Yerushalmi Sukkah 4:5 ירושלמי סוכה ד׳:ה׳

MISHNAH: How Hallel and joy eight? This shows that a person is obligated to honor the last day of the festival like all other days of the festival⁷⁰As stated in the Halakhah, Hallel is obligatory on all holidays except the last day of Passover, and an obligatory sign of holiday enjoyment is the consumption of meat; in Jerusalem of the holiday sacrifice.. How the sukkah seven? If he finished eating one may not undo his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival⁷¹On which there is no obligation of sukkah..

HALAKHAH: It was stated⁷²Tosephta 3:2. In the Babli this is an Amoraic tradition by R. Joḥanan in the name of R. Simeon ben Joṣadaq [Arakhin 10a, Ta`anit 28b (Soferim 20:9)].: On eighteen days and one night one recites the Hallel every year. The eight days of Tabernacles, the eight days of Ḥanukkah, the holiday of Pentecost, and the first day of the holiday of Pesaḥ and its night.

⁷³This paragraph also is Ḥagigah 1:4 (ח). 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>74</sup>A pilgrimage to the Temple on the occasion of one of the three festivals of pilgrimage brings with it the obligation for two kinds of sacrifices. The first is the “elevation offering of appearance”, in response to the commandment (Ex. 34:20): They shall not appear empty-handed before My presence. The second is a family sacrifice with the full name שַׁלְמֵי חֲגִיגָה “pilgrimage well-being offering”, usually shortened to חֲגִיגָה “pilgrimage offering”, in response to the commandment to be joyous on the festival of pilgrimage, since when there is a possibility of sacrificing the eating of well-being sacrifices is an act of joy (Deut. 27:7). But this must be a sacrifice on the holiday, not in preparation for the holiday. Babli Pesaḥim 70b, bottom.. 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<sup>75</sup>The pilgrimage offering of the Fourteenth is an additional sacrifice on the 14<sup>th</sup> of Nisan, together with the Pesaḥ sacrifice. Since the Pesaḥ is to be eaten after the main meal, the meat for the main course is provided by the additional well-being offering. Since the meal is taken in the night of the holiday, it contributes to the enjoyment of the holiday, but it is not a sacrifice on the holiday. Babli Pesaḥim 70a. (Cf. the author’s The Scholar’s Haggadah, pp. 248–249.)? 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>76</sup>Deut. 16:15., to add the night of the (last) [first]<sup>77</sup>The (scribe’s text) is confirmed in Ḥagigah; the [corrector’s] is from Sifry Deut. 142. The clause only be joyful seems unnecessary since the preceding verse already commands to enjoy the festival of Tabernacles. It is read to mean that the final day, which no longer belongs to Tabernacles, only has the obligation of joy, but none of the two sacrifices which already were obligatory on Tabernacles. Therefore by the argument presented for the offering of the Fourteenth, the last day may be celebrated with meat from a sacrifice brought on the preceding day. The corrector’s text is irrelevant for the discussion here, it refers the sacrifice of the Fourteenth to the 14<sup>th</sup> of Tishre, to provide food for the initial meal of the holiday. festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split<sup>78</sup>In Ḥagigah: “or inverse.” The text here is the Babli’s, 48a.. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage<sup>79</sup>Deut. 16:14.. When you are obligated for a sacrifice of pilgrimage you are obligated for joy<sup>80</sup>Therefore no sacrifice on the eve of a holiday can be obligatory.. They objected, did we not state, hallel and joy eight? 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 Sabbath⁸¹Since no fixed date is given in the verse for these sacrifices, they cannot be brought on a Sabbath.. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat⁸²If 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..

⁸³A copy of this paragraph is in Berakhot 6:6 (Notes 185–196,ב).“How the sukkah seven? If he finished eating one may not undo his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid as long as it is still day⁸⁴In Israel, where holidays are kept only one day, if a person wants to use his sukkah on the last day of the festival he has to make sure not to violate the biblical injunction not to add to the biblical commandments (Deut. 4:2). If the sukkah becomes disqualified, it may be used later. It may not be made disqualified until after the afternoon snack eaten there on the seventh day.. Rebbi Joshua ben Levi said, a person must make Qiddush⁸⁵The sanctification of Sabbath and holidays (cf. Berakhot Chapter 8; also the author’s The Scholar’s Haggadah, pp. 209–227.) inside his house⁸⁶On the last day of the festival, irrespective of the place of the meal.. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush⁸⁷Samuel’s formulation in the Babli Pesaḥim 101a is: there cannot be Qiddush except at the place of the holiday meal.. Rebbi Aḥa, Rebbi Ḥinena in the name of Rav (Hoshaiah)⁸⁸Scribe’s text, wrongly deleted by the corrector and therefore missing in the printed edition. The author’s note in Berakhot 6:6, Note 191, has to be corrected accordingly.: He who loves his sukkah makes Qiddush of the last holiday in his house and eats in his sukkah⁸⁹In direct contradiction to Samuel’s statement.. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said, Samuel comes like Rebbi⁹⁰Read: Rav. Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi. Rebbi Immi, this implies that they disagree explicitly⁹¹Since Rav Ḥiyya bar Ashi requires that one disqualify the sukkah for the last day, he must hold that one makes Qiddush for the last day in the sukkah if one desires to use the sukkah, and this follows Samuel..