## Chagigah Daf 17b

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

דִּכְתִיב: ״וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ״.

**William Davidson Edition - English:**
The Gemara answers: One may leave Jerusalem only in the morning, after staying there for the night following the Festival, **as it is written** following the laws of the Paschal offering: **“And you shall turn in the morning and go to your tents”** (Deuteronomy 16:7).


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

תְּנַן: עֲצֶרֶת שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים: יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת, וּבֵית הִלֵּל אוֹמְרִים: אֵין לָהּ יוֹם טְבוֹחַ. מַאי לָאו, אֵין לָהּ יוֹם טְבוֹחַ כְּלָל? לָא, שֶׁאֵינָהּ צְרִיכָה יוֹם טְבוֹחַ.

**William Davidson Edition - English:**
§ **We learned** in the mishna: If **the festival of *Shavuot* occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter is after Shabbat; and Beit Hillel say: It does not have a day of slaughter. What, is it not** that **it does not have a day of slaughter at all;** i.e., there are no days of redress for an offering that was meant to be sacrificed on the festival of *Shavuot* itself? The Gemara rejects this: **No,** Beit Hillel means that **it does not require a day of slaughter.**


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

וּמַאי קָא מַשְׁמַע לַן — דִּמְקָרְבִינַן בְּיוֹמֵיהּ, הָא אִיפְּלִיגוּ בַּהּ חֲדָא זִימְנָא! דִּתְנַן, בֵּית שַׁמַּאי אוֹמְרִים: מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶם, אֲבָל לֹא עוֹלוֹת, וּבֵית הִלֵּל אוֹמְרִים: מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם.

**William Davidson Edition - English:**
The Gemara asks: **And what does this teach us; that** all offerings **are sacrificed on their day? But they have** already **disputed this once, as we learned** in a mishna: **Beit Shammai say: One may bring peace-offerings** on a Festival **but one may not place** his **hands on them. However,** one may **not** bring **burnt-offerings** at all; **and Beit Hillel say: One may bring peace-offerings and** also **burnt-offerings, and one places** his **hands on** both of **them.** Why is it necessary to restate this argument in different terms?


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

צְרִיכָא, דְּאִי אַשְׁמְעִינַן בְּהָא: בְּהָא קָא אָמְרִי בֵּית שַׁמַּאי, מִשּׁוּם דְּאֶפְשָׁר לִמְחַר. אֲבָל הָכָא, אֵימָא מוֹדוּ לְהוּ לְבֵית הִלֵּל.

**William Davidson Edition - English:**
The Gemara answers: It is **necessary, for had** the mishna **taught us** only **this** case, that Beit Shammai prohibits bringing burnt-offerings on a Festival, we might have said: It is **with regard to this** case, a regular Festival followed by a weekday, **that Beit Shammai state** their opinion, **because** it is **possible** to sacrifice these burnt-offerings **on the following day,** on the day of slaughter after the Festival; **but there,** with regard to a *Shavuot* that occurs on a Friday, when one cannot sacrifice offerings on the following day, **you** might perhaps **say** that **they agree with Beit Hillel** that the burnt-offerings should be sacrificed on the Festival itself. It was therefore necessary to state that Beit Shammai’s view is the same in both cases.


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

וְאִי אַשְׁמְעִינַן בְּהָא: בְּהָא קָאָמְרִי בֵּית הִלֵּל, מִשּׁוּם דְּלָא אֶפְשָׁר לִמְחַר, אֲבָל בְּהָא — אֵימָא מוֹדוּ לְבֵית שַׁמַּאי, צְרִיכָא.

**William Davidson Edition - English:**
The reverse also applies: **And had it taught us** only **that** case, that there is no day of slaughter after Shabbat, we might have said: It is **with regard to that** case **that Beit Hillel state** their view, that the offerings should be sacrificed on the Festival itself, **because** it is **not possible** to sacrifice them **on the following day,** which is Shabbat; **but here,** on a regular Festival followed by a weekday, **you** might **say** that perhaps **they agree with Beit Shammai.** It is therefore **necessary** for the mishna to specify both cases. The question of whether there are days of redress for *Shavuot* according to Beit Hillel therefore remains unresolved.


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

תָּא שְׁמַע: מִי שֶׁלֹּא חָג שִׁבְעַת יְמֵי הַפֶּסַח, וּשְׁמוֹנַת יְמֵי הֶחָג, וְיוֹם טוֹב הָרִאשׁוֹן שֶׁל עֲצֶרֶת, שׁוּב אֵינוֹ חוֹגֵג. מַאי לָאו: יוֹם טוֹב שֶׁל עֲצֶרֶת! לֹא, יוֹם טְבוֹחַ. אִי הָכִי, נִיפְשׁוֹט מִינַּהּ דְּחַד יוֹם טְבוֹחַ! אֵימָא: יְמֵי טְבוֹחַ.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof from a different source: **One who did not celebrate** by sacrificing the peace-offerings of the Festival on **the seven days of Passover, or** on **the eight days of the festival** of *Sukkot*, **or** on **the first day of *Shavuot* may no longer celebrate** and sacrifice those offerings. The Gemara infers: **Does** this **not** mean that if one did not sacrifice on **the Festival day of *Shavuot*** itself, this lapse cannot be remedied, thereby demonstrating that there are no days of redress for *Shavuot*? The Gemara refutes this: **No,** the term Festival day is referring to the **day of slaughter,** rather than the Festival itself. The Gemara immediately counters: **If so, let us** at least **resolve from here,** i.e., the mishna **that** there is only **one day of slaughter** and not seven days. The Gemara rejects this: **Say** that the wording of the mishna should be corrected, so that instead of: A day of slaughter, it reads: **Days of slaughter.**


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

תָּא שְׁמַע, דְּתָנֵי רַבָּה בַּר שְׁמוּאֵל: אָמְרָה תּוֹרָה מְנֵה יָמִים וְקַדֵּשׁ חֹדֶשׁ, מְנֵה יָמִים וְקַדֵּשׁ עֲצֶרֶת. מָה חֹדֶשׁ — לִמְנוּיָיו, אַף עֲצֶרֶת — לִמְנוּיֶיהָ. מַאי לָאו: גָּמַר מֵחֹדֶשׁ, מָה חֹדֶשׁ — יוֹם אֶחָד, אַף עֲצֶרֶת — יוֹם אֶחָד!

**William Davidson Edition - English:**
The Gemara suggests further: **Come** and **hear** a proof from another source, **as Rabba bar Shmuel taught** the following *baraita*: The **Torah said** to **count** thirty **days, as it is stated:** “A month of days” (Numbers 11:20), **and** then **sanctify** the **month** with offerings. And the Torah also said to **count days** from Passover **and** then **sanctify the festival of *Shavuot*** with offerings, **as it is stated: “You shall count fifty days” (**Leviticus 23:16**).** From this comparison, we learn the following *halakha*: **Just as** the new **month is** sanctified **for** the unit of time **by which it is counted,** i.e., for one day, **so too, *Shavuot*** is sanctified for the unit of time by which it is counted, i.e., for one full week, as it is stated: “Seven complete weeks shall there be” (Leviticus 23:15). The Gemara infers from this: **Does** this **not** mean that **we learn from** the **month?** If so, we can also learn that **just as** the festival of **a month,** the New Moon, is **one day, so too *Shavuot*** is only **one day,** without days of redress.


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

אָמַר רָבָא: וְתִסְבְּרָא?! אַטּוּ עֲצֶרֶת, יוֹמֵי מָנֵינַן שָׁבוּעֵי לָא מָנֵינַן? וְהָאָמַר אַבָּיֵי: מִצְוָה לְמִימְנֵי יוֹמֵי, דִּכְתִיב: ״תִּסְפְּרוּ חֲמִשִּׁים יוֹם״, וּמִצְוָה לְמִימְנֵי שָׁבוּעֵי, דִּכְתִיב: ״שִׁבְעָה שָׁבוּעוֹת תִּסְפָּר לָךְ״. וְעוֹד: ״חַג שָׁבוּעוֹת״, כְּתִיב.

**William Davidson Edition - English:**
**Rava said: And** how can **you understand** it that way? **Is that to say** that for ***Shavuot* we count days** but **we do not count weeks? Didn’t Abaye say:** It is **a mitzva to count days,** in the counting of the *omer*, **as it is written:** “Until the morrow of the seventh week, **you shall count fifty days”** (Leviticus 23:16); **and** it is also **a mitzva to count weeks, as it is written: “Seven weeks you shall count for yourself,** from when the sickle is first put to the standing corn” (Deuteronomy 16:9); **and further, it is written: “The festival of weeks [*shavuot*]”** (Deuteronomy 16:10), which indicates that it is a Festival that is established through a count of weeks? Consequently, the days of redress for *Shavuot* should last a week, in accordance with its components.


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

דְּבֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב תָּנָא, אָמַר קְרָא: ״וּקְרָאתֶם וּבְקֻצְרְכֶם״. אֵיזֶהוּ חַג שֶׁאַתָּה קוֹרֵא וְקוֹצֵר בּוֹ — הֱוֵי אוֹמֵר זֶה חַג עֲצֶרֶת.

**William Davidson Edition - English:**
§ In **the school of Rabbi Eliezer ben Ya’akov,** a Sage **taught** the following: **The verse states** with regard to *Shavuot*: **“And you shall make a proclamation** on this very day, it shall be a holy convocation, you shall do no kind of laborious work” (Leviticus 23:21), and it states in the same chapter: **“And when you reap** the harvest of your land” (Leviticus 23:22). **Which is the Festival on which you make a proclamation and** also **reap,** i.e., which Festival occurs in the harvest season? **You must say it is the festival of *Shavuot*.**


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

אֵימַת? אִילֵּימָא בְּיוֹם טוֹב — קְצִירָה בְּיוֹם טוֹב מִי שְׁרֵי? אֶלָּא לָאו לְתַשְׁלוּמִין.

**William Davidson Edition - English:**
The Gemara proceeds to analyze the teaching: **When** exactly does this refer to? **If we say** it is referring **to the Festival day** itself, is it **permitted to reap on a Festival?** Obviously, ordinary work is prohibited on Festivals. **Rather, is it not** referring **to** the issue of **redress?** In other words, it speaks of those days on which redress can be made for the offerings of the Festival, i.e., the days of slaughter, on which one may indeed reap because they are regular weekdays, and they nevertheless have a festive quality.


###### Chagigah 17b:11
[Chagigah 17b:11](https://torahapp.org/share/book/Chagigah/r/17b:11)

וְאַף עַל גַּב דְּאִיתְּמַר דְּרַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא, אִצְטְרִיךְ דְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. דְּאִי מִדְּרַבִּי אֶלְעָזָר אָמַר רַבִּי אוֹשַׁעְיָא — הֲוָה אָמֵינָא: מָה תַּשְׁלוּמִין שֶׁל חַג הַמַּצּוֹת אָסוּר בַּעֲשִׂיַּית מְלָאכָה, אַף תַּשְׁלוּמֵי עֲצֶרֶת נָמֵי אָסוּר בַּעֲשִׂיַּית מְלָאכָה, קָמַשְׁמַע לַן דְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. וְאִי מִדְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב,

**William Davidson Edition - English:**
The Gemara comments: **And even though** the teaching **that Rabbi Elazar** said that **Rabbi Oshaya said,** that the *halakha* of the redress for *Shavuot* is derived from the comparison to Passover, **was stated,** it was nevertheless **necessary** to state the teaching of **Rabbi Eliezer ben Ya’akov** as well, **for if** we had learned only the proof **that Rabbi Elazar** said that **Rabbi Oshaya said, I would say** the following: **Just as** on **the** days of **redress for the festival of Passover it is prohibited to perform** any **work** that will not cause irretrievable loss, as they are part of the Festival, **so too** on **the** days of **redress for *Shavuot* it is also prohibited to perform work.** We are therefore **taught** the statement of **Rabbi Eliezer ben Ya’akov** as well, that on these festive days one may reap, as they are weekdays. Conversely, **if** we had learned the *halakha* only **from** the words of **Rabbi Eliezer ben Ya’akov,**