Talmud do Chagiga 2:3

בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶם, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם:

Beth Shammai mówią: [święto] ofiary pokojowe mogą być przyniesione (jom tov), ponieważ są przeznaczone do spożycia przez ludzi; ale s'michah (włożenie rąk na głowę ofiary) nie może być wykonane. [Ale s'michah jest wykonywana w przeddzień święta, Beth Shammai nie wymaga: „I umieści… i zarżnie” (Księga Kapłańska 1: 4-5), to ubój następuje natychmiast po umieszczeniu.] [Indywidualny] spalony - jednak ofiary nie są (składane na jom tov) [nawet całopalenia polegające na „widzeniu”; ponieważ może być ofiarowany w inne dni święta, jest napisane (Lb 29:39): „Będzie wam uroczyste zgromadzenie”— dla ciebie, ale nie dla Najwyższego.] A Beth Hillel mówi: Dozwolone jest przynosić ofiary pojednania i całopalenia [„widząc”] i wykonywać na nich s'michah, [jest napisane (Pwt 16 : 8): „uroczyste zgromadzenie dla LRD” —wszystko, co jest dla L rd. Ale wszyscy są zgodni co do tego, że śluby i dary, czy to całopalenia, czy ofiary pokoju, nie są składane w jom tov.]

Jerusalem Talmud Beitzah

HALAKHAH: ⁵⁶This Halakhah also appears as Ḥagigah2:3 (ח). The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before⁵⁷While the ritual of rehabilitating the healed sufferer from skin disease nowhere explicitly requires leaning on the sacrifice, it is written there (Lev. 14:13) that “the reparation sacrifice follows the rules of the purification sacrifice”, and for the latter (Lev. 4) it is written repeatedly “he leans-on and he slaughters”, implying first that leaning on is required and second that the two actions have to be close in time.; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before⁵⁸Since these are sacrifices in satisfaction of a voluntary vow, no fixed time table is given here.. Where do they disagree? The festival well-being offerings⁵⁹These are religious obligations, not voluntary vows. As well-being offerings they have no fixed time table (but they cannot be brought before the holiday), as obligatory offerings at fixed times, on the holidays of pilgrimage, they are more like the offering of the healed sufferer from skin disease whose sacrifice is required on the eighth day of his procedure.. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like voluntary well-being offerings⁶⁰If the eighth day has passed, the sacrifice can be brought at any time. This emphasizes that the essential point in the disagreement is the role of the fixed time frame for the festival offerings..

Ask RabbiBookmarkShareCopy

Poprzedni werset Cały rozdział Następny werset