Yerushalmi Chagigah 2:4 ירושלמי חגיגה ב׳:ד׳

MISHNAH: If Pentecost falls on a Friday, the House of Shammai are saying that its slaughter-day is after the Sabbath¹⁴⁰Since the House of Shammai do not permit the elevation offerings to be brought on Friday, which is the holiday, nor on the Sabbath when they are biblically prohibited, they must declare Sunday as a minor holiday similar to the intermediate days of Passover and Tabernacles., but the House of Hillel are saying that it has no slaughter-day.¹⁴¹Since the holiday is only one day, every pilgrim is asked to bring all his offerings on the holiday itself. They agree that if it falls on the Sabbath that its slaughter-day is after the Sabbath; the High Priest does not wear his garments, and one is permitted eulogies and fasting, in order not to support the words of those who are saying that Pentecost is on Sunday¹⁴²In this case (which is excluded in the computed calendar), no private slaughter is possible on the holiday itself. It may not be done in advance of the holiday (Halakhah 1:4, after Note 131). Therefore the first day available for the pilgrimage offerings is Sunday. While in the biblical text Pentecost is a purely agricultural holiday, the start of the wheat harvest, both in Pharisaic as in standard Sadducee (as given in the Book of Jubilees) interpretation it is the anniversary of the theophany on Sinai and therefore the anniversary of the creation of the organized Synagogue. Only the otherwise unremarkable sect of the Boethusians insist on counting the fifty days starting from a Sunday, therefore having Pentecost on a Sunday but its calendar date variable and not available as the anniversary of anything. Since by the time of the formulation of the Mishnah Boethusians long had disappeared, one may consider these rules as intended against Christian practice which manages to combine the Boethusian variable date with the interpretation as anniversary of the founding of the Chuch. The High Priest is prevented from serving on that day, to avoid that the day be considered festive in any way. Similarly, even though the day is an extension of the holiday, one is invited to treat it as a regular weekday on which eulogies and fasts are permitted..

HALAKHAH: “If Pentecost falls on a Friday, the House of Shammai are saying that its slaughter-day is after the Sabbath, but the House of Hillel are saying that it has no slaughter-day.” But its day is its slaughter-day. Here the House of Shammai are saying, its slaughter-day is after the Sabbath, and the High Priest (wears) [does not wear] his garments (?)¹⁴³The scribe’s text (in parentheses) has to be accepted. The [corrector’s] seems to be based on a misunderstanding of the text. The statement about the High Priest is formulated in the name of the House of Hillel. Is it rejected by the House of Shammai? The House of Shammai would have had to object to the rule formulated by the House of Hillel if they still had existed at a time when Christianity had become an factor.[.] It is an argument de minore ad majus. Since in a time where there are well-being and elevation offerings following the House of Hillel the High Priest does not wear his garments, in a time when there are no well-being and elevation offerings following the House of Shammai, not so much more?

¹⁴⁴This paragraph is copied from Megillah 1:3, Notes 134–140. One verse says, the harvest festival, the first fruits of your work¹⁴⁵Ex. 23:16.. Another verse says, any productive work you shall not do¹⁴⁶Lev. 23:21.. Rebbi Ḥanania said, how could both verses be sustained? If it falls on a weekday you bring the festival offering and refrain from work. If it falls on the Sabbath, the following day you bring the festival offering and harvest. Rebbi Yose ben Rebbi Bun said, only ears for her dough. As what was stated, “therefore anybody who has an obligation for wood and first fruits. He who says, I am taking upon me {to bring} wood for the altar and logs for the arrangement on that day is forbidden funeral orations, and fasts, and working.”

“They agree that if it falls on the Sabbath that its slaughter-day is after the Sabbath.” So the House of Hillel are saying, its slaughter-day is after the Sabbath. Whose are the hides¹⁴⁷By biblical decree, the hides belong to the Cohanim serving at the moment of sacrifice, Lev. 7:8. Now on a holiday where all of Israel is commanded to appear in the Temple, all Cohanim also are asked to appear and therefore have equal claim to all hides of holiday sacrifices. But on all other days, only the watch of service of this week has a claim; in fact, only the clan serving on that very day. Therefore if the slaughter-day is treated as an extension of the holiday, all Cohanim must be admitted to service and the hides belong to all watches. But if it is a regular weekday, only the serving clan or, if its personnel is not sufficient, the serving watch are admitted to service and to receive the prebends.? Rebbi Tabi in the name of Rebbi Joshia: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, of all watches. Rebbi Simeon ben Laqish said, of this watch. And you are saying, its slaughter-day is after the Sabbath; whose are the hides? The disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish¹⁴⁸Is it really a problem on Pentecost which falls on a Sabbath and the Cohanim on pilgrimage cannot leave the place of the Temple on the Sabbath and therefore are all available for service on the next day?? Rebbi Joḥanan said, Pentecost has all of seven days as make-up¹⁴⁹Cf. Halakhah 1:1, Note 33. Babli 17a,b.. Rav Hoshaia objected: was it not stated, just as the New Moon is one day after its count, to Pentecost is one day after its count? Rebbi La said, if he did not bring his holiday sacrifice on the first day, he may bring it all seven days¹⁵⁰It is obvious that the pilgrimage offerings are holiday offerings, to be serviced by all Cohanim who therefore are entitled to their share of the hides..

¹⁵¹This text is from Yoma 1:1, Notes 184–190. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: Every day¹⁵²Of the seven days of preparation. the High Priest dresses in his robes¹⁵³The eight garments prescribed for the High Priest., comes, and sacrifices the daily morning sacrifice. If there are vows or voluntary sacrifices¹⁵⁴The legal difference between a vow and a voluntary offering, which also needs dedication, is that a vow is formulated as a personal obligation, “I am taking upon me the obligation to offer such and such a sacrifice.” In that case, if the animal selected for the sacrifice becomes disqualified for any reason, the maker of the vow has to bring a replacement. A voluntary offering is a dedication, “this animal shall be such-and-such a sacrifice.” If the animal becomes disqualified, no replacement is due., he offers them. Then he goes to his house, and returns to bring the daily evening sacrifice, and comes to stay overnight in the Palhedrin lodge. Rebbi Uqba in the name of Rebbi Joshua ben Levi: He did this only on Sabbath and holidays¹⁵⁵He seems to imply every Sabbath and holiday during the year, including New Year’s Day and the Sabbath preceding the day of Atonement.. There are Tannaim who state: the diadem¹⁵⁶The diadem (Ex. 28:36–38) which is worn to eliminate iniquities of sancta, to legitimate sacrifices even if they do not completely satisfy the prescribed rules. propitiates on his forehead. There are Tannaim who state: even in a corner. He who says, the diadem propitiates on his forehead, it always shall be on his forehead¹⁵⁷Ex. 29:38.. But he who says, even in a corner, from the Day of Atonement¹⁵⁸When the High Priest officiates in white robes without the diadem.. He who says, the diadem propitiates on his forehead, supports Rebbi Yose ben Rebbi Abun; he who says, even in a corner, supports Rebbi Uqba.