Babylonian Talmud

Rodkinson 1918 — source 6, scan section 65

is the feast-offering on the first day of the Passover different? Said R. Ashi : The Mishna comes to teach us only the feast- offering of the fifteenth of Nisan may be brought on the festival, but not of the fourteenth (which is brought together with the Paschal lamb). [From this we see that R. Ashi holds that the feast-offering of the fourteenth is not biblical.] The Mishna says : The School of Hillel say : It may be brought from the second-tithe. Why ? Is this not a duty- offering, and all that is a duty-offering must come from ordinary things? Said Ula : They meant to say, when he added the money of the second-tithe to the ordinary money. Hezkyah, however, said : An animal from second-tithe can be added to an ordinary animal, but with money it cannot be done so. R. Johanan, however, said : That, on the contrary, money to money can be added, but an animal to an animal cannot be added. We have learned in one Boraitha in accordance with Hezkyah, another in accordance with R. Johanan. " Israelites fulfil their diity^' etc. The rabbis taught : It is written [Deut. xvi. 14] : " Thou shalt rejoice on thy feast," that is to add, all the moneys you have for rejoicing you can add to the money for this rejoicing. (It is said in another place that there is no rejoicing without meat, and as he has money TRACT HAGIGA (HOLOCAUST). 15 for the second-tithe as for other rejoicing, he can use it to eat the meat of the peace-offerings.) From this the sages infer that the Israelites can fulfil their duty with vow and voluntary offer- ings and with cattle-tithe ; and the priest with sin and trespass- offerings, with the firstlings, and wave (breast) and heave (shoulder), lest one say, also with birds or meal-offerings. It is therefore written : " Thou shalt rejoice thy feast," and from this we may infer that all the things of which a feast-offering may be brought can be used for enjoying, excluding the above, of which a feast-offering cannot be brought. And R. Ashi said : From the expression only "Thou shalt rejoice " it can be inferred, because meal and fowls are not used for rejoicing. MISHNA : He who has many to eat with him and few pos- sessions brings more peace-offerings and fewer burnt-ofTerings. He who has more possessions than persons to eat with him brings more burnt-offerings and fewer peace-offerings. If one has little of both, to this case applies the saying about the meah of silver and the two pieces of silver. If he have enough of both, to this case applies the words : " Every man shall give as he is able, according to the blessing of the Lord thy God, which he hath given you " [Deut. xvi. 17]. GEMARA : More peace-offerings? Where should he take them? Said R. Hisda: He should add money, and shall bring a large bull. Ula said in the name of Resh Lakish : If one have separated ten animals for his feast-offerings, if he have offered five on the first festival, he may offer the other five on the second day of the festival. R. Johanan, however, said: As soon as he stopped offering, he shall not do it more. Said R. Abba: They do not differ, however. R. Johanan says he must do so, when he stopped, without any condition, but Resh Lakish meant the case when he said, when he stopped, that he would offer more. So it was taught also, that R. Shaman bar Abba said in the name of R. Johanan : The case where he cannot continue his offerings is only when he has no time to continue this day, and did not do so, but when he had time he may con- tinue on the morrow. MISHNA: If one has not offered the feast-offering on the first day of the festival, he may do it on any of the seven inter- mediate da/s, and even on the last day of the festival ; but if the feast is over and he has not done it, he is not responsible for this. Of such a person is said [Eccl. i. 15]: "That what is crooked cannot be made straight, and what is defective cannot i6 THE BABYLONIAN TALMUD. be numbered." R. Simeon b. Manassea, however, said : Who is this that is crooked that cannot be made straight ? That is he who forms an illegitimate connection and begets therefrom a bastard child. If you should say : Nay, it has to do with theft and plunder, then he could make restitution of it and be made straight? R.Simeon b. Jo'hai said: Nothing is called crooked that was not straight at the beginning and has become crooked. And what is this ? A scholar that separates himself from the Law. GEMARA : Whence do we deduce this ? Said R. Johanan in the name of R. Ishmael : It is written of the seven days of Passover : " Assembly," and it is also written of the eighth day of the Feast of Tabernacles : " Assembly." As the eighth day of the Feast of Tabernacles is a completion, so also is the seventh day of Passover, and this expression is '* empty " (seemingly superfluous), because if it would not be superfluous it could be objected to that the seventh day of Passover is not separated in anything from the former days, but the eighth day of the Feast of Tabernacles is separated from the former days in the offerings and in many things (as is stated in Succah). And in reality this expression " assembly " is superfluous : for let us see : What is meant by " assembly to the Lord thy God " ? They shall assemble not to do any labor, and this is already written above [Deut. xvi. 8] : "You shall not do any labor." Why " as- sembly " again? Infer from this to make it "empty" for the analogy stated above. But the Tana of the Boraitha infers this from the following passage: It is written [Lev. xxiii. 41]: "Ye shall celebrate it as a feast unto the Lord seven days in the year." Might we assume he shall celebrate the holidays all the seven days ? Therefore it is written " it " — it but not all the seven days. And for what purpose then is it written " seven days " ? You must say, they are only for a completion. But whence do you know that if he has not offered the feast-offering on the first day, he may do so on all the succeeding six days of the fes- tivals ? Therefore it is written [ibid.] : " In the seventh month shall ye celebrate." If the seventh month, one might assume that he shall celebrate the whole month ? Therefore it is writ- ten " it " (on the festival), but ye cannot do so outside of the festival. " If the feast is over,'' etc. Said Ben Hei Hei to Hillel : If it is so, why is it written, " Cannot be numbered " ? It should be writ- ten, " Fulfilled " ? We must therefore say that this verse means. TRACT HAGIGA (HOLOCAUST). 17 that if a man was numbered among his colleagues for a religious duty, and he did not want to be numbered — of him is said the verse. So also we have learned plainly in a Boraitha (Bera- choth). Ben Hei Hei again asked Hillel : It is written [Mai.