאתא ואייתי
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.
רבי יוחנן דאמר ראיית פנים בעזרה ראיית פנים הוא דאין לה שיעור הא לקרבן יש לה שיעור וריש לקיש אמר ראיית פנים בקרבן דאפילו קרבן נמי אין לו שיעור
The Gemara explains: Rabbi Yoḥanan, who says that the appearance mentioned in the mishna is referring to the appearance of one’s 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’s face means with an offering, as even offerings have no maximum measure. One may bring as many offerings during the Festival as he wishes.
איתיביה הקר רגלך מבית רעך התם בחטאות ואשמות
Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish: “Let your foot be seldom in your neighbor’s house, lest he be sated with you, and hate you” (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.
כדרבי לוי דרבי לוי רמי כתיב הקר רגלך מבית רעך וכתיב אבא ביתך בעולות לא קשיא כאן בחטאות ואשמות כאן בעולות ושלמים
This explanation is in accordance with the opinion of Rabbi Levi, as Rabbi Levi raised a contradiction between two verses. It is written: “Let your foot be seldom in your neighbor’s house,” and it is written: “I will come into Your house with burnt-offerings, I will perform for You my vows” (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.
תניא נמי הכי הקר רגלך מבית רעך בחטאות ואשמות הכתוב מדבר אתה אומר בחטאות ואשמות או אינו אלא בעולות ושלמים כשהוא אומר אבוא ביתך בעולות אשלם לך נדרי הרי עולות ושלמים אמור הא מה אני מקיים הקר רגלך מבית רעך בחטאות ואשמות הכתוב מדבר:
That opinion is also taught in a baraita: “Let your foot be seldom in your neighbor’s house.” 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: “I will come into Your house with burnt-offerings, I will perform for You my vows,” 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: “Let your foot be seldom in your neighbor’s house”? The verse is speaking of sin-offerings and guilt-offerings.
ואין נראין חצאין כו׳: סבר רב יוסף למימר מאן דאית ליה עשרה בנים לא ליסקו האידנא חמשה ולמחר חמשה
§ Earlier the baraita taught: The people may not appear partially, as the verse states: “All your males” (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.
אמר ליה אביי פשיטא הי מינייהו משוית להו פושעים והי מינייהו משוית להו זריזין
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?
אלא קרא למאי אתא לכדאחרים דתניא אחרים אומרים המקמץ והמצרף נחשת והבורסי פטורין מן הראייה שנאמר כל זכורך מי שיכול לעלות עם כל זכורך יצאו אלו שאין יכולין לעלות עם כל זכורך:
Rather, for what purpose does the verse: “All your males,” come? It comes to teach that which Aḥerim taught. As it is taught in a baraita: Aḥerim 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: “All your males,” 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.
מתני׳ עולות במועד באות מן החולין והשלמים מן המעשר יום טוב הראשון של פסח בית שמאי אומרים מן החולין ובית הלל אומרים מן המעשר
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.
ישראל יוצאין ידי חובתן בנדרים ונדבות ובמעשר בהמה והכהנים בחטאות ואשמות ובבכור ובחזה ושוק אבל לא בעופות ולא במנחות:
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.
גמ׳ אלא עולות במועד הוא דבאות מן החולין הא ביום טוב מן המעשר אמאי דבר שבחובה היא וכל דבר שבחובה אינו בא אלא מן החולין
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.
וכי תימא הא קא משמע לן דעולות במועד באות ביום טוב אינן באות כמאן כבית שמאי
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.
דתנן בית שמאי אומרים מביאין שלמים ואין סומכין עליהן אבל לא עולות ובית הלל אומרים מביאין שלמים ועולות וסומכין עליהן
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’s 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.
חסורי מיחסרא והכי קתני עולות נדרים ונדבות במועד באות ביום טוב אינן באות ועולת ראייה באה אפילו ביום טוב וכשהיא באה אינה באה אלא מן החולין ושלמי שמחה באין אף מן המעשר וחגיגת יום טוב הראשון של פסח בית שמאי אומרים מן החולין ובית הלל אומרים מן המעשר
The Gemara answers: This mishna is incomplete, and this is what it is teaching: Burnt-offerings brought as a fulfillment of one’s 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.
תניא נמי הכי עולות נדרים ונדבות במועד באות ביום טוב אינן באות ועולת ראייה באה אפילו ביום טוב וכשהיא באה אינה באה אלא מן החולין ושלמי שמחה באין אף מן המעשר וחגיגת יום טוב הראשון של פסח בית שמאי אומרים מן החולין ובית הלל אומרים מן המעשר
That opinion is also taught in a baraita: Burnt-offerings brought as a fulfillment of one’s 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.
מאי שנא חגיגת יום טוב הראשון של פסח אמר רב אשי הא קא משמע לן חגיגת חמשה עשר אין חגיגת ארבעה עשר לא
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.
