Chagigah 1

הַכֹּל חַיָּבִין בָּרְאִיָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, וְנָשִׁים, וַעֲבָדִים שֶׁאֵינָם מְשֻׁחְרָרִים, הַחִגֵּר, וְהַסּוּמָא, וְהַחוֹלֶה, וְהַזָּקֵן, וּמִי שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו. אֵיזֶהוּ קָטָן, כֹּל שֶׁאֵינוֹ יָכוֹל לִרְכּוֹב עַל כְּתֵפָיו שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, כֹּל שֶׁאֵינוֹ יָכוֹל לֶאֱחֹז בְּיָדוֹ שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, שֶׁנֶּאֱמַר (שמות כג) שָׁלֹשׁ רְגָלִים:

All are obligated in re'iah [i.e., in the mitzvah of (Deuteronomy 16:16): "Three times a year shall appear (yeraeh) all of your males," all having to appear in the azarah (the Temple court) on the festival. "All," to include one who is half bondsman-half free. But this is not the halachah. For such a one is exempt from re'iah because of the "bondsman" element in him.] (All are obligated) except one who is deaf [even if he speaks, and even if he is deaf in only one ear, it being written (Ibid. 31:11): "When all of Israel come to appear before the L rd," followed by (12): "so that they hear" — to exclude one who does not have sound hearing. And one who hears but does not speak is excluded by (Ibid.): "ulema'an yilmedu" (also to be understood as "ulema'an yelamdu" - "so that they teach")], an imbecile and a minor, [no mitzvoth being binding upon them. And if a child can hold onto his father's hand and be taken up from Jerusalem to the Temple Mount, his father is obligated to take him, as Beth Hillel say below in our Mishnah.], and a tumtum (one whose sex is in doubt), and a hermaphrodite, and women, and unfreed bondsmen [All of these are excluded by "your males" — to exclude tumtum, hermaphrodite, and women. And bondsmen are not obligated in any mitzvah from which women are exempt. In addition, it is written: "When all of Israel come to appear, etc.", and bondsmen are not included in "Israel."], one who is lame, one who is blind, one who is sick, one who is old, and one whose legs do not carry him [from Jerusalem to the azarah, as when he is very delicate. All of these (with the exception of one who is blind) are derived from: "Three times (regalim)" — to exclude those who cannot go up with their feet (ragleihem). And a blind man is excluded from: "When all of Israel come to appear (leraoth)." Just as they come to appear, so they come to see (lir'oth) His holy mountain and the house of His shechinah — to exclude one who is blind, even if he is blind in one eye, his vision not being complete.] Which is a minor? One who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount. These are the words of Beth Shammai. Beth Hillel say: One who cannot hold onto his father's hand and go up from Jerusalem to the Temple Mount, it being written: "Three regalim" (see above) [one who is able to go up with his feet. And since an adult (who cannot do so) is exempt by Scripture, a child (in that condition), too, is not subject to chinuch (mitzvah-training) in that regard.]

בֵּית שַׁמַּאי אוֹמְרִים, הָרְאִיָּה שְׁתֵּי כֶסֶף, וַחֲגִיגָה מָעָה כֶסֶף. וּבֵית הִלֵּל אוֹמְרִים, הָרְאִיָּה מָעָה כֶסֶף, וַחֲגִיגָה שְׁתֵּי כָסֶף:

Beth Shammai say: The (offering) of "seeing" (re'iah) is two silver (coins). [An adult who comes to "see" must bring a burnt-offering, viz. (Exodus 23:15): "My face shall not be seen empty-handed." The offering may cost no less than two ma'ah of silver, which is the weight of thirty-two barley grains of refined silver], and the festival offering (chagigah) [festival peace-offerings, viz. (Exodus 12:14): "And you shall celebrate it as a festival to the L rd"; that is, bring festival peace-offerings. They may cost no less than] one ma'ah of silver. And even though there is no fixed amount for the offering of "seeing" and the festival offering, it being written (Deuteronomy 16:17): "Each man, according to the gift of his hand," the sages set a bottom limit beneath which it may not go.] Beth Hillel say: The offering of "seeing," one ma'ah of silver; the festival offering, two. [For (parts of) the peace-offerings go on High, to the priests, and to the owners, respectively, for which reason they are more expensive than the burnt-offerings, which are entirely (burnt) on High. And aside from the burnt-offering of "seeing" and the festival peace-offerings mentioned in our Mishnah, they also had to bring a different type of peace-offering called "peace-offerings of joy" (shalmei simchah), viz. (Ibid. 27:7): "And you shall slaughter peace-offerings and you shall eat them there, and you shall rejoice, etc." These peace-offerings of joy are not mentioned here and the sages did not assign a fixed amount to them. And women are obligated in them as men are, women being obligated in rejoicing (on the festival), viz. (Ibid. 14:26): "And you shall rejoice, you and your household."]

עוֹלוֹת בַּמּוֹעֵד בָּאוֹת מִן הַחֻלִּין, וְהַשְּׁלָמִים מִן הַמַּעֲשֵׂר. יוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, בֵּית שַׁמַּאי אוֹמְרִים, מִן הַחֻלִּין, וּבֵית הִלֵּל אוֹמְרִים, מִן הַמַּעֲשֵׂר:

Burnt-offerings on Chol Hamoed are brought from chullin (non-consecrated monies); and peace-offerings, from the tithe. [Our Mishnah is defective. This is what was taught: Vow and gift burnt-offerings are brought on Chol Hamoed and not on yom tov; and the burnt-offering of "seeing" is brought even on yom tov. Even though it can be "paid" all seven days, its essential mitzvah is on the first day of the festival. And when it is brought, it is brought only from chullin. And peace-offerings of joy come from the tithe. That is, they may be brought from second-tithe monies. For peace-offerings of joy are not mandatory where there is (other) meat, and he has second-tithe money (to spend for them) in Jerusalem, so that with it he buys peace-offerings and eats them. But the first-day festival offering is mandatory, even if he has meat in abundance. And anything which is mandatory is brought from chullin and not from the tithe.] The (offering of) the first day of the festival of Pesach — Beth Shammai say: (It is brought) from chullin. Beth Hillel say: From the tithe. [("the first day of the festival of Pesach":) The same applies to the first days of the other festivals. Pesach is taught because on Pesach eve there is a different festival offering. When the company for (the eating) of the Pesach was large, they would bring a festival offering along with it, so that the Pesach offering would be eaten in satiety. Our Mishnah apprises us that it is the yom tov festival offering itself which is brought only from chullin, but the festival offering of the fourteenth (of Nissan) may be brought from the tithe. ("Beth Hillel say: From the tithe":) The gemara asks how this can be if it is mandatory and all mandatory things are brought only from chullin. And it answers: When he joins second-tithe money with chullin, i.e., If he has many "eaters," for which one animal will not suffice, he may bring one animal as a festival offering from chullin and others from second-tithe money. And even though the name "festival offering" attaches to all that are brought on the first day of the festival, Beth Hillel hold that it is permitted to bring the others from the tithe once he has already fulfilled his obligation with the first from chullin.]

יִשְׂרָאֵל יוֹצְאִין יְדֵי חוֹבָתָן בִּנְדָרִים וּנְדָבוֹת וּבְמַעְשַׂר בְּהֵמָה, וְהַכֹּהֲנִים בַּחַטָּאוֹת וּבָאֲשָׁמוֹת וּבַבְּכוֹר וּבֶחָזֶה וָשׁוֹק, אֲבָל לֹא בָעוֹפוֹת וְלֹא בַמְּנָחוֹת:

Israelites (i.e., non-Cohanim) fulfill their obligation [of peace-offerings of joy] with vows, and gifts, and the beast-tithe, [it being written (Deuteronomy 16:14): "And you shall rejoice in your festival" — to include all varieties of joy (i.e., of meat), the verse requiring only joy. And the master said: "There is joy only in meat," and these are meat.] And the Cohanim (fulfill their obligation) with sin-offerings, guilt-offerings, the bechor (the firstling), the breast and the shoulder; but not with birds and meal-offerings, [it being written: "And you shall rejoice in your festival (chagecha)," Scripture hereby stating: Rejoice in that from which the festival offering (chagigah) is brought — to exclude birds and the meal-offering, the chagigah not being brought therefrom.]

מִי שֶׁיֵּשׁ לוֹ אוֹכְלִים מְרֻבִּים וּנְכָסִים מֻעָטִים, מֵבִיא שְׁלָמִים מְרֻבִּים וְעוֹלוֹת מֻעָטוֹת. נְכָסִים מְרֻבִּים וְאוֹכְלִין מֻעָטִין, מֵבִיא עוֹלוֹת מְרֻבּוֹת וּשְׁלָמִים מֻעָטִין. זֶה וָזֶה מֻעָט, עַל זֶה נֶאֱמַר, מָעָה כֶסֶף וּשְׁתֵּי כָסֶף. זֶה וָזֶה מְרֻבִּים, עַל זֶה נֶאֱמַר (דברים טז) אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת יְיָ אֱלֹהֶיךָ אֲשֶׁר נָתַן לָךְ:

If one has many eaters [i.e., a large household] and little money, he brings many [festival] peace-offerings [according to the number of eaters], and few burnt-offerings. If he has much money and few eaters, he brings many burnt-offerings and few peace-offerings. If he has little of both, of this it is stated (1:2): "a ma'ah of silver, and two ma'ah of silver." If he has much of both, of this it is written (Deuteronomy 16:17): "…according to the blessing of the L rd your G d that He has given to you."

מִי שֶׁלֹּא חַג בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, חוֹגֵג אֶת כָּל הָרֶגֶל וְיוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג. עָבַר הָרֶגֶל וְלֹא חַג, אֵינוֹ חַיָּב בְּאַחֲרָיוּתוֹ. עַל זֶה נֶאֱמַר (קהלת א) מְעֻוָּת לֹא יוּכַל לִתְקֹן, וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת:

If one did not bring the offerings [his festival peace-offerings and his burnt-offering of "seeing"], he may bring them the entire festival and the last yom tov of Succoth [Shemini Atzereth. Even though it is a festival in itself, it satisfies payment for the first day. And Shavuoth, too, even though it is only one day, payment can be made all seven, Scripture likening all festivals to each other, viz. (Deuteronomy 16:16): "on the festival of matzoth, and on the festival of Shavuoth, and on the festival of Succoth." Just as with the festival of matzoth payment can be satisfied all seven days, so with the festival of Shavuoth.] If the festival passed and he did not bring the offering, he need not make restitution. Of this it is written (Koheleth 1:15): "The crooked cannot be straightened and the lacking cannot be numbered."

רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר, אֵיזֶהוּ מְעֻוָּת שֶׁאֵינוֹ יָכוֹל לִתְקֹן, זֶה הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מִמֶּנָּה מַמְזֵר. אִם תֹּאמַר בְּגוֹנֵב וְגוֹזֵל, יָכוֹל הוּא לְהַחֲזִירוֹ וִיתַקֵּן. רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר, אֵין קוֹרִין מְעֻוָּת אֶלָּא לְמִי שֶׁהָיָה מְתֻקָּן בַּתְּחִלָּה וְנִתְעַוֵּת, וְאֵיזֶה, זֶה תַּלְמִיד חָכָם הַפּוֹרֵשׁ מִן הַתּוֹרָה:

R. Shimon b. Menassia says: What is (an instance of) "The crooked cannot be straightened"? Living with one of the illicit relations and begetting a mamzer through her, [bringing p'sulin (unfit ones) into Israel, who are a "remembrance" unto him] — as opposed to robbery and theft, where restitution can be made [i.e., He can return what was stolen to the owners and be "corrected" of his sin.] R. Shimon b. Yochai says: One is called "crooked" only if he were straight before and became crooked. Such as? A Torah scholar who separated from the Torah.

הֶתֵּר נְדָרִים פּוֹרְחִין בָּאֲוִיר, וְאֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ. הִלְכוֹת שַׁבָּת, חֲגִיגוֹת וְהַמְּעִילוֹת, הֲרֵי הֵם כַּהֲרָרִים הַתְּלוּיִין בְּשַׂעֲרָה, שֶׁהֵן מִקְרָא מֻעָט וַהֲלָכוֹת מְרֻבּוֹת. הַדִּינִין וְהָעֲבוֹדוֹת, הַטָּהֳרוֹת וְהַטֻּמְאוֹת וַעֲרָיוֹת, יֵשׁ לָהֶן עַל מַה שֶּׁיִּסְמֹכוּ. הֵן הֵן גּוּפֵי תּוֹרָה:

The absolution of vows "flies in the air," there being no (Scriptural) support for it. [i.e., There is only a slight allusion in Scripture to a sage's being able to absolve one of his vow, and it (in itself) is not to be relied upon. But thus was it handed down to the sages through the oral tradition (i.e., that they are thus empowered)]. The laws of Shabbath, of the festival offerings, and of me'iloth (abuse of consecrated objects) are like "mountains hanging by a hair" [There are halachoth among them which hang on only a slight Scriptural allusion, like a mountain hanging by a hair of one's head], having few Scriptural referents, yet embracing a great body of halachoth. Laws (monetary laws), the sacrificial service, (the laws of) purity and impurity, and (the laws of) illicit relations have what to rely on (in Scripture). Both are essentials of Torah. [The gemara explains: "Both these and these are essentials of Torah." That is: Both those which have no (Scriptural) support and those which do. Both those which are like "mountains hanging by a hair, etc." — all are essentials of Torah.]