## Chagigah Daf 17a

###### Chagigah 17a:1
[Chagigah 17a:1](https://torahapp.org/share/book/Chagigah/r/17a:1)

רַב אָשֵׁי אָמַר: אֲפִילּוּ תֵּימָא צְדָדִין מוּתָּרִין, כָּל דְּבַהֲדֵי גַּבַּהּ — כְּגַבַּהּ דָּמֵי.

**William Davidson Edition - English:**
**Rav Ashi said: Even** if **you say that sides are permitted** in general, there is no proof from here, since **anything that is near** the animal’s **back** is **considered as its back.** Therefore, placing the hands on the head of the animal is the same as placing them on the animal itself, as opposed to its sides.


###### Chagigah 17a:2
[Chagigah 17a:2](https://torahapp.org/share/book/Chagigah/r/17a:2)

**מַתְנִי׳** בֵּית שַׁמַּאי אוֹמְרִים: מְבִיאִין שְׁלָמִים, וְאֵין סוֹמְכִין עֲלֵיהֶם, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים: מְבִיאִין שְׁלָמִים וְעוֹלוֹת, וְסוֹמְכִין עֲלֵיהֶם.

**William Davidson Edition - English:**
**MISHNA:** **Beit Shammai say: One may bring peace-offerings** on a Festival because both the owners and the priests partake of them, **but one may not place** his hands **on them,** on the peace-offerings before sacrificing them. **However,** one may **not** bring **burnt-offerings** at all because they are not eaten, and labor is permitted on Festivals only for the sake of preparing food for humans. **And Beit Hillel say: One may bring peace-offerings and** also **burnt-offerings, and one places** his **hands on** both of **them.**


###### Chagigah 17a:3
[Chagigah 17a:3](https://torahapp.org/share/book/Chagigah/r/17a:3)

עֲצֶרֶת שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים: יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּבֵית הִלֵּל אוֹמְרִים: אֵין יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּמוֹדִים שֶׁאִם חָלָה לִהְיוֹת בְּשַׁבָּת, שֶׁיּוֹם טְבוֹחַ אַחַר הַשַּׁבָּת.

**William Davidson Edition - English:**
If **the festival of *Shavuot* occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter** is **after Shabbat,** on Sunday. This is the day on which the animals brought in honor of the pilgrim Festival are slaughtered, since they maintain that the Festival burnt-offering is not sacrificed on the Festival day itself but on the following day, and all burnt-offerings vowed by individuals are postponed to the following day. **And Beit Hillel say: The day of slaughter is not after Shabbat.** Since the slaughter may be performed on the Festival day itself, it is unnecessary to postpone it. **But** they **concede that if** *Shavuot* **occurs on Shabbat, the day of slaughter** is **after Shabbat.**


###### Chagigah 17a:4
[Chagigah 17a:4](https://torahapp.org/share/book/Chagigah/r/17a:4)

אֵין כֹּהֵן גָּדוֹל מִתְלַבֵּשׁ בְּכֵלָיו, וּמוּתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִית, שֶׁלֹּא לְקַיֵּים דִּבְרֵי הָאוֹמְרִין: עֲצֶרֶת אַחַר הַשַּׁבָּת.

**William Davidson Edition - English:**
The mishna relates that when the day of slaughter was on a Sunday, **the High Priest would not dress in his** festive **garments** but would wear his regular clothing. **And all were permitted to eulogize and fast** on this day. This was done in order **not to uphold** and reinforce **the opinion of** the Sadducees, **who would say: *Shavuot*** must always occur **after Shabbat.** As the day of slaughter was on Sunday, it was necessary to demonstrate that we do not accept the view of the Sadducees, and that the day is not a Festival.


###### Chagigah 17a:5
[Chagigah 17a:5](https://torahapp.org/share/book/Chagigah/r/17a:5)

**גְּמָ׳** אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא: מִנַּיִין לָעֲצֶרֶת שֶׁיֵּשׁ לָהּ תַּשְׁלוּמִין, כָּל שִׁבְעָה — שֶׁנֶּאֱמַר: ״בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבוּעוֹת וּבְחַג הַסּוּכּוֹת״, מַקִּישׁ חַג הַשָּׁבוּעוֹת לְחַג הַמַּצּוֹת: מָה חַג הַמַּצּוֹת יֵשׁ לָהּ תַּשְׁלוּמִין כָּל שִׁבְעָה — אַף חַג הַשָּׁבוּעוֹת יֵשׁ לָהּ תַּשְׁלוּמִין כָּל שִׁבְעָה.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Elazar said** that **Rabbi Oshaya said: From where** is it derived **that** the ***Shavuot*** offerings **can be redressed,** i.e., that the obligatory Festival offerings can be sacrificed **all seven** days following the Festival? **As it is stated:** “Three times a year all your males shall appear…**on the festival of Passover, and on the festival of *Shavuot*, and on the festival of *Sukkot*”** (Deuteronomy 16:16). The verse compares **the festival of *Shavuot* to the festival of Passover by analogy: Just as one can redress the failure to bring the offering on the festival of Passover on all seven** days of the Festival, **so too, on the festival of *Shavuot*, one can redress the failure to bring the offering for all seven,** i.e., *Shavuot* and the six days following it.


###### Chagigah 17a:6
[Chagigah 17a:6](https://torahapp.org/share/book/Chagigah/r/17a:6)

וְאֵימָא: מַקִּישׁ לְחַג הַסּוּכּוֹת, מָה חַג הַסּוּכּוֹת יֵשׁ לָהּ תַּשְׁלוּמִין כָּל שְׁמוֹנָה — אַף חַג הַשָּׁבוּעוֹת יֵשׁ לָהּ תַּשְׁלוּמִין כָּל שְׁמוֹנָה! שְׁמִינִי רֶגֶל בִּפְנֵי עַצְמוֹ הוּא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But perhaps** you should **say** instead that the verse compares *Shavuot* **to the festival of *Sukkot* by analogy: Just as the Festival** day **of *Sukkot* can be redressed for all eight** days, as the Eighth Day of Assembly is part of the Festival, **so too can the festival of *Shavuot* be redressed for all eight** days. The Gemara answers: The **Eighth** Day of Assembly **is an independent pilgrimage Festival** and is not considered part of *Sukkot*.


###### Chagigah 17a:7
[Chagigah 17a:7](https://torahapp.org/share/book/Chagigah/r/17a:7)

אֵימוֹר דְּאָמְרִי[נַן] שְׁמִינִי רֶגֶל בִּפְנֵי עַצְמוֹ הוּא — הָנֵי מִילֵּי לְעִנְיַן פָּזֵ״ר קֶשֶׁ״ב. אֲבָל לְעִנְיַן תַּשְׁלוּמִין — תַּשְׁלוּמִין דְּרִאשׁוֹן הוּא. דִּתְנַן: מִי שֶׁלֹּא חָג בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג — חוֹגֵג אֶת כָּל הָרֶגֶל, וְיוֹם טוֹב הָאַחֲרוֹן.

**William Davidson Edition - English:**
The Gemara continues to ask: You can **say that** when **they said that** The **Eighth** Day of Assembly **is an independent pilgrimage Festival, this applies only to the issue of *peh*, *zayin*, *reish*, *kuf*, *shin*, *beit*,** an acronym for the six *halakhot* that differentiate The **Eighth** Day of Assembly from the festival of *Sukkot*. **But with regard to the redress** of the Festival offerings, **it** is considered a day of **redress for the first** Festival day, **as we learned** in a mishna (9a): **One who did not celebrate** by sacrificing the Festival offerings **on the first day of the** *Sukkot* **Festival can celebrate** by sacrificing them **throughout the pilgrimage Festival** of *Sukkot* **and** on **the last day** of that Festival. If so, the question remains: Why do we not compare *Shavuot* to *Sukkot* and allow its offerings to be completed on all eight days?


###### Chagigah 17a:8
[Chagigah 17a:8](https://torahapp.org/share/book/Chagigah/r/17a:8)

תָּפַשְׂתָּ מְרוּבֶּה לֹא תָּפַשְׂתָּ, תָּפַשְׂתָּ מוּעָט תָּפַשְׂתָּ.

**William Davidson Edition - English:**
The Gemara answers by implementing the following principle: **If you grasped many, you did not grasp anything; if you grasped few, you grasped something.** In other words, when one must choose between a smaller number and a larger one, there is more certainty in choosing the smaller one. Even if that choice turns out to be erroneous, it is preferable to the larger one, as it is included in it. In this case, seven is included in eight. Therefore, it is preferable to compare *Shavuot* to the seven days of Passover than to the eight days of *Sukkot*.


###### Chagigah 17a:9
[Chagigah 17a:9](https://torahapp.org/share/book/Chagigah/r/17a:9)

אֶלָּא, לְמַאי הִלְכְתָא כַּתְבֵיהּ רַחֲמָנָא לְחַג הַסּוּכּוֹת? לְאַקּוֹשֵׁי לְחַג הַמַּצּוֹת: מָה חַג הַמַּצּוֹת טָעוּן לִינָה — אַף חַג הַסּוּכּוֹת טָעוּן לִינָה.

**William Davidson Edition - English:**
The Gemara asks: **But** if we do not compare *Shavuot* to *Sukkot*, **for** the sake of **what *halakha* did the Merciful One write the festival of *Sukkot*** in this context? The laws of all the Festivals were already listed, so the Torah must have mentioned their names again in order to compare them for a particular reason. The Gemara answers: The festival of *Sukkot* was mentioned in order **to** compare it by **analogy to the festival of Passover,** in the following manner: **Just as the festival of Passover requires lodging** overnight in Jerusalem after the conclusion of the Festival, as one may not depart that night, **so too the festival of *Sukkot* requires lodging** in Jerusalem after *Sukkot* has ended.


###### Chagigah 17a:10
[Chagigah 17a:10](https://torahapp.org/share/book/Chagigah/r/17a:10)

וְהָתָם מְנָלַן?

**William Davidson Edition - English:**
The Gemara asks: **And there,** with regard to Passover itself, **from where do we** derive that it requires lodging?