Yoma — Daf 3a

פז"ר קש"ב

אבל לענין תשלומין תשלומין דראשון הוא דהא תנן מי שלא חג ביום טוב הראשון של חג חוגג והולך כל הרגל כולו ויום טוב האחרון של חג

ואימא עצרת דפרישת שבעה ליום אחד הוא א"ר אבא דנין פר אחד ואיל אחד מפר אחד ואיל אחד לאפוקי עצרת דשני אילים נינהו

הניחא למאן דאמר יום הכפורים איל אחד הוא אלא למ"ד שני אילים נינהו מאי איכא למימר דתניא רבי אומר איל אחד הוא האמור כאן הוא האמור בחומש הפקודים ר' אליעזר בר' שמעון אומר שני אילים הם אחד האמור כאן ואחד האמור בחומש הפקודים

אפילו תימא ר"א בר' שמעון התם חד לחובת היום וחד למוספין לאפוקי עצרת דתרוייהו חובת היום נינהו

ואימא ראש השנה דפרישת שבעה ליום אחד הוא א"ר אבהו דנין פר ואיל שלו מפר ואיל שלו לאפוקי עצרת וראש השנה דציבור נינהו הניחא למ"ד קח לך משלך

Pe'Z'R'K'Sh'B,1 but in matters of complementing the sacrifice of the festival, the eighth day is but a continuation of the first day, as we have learned: He who failed to offer up the festival sacrifice2 on the first day of the feast [of Sukkoth], may do so during the entire festive season including the last day of the feast.3 [Perhaps] say [that the reference is to] Pentecost,4 because that would also mean removal of the priest for seven days preceding a one-day service?5 — R. Abba said: One may fitly infer a case6 in which one ox and one ram are offered from another7 case in which one ox and one ram are offered, this excludes, however, Pentecost, on which two8 rams are to be sacrificed. This would be right according to the opinion that on the Day of Atonement only one ram is being offered up,9 but what could be said according to the view that on the Day of Atonement too, two rams were to be offered up?10 For it has been taught: Rabbi11 said, The ram mentioned here [in Leviticus] is the same as the one mentioned in the Book of Numbers;12 R. Eliezer son of R. Simeon said: Two rams are here [involved], the one mentioned here and the other mentioned in the Book of Numbers!13 — It may be in accord even with the opinion of R. Eliezer son of R. Simeon. Because there14 one [of the rams] is offered up in fulfilment of the regular sacrifices for that day, and the other as one of the additional sacrifices, whereas in the case of Pentecost both are the regular sacrifices of that day.15 [Perhaps] say that [the reference is to] New Year16 which should also imply the removal of the priest for seven days preceding a one-day service? — R. Abbahu said, One may infer a case in which the priest offers up an ox and a ram from his own means17 from another case in which he offers up an ox and a ram from18 his own means, that excludes Pentecost19 and Rosh hashanah20 on which both are offered up from public [congregational] funds. This would be right according to the opinion which holds that the words kah leka21 [‘take thee’] mean ‘take from thy own means’ and sanctuary. No such counting took place during the Sukkoth festival, but it was the rule on Shemini ‘Azereth); Z (zeman — the blessing on the entrance of a festival referring to the return of the festive season. This benediction was repeated on the eve of Shemini ‘Azereth, thus constituting it an independent holy day); R (regel-festival with its own name); K (korban — having its own number of sacrifices); Sh (shir — song — Shemini ‘Azereth having its own psalm in the liturgy); B (berakah-blessing — on Shemini ‘Azereth a special prayer was offered up for the life of the king.) V. R.H. 4b. In all these respects Shemini ‘Azereth might be considered an independent festival. offer the pilgrim's festive sacrifice. (the Feast of Weeks, Pentecost) to be distinguished from Shemini ‘Azereth, the concluding festival of Sukkoth. or whether two different sacrifices are implied. eighth day of the consecration of the priest for the former. of the five books of the Psalms. ‘Hamisha Homshe Torah’ — the five books of the Torah. where the phrase ‘apart from the morning burnt-offering’ occurs, to indicate that the sacrifice in question is ‘apart’ or ‘additional’ as throughout Num. XXVIII and XXIX.