פֿאַרבונדענע פּסוקים אויף דברים 16:14

It was stated⁷⁸Tosephta 1:4; cf. Babli 6a/b.: “There is about the sacrifice of appearance what does not apply to the festival sacrifice, and about the festival sacrifice what does not apply to the sacrifice of appearance. For the sacrifice of appearance is totally for the High⁷⁹Everything is burned on the altar; there is no part even for the Cohanim.; this does not apply to the festival sacrifice. The festival sacrifice was in use before the Word⁸⁰The theophany of Sinai. and after the Word; this does not apply to the sacrifice of appearance.” Was the festival sacrifice in use before the Word⁸¹Before the Giving of the Torah there could be no commandments and no commanded sacrifices.? The language of festival sacrifice was in use before the Word⁸²Ex. 5:1.: send My people that they present Me with festival sacrifices in the desert.“⁷⁸Tosephta 1:4; cf. Babli 6a/b. And joy applies to matters which are his property and matters which are others’ property; whether matters usually used for the purpose or matters not usually used for the purpose⁸³One may enjoy the holiday being invited to somebody else’s well-being sacrifice, and even with meat from an animal not admissible as sacrifice.. But those apply only to his own property and matters usually used for the purpose.” Rebbi Yose said, and why do we not say, anybody liable for a sacrifice of appearance is liable for joy but there are those liable for joy but not liable for a sacrifice of appearance: “Women are liable for joy but not liable for a sacrifice of appearance⁸⁴Tosephta 1:4; obviously not part of R. Yose’s baraita text.”? Rebbi Joshua ben Levi said, and you shall enjoy⁸⁵“Enjoyment” of the meat of well-being sacrifices is mentioned without any reference to holidays in Deut. 12:12, and as a requirement of the holidays in Deut. 16:11,14,15., even from a butcher shop⁸⁶Latin macellum. According to his argument, the duty to eat meat on holidays is biblical also after the destruction of the Temple when sacrificial meat is not available.. Rebbi Eleazar said, joy is mentioned here and joy in mentioned there. Since the joy mentioned there refers to well-being sacrifices so also joy mentioned here refers to well-being sacrifices⁸⁷The comparison of the verses quoted in Note 85 shows that the biblical requirement is intrinsically connected with well-being sacrifices and therefore became moot with the destruction of the Temple.. Rav Ḥuna ate (deflated things) [simply]⁸⁸The corrector considered the scribe’s otherwise unknown פשש as scribal error and replaced it with a known word with similar letters. The scribe may have intended a word like Arabic פסּ “to deflate”. all seven days⁸⁹Following R. Eleazar he did not accept the duty to eat meat on a holiday as scriptural and ate simple fare during the holiday week..

HALAKHAH: Rebbi Tanhum bar Ilai in the name of Rebbi Yose ben Ḥanina: So answer the House of Shammai to the House of Hillel: May any obligatory sacrifice come from tithe¹¹¹It is implied in Halakhah 2 that the 1 and 2 oboloi required in Mishnah 2 must be profane money.? They said to them, if it were a weekday, could he not bring one from profane money and add the tithe money? And here he brings one from profane money and adds tithe money¹¹²Also on the holiday.. From where that one may add [tithe money]? Rebbi Yose ben Ḥanina said, it is said here measure¹¹³Deut. 16:10, referring to the holiday of Pentecost which has no intermediary days. The root of the word is taken (with many moderns) to be נשׂא., and it is said there, for you cannot carry it¹¹⁴Deut. 14:24, referring to Second Tithe; same root.. Since carrying mentioned there refers to tithe, so also here tithe. Rebbi Eleazar said, it mentions joy here and it mentions joy there¹¹⁵“Joy” as commandment to enjoy meat is repeatedly mentioned for holidays in Deut. 16, and referring to Second Tithe in Deut. 14:26.. Since joy mentioned there refers to tithe, so also joy mentioned here refers to tithe. Could not all of them be brought from tithe money? Ulla bar Ismael said, it is said here measure and it is said there, the gift for Benjamin exceeded¹¹⁶Gen. 43:34, same root.. Since gift which is mentioned there refers to one as principal¹¹⁷The gift to every brother. and the remainder addition, so also here one is principal and the remainder addition. Rebbi Yose ben Rebbi Abun said, are not the voluntary well-being offerings like the well-being offerings of the holiday? Why does he add those verses?¹¹⁸Why are those somewhat shaky derivations needed at all? To tell you that for them one pushes aside the holiday¹¹⁹To justify the House of Hillel who in matters of well-being sacrifices treat full holidays on the same level as the intermediate days..