4. If the first day of the month Adar falls on the Sabbath, they read the section [in the Law] ‘Shekels’;5 if it falls in the middle of the week they read it earlier on the Sabbath that goes before, and on the next Sabbath they break off [from the reading of the four portions prescribed for the month of Adar6]. On the second [Sabbath of the month they read the sec¬ tion] Remember what Amalek did;7 on the third, the section of ‘The Red Heifer’;8 on the fourth, the section This month shall be unto you.. A On the fifth they revert to the set order.10 At all these times they oreak off [from the set order in the reading of the Law]: on the first days of the months, at the [Feast of the] Dedication,11 at Purim, on days of fasting, and at Maamads™ and on the Day of Atonement.
5. At Passover they read the section ‘The Set Feasts’13 in the Law of the Priests;14 at Pentecost, [the section] ‘Seven weeks’;15 at the New Year, In the seventh month in the first day of the month...,16 on the Day of Atone¬ ment, After the death...;17 on the first Festival-day of the Feast [of Taber¬ nacles] they read the section ‘The Set Feasts’ in the Law of the Priests, and, on all the other days of the Feast, about the offerings at the Feast.18 6. At the [Feast of the] Dedication [they read the section] ‘The Princes’;19 at Purim, Then came Amalek...;20 on the first days of the months, And on the first days of your months...;21 at the Maamads, from the story of Creation;22 on the days of fasting, The Blessings and the Cursings.23 They make no break in the reading of the curses, but the one [reader] reads them all. On Mondays and Thursdays and on Sabbaths at the Afternoon Prayer they read according to the set order;24 and these are not taken into account.25 For it is written, And Moses declared unto the children of Israel the set feasts of the Lord 26 — the law prescribed for them is that they should be read each one in its set time.
4. 1. He that reads the Scroll27 may stand or sit.28 If one reads it, or if two read it, they29 have fulfilled their obligation. Where the custom is to say a Benediction [after it] they say it; where it is not the custom, they * No manner of work is permitted; these two examples are given as work for which a large enclosed space would be sought. 1 Cf. Ber. 9*. J Lev. 26“.
* And used as cattle-fodder; for this would signify indifference to the place’s sanctity.
* i.e. they do not read on the fust Sabbath in the month the portion ‘Remember’, but leave this for the second Sabbath, and read some other on the first Sabbath.
10 i.e. to the ordinary cycle of Sabbath readings from the Pentateuch.
1 Hanukkah (2tth of Chislev).
'* See Taan. 4". App. I. at. Variant; ‘the set feasts’. The following paragraphs suggest that the text should read, ‘at the set feasts and at Maamads'.
•i Lev. 23lS. '■* i.e. the Book of Leviticus. Deut. Lev. 23’*®.
14 The Pentateuch was divided into weekly portions, to be read in full at each Sabbath morning service. On Sabbath afternoons, Mondays, and Thursdays part of the portion prescribed for the next Sabbath was read.
What was read at these times was read again on the following Sabbath.
36 Lev. 23“. *7 Of Esther at Purim.
-* Whereas he that reads the Law must stand. 19 That read and that listen.
206 SECOND DIVISION: MOED do not say it. On1 a Monday and a Thursday and on the afternoon of a Sabbath the Law is read by three: they may not take from them or add to them, and they do not close with a reading from the Prophets.1 He that begins the reading from the Law and he that completes it say a Benediction the one at the beginning and the other at the end.
2. And in the beginnings of the months and during mid-festival3 the Law is read by four; they may not take from them or add to them, and they do not close with a reading from the Prophets. He that begins the reading from the Law and he that completes it say a Benediction the one at the beginning and the other at the end. This is the general rule: when the Additional Prayer is appointed4 and it is not a Festival-day, the Law is read by four. On a Festival-day it is read by five, on the Day of Atone¬ ment by six, and on the Sabbath by seven. They may not take from them but they may add to them, and they close with a reading from the Prophets. He that begins the reading from the Law and he that completes it say a Benediction the one at the beginning and the other at the end.
3. If there are less than ten present they may not recite the Shema ' with its Benedictions,5 nor may one go before the Ark,6 nor may they lift up their hands,7 nor may they read the [prescribed portion of] the Law or the reading from the Prophets, nor may they observe the Stations8 [when burying the dead] or say the Benediction of the Mourners’ or the mourners’ consolation,10 or the Benediction over the newlywed,11 nor may they make mention of the name of God in the Common Grace. 11 Also13 [the redemption value of dedicated] immovable property14 [is assessed] by nine and a priest; and similarly [for the Valuation-vow15 of] men.
4. He that reads in the Law may not read less than three verses; he may not read to the interpreter16 more than one verse, or, in [a reading from] the Prophets, three verses; but if these three are three separate paragraphs, 17 he must read them out singly. They may leave out verses in the Prophets, but not in the Law. How much may they leave out? Only so much that he leaves no time for the interpreter to make a pause.
5. He that gives the concluding reading from the Prophets recites also the Shema ' with its Benedictions; and he goes before the Ark, and he lifts up his hands [in the Benediction of the Priests]. If he is a minor, his father or his teacher goes before the Ark on his behalf.
6. A minor may read in the Law and interpret, but he may not recite the Shema ' with its Benedictions or go before the Ark or raise his hands [in the Benediction of the Priests]. He whose clothes are ragged may recite * The reference is no longer to Purim and the reading of the Book of Esther, but to the regular reading of the Law. 1 As on the morning of Sabbaths and Festival-days.
3 From the second to the sixth days of Passover and the second to the seventh days of Tabernacles. * See above, p. 204, n. 8. 5 See Ber. 1 4; Singer, pp. 37-52.
6 Containing the Scrolls of the Law, to lead the prescribed congregational prayers.
7 In pronouncing the Blessing of the Priests, Num.
* Lit. 'the standing and the sitting’. During the funeral procession it was the custom to stop seven times and make lamentation over the dead. Cf. Ket. 21*; B.B. 6’; Ohol. 184.
9 On returning from the burial they that take part stand together, and one pronounces a Benediction over the mourners (Ket. 100a).
10 They who visit the mourners stand in lines (Ber. 3*) of not less than ten each, family by family; the mourner passes before them and they utter words of consolation. Cf. Ber. 2’; Sanh. 2*. Some texts omit 'or the mourners’ consolation’.
M> From the Hebrew into the Aramaic speech of the unlearned.
17 As in Is. 52*'® in the Hebrew text.
the Shema.’ with its Benedictions and interpret, but he may not read in the Law or go before the Ark or lift up his hands. He that is blind may recite the Shema’ with its Benedictions and interpret. R. Judah says: He that has never seen the light may not recite the Shema ’ with its Benedictions.
7. If a priest has blemishes in his hands, he may not raise his hands [in the Benediction of the Priests]. R. Judah says: Moreover if a man’s hands are dyed with woad or madder he may not lift up his hands, because the people would gaze on him.
8. If a man said, ‘I will not go before the Ark in coloured raiment’, he may not even go before it in white raiment. [If he said,] ‘I will not go before it in sandals’, he may not even go before it barefoot. If a man made his phylacteries round,1 it is a danger and is no fulfilling of the command¬ ment. If he put them on his forehead* or on the palm of his hand,3 this is the way of heresy. If he overlaid them with gold or put them over his sleeve,4 this is the way of the sectaries.
9. If5 a man said [in his prayer], ‘Good men shall bless thee!’ this is the way of heresy; [if he said,] ‘Even to a bird’s nest do thy mercies extend’, or ‘May thy name be remembered for the good [which thou hast wrought]!’ or ‘We give thanks, we give thanks!’ they put him to silence. If a man does not read literally the laws about the forbidden degrees,6 they put him to silence. If a man says And thou shall not give any of thy seed to make them pass through [the fire] to MolecK 7 [means] ‘and thou shaft not give of thy seed to make it pass to heathendom’,8 they put him to silence with a rebuke.
10. The story of Reuben9 is read out but not interpreted; the story of Tamar10 is read out and interpreted. The first story of the calf" is read out and interpreted, and the second12 is read out but not interpreted. The Blessing of the Priests13 and the story of David14 and of Amnon15 are read out but not interpreted.16 They may not use the chapter of the Chariot17 as a reading from the Prophets; but R. Judah permits it. R. Eliezer says: They do not use the chapter Cause Jerusalem to knoto,s as a reading from the Prophets.
1. 1. During mid-festival and during the Seventh Year20 an irrigated field21 may be watered whether from a newly flowing spring22 or from a spring that is not newly flowing; but it may not be watered from [collected] I Instead of cube-shaped. See p. 104, n. 16. The ‘danger’ of these, according to the older commentators, is that if he knocks against anything a round (nut-shaped) head- phylactery would pierce the forehead. * i.e. wore the head- phylactery too low down.
* Instead of above the inside of the elbow. * To make it conspicuous. 5 Ber. 5*.
o Lev. 184-1*. e.g. if, from prudery, he read ‘shame’ for 'nakedness'. 7 Lev. I8*1.
8 i.e. beget children by a gentile mother. The expression ‘to make pass’ can here also be translated ‘render pregnant’ (cf. Job 21 10). 9 Gen. 35**. 10 Gen. 38“®. >> Ex.321"1*.
'» This is the name applied to the days between those Festival -days (cf. p. 181, n. 11) which mark the beginning and end of the Feasts of Passover and Tabernacles. Moed Katan signifies ‘minor feast’; the more usual term applied to these days ts Hoi ha-tnoed, meaning the *non-sacred days of the feast’. The rules governing the observance of Festival- days applv with less stringency to mid-festival days; work is permissible that serves the needs of the Feast and that is intended to prevent damage that would ensue by postponing the work until after the Feast; but heavy labour is forbidden. Mourning, though permissible, must be rendered inconspicuous. 10 Lev. 25“. See p, 39, n. 4.
73 That cannot be properly watered by rainfall.
21 That would require some labour to utilize it by the digging of new channels.
208 SECOND DIVISION: MOED rain-water or from a swape-well; nor may channels be digged around the vines.
z. R. Eleazar b. Azariah says: During mid-festival and during the Seventh year they may not dig a new water-channel. But the Sages say: During the Seventh Year they may dig a new water-channel, and during mid-festival they may repair what has been broken down; they may repair damaged water-ways in the public domain and clean them out; and1 they may repair roads, open places, and pools of water, and perform all public needs and mark the graves; and they also go forth [to give warning] against Diverse Kinds.
3. R. Eliezer b. Jacob says: They may lead the water from tree to tree provided that they do not water the entire field; seeds that have not been watered before mid-festival may not be watered during mid-festival. But the Sages permit both the one and the other.
4. During mid-festival and during the Seventh Year they may catch moles and mice from tree-planted fields and from sown fields, if this is not2 done after the usual fashion. But the Sages say: From a tree-planted field after the usual fashion, but from a sown field not after the usual fashion. During mid-festival they may block up a breach3 and during the Seventh Year they may even build it up after the usual fashion.
5. R. Meir says: During mid-festival they may examine leprosy signs'* if it will lead to leniency, but not if it will lead to stringency.5 But the Sages say: They may not examine them whether it will lead to leniency or to stringency. Moreover R. Meir said: A man may gather together the bones of his father or his mother,6 since this is to him an occasion for rejoicing.7 But R. Jose says: It is to him an occasion for mourning. A man may not call for mourning over his dead or make lamentation8 over him for thirty days before a Feast.
6. They may not hew out tomb-niches9 or tombs during mid-festival, but [old] niches may be refashioned during mid-festival. During mid¬ festival they may dig a grave,10 and make a coffin while the corpse lies in the [selfsame] courtyard.1 1 R. Judah forbids it unless a man had the boards [sawn in readiness], 7. During mid-festival they may not marry wives, whether virgins or widows, or contract levirate marriage,12 since this is an occasion for rejoic¬ ing;13 but a man may take back his divorced wife. And a woman may prepare her adornments during mid-festival. R. Judah says: She may not use lime,14 since this is a disfigurement to her.
8. He that is not skilled may sew after his usual fashion, but the crafts¬ man may make only irregular stitches. 1S They may twist together the ropes for the bed.16 R. Jose says: They may even17 tighten them.
9. They may set up an oven or stove or hand-mill18 during mid-festival.
• See Shek. i1. - Some texts omit the negative. 3 In haphazard fashion.
* Lev. i3ia. Some texts here add ‘for a first time'.
> So as not to impair the man’s joy during the Feast. Cf. Neg. i* ■> Cf. Pes. S’.
7 And so not inconsonant with the special joy proper to the Feast.
3 By hired mourners. Their cost would deprive him of the means necessary for the proper celebration of the Feast. * B.B. 6*. 10 Less laborious than a rock-tomb.
” Proving that the work is urgent. 11 See p. 218, n. i.
13 Which may eclipse the joy of the Feast. >♦ As a depilatory.
14 For the under-webbing. For the nature of the bed see Kel. 1 S*-7; 191-4.
:7 Variant: ‘only’. 18 These were portable, but in use %vere fixed to the ground with clay.
R. Judah says: They may not roughen the railistones for the first time.
10. They may make a parapet for a roof or a gallery in unskilled fashion, but not in the fashion of a craftsman. They may plaster up cracks and smooth them down with a roller or with the hand or the foot, but not with a trowel. If a hinge or a socket or a roof-beam or a lock or a key was broken, it may be repaired during mid-festival, provided that a man had not purposed1 to do his work during mid-festival. And whatsoever pickled foods a man can eat during mid-festival, he may put in pickle.
2. 1. If a man had turned over his olives2 and then mourning3 or aught of constraint befell him, or if labourers had played him false,4 he may apply the pressing beam [to the olives] for a first time and then leave it until after the Feast. So R. Judah. R. Jose says: He may squeeze out the oil completely and seal it up after his usual fashion [in jars].
2. So, too, if his wine was in the cistern and then mourning or aught of constraint befell him, or if labourers had played him false, he may empty out the wine completely and seal it up after his usual fashion [in jars]. So R. Jose. R. Judah says: He may make for it a covering of shingles so that the wine shall not turn sour.
3. A man may bring in his produce for fear of thieves, or take his flax out of soak lest it perish, provided that he had not purposed to do his work during mid-festival. But in every like case if they had purposed to do their work during mid-festival it must be left to perish.
4. They may not buy houses, slaves, or cattle save for the needs of the Feast, or for the needs of the seller if he have naught to eat.s Goods may not be emptied out from one house into another,6 but a man may empty them out into [another house in] his own courtyard. Utensils may not be brought away from the house of a craftsman; but if a man fears for their safety he may remove them into another courtyard.
5. They may cover up fig-cakes with straw. R. Judah says: They may [even] pile them up. Sellers of produce, clothes, and utensils may sell them privately for the needs of the Feast. Hunters, groats-makers, and grist- millers may do their work privately for the needs of the Feast. R. Jose says:• They apply the more stringent ruling to themselves.7 3. 1. These [alone] may cut their hair during mid-festival: he that comes from beyond the sea, or from captivity, or out of prison; or he that was under a ban8 and was released9 by the Sages; and so, too, he that sought of a Sage [release from a vow]10 and was released; and the Nazirite" and the leper that is come forth from uncleanness to cleanness.12 2. And these [alone] may wash their clothes during mid-festival: he that comes from beyond the sea, or from captivity, or out of prison; or he that was under a ban and was released by the Sages; and so, too, he that 1 Deliberately postponed it until the leisure of the mid-festival days.
* To soften them all over while ripening. In this stage they were ready for immediate pressing and would suffer from delay.
J When for three days he is forbidden to work. ♦ Cf. B.M. 6*.
* And must sell something to enable him to keep the Feast in seemly fashion.
4 If he must pass through a public thoroughfare.
7 And do no work at aU during mid-festival.
* When it is forbidden to cut the hair or wash the clothes. * During mid-festival.
10 In which he had vowed not to cut his hair for the stated time. Cf. Ned. glB. for reasons which enable a Sage to grant release from a vow.
11 If the end of his period fell within mid-festival. See Num. 6*. 11 Lev.
SECOND DIVISION: MOED sought of a Sage [release from a vow] and was released. [Also it is permitted to wash] hand-towels, barber’s towels, and bath-towels. Men or women that had a flux,1 menstruants2 and women after childbirth,3 and all that pass from conditions of uncleanness to cleanness are permitted [to wash their clothes]; but for all others it is forbidden.4 3. And these may be written out during mid-festival:5 deeds of betrothal, letters of divorce, and quittances,6 testaments, deeds of gift, prozbols,7 valuations,8 deeds of alimony,9 records of halitzah 10 and Refusal,11 deeds of arbitration, decrees of the court, and official deeds.12 4. Bonds of indebtedness may not be written out during mid-festival, but one may be written out if any man was not deemed trustworthy, or if he had naught to eat. They may not write out Books [of Scripture] or phylacteries13 or Mezuzahs 14 during mid-festival, or correct a single letter even in the scroll of the Temple Court.15 R. Judah says: A man may write out phylacteries and Mezuzahs for himself, or spin on his leg the purple thread for his fringe.16 5. If a man buried his dead17 three days before the Feast, the rule of seven [days’ mourning] is annulled for him; if eight days before, the rule of the thirty days is annulled for him. For they have said: The Sabbath is included'8 and does not interrupt;19 but Feasts20 interrupt and are not included.
6. R. Eliezersays: Since the destruction of the Temple Pentecost is deemed like to the Sabbath.21 Rabban Gamaliel says: The New Year and the Day of Atonement are deemed like to the Feasts.22 But the Sages say: It is not according to the opinion of either of them, but Pentecost is [still] deemed like to a Feast, and New Year and the Day of Atonement like to the Sabbath.
7. [During a Feast] none save the near of kin may rend their garments and bare the shoulder and be given the food of the mourners;23 and food of the mourners must be given with the couches24 set up [in usual fashion]. They may not take [the food] to a house of mourning on a plate or a salver or a flat basket, but in [common] baskets. And they may not say the Benediction of the Mourners during the Feast, but they stand in the row 4 Since they could have done so before the Feast.
s Otherwise dispute or loss may ensue.
6 Usually a woman’s receipt for her Ketubak, paid to her by her husband when he divorces her. It is here used in a more general sense. 7 App. I. 34.
* By the court of a debtor’s goods, the document to be deposited as security with the creditor.
* Undertaking the support of orphans, or a wife’s children by another husband.
" An orphan who had been betrothed by her mother or brothers may, before the onset of puberty, refuse to consummate the marriage, and so secure her freedom without the need of a bill of divorce. See Yeb. 13*. 11 Or: "letters written of free choice’.
14 See Yom. 7'. Variant: "the Book of Ezra’, i.e. the book of the Law as copied by Ezra (the Scribe, Neh. 8*), which served as the exemplar for future copies. Cf. p. 626, n. 5.
17 The rules for mourning were that the first three days should be given to weeping, and the first seven to lamenting the dead; the tokens of mourning were to be worn for thirty days.
18 In the first seven days. 17 The seven days’ spell entirely.
70 If part of the time has already been observed.
It does not interrupt the seven days of mourning.
71 And annul the remainder of the seven days. -■> 2 Sam. 3**.
74 On which they reclined while eating. These must not be ‘turned up’ in the usual manner at a time of mourning. Cf. Taan. 4’.
and offer consolation;* and they [forthwith] dismiss them that are gathered together.
8. They may not set down the bier in the open street lest they give occasion for lamentation; and the bier of a woman they may never set down, out of respect. The women may sing dirges during the Feast but they may not clap their hands. R. Ishmael says: They that are near to the bier may clap their hands.
9. On the first days of the months and at [the Feast of] the Dedication2 and at Purim they may sing lamentations and clap their hands; but during none of them may they wail. After the corpse has been buried they may not sing lamentations or clap their hands. What is a lamentation? When all sing together. And a wailing? When one begins by herself and all respond after her; for it is written, Teach your daughters a lament, and every one her neighbour wailing.3 But for a time that is to come, it says, He hath swallowed up death for ever, and the Lord God will wipe away tears from off all faces; and the reproach of his people shall he take away from off all the whole earth: for the Lord hath spoken it* 1. 1. All are subject to the command to appear [ before the Lord ]6 excepting a deaf-mute, an imbecile, a child, one of doubtful sex, one of double sex,7 women, slaves that have not been freed,8 a man that is lame or blind or sick or aged, and one that cannot go up [to Jerusalem] on his feet. Who is deemed a child? Any that cannot ride on his father’s shoulders and go up from Jerusalem to the Temple Mount. So the School of Shammai. And the School of Hillel say: Any that cannot hold his father’s hand and go up [on his feet] from Jerusalem to the Temple Mount, as it is written. Three regalim.0 2. The School of Shammai say: The Re'iyyah-ofitring'0 [must be not less in value than] two pieces of silver,1 1 and the Festal-offering [not less than] one maah of silver. And the School of Hillel say: The Re’iyyah-offering [must be not less in value than] one maah of silver, and the Festal-offering [not less than] two pieces of silver.
3. Whole-offerings during mid-festival 12 are brought from [beasts bought 1 See Meg. 4’. 2 Hanukkah, 25th of Chisiev. See 1 Maccabees 4“.
s The principal subject is the manner of fulfilment of Oeut. i6le, ‘Three times in a year shall all tny males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the Lord empty (i.e. without an offering): every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee'. See also Ex. 2314, and note 10, below.
6 In fulfilment of the command of Ex. 23“; Deut. 16“.
7 ' Androgynos'. Sec Bikk. 4 8 To exclude those that are ‘half free’, e.g. if a slave had two owners and only one of them had set him free.
9 Ex. 2314. The expression regalim is used in this passage (only again in the Old Testa¬ ment in Num. 22*4,,*1 M) in the sense of ‘times’; on the basis of Ex. 2314 it is often used in the Mishnah of the three great Feasts (Passover, Pentecost, and Tabernacles). Its usual meaning is ‘feet’, so that the quoted passage can convey the sense ‘three times on foot’.
10 Lit. ‘appearing’ (in the Temple); cf. Peah. t1. On the basis of the combined passages Deut. i6u and Ex. 23“ it is deduced that every male Israelite must bring on the first Festival-day (i) a Whole-offering (here called Re’tyyah) to be wholly burnt on the Altar, and (ii) a Peace-offering (here called Festal-offering, from which the tractate takes its name "Hagigah'), of which only the fat-pieces, the kidneys, and the blood are offered on the Altar (see Lev. 314), and the rest he consumes himself. 11 i.e. two maaht. App. II, A.
SECOND DIVISION: MOED with] unconsecrated money,1 and Peace-offerings- also from [what is bought with Second] Tithe [money];3 on the first Festival-day of Passover, the School of Shammai say: They are brought from [beasts bought with] unconsecrated money. And the School of Hillel say: Also from [what is bought with Second] Tithe [money].
4. Israelites4 may fulfil their obligation5 by bringing vow-offerings and freewill-offerings6 and Tithe of Cattle;7 and the priests by bringing Sin- offerings and Guilt-offerings,8 and Firstlings,9 and the breast and the shoulder,10 but not by bringing Bird -offerings 11 or Meal-offerings.12 5. He that has many that eat [with him] but few possessions may offer many Peace-offerings and few Whole-offerings; [he that has] many posses¬ sions but few that eat [with him] should offer many Whole-offerings and few Peace-offerings; [he that has] few of either, for such a one they have enjoined ‘one maah of silver’ and ‘two pieces of silver’ [as the value of his offerings]; [he that has] many of both, of such a one it is written, Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee.13 6. He that made no offerings on the first Festival-day of the Feast must offer them [some other time] throughout the course of the Feast, even on the last Festival-day of the Feast. If the time of the Feast went by and he had made no offerings, it is not incumbent on him to make them good. Of such a one it is written, That which is crooked cannot be made straight; and that which is wanting cannot be reckoned.1* 7. R. Simeon b. Menasya says: What is that which is crooked and which cannot be made straight? He that has connexion with one of the forbidden degrees15 and by her begets bastard issue. Wouldest thou say that it applies to the thief or the robber? — but he may make restitution and be made straight. R. Simeon ben Yohai says: None can be called crooked excepting one that was first straight and afterward became crooked; and who is this? — a disciple of the Sages who forsakes the study of the Law.
8. [The rules about] release from vows16 hover in the air and have naught to support them;17 the rules about the Sabbath,18 Festal-offerings, and Sacrilege19 are as mountains hanging by a hair, for [teaching of] Scripture [thereon] is scanty and the rules many; the [rules about] cases [concerning property] and the [Temple-] Service, and the rules about what is clean and unclean and the forbidden degrees, they have that which supports them, and it is they that are the essentials of the Law.
2. 1. The forbidden degrees20 may not be expounded before three persons, 1 As opposed to what is already consecrated as Second Tithe money. See p. 73, n. 6. In other words (see Men. 7*) the Whole-offering is here deemed an ‘offering of obligation’.
1 Of which the flesh is available for the pilgrim’s use to enable him to keep the Feast suitably.
1 The Gemara points out that there is here a lacuna, and that it should read: ‘On the 14th (of Nisan) a Festal-offering (cf. Pes. 6‘t may be brought from (beasts bought with) Second Tithe money, but on the first Festival-day of Passover..
♦ i.e. those who are not priests.
: To bring Peace-offerings and to rejoice at the Feast. ' See Meg. 1*.
7 Lev. 27. 8 Which only the priests may eat (Num. i8,a.)
9 The flesh of which is to be eaten by the priests and their families (Num. i8»7"*»).
>° See Lev. 7,,-,,_ 11 See tractate Kinnim.
12 Lev. 21'1*; what is left, after burning the ‘handful’, belongs to the priests.
16 Bv resort to a Sage. See Ned. qiS, to1*.
17 They have no basis except Num. 3o’"1*. 18 See tractate Shabbath; cf. Erub. to1, “.
19 Lev. s14"1’. See tractate Meilah. 10 Lev. 18*8.
nor the Story of Creation1 before two, nor [the chapter of] the Chariot2 before one alone, unless he is a Sage that understands of his own know¬ ledge. Whosoever gives his mind to four things it were better for him if he had not come into the world — what is above? what is beneath? what was beforetimer and what will be hereafter? And whosoever takes no thought for the honour of his Maker, it were better for him if he had not come into the world.
2. Jose ben Joezer3 says: [On a Festival-day a man] may not lay [his hands on the offering4 before it is slaughtered]; Joseph ben Johanan says: He may. Joshua b. Perahyah says: He may not; Nittai the Arbelite says: He may. Judah b. Tabbai says: He may not; Simeon b. Shetah says: He may. Shemaiah says: He may; Abtalion says: He may not. Hillel and Menahem did not differ, but Menahem went forth5 and Shammai entered in. Shammai says: He may not lay on his hands; Hillel says: He may. The former [of each of these several pairs] were Presidents, and the others were Fathers6 of the Court.