Pesachim

at the time of rejoicing,1 which is absent [here]. ‘On account of hagigah’: this is an obligatory sacrifice,2 and every obligatory sacrifice comes from nought but hullin.3 Shall we say that [the following] supports him? [For it was taught]; And thou shalt be altogether [ak] joyful:4 this is to include the night of the last day of the Festival for rejoicing.5 You say, the night of the last day of the Festival; yet perhaps it is not so, but the night of the first day of the Festival?6 Therefore ‘ak’ is stated, dividing it.7 Now what is the reason?8 Is it not because he has nought wherewith to rejoice!9 — No: [it is] as it states the reason: Why do you prefer10 to include the night of the last day of the Festival and to exclude the night of the first day of the Festival? I include the night of the last day of the Festival, because there is rejoicing before it, while I exclude the night of the first day of the Festival, seeing that there is no rejoicing before it. 11 R. Joseph raised an objection: The hagigah of the fourteenth, one discharges with it [his duty] on account of rejoicing. but one does not discharge with it [his duty] on account of hagigah.12 [Yet] why so?13 Surely we require slaughtering to be at the time of rejoicing, which is lacking [here]?14 — Said R. Idi b. Abin: It is meant where he delayed and slaughtered it [on the fifteenth]. R. Ashi observed: This too is logical, for if you should not say thus, who taught this teaching? The son of Tema?15 But [according to] the son of Tema, surely he has disqualified it through keeping it overnight! 16 Raba objected: [The reciting of] hallel17 and rejoicing18 are [observed] eight [days].19 Now if you say [that] we require the slaughtering at the time of rejoicing, then there are many occasions when only seven are found, e.g.. if the first day of the Festival falls on the Sabbath?20 Said R. Huna son of Rab Judah: He rejoices with the he-goats of the Festivals.21 Said Raba: Of this there are two refutations: firstly, because the he-goats of the Festivals can be eaten raw [on the Sabbath], but cannot be eaten roast,22 and there is no rejoicing in [eating] raw [meat]; moreover, the Priests eat it; and wherewith do the Israelites rejoice? Rather, said R. Papa: He rejoices with clean garments and old wine. When Rabin came, he said in R. Eleazar's name: Peace-offerings which one slaughtered on the eve of the Festival, he discharges therewith [his duty] on account of rejoicing, but he cannot discharge therewith [his duty] on account of hagigah. ‘He discharges [his duty] on account of rejoicing,’ [for] we do not require the slaughtering at the time of rejoicing. ‘But not on account of hagigah’; this is an obligatory [sacrifice], and every obligatory [sacrifice] comes from nought but hullin. An objection is raised: ‘And thou shalt be altogether’ [ak] joyful:’ this is to include the night of the last day of the Festival for rejoicing. You say, to include the light of the last day of the Festival; yet perhaps it is not so, but it is to include the night of the first day of the Festival? Therefore ‘ak’ is stated, dividing it. Now what is the reason? Is it not because he has no light wherewith to rejoice! — No: [it is] as it was taught. Why do you prefer to include the night of the last day of the Festival and to exclude the night of the first day of the Festival? I include the night of the last day of the Festival, because there is rejoicing before it; while I exclude the night of the first day of the Festival, because there is no rejoicing before it. R. Kahana said: How do we know that the emurim23 of the hagigah of the fifteenth are disqualified through being kept overnight?24 Because it is said, neither shall the fat of My feast [haggi] remain all night until morning;25 and in proximity thereto ‘the first’ [is stated],26 to intimate that this ‘morning’ means the first morning.27 To this R. Joseph demurred: [Thus] the reason is that ‘first is written, but if ‘first’ were not written I would say, what does ‘morning’ mean? the second morning; [but] is there a case where the flesh is disqualified from the evening, whereas the emurim [are fit] until morning?28 Said Abaye to him, Yet why not? Surely there is the paschal offering according to R. Eleazar b. ‘Azariah, where the flesh is disqualified from midnight,29 whereas the emurim [are fit] until morning? — Said Raba, This is R. Joseph's difficulty: is there a case where the Tanna does not require ‘first’ in respect of the flesh, whereas R. Kahana requires ‘first’ in respect of the emurim?30 What is this [allusion]? — For it was taught: Neither shall any of the flesh which thou sacrificest the first day at even, remain all night until the morning: 31 extension. and v. 15). Tosaf.: ‘night’ is not meant particularly. as the same applies to the day. By ‘rejoicing’ is meant the eating of the peace-offering of rejoicing. necessary to slaughter it on the eve of the Festival. peace-offering of rejoicing cannot be offered on the eve of the Festival. commence before the time actually prescribed. fifteenth, like the Passover. Hence he must have slaughtered it on the fifteenth. Sabbath. text. it! accordingly the former becomes unfit more easily than the latter. Yet we see anon that the Tanna assumes that morning’ written in connection with the flesh must mean the first morning. without having recourse to ,hatr ‘first’; why then does R. Kahana require the proximity of ,hatr ‘first’ in order to establish that ‘morning’ written in connection with the emurim means the first morning?