Daf Yomi - Chagigah 8 - Highlights

The braisa had stated: Beis Hillel maintains that the shalmei chagigah may be brought with maaser sheini (he may use maaser sheini money to purchase to purchase the shelamim).

The Gemora asks: If the shalmei chagigah is a mandatory offering, it may only come from unconsecrated property; why should one be permitted to use maaser sheini money to purchase the shalmei chagigah?

Ula answers: Ula answers: Beis Hillel permits using maaser sheini money when the money will be used to supplement the purchase of the shalmei chagigah, but he may not use maaser sheini money if the money will be used towards the entire purchase of the shalmei chagigah. (This is a special dispensation limited to the shalmei chagigah and is not applicable to the olas re’iyah, which one must purchase in its entirety using unconsecrated money.)

The Amoraim disagree in the explanation of this halacha.

Chizkiyah maintains that this halacha applies only when he is purchasing several korbanos for the shalmei chagigah (he needs to feed many people); as long as he purchases one of the animals using unconsecrated money, he may purchase the other animals entirely with maaser sheini money. If he is purchasing one korban, he may not use maaser sheini money at all; it must be purchased in its entirety with unconsecrated money.

Rabbi Yochanan disagrees: This halacha applies when he is purchasing one korban; he is permitted to use maaser sheini money when the money will be used to supplement the purchase of the shalmei chagigah, however, he is never permitted to purchase an entire animal for a shalmei chagigah, using only maaser sheini money.

The Gemora presents braisos supporting each of the two opinions. (8a)


The Gemora cites a braisa which indicates that Beis Hillel holds that one cannot use a maaser beheima on the first day of the festival.

Rav Ashi explains the reason for this: This is because we are concerned that one might come to separate maaser beheima on the festival and this is prohibited because of the red dye that is applied on the tenth animal (as it passes through the opening). (8a)

The Mishna had stated: An Israelite fulfills his obligation of joy on the festival by bringing vowed and donated offerings and maaser from an animal. A Kohen, however, fulfills his obligation by eating from the chatas and asham offerings offered by an Israelite on the festival, from the firstborn animal offerings and from the chest and the thigh that is taken from the shelamim of the pilgrims. A Kohen cannot fulfill his obligation of joy on the festival with a bird chatas and with a minchah offering.

The Gemora cites a braisa which provides the Scriptural source for these halachos: It is written [Devarim 16:14]: You shall rejoice on your festival. The Chachamim derived from here that an Israelite may fulfill his obligation of joy on the festival by bringing vowed and donated offerings and maaser from an animal. A Kohen fulfills his obligation by eating from the chatas and asham offerings offered by an Israelite on the festival, from the firstborn animal offerings and from the chest and the thigh that is taken from the shelamim of the pilgrims. The verse, You shall rejoice on your festival teaches us that one cannot fulfill his obligation with a bird offering or a minchah offering because the meat is required to be from a korban which a shalmei chagigah can be brought from, and one cannot bring a bird or minchah for a shalmei chagigah.

Rav Ashi explains the source for this halacha differently. The verse states: You shall rejoice. We derive from there that one can fulfill his obligation with the meat of an animal which are satisfying and result in enjoyment; the meat from a bird and the flour from the minchah do not generate joy and therefore are excluded. (8a - 8b)

The Mishna states: A person who has many dependents to feed and not so much money, he should bring many shelamim that can be eaten and less olos that cannot be eaten.

A person who has a lot of money and not so many dependents to feed, he should bring many olos that cannot be eaten and less shelamim that can be eaten.

A person who does not have a lot of money and not so many dependents to feed, the Mishna stated previously: The olas re’iyah offering must be worth at least one silver ma’ah and the shalmei chagigah must be worth at least two silver maos.

A person who has a lot of money and many dependents to feed, it is written [Devarim 16:17]: Everyone according to what he can give, according to the blessing that Hashem, your G-d, gives you. (8b)

The Mishna had stated: A person who has many dependents to feed and not so much money, he should bring many shelamim that can be eaten and less olos that cannot be eaten.

The Gemora asks: If he doesn’t have much money, how can he afford to purchase many shelamim?

Rav Chisda answers: He may use some maaser sheini money to supplement the purchase of a large bull.

Rav Sheishes asked Rav Chisda: There is seemingly another option, as well; he may purchase a few animals and as long as he purchases one of the animals using unconsecrated money, he may purchase the other animals entirely with maaser sheini money?

The Gemora asks on Rav Sheishes: How can you permit both options of supplementing, when Rabbi Yochanan and Chizkiyah only allow one of the methods?

The Gemora concludes: Rav Sheishes argues with both of them and allows both methods.

The Gemora asks from a braisa which states that the first eating of the shalmei chagigah must come completely from unconsecrated monies. It is evident that one of the methods of supplementing is prohibited; this is contrary to the opinion of Rav Sheishes who allows both methods?

The Gemora answers: The braisa could mean that the first shalmei chagigah must contain the minimum required amount of unconsecrated money (two silver maos), and this would not be inconsistent with the viewpoint of Rav Sheishes. (8b)

Ula said in the name of Rish Lakish: One who designated ten animals for his shalmei chagigah and he brought five of them on the first day of the festival, he may bring the remaining five on the second day of the festival. Rabbi Yochanan disagrees and states: Once he interrupted the bringing of these korbanos, he cannot bring them on a different day (he would be transgressing the prohibition of, “Do not add,” by adding a second day to the mitzva).

Rabbi Abba explains that they are not arguing; they are discussing two different cases. Rish Lakish is discussing a case where there was not enough time in the day to bring these korbanos or there were not enough people to eat them; it would then be permitted to bring them on the next day since the next day is regarded as a substitute for the first day. Rabbi Yochanan is referring to a case where there was enough time in the day to bring these korbanos and there were enough people to eat them and nevertheless, he delayed and wants to bring them on the next day; this is prohibited since the second day is not regarded as a substitute day and would be subject to the prohibition of “Do not add.” (8b)