Beitzah 19b — the Talmud in English

And they slaughter them on the festival ![](pamud.bmp "

exact page location")

but vows and voluntary offerings —

according to everyone, they are not sacrificed on the festival.

And these tannaitic statements

before us

are like those tannaitic statements

above.

For it was taught: They do not bring

a sacrifice

of thanksgiving during the Festival of Matzot —

because of leaven

in the loaves

that is in it.

And they do not

bring a sacrifice of thanksgiving

on Shavuot —

because it is a festival.

But a person may bring his sacrifice of thanksgiving during

the intermediate days of

the Festival of Sukkot.

Rabbi Shimon says: Behold, it says [

Deuteronomy 16 ]

“During the Festival of Matzot, and during the Festival of Weeks, and during the Festival of Sukkot”.

The festivals were juxtaposed in order to teach you:

Every

sacrifice

that is brought during the Festival of Matzot —

is brought during the Festival of Weeks and during the Festival of Sukkot.

And anything that is not brought during the Festival of Matzot —

is not brought during the Festival of Weeks and during the Festival of Sukkot.

And the sacrifice of thanksgiving was excluded from being brought also during the Festival of Sukkot.

Rabbi Elazar, son of Rabbi Shimon, says: A person may bring his sacrifice of thanksgiving during the Festival of Sukkot and fulfill through it his obligation on account of rejoicing, but he does not fulfill through it his obligation of the festival-offering.

The Master said: They do not bring a sacrifice of thanksgiving during the Festival of Matzot because of the leaven that is in it.

And we challenge this:

Is this obvious?

Rav Adda, son of Rav Yitzhak, said, and some say Rav Shmuel bar Abba: Here we are dealing with the fourteenth

of Nisan,

and he holds

that they do not bring it because its time is limited, for on the eve of Passover its loaves may be eaten only until the fifth hour, and he holds that

“one does not bring consecrated offerings into a place of disqualification”,

that is, if there is a concern that one will cause the sacrifice to become disqualified, one does not bring it at all.

We further learned in a beraita:

And

they do not bring a sacrifice of thanksgiving

on Shavuot, because it is a festival.

And we explain:

He holds

that this tannai

[holds that] vows and voluntary offerings are not sacrificed on the festival.

We further learned in a beraita:

But a person may bring his sacrifice of thanksgiving during the Festival of Sukkot.

When? If you say on the festival itself,

behold, they do not bring a sacrifice of thanksgiving on it, since

you said, “And not on Shavuot —

because it is a festival”!

Rather, [he may bring it] during the intermediate days.

Rabbi Shimon says: Behold, it says, “During the Festival of

Matzot, and during the Festival of Weeks, and during the Festival of Sukkot: everything that is brought during the Festival of Matzot —

is brought during the Festival of Weeks and during the Festival of Sukkot; and anything that is not brought during the Festival of Matzot —

is not brought during the Festival of Weeks and during the Festival of Sukkot.”

And the Gemara assumed that Rabbi Shimon Shezuri came to say that one does not bring vows and voluntary offerings at all.

Rabbi Zeira raised an objection against it: Now, we even chop wood,

for it is permitted to gather wood that is attached [to the ground] during the intermediate days —

is it necessary

to say that it is permitted to sacrifice vows and voluntary offerings!?

Abaye said: With regard to sacrificing them —

everyone agrees that it is permitted.

Where they disagree —

is concerning incurring bal te'acher,

when is the time at which one transgresses bal te'acher, by delaying the bringing of the sacrifices to which one is obligated, to the Temple. For the time of delay is three pilgrimage festivals. And the question is how these three pilgrimage festivals are determined.

The first tanna holds: The Merciful One said, “three pilgrimage festivals,”

after which the delay begins, and

even

if the three pilgrimage festivals were

not in their proper order [

Passover, Shavuot, Sukkot ].

And Rabbi Shimon holds

that if the delay was of the kind in which the three pilgrimage festivals had passed

in their proper order —

yes,

then he transgresses bal te'acher.

But with three pilgrimage festivals

not in their proper order —

no,

he does not transgress bal te'acher.

We further learned in a beraita:

Rabbi Elazar, son of Rabbi Shimon, says: A person may bring his sacrifice of thanksgiving during the Festival of Sukkot.

And we raised the question:

When? If you say during the intermediate days —

that is the first tanna.

Rather, on the festival, and he holds

Rabbi Elazar, son of Rabbi Shimon,

that vows and voluntary offerings are sacrificed on the festival.

And what is different about the Festival of Sukkot, that he mentioned it?

Rabbi Elazar, son of Rabbi Shimon —

follows his own reasoning.

For it was taught: Rabbi Shimon says: This verse should not say

the verse that deals with bal te'acher,

“the Festival of Sukkot”! For

behold,

in it,

during the Festival of Sukkot,

the verse speaks.

And

why was it stated? —

In order

to say that this

will be the pilgrimage festival

last

for the delay. That is, one transgresses for a delay of three pilgrimage festivals only if they are in their proper order, with the Festival of Sukkot being the last among them.

Rabbi Elazar, son of Rabbi Shimon, says: To say that this

Festival of Sukkot

causes

bal te'acher: if he vowed before the Festival of Sukkot and the festival passed and he did not bring it, he transgresses bal te'acher.

We further learned:

And he fulfills through it [his obligation] on account of rejoicing, but he does not fulfill through it [his obligation] on account of the festival-offering.

Is this obvious?

For the festival-offering

is a matter of obligation, and every matter of obligation comes only from non-consecrated property!

And we answer:

It is necessary [to state this], even though he specified

in an explicit vow that he would bring a sacrifice of thanksgiving on the condition that he fulfill through it his obligation of the festival-offering, he is obligated to bring a sacrifice of thanksgiving separately and a festival-offering separately.

And as Rabbi Shimon ben Lakish asked Rabbi Yohanan: [With regard to] one who says

in a vow,

“Behold, upon me is a sacrifice of thanksgiving, and

on the condition that

I fulfill through it my obligation of the festival-offering.”

Or one who says,

“Behold, I am [a nazirite]” ![](pamud.bmp "

exact page location")

“and

when I complete my naziriteship and

shave,

I will bring the sacrifices of the nazirite

from second-tithe money” —

what is [the halakha]?

Does the fact that already at the beginning of his vow he explicitly said that his desire was to fulfill the vow by bringing them not from non-consecrated property mean that the law of “a matter that comes on account of an obligation comes only from non-consecrated property” does not apply here?

For it is possible that this principle applies only when a person comes to fulfill his obligation through something that had already been consecrated previously for another matter, but not in a case in which at the beginning of the consecration or at the beginning of the naziriteship he designates himself to do it with something that is a matter of obligation.

Or perhaps this principle was stated in every matter, that a matter of obligation can come only from non-consecrated property.