Chagigah

have no prescribed limit:1 the [crop of the] corner of a field [to be left for the poor],2 the first fruits,3 the visiting of the Temple [Re'ayon],4 deeds of loving-kindness,5 and the study of the Torah. R. Johanan said: We were of the opinion that the visiting of the Temple [with an offering] had no maximum limit, but that it had a minimum limit,6 till R. Oshaya Berabbi7 came and taught that the visiting of the Temple [with an offering] has no maximum nor minimum limit.8 But the Sages said: The pilgrimage-offering9 must be worth [at least] one ma'ah of silver and the festal-offering two pieces of silver. What is meant by Re'ayon? — R. Johanan says: [It means] appearing10 in the Temple Court.11 Resh Lakish says: [It means] appearing with a sacrifice.12 Concerning the first day13 of the Festival, all are agreed that the visit must be accompanied by an offering; they differ only with regard to the other days of the festival. [Further] if a man brings [an offering] every time that he comes, all are agreed that we are to accept it from him; they differ only with regard to a man who comes and does not bring [an offering]. R. Johanan is of the opinion that [Re'ayon means] appearing at the Temple Court; he need not therefore bring [an offering] whenever he comes. Resh Lakish says: [Re'ayon means] appearing with an offering; thus he must bring [an offering] whenever he comes. Resh Lakish put an objection to R. Johanan. [It is written]: None shall appear before Me empty!14 — He replied to him: [This refers] to the first day of the Festival.15 He [again] put an objection to him: ‘None shall appear before Me empty’: [this means one must bring] animal sacrifices.16 You say, animal sacrifices, but perhaps [it means] birds or meal-offerings? [Nay], you may deduce it by analogy. A festal-offering is prescribed for man17 and a pilgrimage-offering is prescribed for God:18 just as the festal-offering prescribed for man is an animal sacrifice,19 so the pilgrimage-offering prescribed for God is an animal sacrifice. And what is meant by animal sacrifices? Burnt-offerings. You say burnt-offerings, but perhaps [it means] peace-offerings? [Nay], you may deduce it by analogy: a festal-offering is prescribed for man and a pilgrimage-offering is prescribed for God: just as the festal-offering which is prescribed for man is one that is fitting20 for him, so the pilgrimage-offering which is prescribed for God must be one that is fitting21 for Him. And so it is right, that your table should not be full and the table of the Master empty!22 — He replied: [This refers] to the first day of the festival. [Again] he Put an objection to him: R. Jose son of R. Judah said: Three times in the year were the Israelites commanded to go on pilgrimage: on the Feast of Unleavened Bread, on the Feast of Weeks and on the Feast of Booths; and they must not appear in divisions,23 for it is said: All thy males;24 and they must not appear empty-handed for it is said: None shall appear before Me empty!25 — He replied: [This refers] to the first day of the festival. R. Johanan put an objection to Resh Lakish: [It is written]: Yir'eh [He will see]. Yera'eh [He will be seen];26 just as I [come] free,27 so you [come] free! — All, therefore, must agree that if a person comes and does not bring [an offering] that he may enter [the Temple Court] and present himself and go out.28 They differ only with regard to a person who comes and brings [an offering]. R. Johanan, who says [Re'ayon means] appearing in the Temple Court, [holds] that there is no limit to ‘appearing’, but that there is a limit to the offerings. And Resh Lakish says: [Re'ayon means] appearing with an offering; thus there is no limit to the offerings either. R. Johanan put an objection to him: [It is written]: Let thy foot be seldom in thy Friend's house!29 — There it refers to sin-offerings.30 as R. Levi [taught]. For R. Levi pointed to a contradiction; it is written: ‘Let thy foot be seldom in thy Friend's house’, and it is written: I will come into Thy house with burnt-offerings!31 There is no contradiction: the one case refers to sin-offerings and trespass-offerings; the other case refers to burnt-offerings and peace-offerings. It has also been taught thus: ‘Let thy foot be seldom in thy Friend's house’: the verse speaks of sin-offerings and trespass-offerings. You say of sin-offerings and trespass-offerings, but perhaps it is of nought but burnt-offerings and peace-offerings? When it says: ‘I will come to Thy house with burnt-offerings, I will perform unto Thee my vows’, behold burnt-offerings and peace-offerings are mentioned; how now shall I explain [the verse]: ‘Let thy foot be seldom in thy Friend's house’? The verse speaks of sin-offerings and trespass-offerings. ‘And they must not appear in divisions etc.’ R. Joseph thought to explain it [thus]: If a man has ten sons, they should not make the pilgrimage five one day and five the next day.32 occasion of the Temple visit; cf. end of page, and p. 1, n. 1. school of an eminent teacher’ (contra. of hcr hc); a title of scholars, most frequently applied to disciples of R. Judah ha-Nasi and his contemporaries, but also to some of his predecessors and sometimes to the first Amoraim; v. Naz., Sonc. ed., p. 64, n. 1. (cost of the) pilgrimage burnt-offering’; the former signifies ‘appearing’ in the Temple. (‘birds’), for which vehkn (‘pinching the neck with finger nail’) is prescribed. means the pilgrim (as opposed to God), for whom the festal-offering was intended to provide the festive meal. primarily as a sacrifice to God in contradistinction to the festal-offering which was to provide food for the worshipper. no ckj, fat to be burnt on the altar. actually advanced by the Rabbis named but by later scholars, v. Tosaf. Bek. 4b, s.v. tkt, the word kdr which means ‘foot’ and also ‘pilgrimage-festival’. For the term ‘Friend’ understood of God, cf. the terms of endearment in Cant. which the Rabbis interpreted as expressing the loving relationship between Israel and God.