Resources for Chagigah daf 8

1.      The גמרא says that one can be טופל for the קרבן חגיגה. See the רמב"ם in הלכות חגיגה פּרק ב הל' ח who says that one can be טופל by mixing מעשר שני money with personal money for the קרבן חגיגה, and then says in הל' ט that one can use מעשר בהמה, presumably by itself, for the קרבן חגיגה, as long as you don’t bring it the first day. This is actually the simple reading of the ברייתא on דף ח ע"א. Still, how can that be? The פּסוק says "מסת" which means the חגיגה must come at least partially from חולין?! See the לחם משנה there who explains that מעשר בהמה is considered חולין, at least somewhat, since it is נאכל במומו. Consequently, even though it isn’t ממש חולין, since we see the Torah was מיקל about being טופל by קרבן חגיגה, we can say that even quasi חולין is also included in כאשר יברכך ה'  א-לקיך.

2.      The גמרא discusses a case where someone is מקדיש ten animals for his חגיגה and only brought five of them on the first day. There is an absolutely must read מרומי שדה on this גמרא in ד"ה אמר ר' יוחנן. The מרומי שדה writes that we see from our גמרא a major יסוד in כל התורה כולה as follows: to be יוצא the חיוב הגיגה one only needs one בהמה. Yet if one decides to bring ten, they all count as a קרבן חגיגה and can all be brought on יו"ט even though one cannot bring נדרים ונדבות on יו"ט. We see from here that מצוות, even מצוות דאורייתות, are capable of expanding. If you eat two כזיתים of מצה on פּסח, it’s not that one כזית has a status of a מצוה and the second כזית is just רשות. Rather, the entire אכילה is considered an אכילה של מצוה. Another example of this is תקיעת שופר. While it is a מחלוקת, many hold that it is an איסור שבות to blow שופר on ראש השנה for fun; one can only blow for the מצוה. So how are we allowed to blow 100 קולות when only some are really a חיוב? The answer is that as long as you still have in mind to continue the מצוה, the מצוה expands and all the קולות are קולות של מצוה. There is also a משנה in מעילה דף י"ג ע"ב that says that the זקינים would use the ערבות of the מקדש in their לולב since מצוות לאו ליהנות נתנו. But we know אנשי ירושלים held their לולב all day and the מצוה is just to pick it up for a second, so how could they use the ערבה של הקדש after the first second? The answer is that the מצוה continues the entire time they are holding it. The only exception to this rule is when it is a case of דחיית איסורים. In that case one can only do the minimum. In the case of the קרבן חגיגה, bringing multiple חגיגות is considered הותרה since the חגיגה must be brought on יו"ט so we do not consider it being דוחה יו"ט (similar to יבום).

3.      ר' יוחנן says that if one has ten חגיגות and he only brought five on the first day, he cannot bring the other five on the next day (unless he just ran out of time, etc.) רש"י explains that the issue is בל תוסיף since the חגיגה is meant to be brought on the first day and one cannot bring a חגיגה for the other days. תוספות in ד"ה חוזר ומקריב quotes the ר"ח who disagrees and says that the issue of bringing the remaining five קרבנות is whether you can bring them the last day of יו"ט. In other words, נדרים ונדבות are not brought on יו"ט and since the remaining five weren’t brought with the first group they are no longer considered a חגיגה and cannot be brought on יו"ט. What is the יסוד המחלוקת? See the מרומי שדה who says that תוספות is לשיטתו in ר"ה דף ט"ז ע"ב and דף כ"ח ע"ב. There he says that doing a מצוה multiple times is never בל תוסיף. For example, sprinkling the blood on the corner of the מזבח more than once is not בל תוסיף even though one is obligated to pour all extra blood on the יסוד. We see from here that even when doing an איסור we don’t call it בל תוסיף if one is simply doing the same thing two times. By contrast, the רי"ף in ברכות דף פּ"ג says that davening שחרית twice is like bringing two קרבן תמידs and is בל תוסיף. He seems to hold that when an איסור is involved by doing something twice, it is considered בל תוסיף. By the קרבן חגיגה, there is a דרשה that says וחגותם אותו which means one day and one day only. Therefore, since there is an איסור to do more than one day, רש"י who held like the רי"ף says there is בל תוסיף whereas תוספות לשיטתו holds there is no בל תוסיף. However, see the חזון אי"ש in סימן קכ"ט אות ט who disagrees and says that both רש"י and the ר"ח agree there is בל תוסיף. They only disagree by a case of סתמא, where רש"י holds it is בל תוסיף even by סתם and the ר"ח holds it isn’t בל תוסיף until you are מפריש that it is for the second day.

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