Yerushalmi Chagigah 1:4 ירושלמי חגיגה א׳:ד׳

MISHNAH: Israel fulfill their obligation with vows¹²⁰An animal brought to fulfill a vow that the votary takes upon himself the obligation to bring a certain kind of sacrifice., and voluntary gifts¹²¹A voluntary gift is a vow to bring a designated animal as sacrifice. If this animal dies or becomes disqualified for the altar the votary has no obligation to offer a replacement. and animal tithe¹²²From the rancher’s herd every tenth calf has to be brought to the Temple as sacrifice and is to be consumed by the rancher’s family in purity; no part is given to the Cohanim. All these sacrifices have no connection with the holiday but since the pilgrimage is the natural occasion to liquidate all obligations towards the Temple, they are recommended as means to fulfill the obligation to celebrate the joy of holiday by the consumption of meat., and the Cohanim with purification sacrifices, and reparation sacrifices¹²³These are most holy sacrifices and the parts not burned on the altar have to be consumed by the adult male Cohanim in the Temple domain., and breast and thigh¹²⁵The parts given to the Cohen from well- being sacrifices, to be consumed by the Cohen’s family in purity within the walls of the city., and firstlings¹²⁴They are brought as sacrifice and consumed by the Cohen’s family in purity within the walls of the city., but not with birds¹²⁶Which according to biblical standards do not qualify as “meat”. or cereal sacrifices.

HALAKHAH: ¹²⁷This paragraph also is Sukkah5:4, explained there in Notes 73–82. Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage<sup>128</sup>As regards the obligation to bring well-being sacrifices for the consumption of meat.. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful<sup>129</sup>Deut. 16:15., to add the night of the las festival day for joy. Or maybe also the nights of the firs day of the festival? Or inverse? Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be joyous on your festival of pilgrimage<sup>130</sup>Deut. 16:14.. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, “hallel and joy eight”<sup>131</sup>Mishnah Sukkah4:1.? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat¹³²If the first day is a Sabbath, all required holiday sacrifices are brought on the altar. They all are holocausts except for the goat as purification offering whose meat is eaten by the Cohanim. But since it is a Sabbath, it may not be cooked or roasted for private use and the meat must be eaten raw. The Babli Pesaḥim 71a holds that eating raw meat is no joy..

“But not with birds or cereal sacrifices.” For it is written slaughter¹³³“Joy” is connected with bloody sacrifice in Deut. 27:7. Different verses are quoted to the same effect in Sifry Deut. 141,142..