Chagigah 20

Chapter 20

א מלאכת מחשבת אסרה תורה ומלאכת מחשבת לא כתיבא:
1 The Torah forbade work [on the Sabbath] of intention, and [the concept of work of intention] is not written.
ב חגיגות: מיכתב כתיבן לא צריכא לכדאמר ליה רב פפא לאביי ממאי דהאי וחגותם אותו חג לה' זביחה דלמא חוגו חגא קאמר רחמנא
2 Chagigot: But they are surely written [about in Scripture]! No, it is necessary according to that which R. Papa said to Abaye Where do we know that "And you shall celebrate it as a festival for God" refers to sacrifices? Perhaps the Torah meant [simply] celebrate a festival [without a sacrifice]!
ג אלא מעתה דכתיב (שמות ה, א) ויחוגו לי במדבר הכי נמי דחוגו חגא הוא וכי תימא הכי נמי והכתיב (שמות י, כה) ויאמר משה גם אתה תתן בידינו זבחים ועולות
3 Really now? [We know celebration refers to sacrificing] for it is written (Exodus 5:1) "That they may celebrate unto Me in the wilderness"! Indeed, that refers to celebrating as a festival. But you'll say it does indeed [mean that], but it is written (Exodus 10:25) "But Moses said, 'You must also let us have sacrifices and burnt offerings, that we may sacrifice to God our God.'" [Obviously, the "celebration was the sacrifices indicated here!]
ד דלמא הכי קאמר רחמנא אכלו ושתו וחוגו חגא קמאי לא סלקא דעתך דכתיב (שמות כג, יח) ולא ילין חלב חגי עד בקר ואי סלקא דעתך דחוגא הוא תרבא לחגא אית ליה
4 Maybe Scripture is saying, Eat, drink, and be merry first [and then bring sacrifices, for tomorrow they die]? Don't imagine that, for it is written (Exodus 23:18) "And do not leave the fat from the celebration until the next morning." And if you would imagine that it refers [merely] to the celebration, does a celebration have fat?
ה ודלמא הכי קאמר רחמנא חלב הבא בזמן חג לא ילין
5 Maybe Scripture is saying, Fat that is brought during the celebration should not be left over?
ו אלא מעתה הבא בזמן חג הוא דלא ילין הא דכל השנה כולה ילין (ויקרא ו, ב) כל הלילה עד הבקר כתיב
6 Really now? [Then that would imply] that the fat which comes at the time of a festival cannot be left over. Implying that all that which comes all the rest of the year can be left over? It is written, (Leviticus 6:2) "All the night til the morning"! [We already know that!]
ז דלמא אי מההוא הוה אמינא ההוא לעשה כתב רחמנא האי ללאו
7 Maybe if [we learned this law only] from that one, I would have thought Scripture wrote this one as a positive command, and that one is a prohibition.
ח ללאו כתב קרא אחרינא (דברים טז, ד) ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר ודלמא לעבור עליו בשני לאוין ועשה
8 But Scripture wrote one as a prohibition in a different verse. (Deuteronomy 16:4) "Do not let any of the meat you sacrifice on the evening of the first day remain until morning." And maybe that [teaches] that one violates two prohibitions and a postive command?
ט אלא אתיא מדבר מדבר כתיב הכא ויחוגו לי במדבר וכתיב התם (עמוס ה, כה) הזבחים ומנחה הגשתם לי במדבר מה להלן זבחים אף כאן זבחים
9 Rather, it is a scriptural connection of "desert"/"desert". It is written here, "And they shall have a festival for Me in the desert," and it is written there (Amos 5:25) "Did you bring sacrifices (zevachim) and offerings (mincha) to Me in the desert?" Just like the latter refers to zevachim, so too the former refers to zevachim. What does it mean, "mountains hanging by a thread"? For we cannot derive the words of the Torah from the words of the prophets [normally].
י ומאי כהררין התלויין בשערה דברי תורה מדברי קבלה לא ילפינן:
10 ומאי כהררין התלויין בשערה דברי תורה מדברי קבלה לא ילפינן:
יא מעילות: מיכתב כתיבן אמר רמי בר חמא לא נצרכא אלא לכדתנן השליח שעשה שליחותו בעל הבית מעל לא עשה שליחותו שליח מעל
11 "Misappropriation [of Temple property]: But they are surely written [about in Scripture]! Rami bar Chama said, It was only necessary in order to accord with that which was taught in a Mishnah: [If one sends someone to misappropriate Temple property on his behalf,] if the messenger does his mission, the master [is considered to have] misappropriated. If he does not do his mission, the messenger [is considered to have] misappropriated.
יב וכי עשה שליחותו אמאי מעל וכי זה חוטא וזה מתחייב היינו כהררין התלויין בשערה
12 And if he did his mission, why is [the sender considered to have] transgressed? Can it be that one is the sinner [the messenger] and the other one [the sender] is guilty? That is like a mountain hanging by a thread!
יג אמר רבא ומאי קושיא דלמא שאני מעילה דילפא חטא חטא מתרומה מה התם שלוחו של אדם כמותו אף כאן שלוחו של אדם כמותו
13 Rava said, But what is the difficulty? Perhaps misappropriation is different, for "sin"/"sin" is derived from Terumah tithing. Just like there, the messenger is is like the person himself [who sent him, in that as long as the person sending is the owner and allowed to separate terumah tithes, so can his messenger], so too here [for misappropriation], a messenger is like the person himself [who sent him]. [Thus, our Mishna isn't needed to teach this non-innovative teaching.]
יד אלא אמר רבא לא נצרכא אלא לכדתניא נזכר בעל הבית ולא נזכר שליח שליח מעל שליח עניא מאי קא עביד היינו כהררין התלויין בשערה
14 Rather, Rava said, It was only necessary in order to accord with that which was taught in a Baraita: [If one sends someone to misappropriate Temple property on his behalf, and after sending him] the master remembers and the messenger does not remember, the messenger is guilty of misappropriation. What had the poor messenger done? That is like a mountain hanging by a thread!
טו אמר רב אשי מאי קושיא דלמא מידי דהוה אמוציא מעות הקדש לחולין
15 Rav Ashi said, What is the difficulty? Perhaps it is something of a case of one who takes sacred money for ordinary uses [where, even by mistake, still makes the mistaken party guilty of misappropriation].
טז אלא אמר רב אשי לא נצרכא אלא לכדתנן נטל אבן או קורה של הקדש הרי זה לא מעל נתנה לחבירו הוא מעל וחבירו לא מעל מכדי מישקל שקלה מה לי הוא ומה לי חבירו היינו כהררין התלויין בשערה
16 Rather, Rav Ashi said, It was only necessary in order to accord with that which was taught in a Mishnah: One who takes a stone or a beam of the Temple, behold, he is not guilty of misappropriation. If he hands it to his fellow, he has misappropriated, but his fellow has not misappropriated. Let's see. Surely has taken it, what do I care if it was him or his fellow? That is like a mountain hanging by a thread!
יז ומאי קושיא דלמא כדשמואל דאמר שמואל הכא
17 And what is the difficulty? Perhaps it is like Shmuel, for Samuel said, Here
Previous ChapterNext Chapter