Talmud sobre Chagigá 1:13

MISHNAH: These are the matters that have no measure¹These are obligations spelled out in the Torah, so one has to fulfill them; but the Torah did not specify either minimum or maximum obligation. However, there are rabbinic minima and sometimes maxima established for all obligations.: Peah²In harvesting a field, one is not permitted to harvest the last corner (פאה); that must be abandoned to be harvested by the poor (Lev. 19:9,23:22). There is no minimum mentioned in the Torah; the Talmud will discuss whether one may declare one’s entire field as Peah., first fruits³There is an obligation to bring the first fruits of one’s land to the Temple, Lev. 23:19, 34:26; Neh. 10:36. No amount has been specified. This obligation is the subject of tractate Bikkurim., appearance⁴There is an obligation to appear in the Temple on the three holidays of pilgrimage (Ex. 23:17, 34:23–24, Deut. 16:16). It is forbidden to appear in the Temple emptyhanded (Ex. 23:15, 34:20, Deut. 16:16), i. e., without bringing a sacrifice. The Torah does not directly spell out the value of the sacrifice, but the verse in Deuteronomy requires it to be “proportional to the blessing that the Eternal has bestowed on you.” The Talmud will discuss which of the two obligations (appearance or sacrifice) is meant here., works of kindness⁵Charity has two aspects: one is giving money and valuables to the needy; this has no explicit lower and upper limit, but it does have rabbinic limits in both directions. This, in addition to the laws of Peah, is one of the topics of the tractate. The other aspect is giving one’s time to attend funerals, weddings, visiting the sick and mourners, to work for the public good, and similar deeds. That aspect has no limits, upper or lower, expressed anywhere., and Torah study⁶It is written of the Torah (Jos. 1:8): “You should meditate upon it day and night.” Hence, there is no upper limit. The obligation of Torah study can be fulfilled by the recitation of Shema‘, but that recitation is also an independent obligation. Hence, Torah study per se has no lower limit.. These are the matters whose product a person eats in this world and whose capital remains for him⁷As deeds which merit reward in the future life. in the future world: Honoring father and mother, works of kindness, making peace between people; the study of Torah is worth all of these.

“Appearance”³⁵Quote from the Mishnah that introduces a new subject.. Our Mishnah³⁶R. Simson of Sens already noted that this is a scribal error and that the subsequent discussion shows that it is the value of the obligatory sacrifice which has a fixed minimum. Hence, one should read: “Our Mishnah is about appearance with a sacrifice but appearance in person has no measure.” is about appearance with a sacrifice, but appearance in person has a measure. This agrees with what R. Joḥanan said: “One silver obolus and two silver coins are words of the Torah”³⁷Mishnah Ḥagigah 1:2 fixes the minimum amount to be spent on the two obligatory sacrifices as, respectively, one silver obolus and two silver coins. [The two sacrifices are the holocaust for the altar and a family sacrifice of which only a small part was burned on the altar. The houses of Shammai and Hillel disagree on the distribution of these sums but not on the principle that the first has to be a silver obolus and the second two silver coins.] According to most commentators, the “silver coins” mentioned also are oboli [6 oboli equal one drachma (denar) and four drachmas equal one tetradrachma (סלע)]. In the Roman empire only the emperor could mint silver coins. The Eastern mint was at Tyre; hence, silver coins are also called Tyrian money. Before the inflation of the military anarchy, local coinage was of copper and worth one eighth of the corresponding silver coinage.
The following discussion will determine whether these minimal amounts have rabbinic or biblical status..

HALAKHAH: ³¹⁸Babli 110b, Tosephta 13:9–12.“The generation of the desert has no part in the World to Come,” and will not see the future, as it is said: in this desert they shall be terminated and there they will die. In this desert they shall be terminated, in this world, and there they will die, in the future; and so He says³¹⁹Ps. 95:11., what I swore in My rage, lest they come to My rest, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, assemble for Me My lovely ones, who sealed My Covenant by a sacrifice. Rebbi Joshua said, I swore and I shall keep it³²⁰Ps. 119:106; cf. Eccl. rabba 10(23) ad10:20. In a more adequate context the verse is quoted in Hagigah 1:8.; sometimes I do not keep it. Ḥanania the son of Rebbi Joshua’s brother says, it is written: what I swore in My rage; I swore in My rage, I am changing My mind. It was stated: Rebbi Simeon ben Menassia says, about them it says assemble Me My lovely ones, who performed acts of love for Me³²¹In Jer. 2:1, the Exodus is described as an act of love of God.. The executors of My Covenant, who were extirpated by Me. By sacrifice, they elevated me and were sacrificed for My name. It was stated: Rebbi Joshua ben Qorḥa says, about these generations He says³²²Is. 35:10., those freed by the Eternal shall return. Rebbi says, these and those³²³The generation of the desert and the Ten Tribes (Mishnah 6). have part in the World to Come. What is the reason? ³²⁴Is. 27:13; cf. Eccl. rabba 1(20).It shall be on that day, a great ram’s horn will be blown, and those lost in the land of Assyria will come, these are the Ten Tribes, and those displaced in the land of Egypt, that is the generation of the desert. These and those will bow down before the Eternal on the Holy Mountain [and] in Jerusalem.

Rebbi⁹⁸The entire following discussion on oral tradition is also in Taäniot 1:8. Zeïra said in the name of Rebbi Joḥanan: If you come to notice a practice of which you do not know the reason, do not push it aside as something alien since many practices were shown to Moses on Sinai and all of them were absorbed into the Mishnah. Rebbi Abin said, that is correct! If Naḥum had not come and explained it to us about the two kinds of wheat, could we have known⁹⁹That the rule of two kinds of wheat in one field is a practice revealed to Moses.?

⁷³This paragraph also is Ḥagigah 1:4 (ח). Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage<sup>74</sup>A pilgrimage to the Temple on the occasion of one of the three festivals of pilgrimage brings with it the obligation for two kinds of sacrifices. The first is the “elevation offering of appearance”, in response to the commandment (Ex. 34:20): They shall not appear empty-handed before My presence. The second is a family sacrifice with the full name שַׁלְמֵי חֲגִיגָה “pilgrimage well-being offering”, usually shortened to חֲגִיגָה “pilgrimage offering”, in response to the commandment to be joyous on the festival of pilgrimage, since when there is a possibility of sacrificing the eating of well-being sacrifices is an act of joy (Deut. 27:7). But this must be a sacrifice on the holiday, not in preparation for the holiday. Babli Pesaḥim 70b, bottom.. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings<sup>75</sup>The pilgrimage offering of the Fourteenth is an additional sacrifice on the 14<sup>th</sup> of Nisan, together with the Pesaḥ sacrifice. Since the Pesaḥ is to be eaten after the main meal, the meat for the main course is provided by the additional well-being offering. Since the meal is taken in the night of the holiday, it contributes to the enjoyment of the holiday, but it is not a sacrifice on the holiday. Babli Pesaḥim 70a. (Cf. the author’s The Scholar’s Haggadah, pp. 248–249.)? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful<sup>76</sup>Deut. 16:15., to add the night of the (last) [first]<sup>77</sup>The (scribe’s text) is confirmed in Ḥagigah; the [corrector’s] is from Sifry Deut. 142. The clause only be joyful seems unnecessary since the preceding verse already commands to enjoy the festival of Tabernacles. It is read to mean that the final day, which no longer belongs to Tabernacles, only has the obligation of joy, but none of the two sacrifices which already were obligatory on Tabernacles. Therefore by the argument presented for the offering of the Fourteenth, the last day may be celebrated with meat from a sacrifice brought on the preceding day. The corrector’s text is irrelevant for the discussion here, it refers the sacrifice of the Fourteenth to the 14<sup>th</sup> of Tishre, to provide food for the initial meal of the holiday. festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split<sup>78</sup>In Ḥagigah: “or inverse.” The text here is the Babli’s, 48a.. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage<sup>79</sup>Deut. 16:14.. When you are obligated for a sacrifice of pilgrimage you are obligated for joy<sup>80</sup>Therefore no sacrifice on the eve of a holiday can be obligatory.. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath⁸¹Since no fixed date is given in the verse for these sacrifices, they cannot be brought on a Sabbath.. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat⁸²If the first day is a Sabbath, all required holiday sacrifices are brought on the altar. They all are holocausts except for the goat as purification offering whose meat is eaten by the Cohanim. But since it is a Sabbath, it may not be cooked or roasted for private use and the meat must be eaten raw. The Babli Pesaḥim 71a holds that eating raw meat is no joy..

HALAKHAH: We were thinking to say that he did not say three benedictions but one benediction he did say⁷¹Three benedictions are the full text of Grace, used after the consumption of bread. A single benediction is the short form of Grace, after consumption of cereal in forms other than bread.. It was found stated, neither one benediction nor three benedictions⁷²Since he holds that these benedictions are appropriate only after a satisfying meal, of a volume greater than a chicken egg.. ⁷³This text is from Berakhot6:1, Notes 61–62. It was stated⁷⁴The first half of this statement is Tosephta Berakhot4:7.: “On everything that needs three benedictions at the end one says ‘Who produces bread from the earth’ at the start, but on everything that does not need three benedictions at the end one does not say ‘Who produces bread from the earth’ at the start.” They objected: But if it is less than the size of an olive, one does not say three benedictions at the end. Does this mean that one should not say “Who produces bread from the earth” at the start? Rebbi Jacob bar Aḥa said, it is needed for other kinds⁷⁵The statement does not refer to volume, but to kinds of food; if it is not bread it does not receive the benediction for bread. Hence, no conclusion as to the correct practice can be drawn..

כדי¹⁰⁹This is misspelled for בד “linen cloth”. that they should be double¹¹⁰This is a discussion of a bardita reported in Sifra Aḥare Pereq 1(5), Babli Zevaḥim 18b. The word “linen cloth” is repeated four times in Lev. 16:4. One of these is necessary to establish that the High Priest has to wear four linen garments; the other three are read to imply that the garments should be of byssus (expensive), new, and double (not transparent, in the Babli’s version, woven from entwined thread.). We determined that this does not follow Rebbi Yose. Rebbi Samuel bar Rav Isaac did not come to the assembly hall. He met Rebbi Zeˋira and asked him, what did you newly find [was for you in the house of study]¹¹¹The text in parentheses was added by a corrector who did not understand the text. The addition is in the usual Babli style in this situation. on that day? He told him, linen cloth, that they should be double. We determined that this does not follow Rebbi Yose¹¹²Since the discussion centers on a baritta, the discovery of the Amoraim was that the baratta cannot be R. Yose’s.. As it was stated, and for Aaron’s sons you shall make coats¹¹³Ex. 27:40.. The rabbis say, two coats for each one; Rebbi Yose says, even one coat for each one. What is the rabbis’ reason? And for Aaron’s sons you shall make coats. What is Rebbi Yose’s reason? Make coats for 100 sons of Aaron. Linen cloth, that they should be new¹¹⁰This is a discussion of a bardita reported in Sifra Aḥare Pereq 1(5), Babli Zevaḥim 18b. The word “linen cloth” is repeated four times in Lev. 16:4. One of these is necessary to establish that the High Priest has to wear four linen garments; the other three are read to imply that the garments should be of byssus (expensive), new, and double (not transparent, in the Babli’s version, woven from entwined thread.). If you are saying that they should not be worn out, was it not stated, and he shall wear them¹⁰⁶Lev. 16:4., even if they are worn out? Rebbi Ḥananiah in the name of Rebbi Yasa, as the disagreement¹¹⁴R. Yose (the Tanna) does not accept that the garments have to be new every year. The Babli 12b attributes the disagreement to other Tannaim..

MISHNAH: On the first holiday of Tabernacles there were thirteen bulls, and two rams, and one goat. There remained there fourteen sheep for eight watches¹²⁵The families of Cohanim were divided into 24 “watches” enumerated in 1Chr. 24:7–18. As stated in Halakhah 8, in principle each watch was serving for one week in the Temple, the succession being determined by the order fixed in Chronicles; after watch 24 a new cycle is started with watch 1. But on holidays, all watches are equal, since all their members are obligated to appear in the Temple with the rest of Israel. On the first day there were 16 animals other than sheep; if each animal was given to a separate watch, there remained 14 sheep for the remaining 8 watches..
On the first day, six were sacrificing two each, and the remaining, one each. On the second day, five were sacrificing two each, and the remaining, one each. On the third day, four were sacrificing two each, and the remaining, one each. On the fourth day, three were sacrificing two each, and the remaining, one each. On the fifth day, two were sacrificing two each, and the remaining, one each. On the sixth day, one was sacrificing two, and the remaining, one each¹²⁶The number of bulls decreased by one every day (Num. 29:12–31); therefore the number of watches available for the sheep increased by one every day, the number of watches getting two sheep decreased by one every day.. On the seventh day, all were equal. On the eighth day they returned to the lottery as on holidays¹²⁷The lottery, to determine which Cohen received which office in the service, as described in Yoma Chapter 2, open to all Cohanim irrespective of their watches.. They said, he who sacrificed today may not sacrifice bulls the next day, but they were taking turns¹²⁸There were 70 bulls in all during the week of Tabernacles. Therefore 22 watches had the occasion to work on 3 bulls each, but 2 watches received only two..