משנה: בֵּית שַׁמַּאי אוֹמְרִים מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶן אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶן׃ MISHNAH: The House of Shammai say, one brings well-being offerings without leaning on them, but not elevation offerings; but the House of Hillel say one brings both well-being and elevation offerings and one leans on them55The pilgrimage to the Temple requires that the worshipper bring both an elevation offering for his appearance in the Temple and a well-being offering for the family celebration (Chagigah 1:2:1" href="/Jerusalem_Talmud_Chagigah.1.2.1">Mishnah Ḥagigah 1:2). Both an elevation offering (Leviticus.1.4">Lev. 1:4) and a well-being offering (Leviticus.3.2">Lev. 3:2) require that the offerer lean on the head of the sacrifice. The House of Shammai say that on the holiday one may bring a well-being offering since it is the basis of a family meal and therefore appropriate for the holiday, but do not allow for the leaning since the leaning has to be done as hard as possible, which they declare is using the animal comparable to riding it, which is rabbinically forbidden on the holiday. Since by biblical standards the sacrifice cannot be brought without being leaned on, they require the leaning being done before the holiday (after the dedication of the animal as sacrifice and in the Temple precinct.) They do not permit elevation offerings on the holiday itself since it is completely burned and does not represent food. The House of Hillel hold that both kinds of sacrifices are biblically required for holidays of pilgrimage and therefore cannot be excluded on the holiday itself. For them the biblical requirement of leaning-on overrides rabbinical restrictions..
הלכה: בֵּיִת שַׁמַּי אוֹמְרִים. הוּתְּרָה סְמִיכָה שֶׁלֹּא כְדַרְכָּהּ. וּבֵית הִלֵּל אוֹמְרִים. לֹא הוּתְּרָה סְמִיכָה שֶׁלֹּא כְדַרְכָּהּ. אֵי זוֹ הִיא שֶׁלֹּא כְדַרְכָּהּ. מֵאֶתְמוֹל. אָמַר רִבִּי זְעוּרָה. כָּל־עַמָּא מוֹדֵיי בְּאָשָׁם מְצוֹרָע שֶׁסָּמַךְ עָלָיו [מֵאֶתְמוֹל] לֹא יָצָא. שַׁלְמֵי נְדָבָה שֶׁסָּמַךְ עֲלֵיהֶן מֵאֶתְמוֹל יָצָא. מַה פְלִיגִין. בְּשַׁלְמֵי חֲגִיגָה. בֵּית שַׁמַּי עָֽבְדִין לוֹן כְּשַׁלְמֵי נְדָבָה. בֵּית הִלֵּל עָֽבְדִין לוֹן כְּאָשָׁם מְצוֹרָע. אָמַר רִבִּי יָסָי הֵן דַּאַתְּ אָמַר. אָשָׁם מְצוֹרָע שֶׁסָּמַךְ עָלָיו מֵאֶתְמוֹל לֹא יָצָא. בִּזְמַנּוֹ. עִיבֵּר זְמַנּוֹ נַעֲשֶׂה כְּשַׁלְמֵי נְדָבָה. HALAKHAH: 56This Halakhah also appears as Chagigah 2:3:2-5" href="/Jerusalem_Talmud_Chagigah.2.3.2-5">Ḥagigah2:3 (ח). The House of Shammai say, irregular leaning-on was permitted. But the House of Hillel say, irregular leaning-on was not permitted. What is irregular leaning-on? From the day before. Rebbi Ze`ira said, everybody agrees that he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before57While the ritual of rehabilitating the healed sufferer from skin disease nowhere explicitly requires leaning on the sacrifice, it is written there (Leviticus.14.13">Lev. 14:13) that “the reparation sacrifice follows the rules of the purification sacrifice”, and for the latter (Leviticus.4">Lev. 4) it is written repeatedly “he leans-on and he slaughters”, implying first that leaning on is required and second that the two actions have to be close in time.; he fulfilled his obligation with voluntary well-being offerings for which he leaned on the day before58Since these are sacrifices in satisfaction of a voluntary vow, no fixed time table is given here.. Where do they disagree? The festival well-being offerings59These are religious obligations, not voluntary vows. As well-being offerings they have no fixed time table (but they cannot be brought before the holiday), as obligatory offerings at fixed times, on the holidays of pilgrimage, they are more like the offering of the healed sufferer from skin disease whose sacrifice is required on the eighth day of his procedure.. The House of Shammai treat them like voluntary well-being offerings; the House of Hillel treat them like the reparation offering of a sufferer from skin disease. Rebbi Yasa said, that what you are saying, he did not fulfill his obligation regarding the reparation offering of a sufferer from skin disease if he leaned on the day before, {only} on time. If its time has passed it becomes like voluntary well-being offerings60If the eighth day has passed, the sacrifice can be brought at any time. This emphasizes that the essential point in the disagreement is the role of the fixed time frame for the festival offerings..
אָֽמְרוּ בֵית הִלֵּל לְבֵית שַׁמַּי. מָה אִם בְּשָׁעָה שֶׁאֲנִי אוֹסֵר לָהֶדְיוֹט הֲרֵי אֲנִי מַתִּיר לַגָּבוֹהַּ. בְּשָׁעָה שֶׁהוּא מוּתָּר לָהֶדְיוֹט אֵינוֹ דִין שֶׁנַּתִּיר לַגָּבוֹהַּ. אָֽמְרוּ לָהֶן בֵּית שַׁמַּי. וַהֲרֵי נְדָרִים וּנְדָבוֹת יוֹכִיחוּ. שֶׁהֵן מוּתָּרִין לָהֶדִיוֹט וַאֲסוּרִין לַגָּבוֹהַּ. אָֽמְרוּ לָהֶן בֵית הִלֵּל. לֹא. אִם אָמַרְתֶּם בִּנְדָרִים וֹנְדָבוֹת שֶׁאֵין זְמַנָּן קָבוּעַ. תֹּאמְרוּ בַחֲגִיגָה שֶׁזְּמַנָּהּ קָבוּעַ. אָֽמְרוּ לָהֶן בֵּית שַׁמַּי. חֲגִיגָה אֵין זְמַנָּהּ קָבוּעַ. שֶׁאִם לֹא חָג בְּרִאשׁוֹן חוֹגֵג בַּשֵּׁינִי. לֹא חָג בַּשֵּׁינִי חוֹגֵג בַּשְּׁלִישִׁי. אָֽמְרוּ לָהֶן בֵית הִלֵּל. חֲגִיגָה זְמַנָּהּ קָבוּעַ. שֶׁאִם לֹא חָג בָּרֶגֶל. אִינוֹ יָכוֹל לַחוֹג אַחַר הָרֶגֶל. אָֽמְרוּ לָהֶן בֵּית שַׁמַּי. וַהֲלֹא כְּבָר נְאֱמַר אַ֚ךְ אֲשֶׁ֣ר יֵֽאָכֵ֣ל לְכָל־נֶ֔פֶשׁ ה֥וּא לְבַדּ֖וֹ יֵֽעָשֶׂ֥ה לָכֶֽם׃ אָֽמְרוּ לָהֶן בֵית הִלֵּל. מִשָּׁם רְאָיָיה. לָכֶם אֵינוֹ נַעֲשֶׂה. [אֲבָל] נַעֲשֶׂה הוּא לַגָּבוֹהַּ. אַבָּא שָׁאוּל אוֹמְרוֹ טַעַם אַחֵר. מָה אִם בְּשָׁעָה שֶׁכִּירָתָךְ סְתוּמָה כִּירַת רַבָּךְ פְּתוּחָה. בְּשָׁעָה שֶׁכִּירָתָךְ פְּתוּחָה אֵינוֹ דִין שֶׁתְּהֵא כִירַת רַבָּךְ פְּתוּחָה. דָּבָר אַחֵר. אֵינוֹ דִין שֶׁיְּהֵא שׁוּלְחָנָךְ מָלֵא וְשׁוּלְחַן קוֹנָךְ רֵיקָם. 61Tosephta Ḥagigah 2:10; Chagigah.20b">Babli Ḥagigah20b.“The House of Hillel said to the House of Shammai: Since at a time when I forbid to the private person62Greek ʼιδιώτης. I am permitting it for Heaven, when it is permitted for the private person is it not logical that it be permitted for Heaven? The House of Shammai said to them, vows and voluntary gifts are proof, since they are permitted to the private person but forbidden to Heaven. The House of Hillel said to them, no. If you are speaking about vows and voluntary gifts which have no fixed time, what does this imply for the festival offering which has a fixed time? The House of Shammai answered them, the festival offering has no fixed time since if he did not offer it on the first day, he may offer it on the second day, if he did not offer it on the second day, he may offer it on the third day. The House of Hillel told them, the festival offering has a fixed time, for if he did not offer it on the holiday of pilgrimage he may not offer it after the holiday. The House of Shammai said to them, is it not already said: only what can be eaten by any person this alone may be made for you63Exodus.12.16">Ex. 12:16.? The House of Hillel answered them, is that a proof? For you it may not be made, [but] it is made for Heaven. Abba Shaul says it was based on another reason: Since when your stove is closed down, your Master’s stove is open, when your stove is open it only is logical that your Master’s stove should be open. Another explanation: It is not in order that your table should be full but the table of your Creator be empty.64While there are two disputes between the Houses of Hillel and Shammai, about leaning on animals and about bringing elevation offerings on a holiday proper, it is clear that once it is decided that elevation offerings can be brought with the required leaning-on, well-being offerings also may be brought with all required ceremonies. Therefore the argument reduces to one about the possibility of offering private elevation offerings on a full holiday. The first argument of the House of Hillel is that on the Sabbath, when all cooking or other use of fire is forbidden to humans, the Temple altar is in full action, burning two daily and two musaf offerings. Therefore on a holiday when cooking is permitted, it must be possible for private persons to offer sacrifices to be burned on the altar. The argument is refuted by the House of Shammai since it is agreed that sacrifices not brought as festival offerings but in fulfillment of a vow (either as “vow”, i. e., a promise of an animal, or as “voluntary offering”, a promise of this animal) cannot be brought on the full holiday but only on the intermediate days (or for Pentecost, the week following.) The House of Hillel then point out that vows may be brought any time during the year, it only is a convenience to bring them when one has to visit the Temple anyhow; but festival offerings which are tied to the festival must be brought on the festival. The House of Shammai answer that the festival offerings may be brought on the intermediate days (Chagigah 1:6:1" href="/Jerusalem_Talmud_Chagigah.1.6.1">Mishnah Ḥagigah 1:6), when all work is permitted; but the House of Hillel retort that still after the end of the holiday period there is no possibility of making up for a missed holiday sacrifice. The inconclusive discussion is cut short by Abba Shaul and the “other explanation”, that the position of the House of Shammai leads to the Temple being empty of people on full holidays, crowded on the intermediate days, whereas Pentateuch, Prophets, and Psalms all indicate that the essence of a holiday of pilgrimage is that the Temple precinct be filled to capacity, and that therefore practice must follow the House of Hillel, as explained in the last paragraph of the Halakhah.”
אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲוָה עֲבַר קוֹמֵי סִדְרָא. וּשְׁמַע קָלְהוֹן קְרָאֵיי הָהֵן פְּסוּקָא. וַיִּזְבְּח֣וּ לַֽיי זְ֠בָחִים וַיַּעֲל֨וּ עוֹלוֹת לַיי לְֽמָֽחֳרַת֘ הַיּ֣וֹם הַהוּא֒. אָמַר. מָאן דִּמְפְסִק לֵהּ כְּבֵית שַׁמַּי. מָאן דָּקָרֵי כוּלֵּהּ כְּבֵית הִלֵּל. נִיחָא עוֹלוֹת לְֽמָֽחֳרַת הַיּוֹם וּשְׁלָמִים לְמָֽחֳרַת הַיּוֹם. וְאֵין שְׁלָמִים בָּאִין כְּבֵית שַׁמַּי. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. דָּוִד מֵת בָּעֲצֶרֶת. וְהָיוּ כָל־יִשְׂרָאֵל אוֹנְנִין והִקִרִיבוּ לְמָחָר. Rebbi Yose ben Rebbi Abun said, Rebbi Simeon ben Laqish was passing by the school when he heard them reciting the verse651Chr. 29:21., they sacrificed animal sacrifices and brought elevation sacrifices the next day. He said, he who interrupts follows the House of Shammai66If one reads they sacrificed animal sacrifices, but they brought elevation sacrifices the next day, one implies that the day when Solomon was definitively installed as King in an assembly of all of Israel was a holiday, a natural assumption. While זֶבַח simply means “slaughtered offering”, in the Talmudim the expression always is interpreted to refer to family sacrifices, well-being or thanksgiving offerings. The verse then implies that it was permitted to bring well-being sacrifices on the same day, but not elevation offerings, which seems to follow the House of Shammai. (Since the House of Shammai require that the leaning-on ceremony be performed the day before, this interpretation presupposes that everybody knew in advance what David was going to do; unlikely but not impossible.); he who reads it as one sentence follows the House of Hillel67If one reads the verse following the masoretic accents it is one unit and implies that well-being and elevation offerings were brought on the same day, but since the next day was supposed to be a workday, what one should formulate that the verse describe a situation equally acceptable to both Houses.. One understands elevation sacrifices the next day; but well-being sacrifices the next day? Are not well-being sacrifices brought following the House of Shammai68This is an objection to the first statement, that the verse may be read supporting the House of Shammai. As usual, the argument refers to the part of the verse not quoted. In the second part of the verse it first is stated that the official offerings were 1’000 bulls, 1’000 rams, 1’000 sheep and their libation, in addition to animal sacrifices (i. e., well-being sacrifices) of all of Israel. This implies that all elevation sacrifices were State sacrifices; following the House of Shammai the well-being sacrifices of all of Israel would have to be mentioned before, not after, the elevation sacrifices.? Rebbi Yose ben Rebbi Abun said, David died on Pentecost69Since the obituary notice for David is immediately following (vv. 26–28), it is implied that he died immediately after handing over to Salomon the blueprint for the Temple and the money to cover the expenses.; all of Israel were deep mourners70People who are obligated to take care of the burial of any Jew are barred from sacral acts. It is difficult but not totally impossible to combine R. Yose ben R. Abun’s statement with v. 22, that on that day they ate and drank in great joy. and they brought the next day.
מַעֲשֶׂה בְהִלֵּל הַזָּקֵן שֶׁהֵבִיא עוֹלָתוֹ לָעֲזָרָה וְסָמַךִ עָלֶיהָ. וְחִבְּרוּ עָלָיו תַּלְמִידֵי שַׁמַּי. הִתְחִיל מְכַשְׂכֵּשׂ בִּזְנָבָהּ. אֲמַר לוֹן. רְאוּ נְקֵיבָה הִיא וּשְׁלָמִים הֵבֵאתִיהָ. וְהִפְלִיגָן בִּדְבָרִים וְהָֽלְכוּ לָהֶן. לְאַחַר יָמִים גָּֽבְרָה יָדָן שֶׁלְבֵּית שַׁמַּי. וּבִקְשׁוּ לִקְבוֹעַ הֲלָכָה כְדִבְרֵיהֶן. וְהָיָה שָׁם בָּבָא בֶּן בִּיטַיי מִתַּלְמִידֵי בֵית שַׁמַּי יוֹדֵעַ שֶׁהֲלָכָה כְבֵית הִלֵּל. פַּעַם אַחַת נִכְנַס לָעֲזָרָה וּמַצָא אוֹתָהּ שׁוֹמֶמֶת. אָמַר. יְשַׁמּוּ בָתֵּיהֶן שֵׁלְאֵילוּ שֶׁהֵשִׁימוּ בֵית אֱלֹהֵינוּ. מֶה עָשָׂה. שָׁלַח וְהֵבִיא שְׁלֹשֶׁת אֲלָפִים צֹאן מִצֹּאן קֵדָר. וּבִיקְּרָן מִמּוּמִין וְהֶעֱמִידָן בְּהַר הַבַּיִת. אָמַר לָהֶן. שְׁמָעוּנִי אֲחַיי בֵית יִשְׂרָאֵל. כָּל־מִי שֶׁהוּא רוֹצֶה יָבִיא עוֹלוֹת יָבִיא וְיִסְמוֹךְ. יָבִיא שְׁלָמִים יָבִיא וְיִסְמוֹךְ. בְּאוֹתָהּ הַשָּׁעָה נִקְבְּעָה הֲלָכָה כְבֵית הִלֵּל. וְלֹא אָמַר אָדָם דָּבָר. אָמַר רִבִּי יִצְחָק בַּר לָֽעְזָר. הָדָאּ אָֽמְרָה. בְּשֵׁירוּתָא בְעָיָיא מוּלַיי סמא דְקִיסָּא מִינֵּיהּ וּבֵיהּ. כָּל־גּוּמִרָא דְלָא כְווִיָה בְשַׁעְתָּהּ לָא כְווִיָה. שׁוּב מַעֲשֶׂה בְאֶחָד מִתַּלְמִידֵי הִלֵּל שֶׁהֵבִיא עוֹלָתוֹ לָעֲזָרָה וְסָמַךִ עָלֶיהָ. וְרָאָהוּ אֶחָד מִתַּלְמִידֵי שַׁמַּי. אָמַר לֵיהּ. מַה זוֹ סְמִיכָה. אָמַר לֵיהּ. מַה זֶה שְׁתִיקָה. שִׁיתְּקוֹ בִנְזִיפָה וְהָלַךְ לוֹ. 71Tosephta Ḥagigah 2:11, Chagigah.20a">Babli Ḥagigah20a.“It happened that Hillel the Elder brought his elevation offering72Which has to be a male. to the Temple courtyard73On a holiday where the House of Shammai forbid offering private elevation offerings. and leaned on it. The students of Shammai ganged up on him. He started to wag its tail, said to them, look, it is a female and I brought it as well-being sacrifice, and kept them talking about other matters until they left. After some time the House of Shammai became strong and they wanted to fix practice following their words. There was there Bava ben Bitay74At other places he is called ben Buta; he can be dated to Herod’s time. from the students of the House of Shammai who realized75Not in theory but by the experience mentioned in the sequel. He accepts the ruling of the House of Hillel in this particular case only. that practice followed the House of Hillel. Once he entered the Temple courtyard and found it desolate76Since nobody wanted to bring his festival well-being offering without the equally required elevation offering. In addition nobody wanted to forgo the leaning on the animal just preceding the slaughter.. He said, the house of those who make our God’s House desolate shall be desolate. What did he do? He sent and brought 3’000 sheep from Qedar sheep77A biblical allusion to the best quality of sheep, Isaiah.60.7">Is. 60:7., checked them for defects78For defects which would disqualify them as sacrifices., and displayed them on the Temple Mount. He said to them, listen to me my brothers, the House of Israel. Anybody who wants to bring an elevation sacrifice may bring it and lean on it, to bring a well-being sacrifice may bring it and lean on it. At that moment, practice was fixed following the House of Hillel; and nobody said anything79The other followers of the House of Shammai were silenced by the evidence. “Practice” here means Temple usage which the serving priests were instructed to follow..” 80This comment by popular sayings appears not only here and in Ḥagigah but also in Ma`aser Šeni 5:6 (Note 108). The text here (in parentheses) is obviously corrupt; the reasonable text is that of Ḥagigah <in brackets>. Rebbi Isaac ben Rebbi Eleazar said, (this implies) <this cup> for breakfast has to be full81A controversy arouses passions only at the start. Since by the time it was settled by Bava ben Bitay it was an old matter, one had to expect that nobody was interested anymore.; the (poison) <worm> in the wood comes from itself82Practice was decided against the House of Shammai by one of their own students.; any coal which does not cause a burn at the start will not cause one83Nobody is excited if a matter not of intense current interest is decided one way or the other.. 84Tosephta Ḥagigah 2:12, Chagigah.20a">Babli Ḥagigah20a.“Again it happened that a student of Hillel brought his elevation offering to the Temple courtyard and leaned on it. A student of Shammai saw him and said to him, what is this leaning-on? He said to him, what about being silent? He silenced him by a reprimand and he left.”