Daf Ditty Pesachim 71: The Core of Joy 1 at the time of rejoicing, on the Festival itself, and if it was slaughtered on the fourteenth it is not. The mitzva to bring a Festival peace-offering is also not fulfilled, for it is something that is an obligation, as everyone is obligated to bring this offering, and the principle is that anything that is an obligation must come only from that which is unconsecrated, meaning that one cannot bring an obligatory offering from an animal that has already been consecrated for another purpose. The Gemara proposes: Let us say that a baraita supports him. The verse states: Seven days shalt thou keep a feast unto the LORD thy God 15 וט ְתּמתיﬠִשׁב ָי,םחַָ ֹגִ FֱהDיוהַלהא ֶ,יָ ֶ,יָ FֱהDיוהַלהא in the place which the LORD shall choose; because the LORD קשׁ,ַבּאםמּ ֲֶָרוֹ - ְיָהוה: ְִיַבחר יִכּ Fבי ְהְכהויר ְֶָָ ְהְכהויר Fבי יִכּ thy God shall bless thee in all thine increase, and in all the work ,בֶּיFֱאDה לתְּכ בFְָתוּאבֹ למְכְוּ הֲַשׂﬠֹ ֵי ,ֶיFָד ,ֶיFָד ֵי הֲַשׂﬠֹ למְכְוּ בFְָתוּאבֹ לתְּכ ,בֶּיFֱאDה .of thy hands, and thou shalt be altogether joyful ֵָשַׂמ.ח ְוִָייהָ,תַאT ֵָשַׂמ.ח Deut 16:15 “Seven days shall you celebrate to the Lord your God in the place that the Lord shall choose, for the Lord your God shall bless you in all your produce and in all the work of your hands, and you shall be but joyous” This verse seems superfluous, as it was already stated in the previous verse: “And you shall rejoice in your Festival.” The baraita expounds: “And you shall be but joyous” comes to include the last night of the Festival. 2 Even then you must make sure there is rejoicing by eating the appropriate peace-offerings. The baraita considers: Do you say that the verse comes to include the last night of the Festival? Or perhaps it comes to include only the first night of the Festival. Therefore, the verse states: “And you shall be but joyous”; the word “but” restricts this mitzva, meaning that there is not always a mitzva to be joyous. RASHI The Gemara clarifies how this baraita supports Ulla: What is the reason that we learn from this expression that it is specifically on the first night that there is no mitzva of rejoicing? Is it not because on the first night he has nothing with which to rejoice? As Ulla said, one cannot fulfill the mitzva of rejoicing with a peace-offering that was slaughtered on the eve of the Festival, because it was not slaughtered at the time of rejoicing. On the last night of the Festival, on the other hand, one can rejoice with a peace-offering that was slaughtered the previous day, i.e., the last intermediate day of the Festival, which is also a time of rejoicing. The Gemara rejects this support: No, it is not for this reason, but rather for the reason taught in the continuation of the baraita: What did you see to include the last night of the Festival in the mitzva of rejoicing and to exclude the first night of the Festival, a distinction that is not even hinted at in the verse? The baraita explains: I include the last night of the Festival in the mitzva of rejoicing, for there is rejoicing on the days of the Festival preceding it, and I exclude the first 3 night of the Festival, for there is no day of rejoicing preceding it. Thus, no support for Ulla can be deduced from the baraita. Rav Yosef raised an objection against the opinion of Ulla: It was taught in abaraita with regard to the Festival peace-offering of the fourteenth that one fulfills with it the mitzva to bring peace- offerings of rejoicing, but one does not fulfill with it the mitzva to bring a Festival peace- offering. We can ask, why? Surely, according to Ulla, we require that the slaughter be performed at a time of rejoicing, and this requirement is not fulfilled in this case. The Gemara answers: Rav Idi bar Avin said that the baraita is referring here to a case where he delayed and slaughtered it only on the fifteenth, i.e., on the Festival, which is a time of rejoicing. Rava said: There are two possible responses to refute this. One is that the male goats of the Festivals are eaten raw and are not eaten roasted. Being a non-essential part of the service, roasting the meat is forbidden on Shabbat. Therefore, the meat can be eaten only raw, and there is no rejoicing with raw meat. And furthermore, only the priests eat of the meat of these sin- offerings. With what then do ordinary Israelites rejoice? Rather, Rav Pappa said: In such a situation, one rejoices with clean clothes and old wine. Summary Rav Avrohom Adler writes:1 While there is an obligation of “happiness” on the night of Shemini Atzeres, there is no obligation on the day of Shemini Atzeres. The Torah twice indicates on Sukos that the obligation of 1 http://dafnotes.com/wp-content/uploads/2016/10/Pesachim_71.pdf 4 “happiness” (which in the time of the Beis Hamikdash is fulfilled by eating korbanos such as the Chagiga) is only for seven days. According to a braisa, the word “Ach same’ach” - - “just happy” includes the night of Shemini Atzeres as a time when one is obligated to be happy. However, Rashi explains that the braisa holds that being that the Torah otherwise said the obligation is for seven days, it must be that there is no such obligation on the day of Shemini Atzeres. A shelamim slaughtered before Yom Tov can be used to fulfill the mitzva of “happiness,” but not the mitzva of bringing a Chagiga on the regel. Rabbi Elazar is the author of this law. He explained that to fulfill happiness one simply must eat the meat of a korban, which does not have to have been slaughtered on the festival. However, the obligation to offer a korban Chagiga for the festival is only fulfilled when the actual bringing of the offering is on the festival itself. The Gemora states that while there is an obligation of “happiness” on the night of Shemini Ateres, there is no obligation on the day of Shemini Atzeres. Does this apply today when there is no Beis Hamikdash? Do we say that there is no obligation to drink wine etc. on the last day? The Poskim do not mention that the last day is any different than any other day of yom tov (or chol ha’moed) where there is an obligation to be “happy.” One possible reason for this is that our Gemora is only referring to the happiness of eating meat of korbanos, which is clearly what is referred to by the Torah. When the verse excludes happiness regarding korbanos, it does not necessarily exclude other kinds of happiness which are substituted for korbanos, such as drinking wine. This is indicated in our Gemora by Rav Papa, who says that if Yisroelim cannot eat meat of korbanos it is possible that they are obligated to have happiness by drinking wine and wearing nice clothes. Indeed, the Avnei Nezer (Orach Chaim #423) makes a distinction regarding the first night of Yom Tov that although one cannot eat from a Chagiga that was slaughtered on yom tov, and he therefore does not have to eat other korbanos either, he still should be obligated to drink wine. It therefore is possible that the Poskim do not differentiate because they hold the Gemora was only referring to happiness of korbanos. THE "KORBAN SIMCHAH" OF YOM TOV Rav Mordechai Kornfeld writes: On every Yom Tov, a person is obligated to offer three types of Korbanos -- the Olas Re'iyah, the Shalmei Chagigah, and the Shalmei Simchah. The Olas Re'iyah and Shalmei Chagigah are offered once during the Yom Tov, and the Shalmei Simchah is offered and eaten every day of the Yom Tov 5 in order to fulfill the Mitzvah of Simchas Yom Tov, experiencing the joy of eating the meat of Korbanos on Yom Tov. Does the obligation to offer Shalmei Simchah require that one sacrifice a Korban Simchah, or does it require that one eat from the meat of a Shalmei Simchah? If the obligation is to eat from the Korban but not necessarily to sacrifice it, then one may fulfill his obligation by eating the meat of someone else's Korban Simchah. If, however, the obligation is to sacrifice a Korban Simchah, then one must bring his own Korban. The Gemara says that the obligation of Shalmei Simchah applies even to the night of Shemini Atzeres.2 DEVAR SHMUEL cites an opinion that proves from here that the obligation is to eat the Korban and not to sacrifice it, because one may not offer a Korban at night. TOSFOS (96b, end of DH Ta'un) indeed says that a person fulfills his obligation of Simchah by eating his friend's Korban, as the ARUCH LA'NER points out (Sukah 48a). RASHI (70a, DH Yotzei) is bothered by the question of how a person can fulfill his obligation of Shalmei Simchah with an animal that is not Chulin. The rule is that any obligatory Korban (such as the Shalmei Simchah) must be brought from Chulin and not from an animal that is already sanctified to be brought as a Korban (such as Ma'aser Behemah). Rashi answers this question by citing a verse from which we derive that the Shalmei Simchah is an exception, and it does not have to be brought from Chulin.