Tafsiran yang Mengutip untuk Imamat 23:41

Introduction This mishnah teaches that if one did not bring the hagigah offering on the first day of the festival, he has the rest of the festival to bring it. This is derived from Leviticus 23:41 which says, “You shall observe it as a festival of the Lord for seven days” implying that the hagigah can be brought throughout the festival.

AND YE SHALL OFFER A NEW MEAL-OFFERING UNTO THE ETERNAL. The meaning of the expression a new meal-offering is that no meal-offering [of the new crop] is to be brought into G-d’s House until they bring this one, as our Rabbis have explained.²⁸²Menachoth 68 b: “The omer [the meal-offering of barley brought on the second day of Passover] made the new crop permissible in the country [i.e., for private consumption], and ‘the two loaves’ [which were brought on the Festival of Weeks] made it permissible for use in the Sanctuary.” It was necessary for Scripture to state, it is a statute forever throughout your generations in all your dwellings²⁸³Verse 14. with reference to the prohibition of [eating of] the new crop and the command to rest [from work] on the Festival of Weeks,²⁸⁴Verse 21. because [the prohibition of eating of the new crop] depends on the waving of the sheaf,²⁸⁵When the Sanctuary stood, the offering of the omer at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). [and the Festival of Weeks is connected] with the new meal-offering [mentioned in the verse before us]. Thus this verse is intended to state that even after our exile to countries outside the Land, when the omer²⁴³Literally: “a measure.” This refers to the meal-offering of the new barley brought on the second day of Passover, which is the sixteenth day of Nisan. From that day on we count the forty-nine “days of the omer,” and on the fiftieth day is the Festival of Weeks. Thus it is clear that the time of this festival is dependent upon the omer. and the [new] meal-offering are no longer offered, He nonetheless commanded concerning the observance [of the law of the new crop and resting on the festival], for the [prohibition against eating of the] new crop applies by law of the Torah in all places. It was not necessary to mention this in connection with the Day of Remembrance [i.e., the New Year], and similarly in connection with the Festival of Tabernacles He did not mention [that it is to be observed] “in all your dwellings” [because these two festivals are clearly not dependent upon the offerings in the Sanctuary]. He did, however, mention it with reference to the Day of Atonement,²⁸⁶Verse 31. because since He had made our atonement dependent upon the offerings, as he mentioned in the section of Acharei Moth,²⁸⁷Above, Chapter 16. therefore He said here that the prohibition [of eating and working on that day] applies in all places [and at all times], as He stated it is a day of atonement, to make atonement for you²⁸⁸Further, Verse 28. by fasting and resting from work, and [the absence of] the offerings does not prevent His [granting of] atonement. Similarly He did not mention here with reference to the Festival of Unleavened Bread: “it is a statute forever in all your dwellings throughout your generations,” but in the section of This month shall be unto you the beginning of months²⁸⁹Exodus 12:2. He did mention it,²⁹⁰Ibid., Verses 14 and 17. because since He had made there the matter dependent upon the Passover-offering, as it is said, and unleavened bread with bitter herbs they shall eat it,²⁹¹Ibid., Verse 8. See in my Hebrew commentary, p. 149, Note 60. therefore He had to state that [the Festival of Unleavened Bread] is an ordinance forever,²⁹²Ibid., Verse 14. in all your habitations.²⁹³Ibid., Verse 20. He mentioned [here] with reference to the Sabbath that it is to be observed in all your dwellings,²⁹⁴Above, Verse 3. because since He had permitted work in the Sanctuary in the bringing of the Daily Whole-offering and the Additional Offerings, therefore He said that the prohibition [of work on the Sabbath] applies in all our dwelling places; for the intention of that expression is only to state: “in all your dwelling places, but not in the House of the Eternal.” And so the Rabbis have said in the Mechilta:²⁹⁵Mechilta, Vayakheil 1. “Ye shall kindle no fire in your dwelling places.²⁹⁶Exodus 35:3. In your dwelling places you may not kindle a fire, but you may kindle it in the Sanctuary.” Similarly it says with reference to the prohibition of [eating] fat or blood, It shall be a perpetual statute throughout your generations in all your dwellings,²⁹⁷Above, 3:17. because it was prohibited on account of the offerings, [therefore He stated that this prohibition is nonetheless independent of the offerings, and applies always and everywhere]. And so the Rabbis have said in Tractate Kiddushin:²⁹⁸Kiddushin 37 b. “Why did the Merciful One write the expression in all your dwellings²⁹⁷Above, 3:17. in connection with [the prohibition against eating] fat or blood? It is because I might have thought that since this prohibition is written in connection with the offerings, therefore when there are offerings [i.e., when the Sanctuary is in existence] the prohibition is applicable, and when there are no offerings it is not applicable, thus the Torah wanted to teach us [that it is always applicable].” There [in Tractate Kiddushin]²⁹⁸Kiddushin 37 b. the Rabbis also said: “Why did the Merciful One write [here in this section — in Verse 3] the expression in all your dwellings with reference to the Sabbath? It is because I might have thought that since it is written in connection with the festivals, the Sabbath should require sanctification by the court just as the festivals do, therefore the Torah wanted to teach us [that the Sabbath is independent of sanctification by the court]. The principle then is that the Torah does not mention this expression [in all your dwellings] with reference to any commandment which is a personal obligation, unless there is a necessity for some reason.
Now the expression: ‘out of your dwellings’ ye shall bring two wave-loaves²⁹⁹Verse 17. [on the Festival of Weeks], is not similar to “out of all your dwellings.” Rather, its meaning is: “out of the Land of your dwellings,” excluding [the obligation to bring two loaves from the produce of] outside the Land of Israel, just as it is said, When ye come into the Land of your habitations which I give unto you.³⁰⁰Numbers, 15:2. And so the Rabbis have taught [in a Mishnah]:³⁰¹Menachoth 83 b. “All the [meal-]offerings of the public or of an individual may come from the produce of the Land or outside the Land, save only the omer²⁴³Literally: “a measure.” This refers to the meal-offering of the new barley brought on the second day of Passover, which is the sixteenth day of Nisan. From that day on we count the forty-nine “days of the omer,” and on the fiftieth day is the Festival of Weeks. Thus it is clear that the time of this festival is dependent upon the omer. and the two loaves.”²⁹⁹Verse 17. And even according to the Sage who says³⁰²Ibid., 84 a. The Sage is Rabbi Josei the son of Rabbi Yehudah. that the omer may be brought from the produce of outside the Land, he admits in the case of the two loaves [brought on the Festival of Weeks] that they may be offered only from what is grown within the Land [of Israel].

WHEN YE HAVE GATHERED IN THE INCREASE OF THE LAND. “[This is to state] that this seventh month [in which the Festival of Tabernacles occurs] must be at the time of the harvest. From here we learn that they were commanded to intercalate the years [with an extra month], because if there would be no such intercalation, the seventh month [i.e., Tishri] would sometimes fall in the middle of the summer, or in the winter.” This is Rashi’s language. And the words of the Torath Kohanim are as follows:⁴⁴⁰Torath Kohanim, Emor 15:6-7. “Intercalate the years so that you make the Festival of Tabernacles at the time of the ingathering of the fruits. I might think that this refers to the ingathering of all the fruits; Scripture therefore says, Thou shalt keep the feast of Tabernacles … after thou hast gathered in from thy threshing-floor and from thy wine-press⁴⁴¹Deuteronomy 16:13. — ‘from’ thy threshing-floor but not all thy threshing-floor, and ‘from’ thy wine-press, but not all thy wine-press. Now if I am to follow the expression after thou hast gathered in ‘from’ thy threshing-floor, I might think that even if only a little [of it has been gathered in, the Festival of Tabernacles may already be observed in that part of the year, and there is no need then for intercalating an extra month at the end of the preceding winter]; Scripture therefore says [here], when ye have gathered in the produce of the land. How can these be reconciled? [In the following manner]: Try to intercalate the year so that the Festival of Tabernacles occurs when most of the fruits have already been gathered in.” Now the Sages have already derived [the need for] intercalating the year from the verse Observe the month of ‘aviv’ (spring).⁴⁴²Ibid., 16:1. This teaches that before it comes you are to watch whether that month will be capable of producing aviv (ripe ears), and if not, intercalate a year [by adding a month to the winter period] (Rashi ibid., on the basis of Sanhedrin 11 a). But there Scripture taught about [the intercalation of the year because of] the spring [i.e., so that the celebration of the exodus occurs in the month when there are ripe ears already, so that the sheaf of waving can be brought on the sixteenth of Nisan from the new barley], and here it teaches concerning the fruits of the trees [that most of them must be ripened at the time of the Festival of Weeks, so that they are ready to be brought as first-fruits to the Sanctuary, and that most of them are to be gathered in before the Festival of Tabernacles]. For so did the Sages teach us:⁴⁴³Ibid., 11 b. “The year is intercalated on account of three things: on account of ripe ears [that they be available at the time of Passover], fruits of the trees [at the time of the Festival of Weeks], and on account of the solstice [that the summer solstice should not occur after the passing of Tabernacles].⁴⁴⁴Rashi, ibid. Thus the need for intercalation is deduced automatically [from the statement] that this festival [of Tabernacles] is at the time of the ingathering [and if an extra month is not added at the end of the winter season, the festival might sometimes occur in the middle of the summer or winter].
The meaning, however, of the Scriptural verse here is as follows: It states, These are the appointed seasons of the Eternal all of which ye shall proclaim to be holy convocations, to bring on all of them an offering made by fire unto the Eternal.⁴⁴⁵Verse 37. However, on the fifteenth day of this seventh month, because it is the time when you have gathered in the increase of the land, ye shall keep the feast of the Eternal seven days. He said here in addition, on the first day shall be ‘shabbathon’ and on the eighth day shall be ‘shabbathon,’ meaning that you are to desist from work, and to rest on them, as I have explained.⁴⁴⁶Above, Verse 24. And He further said that they should rejoice even more before G-d with the lulav and ethrog⁴⁴⁷Further, Verse 40. for seven days, for it is a time of rejoicing because G-d has blessed you in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful⁴⁴⁸Deuteronomy 16:15. before Him. The meaning of the phrase [in the verse before us] ye shall keep the feast of the Eternal, is that you are to celebrate it before Him by giving thanks to His Name for your gathering of the harvest which came [in time]. Then He went back and stated again [further on in Verse 41], And ye shall keep it a feast unto the Eternal, in order to place next to it [the commandment], Ye shall dwell in booths,⁴⁴⁹Verse 42. the meaning thereof being as follows: and ye shall keep it a feast seven days in the year by dwelling in booths, and all that are home-born shall dwell in them, thus stating that they shall make a festival of seven days by taking the lulav, and rejoicing before G-d, and dwelling in booths. And the interpretation thereof in the Torath Kohanim is as follows:⁴⁵⁰Torath Kohanim, Emor 17:1. “And ye shall keep it a feast unto the Eternal.⁴⁵¹Verse 41. Why is this stated? Since it is said, Seven days shalt thou keep a feast unto the Eternal thy G-d,⁴⁴⁸Deuteronomy 16:15. I might think that the Festival-offering³⁸⁰This is the Festival peace-offering which one is obliged to bring when making the pilgrimage to the Sanctuary three times in the year (see “The Commandments,” Vol. I, pp. 60-61). must be brought on all seven days; Scripture therefore says here ‘it’” [And ye shall keep ‘it’ a feast, thus stating that this offering need only be brought once], etc.⁴⁵²“And why does Scripture (in Deuteronomy 16:15) state seven? It is with reference to the supplementary period — that if he has not brought the Festival-offering on one day, he may bring it on another of the seven days” (Torath Kohanim, Emor 17:2); and on the Festival of Tabernacles, he may bring it even on the eighth day (ibid., 3). See above, Note 436.

שבעת ימים SEVEN DAYS (during seven days), meaning that if one has not brought them on one he may bring them on another of the seven days. But I might think that the meaning is that one has to offer them on each of the seven days! Scripture, however, states (v. 41): וחגתם אתו, “and ye shall make it the day of the חגיגה” — this implies one day and no more. Why, then, does Scripture say “seven”? In reference to the supplementary period (Chagigah 9a).