BEITZAH - 019b – ביצה – פרק שני – יום טוב, יט ע”ב

But vow-offerings and gift-offerings^[1] — all agree that they are not offered on Yom Tov.

אבל נדרים ונדבות כו' - and Ulla, who said so, holds like this Tanna.

And these Tannaim are like those Tannaim,

והני תנאי - the Tannaim cited below disagree in the same way as the Tannaim cited above, about vow- and gift-offerings.

as it was taught in a beraisa: A todah is not brought on the festival of Matzos, because of the chametz in it,^[2]

מפני חמץ שבה - as it says, upon cakes of leavened bread, and so on (Vayikra 7:13).

and not on Atzeres,^[3] because it is Yom Tov.

ולא בעצרת מפני שהוא יום טוב - and a todah belongs to the class of vow- and gift-offerings.

But a man may bring his todah on the festival of Sukkos.

בחג הסוכות - on chol hamoed.

Rabbi Shimon says: Scripture says (Devarim 16:16): on the festival of Matzos, and on the festival of Shavuos, and on the festival of Sukkos — whatever comes on the festival of Matzos comes on the festival of Shavuos and on the festival of Sukkos, and whatever does not come on the festival of Matzos does not come on the festival of Shavuos or on the festival of Sukkos.

רבי שמעון אומר כו' - the Gemara below explains it.

Rabbi Elazar beRabbi Shimon says: A man brings his todah on the festival of Sukkos and discharges with it his obligation of simchah,^[4]

מביא אדם תודתו בחג הסוכות - the Gemara below explains that he means even on Yom Tov itself, and that he discharges with it the peace-offerings of simchah, even though he is already bound by this todah. For it was taught in maseches Chagigah (8a): and you shall rejoice on your festival comes to include every kind of rejoicing over meat as fit for simchah, since it is not written “and you shall bring peace-offerings and eat there and rejoice”. Still, it is plain to us that as long as the Beis Hamikdash stands there is no simchah except with meat, as it says (Devarim 27:7): and you shall slaughter peace-offerings and eat there and rejoice — and that verse is written of Har Gerizim, not of the peace-offerings of the simchah of Yom Tov; for the simchah of Yom Tov, if he has bechoros and the tithe of animals, he need not bring peace-offerings.

but he does not discharge with it the obligation of the chagigah.

ואין יוצא בה משום חגיגה - because the chagigah is an obligation, and anything that is an obligation may come only from chullin; and he is already bound by this todah, so it is not from chullin such that it should exempt him from his chagigah.

The master said:

אמר מר - the Gemara now turns back to the beraisa to explain what was said above, that they disagree about the offering of vow- and gift-offerings.

A todah is not brought on the festival of Matzos because of the chametz in it.

That is obvious!

Rav Adda son of Rav Yitzchak said — and some report it in the name of Rav Shmuel bar Abba: Here we are dealing with the fourteenth,^[5] and he holds that one does not bring consecrated offerings into a state of disqualification.

לבית הפסול - for it cuts short the time in which they may be eaten, since he may eat chametz only until the fourth hour, and through this the chametz in it comes to be nosar.

And not on Atzeres because it is Yom Tov — he holds that vow- and gift-offerings are not offered on Yom Tov.

But a man brings his todah on the festival of Sukkos.

When?

If you say on Yom Tov itself — but you have said: and not on Atzeres because it is Yom Tov! Rather, on chol hamoed.

Rabbi Shimon says: Scripture says: on the festival of Matzos, and on the festival of Shavuos, and on the festival of Sukkos — whatever comes on the festival of Matzos comes on the festival of Shavuos and on the festival of Sukkos, and whatever does not come on the festival of Matzos does not come on the festival of Shavuos or on the festival of Sukkos.

ר"ש אומר כו' - it was assumed that he came to forbid vow- and gift-offerings on chol hamoed.

Rabbi Zeira objected: Now then — we may cut wood — need vow- and gift-offerings even be asked about?^[6]

השתא - according to Rabbi Shimon, who forbids these.

סלותי מסלתינן - we gather wood in the field from what is still attached to the ground, on chol hamoed, as it was taught in Moed Katan (12b): one may cut wood from what is attached during the festival, for the needs of the festival.

Abaye said: As to offering them, all agree that it is permitted.

אמר אביי בהקרבה כ"ע ל"פ דשרי - on chol hamoed.

Where they disagree is whether he stands liable under bal te'acher.^[7]

כי פליגי למיקם עליה בבל תאחר - this whole beraisa deals with bal te'acher. The first Tanna holds that whoever delays his vow three festivals, even out of their order, transgresses bal te'acher; and the reason is derived in Rosh Hashanah (4b) from this verse: three times in the year, and so on. Why did it need to write “on the festival of Matzos and on the festival of Shavuos and on the festival of Sukkos”? Since “three times” is written, it is obvious that these are they, for it is from them that the passage proceeds — above it is written keep the month of Aviv, seven weeks you shall count for yourself, the festival of Sukkos you shall make for yourself. Learn from it that it is said for bal te'acher, to say: these I have fixed for you as the term for the payment of your gifts and your vows. And this is what the beraisa comes to teach us as good counsel: whoever has a todah upon him should bring it on the festival of Sukkos, even if it is the first festival after his vow; for if he does not bring it now, he will have to come up to Yerushalayim on its account, since when he goes up for the festival on Pesach he will not bring it because of the chametz in it, and not on Atzeres because it is Yom Tov — so that three festivals will have passed out of their order. And Rabbi Shimon comes to say: Scripture says, and so on — in their order, yes; out of their order, no. Therefore one who vows before Sukkos has time until the following year. And this is what he means: whatever comes on the festival of Matzos — such as one who vowed before Pesach, so that it was upon him to bring it on the festival of Matzos — comes on the festival of Shavuos after it or on the festival of Sukkos, and he has no further time; and whatever does not come on the festival of Matzos — that it was not upon him to bring it on Pesach, such as one who vowed after Pesach — does not come, that is, he need not bring it either on the festival of Shavuos after it or on the festival of Sukkos, for he has time until the Sukkos of the following year, when three festivals will have passed in their order.

The first Tanna holds: three festivals, said the Merciful One — even out of their order. And Rabbi Shimon holds: in their order, yes; out of their order, no.

Rabbi Elazar beRabbi Shimon says: A man brings his todah on the festival of Sukkos.

When?

If you say on chol hamoed — that is the first Tanna!

Rather, on Yom Tov; and he holds that vow- and gift-offerings are offered on Yom Tov.

אלא ביום טוב וקסבר כו' - and these are the Tannaim whose dispute matches the one above.

And why did he specify the festival of Sukkos?

Rabbi Elazar beRabbi Shimon follows his own reasoning, as it was taught in a beraisa: Rabbi Shimon says: Let it not say “the festival of Sukkos”, since that is the festival about which Scripture is speaking — why then is it said?^[8]

לא יאמר חג הסוכות - when Scripture returned to mention the three festivals for bal te'acher, it did not need to write “and on the festival of Sukkos”, since “three times in the year” is written and it wrote “on the festival of Matzos and on the festival of Shavuos” — for of itself I would know that it was speaking of it, since the passage is occupied with Sukkos and this verse is written in it.

To say that this one is last.

שזה אחרון - for we require them in their order.

Rabbi Elazar beRabbi Shimon says: To say that this one causes it:

שזה גורם - causes bal te'acher: that even if he vowed before the festival, once the festival of Sukkos has passed over him he transgresses.

And he discharges with it the obligation of simchah, and does not discharge with it the obligation of the chagigah:^[9]

That is obvious! It is an obligation,^[10]

דבר שבחובה הוא - as it is written: and you shall celebrate.

and anything that is an obligation may come only from chullin!

מן החולין - and not from maaser sheni money,^[11] and not from vow- and gift-offerings by which he is already bound.

It was necessary to say it, for it holds even though he stipulated.

דאף על גב דפריש - that when he vowed the todah he stipulated that he should discharge with it his obligation of chagigah.

as Rabbi Shimon ben Lakish asked of Rabbi Yochanan: One who says, “It is upon me to bring a todah and I shall discharge with it my chagigah”; “I am hereby a nazir”^[12]

Tosafos

רבי שמעון אומר הרי הוא אומר בחג המצות וגו' כל שבא בחג המצות בא בחג השבועות ובחג הסוכות - so it appears from Rashi's commentary below, that this was his reading. If so, then on this reading, at the outset — when it entered our mind that he came to say that vow- and gift-offerings are not offered on chol hamoed — its meaning is: whatever does not come on the festival of Matzos, such as a todah and the like, since according to the first Tanna a todah is not offered on the festival of Matzos, even on chol hamoed. And this is forced: how is it implied from his words that vow- and gift-offerings other than a todah do not come on the festival of Matzos? And if you say that “whatever does not come on the festival of Matzos” means on Yom Tov, then it is not parallel to the festival of Sukkos. And further, if so, why did it write “on the festival of Shavuos”, to say that they do not come on the festival of Shavuos — when even on the chol hamoed of Sukkos they do not come. And further, even according to the conclusion it does not sit well, for it says that he speaks with regard to bal te'acher, and this is what he means: whatever is fit to come on the festival of Matzos, in that he became obligated in it before the festival of Matzos, comes on the festival of Shavuos and on the festival of Sukkos, so that he should not delay bringing it, either on Atzeres or on Sukkos. But now, how is he to bring it — Atzeres has no chol hamoed! And if you say that vow- and gift-offerings are offered on Yom Tov, it is implied that among these Tannaim there is none who holds that they are offered on Yom Tov except Rabbi Elazar beRabbi Shimon. And it is forced to explain “comes on the festival of Shavuos” as meaning that when he comes up for the festival he will bring it, or before then, and not on Yom Tov itself. Therefore it appears that the reading is: whatever comes on the festival of Matzos and on the festival of Shavuos comes on the festival of Sukkos, and so on. And now, at the outset it entered our mind: whatever does not come on the festival of Matzos, such as a todah, and likewise the other vow- and gift-offerings which do not come on the festival of Shavuos, as the first Tanna said explicitly, does not come on the festival of Sukkos either, even on chol hamoed. And according to the conclusion this is what he means: whatever comes on the festival of Matzos and on the festival of Shavuos — that is, is fit to come at the time of both of them, meaning that two festivals have passed in their order — comes on the festival of Sukkos, meaning that he must bring it on the chol hamoed of Sukkos; and whatever does not come, and so on — that is, is not fit to come on both of them but only on Atzeres and not on the festival of Matzos — is not obliged to bring it on this festival of Sukkos. And the first clause is meant precisely: “comes on the festival of Sukkos” means that it is an obligation to bring it, because of bal te'acher. And the latter clause is not meant precisely: “does not come” means if he does not wish to, since he may wait until the Sukkos of the following year; but in any case, if he wishes, he may offer it on chol hamoed. And this is easy to understand.

Notes

1. 1. A neder and a nedavah are offerings a person takes on himself voluntarily, as against the obligatory offerings of the festival itself. The question running through the sugya is whether they may be offered on Yom Tov, when labour is permitted only for the needs of the day; the obligatory festival offerings are not in doubt.
2. 2. A todah, the thanksgiving offering, is brought with forty loaves, ten of them leavened, so it cannot be brought during Pesach at all.
3. 3. עצרת is the Gemara's usual name for Shavuos. Unlike Pesach and Sukkos it is a single day, so there is no chol hamoed on which the todah could be brought instead — which is why the beraisa's three festivals fall out as they do.
4. 4. Simchah and chagigah are two separate festival obligations, and the daf turns on keeping them apart. Simchah is the rejoicing of the festival, discharged by eating the meat of peace-offerings; the chagigah is a festival offering owed in its own right. The todah can serve for the first and not the second.
5. 5. The fourteenth of Nisan, erev Pesach. The question was why a beraisa needs to say that a todah is not brought on Pesach, when its loaves are chametz and could not be eaten in any case; the answer is that the beraisa speaks of the day before, when the loaves could still be eaten but only until the fourth hour, so the remainder would be left to become nosar.
6. 6. Rabbi Zeira's objection is a kal vachomer: if chol hamoed permits even cutting wood, which is plain weekday labour, it can hardly forbid offering a korban. His question assumes Rabbi Shimon was forbidding the todah on chol hamoed — an assumption Abaye overturns in the next line.
7. 7. Bal te'acher is the prohibition against letting a vowed offering stand unpaid once three festivals have gone by. Abaye's answer resets the whole beraisa: the Tannaim are not arguing about when a todah may be offered, but about when a man who has not yet brought it becomes a transgressor — and Rabbi Shimon holds the three festivals must fall in their order, Pesach, then Shavuos, then Sukkos.
8. 8. The verse being expounded is Devarim 16:16, and it stands within the Torah's passage about Sukkos. Naming Sukkos there is therefore redundant, and the beraisa asks what the redundant word teaches: for Rabbi Shimon, that Sukkos is the last of the three; for his son, that Sukkos is the festival whose passing makes a man liable.
9. 9. The Gemara now takes up the last clause of the beraisa. A man coming up for the festival has three obligations: the olas re'iyah, a burnt-offering for appearing in the Mikdash; the shalmei chagigah, a festival peace-offering owed in its own right; and simchah, rejoicing by eating the meat of peace-offerings. The two in play here are chagigah and simchah. The chagigah must be its own offering, bought from chullin, while simchah is met by any peace-offering meat he eats on the festival, even from a vow or a gift-offering — so the todah he already owes counts for his simchah but not for his chagigah.
10. 10. Chullin is unconsecrated property. An obligatory offering must be paid for out of what a man still owns freely, so an animal already pledged as a todah cannot double as his chagigah — which is why the closing line of the beraisa looked obvious, and why the Gemara has to find the case where it is not.
11. 11. Maaser sheni, the second tithe, is set aside from produce in the first, second, fourth and fifth years of the shemittah cycle and eaten in Yerushalayim. It may be redeemed for money, which is taken up to Yerushalayim and spent on food there. That money carries the tithe's sanctity, so it is not chullin and cannot pay for an obligatory offering such as the chagigah.
12. 12. Reish Lakish's question breaks off here and is completed at the head of 20a.