Chagigah 7b — Talmud de Babylone

▶ 📖 Mishna Abaye said to him: This is obvious; which of his sons would he render sinners, who are too lazy to ascend, and which of …

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? 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. 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. 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.

▶ 💬 Guemara When the mishna states that burnt-offerings sacrificed during the intermediate days of the Festival may come from non-sa…

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. 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. 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. 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. 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. 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.

▶ 🇫🇷 Résumé en français Lorsque la mishna déclare que les holocaustes sacrifiés pendant les jours intermédiaires de la Fête peuvent provenir de …

Lorsque la mishna déclare que les holocaustes sacrifiés pendant les jours intermédiaires de la Fête peuvent provenir de biens non sacrés, cela conduit à la conclusion surprenante que pendant la Fête ils peuvent même provenir de la seconde dîme. La Guemara demande : Pourquoi en serait-il ainsi ? L’holocauste est une affaire obligatoire, et il existe un principe selon lequel toute affaire obligatoire concernant les offrandes ne peut provenir que de biens non sacrés qui ont été consacrés expressément à cette fin unique, et non de biens qui ont été précédemment consacrés à une autre fin. Et si tu voulais dire que cela nous apprend que les holocaustes peuvent venir, c’est-à-dire être sacrifiés, pendant les jours intermédiaires de la Fête, tandis que pendant la Fête ils ne peuvent pas venir du tout, selon l’avis de qui cette mishna est-elle ? Elle est selon l’avis de Beit Shammai. Comme nous l’avons appris dans une mishna (Beitza 19a) que Beit Shammai disent : On apporte des sacrifices de paix pendant une Fête, mais on ne pose pas ses mains sur eux, car poser ses mains sur un animal pendant une Fête est interdit par la loi rabbinique. Cependant, on ne peut pas sacrifier des holocaustes du tout, car ils ne sont pas mangés, et l’abattage n’est permis pendant une Fête que pour les besoins humains. Et Beit Hillel disent : On apporte à la fois des sacrifices de paix et des holocaustes, et on pose ses mains sur eux. Il est peu probable qu’une mishna anonyme suive l’avis de Beit Shammai, dont les décisions ne sont pas acceptées comme halakha. La Guemara répond : Cette mishna est incomplète, et voici ce qu’elle enseigne : Les holocaustes apportés en accomplissement d’un vœu ou comme offrandes volontaires peuvent venir pendant les jours intermédiaires de la Fête. Cependant, pendant la Fête elle-même ils ne peuvent pas venir. Et l’holocauste de l’apparition vient même pendant la Fête, mais quand il vient, il ne peut venir que de biens non sacrés, car il est obligatoire. Et les sacrifices de paix de la joie peuvent venir même de la seconde dîme. Et en ce qui concerne le sacrifice de paix de la Fête apporté le premier jour de Pâque, Beit Shammai disent : Il ne peut venir que de biens non sacrés, et Beit Hillel disent : Il peut venir même de la seconde dîme. Cette opinion est également enseignée dans une baraita : Les holocaustes apportés en accomplissement d’un vœu ou comme offrandes volontaires peuvent venir pendant les jours intermédiaires de la Fête. Cependant, pendant la Fête elle-même ils ne peuvent pas venir. Et l’holocauste de l’apparition vient même pendant la Fête, mais quand il vient, il ne peut venir que de biens non sacrés. Et les sacrifices de paix de la joie peuvent venir même de la seconde dîme. Et en ce qui concerne le sacrifice de paix de la Fête apporté le premier jour de la fête de Pâque, Beit Shammai disent : Il ne peut venir que de biens non sacrés, et Beit Hillel disent : Il peut venir même de la seconde dîme. La Guemara demande : Qu’y a-t-il de différent concernant le sacrifice de paix de la Fête apporté le premier jour de la fête de Pâque ? Rav Ashi dit : Ceci mettant l’accent sur la date spécifique nous apprend que pour le sacrifice de paix de la Fête du quinze, c’est-à-dire les offrandes de la Fête de pèlerinage apportées le premier jour de Pâque, oui, cette restriction s’applique ; cependant, pour le sacrifice de paix de la Fête du quatorze, non, cette limitation n’est pas en vigueur. Si l’agneau pascal était trop petit pour un groupe, ils apportaient un sacrifice de paix supplémentaire afin que l’agneau pascal puisse être mangé lorsqu’on était rassasié. Cette offrande était appelée le sacrifice de paix de la Fête du quatorze de Nissan. Puisque cette offrande n’est pas obligatoire, tout le monde convient qu’elle peut être achetée avec l’argent de la seconde dîme.

📜 Chagigah — 7b

📋 Références bibliques — Chagigah 7b

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