חג וחגיגה
1א
הדף מאת: מיכל ברגמן, ליאורה אילון, / קולות בנגב
2ב
לימוד בנושא חגים וחגיגות – משמעות החג בעינינו, כיצד ומדוע אנו חוגגים, מהי משמעות שמחת החג בעבורנו, כיצד אנו בוחרים לחוג ולעצב את חגיגותינו ברמה האישית והחברתית.
3ג
פרשת "עקב", ספר מלאכת מחשבת לרבנו משה חפץ, איטליה, 1710
וְשָׂמַחְתָּ בְּחַגֶּךָ ... וְהָיִיתָ אַךְ שָׂמֵחַ
חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ. וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ. שִׁבְעַת יָמִים תָּחֹג לַה' אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר-יִבְחַר ה' כִּי יְבָרֶכְךָ ה' אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ. (דברים,פרק טז, פסוקים יג-טו).

הן אמת שהבטלה מביאה לידי שעמום והיא פרצה קוראה החטאים והעוונות, והטובה, כאשר הושפעה לאדם, תסבב הבטלה (דברים ל"ב) "וישמן ישורון ויבעט", ואיך אם כן ציונו ה' לשמוח ולחוג בשביתת מלאכה - ולשמחה מה זאת עושה, אלא להעביר האדם מדעת קונו? והדבר כך הוא, שלא ניתנו ימים טובים לישראל אלא לעשות בתורה ואין מתעסקין בה אלא מתוך שמחה ולא מתוך עצבות לב ורוח נכאה. אבל שמחה של מצוה אינה לשמוח יותר מדי – צחוק וקלות ראש – וצריך להביאה למידת שמחה מועטת הנכונה בלב שמח ואל המידה המוצעת האמורה בדבריהם ז"ל: "אין הנבואה שורה אלא מתוך שמחה"; אשר על כן הותרו המלאכות בחולו של מועד, להרחיק מעלינו הבטלה המביאה לידי חטא, ואם היה לנו לשמוח וגם להבטל לגמרי (כל שבעת ימים) חוששני מחטאת, אולם לשמוח ולעשות מלאכה או ללמוד משפטי ה' והתורה והמצוה – זוהי שמחה רצויה, אין בה פשע. על כן אמר: "כי יברכך ה' אלוקיך... ובכל מעשה ידיך והיית אך שמח", כלומר כשתעשה מעשה ידיך ולא תשב בטל, אז תהיה "אך שמח", ירצה לומר: בשמחה אמיתית וכוונתך רצויה.

מושגים
  • רבי משה חפץ - איטליה (1663-1711) מחכמי איטליה, מחבר ספר "מלאכת מחשבת" על התורה.
    הספר נדפס בונציה בשנת ת"ע, ובו כלולים גם דברי תורתו של בנו ר' גרשום שנספה במגפה בשנת ת"ס (1699), בהיותו בן שבע-עשרה בלבד.
4ד
דיון
ושמחת בחגך והיית אך שמח
  • מהי שמחת חג?
  • מדוע, לדעתכם, מופיעה מילה מסייגת "אך" – "אך שמח"?
  • האם ניתן לחגוג מבלי להתפרע? האם רצוי לשמור על גבולות של שימחה?
  • מה דעתכם על ההסבר שנותן רבנו משה חפץ?
  • האם כך אתם מבינים את שמחת החג?
5ה
שמחת בית השואבה
מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו.
במוצאי יום טוב הראשון של חג ירדו לעזרת נשים ומתקנין שם תיקון גדול.
מנורות של זהב היו שם וארבעה ספלים של זהב בראשיהם וארבעה סולמות לכל אחד ואחד וארבעה ילדים מפירחי כהונה ובידיהם כדים של מאה ועשרים לוג שהן מטילין לכל ספל וספל מבלאי מכנסי כהנים ומהמייניהן מהן היו מפקיעין ובהן היו מדליקין.
ולא היה חצר בירושלים שאינה מאירה מאור בית השואבה חסידים ואנשי מעשה היו מרקדין בפניהם באבוקות של אור שבידיהן.ואומרים לפניהם דברי שירות ותושבחות
והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר [...] קרא הגבר תקעו והריעו [...] היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח. הפכו פניהן ממזרח למערב ואמרו:
אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה [לו, לאלוהים] עינינו.
A sukkah which is more than twenty cubits high is not valid. Rabbi Judah validates it. One which is not ten handbreadths high, or which does not have three walls, or which has more sun than shade, is not valid. An old sukkah: Bet Shammai invalidates it and Bet Hillel validates it. What is an “old sukkah”? Any one which he made thirty days before the festival; but if he made it for the purpose of the festival, even at the beginning of the year, it is valid. One who makes his sukkah under a tree, it is as if he made it within the house. One [who makes] a sukkah on top of another sukkah, the upper one is valid but the lower is invalid. Rabbi Judah says: if there are no occupants in the upper one, the lower one is valid. If he spread a sheet over it because of the sun or beneath it because of falling [leaves]; Or if he spread [a sheet] over the frame of a four-post bed, [the sukkah] is invalid. But he may spread it over the frame of a two-post bed. If he trained a vine or a gourd or ivy over [the sukkah] and put skhakh on top of it, it is not valid. But if the skhakh is more than them, or if he cut them, it is valid. This is the general rule: whatever is susceptible to [ritual] impurity and does not grow from the ground may not be used for skhakh, but whatever is not susceptible to [ritual] impurity and does grow from ground soil may be used for skhakh. Bundles of straw, bundles of wood, and bundles of brushwood they do not use them as skhakh. But all of them, if he untied them, are valid. And they are all valid for the walls. They may make skhakh out of wooden planks, the words of Rabbi Judah. Rabbi Meir forbids. If one places on top of [the sukkah] a plank four handbreadths wide, it is valid provided that he does not sleep under it. A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks]. One who roofs his sukkah with iron spits or with bedposts, if the space between them equals them, it is valid. One who hollows out a haystack to make for himself a sukkah, it is not a valid sukkah. If he hangs walls down from above to below, if they are higher than three handbreadths from the ground, it is invalid. If he raises them from the bottom to the top, if they are ten handbreadths high, it is valid. Rabbi Yose says: just as from the bottom to the top ten handbreadths [suffices] so from the top to the bottom ten handbreadths [suffice]. If he distances the skhakh three handbreadths from the walls, it is invalid. If [the roof of] a house is opened, and he placed skhakh over it, if there is a distance of four cubits from the wall to the covering, it is invalid. Similarly in the case of a courtyard which is surrounded by columns. A large sukkah which was surrounded with material which is invalid for skhakh, if there is a space of four cubits beneath it, it is invalid. One who makes his sukkah like a cone-shaped hut or leans it against a wall: Rabbi Eliezer invalidates it since it has no roof, But the sages declare it valid. A large reed mat: if made for lying upon it is susceptible to [ritual] uncleanliness and is invalid as skhakh. If made for a skhakh, it may be used for skhakh and is not susceptible to uncleanliness. Rabbi Eliezer says, whether small or large: if it was made for reclining upon, it is susceptible to uncleanliness and is invalid as skhakh; if made for a covering, it is valid as a skhakh and is not susceptible to uncleanliness. He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabba Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation. One who supports his sukkah with the posts of a bed, it is valid. Rabbi Judah says: if it cannot stand on its own, it is invalid. A disorderly sukkah (and whose shade is more than its sun is valid. One whose [skhakh] is thick like [the roof] of a house is valid, even though the stars cannot be seen through it. One who makes his sukkah on the top of a wagon, or on the deck of a ship, it is valid and one may go up into it on the festival. If he made it on the top of a tree, or on the back of a camel, it is valid, but one may not go up into it on the festival. If the tree [formed] two [walls] and one was made by the hands of man, or if two were made by the hands of man and one was formed by the tree, it is valid, but one may not go up into it on the festival. If three walls were made by the hands of man and one was formed by the tree, it is valid and one may go up into it on the festival. This is the general rule: in any case in which if the tree was removed the [sukkah] could stand on its own, it is valid and one may go up into it on the festival. If one makes his sukkah between trees, so that the trees form its walls, it is valid. Those who are agents to perform a mitzvah are exempt from [the obligations of] sukkah. People who are sick and their attendants are exempt from [the obligations of] sukkah. One may eat and drink casually outside the sukkah. It once happened that they brought a dish to Rabbi Yohanan ben Zakkai to taste, and two dates and a pail of water to Rabban Gamaliel and they said, “Bring them up to the sukkah.” And when they gave Rabbi Zadok food less than the bulk of an egg, he took it in a napkin, ate it outside the sukkah and did not say a blessing after it. Rabbi Eliezer says: a man is obligated to eat fourteen meals in the sukkah, one on each day and one on each night. But the sages say: there is no fixed number, except on the first night of the festival alone. Furthermore Rabbi Eliezer said: if one did not eat in the sukkah on the first night of the festival, he may make up for it on the last night of the festival. But the sages say: there is no compensation for this, and of this was it said: “That which is crooked cannot be made straight, and that which is lacking cannot be counted” (Ecclesiastes 1:15). One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah. Women, slaves and minors are exempt from the [commandment] of the sukkah. A minor who no longer relies on his mother is obligated in the [commandment] of the sukkah. It happened that the daughter-in-law of Shammai the elder gave birth and he opened up the ceiling and put skhakh on top of the bed[posts] on behalf of the minor. All seven days [of the festival] a man must make the sukkah his permanent residence and his house his temporary residence. If rain fell, when may one be permitted to leave it? When the porridge becomes spoiled. They made a parable. To what can this be compared? To a slave who comes to fill the cup for his master, and he poured a pitcher over his face. A stolen or a dried up lulav is invalid. One [that came] from an asherah tree or from a condemned city is invalid. If its top was broken off or its leaves were detached, it is invalid. If its leaves are spread apart it is valid. Rabbi Judah says he should tie it at the top. The thorny palms of the iron mountain are valid. A lulav which is three handbreadths in length, long enough to wave, is valid. A stolen or withered hadas is invalid. One [that came from] an asherah or a condemned city is invalid. If its tip was broken off, or its leaves were detached, or its berries were more numerous than its leaves, it is invalid. But if he diminished them it is valid. But many not diminish them on the festival. A stolen or withered aravah is invalid. One [take from an] asherah or from a condemned city is invalid. One whose tip was broken off or whose leaves were detached, or a tzatzefah is invalid. One that was shriveled or had lost some of its leaves, or one grown in a rain-watered soil, is valid. Rabbi Ishmael says: three hadasim, two aravot, one lulav and one etrog, even if two [of the hadasim] have their tips broken off and [only] one is whole. Rabbi Tarfon says: even if all three have their tips broken off. Rabbi Akiva says: just as there is one lulav and one etrog, so too only one hadas and one aravah. An etrog which is stolen or withered is invalid. One from an asherah or a condemned city is invalid. Of orlah or of unclean terumah it is invalid. Of clean terumah, he should not take it, but if he did take it, it is valid. Of demai (doubtfully-tithed): Bet Shammai says it invalid, And Bet Hillel says it valid. Of second tithe, it should not be taken [even] in Jerusalem, but if he took it, it is valid. If a rash spread out on a majority of it, or if its pitom is removed, if it is peeled, split, or perforated so that any part is missing, it is invalid. If a rash spread out on a lesser part of it, if its stem was missing, or if it is perforated but no part of it is missing, it is valid. An etrog [which is black] as an Ethiopian is invalid. An etrog which is green as a leek: Rabbi Meir declares it valid And Rabbi Judah declares it invalid. The minimum size of an etrog: Rabbi Meir says: the size of a nut. Rabbi Judah says: the size of an egg. The maximum [size] is such that two can be held in one hand, the words of Rabbi Judah. Rabbi Yose says, even one that can only be held with his two hands. They may not bind the lulav except with [strands of] its own species, the words of Rabbi Judah. Rabbi Meir says: it may be bound even with a cord. Rabbi Meir said: it happened that the men of Jerusalem used to bind their lulavs with strands of gold. They answered him: but they bound it with [strands of] its own species underneath [the strands of gold]. And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm 118:1), at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav. One who has a slave, a woman, or a minor read [the Hallel] to him, he must repeat after them what they say, and a curse be upon him. If an adult recited to him, he repeats after him [only] Halleluyah. In a place where the custom is to repeat [verses], he should repeat; [Where the custom is] to say them only once, he should say them once. [Where the custom is] to recite a blessing afterwards, he should recite the blessing afterwards. Everything is dependent on local custom. One who purchases a lulav from his fellow in the sabbatical year, [the latter] should give him the etrog as a gift, since one is not permitted to purchase it in the sabbatical year. In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yohanan ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce]. If the first day of the festival falls on Shabbat, all the people bring their lulavim to the synagogue [on Friday]. The next day they arise early [and come to the synagogue] and each one recognizes his own [lulav] and takes it, since the sages said “one cannot fulfill his obligation on the first day of the festival with his friend’s lulav.” But on the other days of the festival one may fulfill his obligation with the lulav of his fellow. Rabbi Yose says: if the first day of the festival fell on Shabbat, and he forgot and carried out his lulav into the public domain, he is not liable, since he brought it out while under the influence [of a religious act]. A woman may receive [a lulav] from her son or from her husband and put it back in water on Shabbat. Rabbi Judah says: on Shabbat they may be put it back [into the water in which they were previously kept], on a festival day [water] may be added, and on the intermediate days [of the festival the water] may also be changed. A minor who knows how to shake [the lulav] is obligated [to take] the lulav. [The rituals of] the lulav and the aravah are for six or seven [days]; The Hallel and the rejoicing are for eight [days]; The sukkah and the water libation are for seven [days]; The flute is for five or six [days]. “The lulav for seven.” How so? If the first day of the festival fell on Shabbat, the lulav [is taken for] seven days; on any other day, [it is taken] for six. “The aravah seven days.” How is this? If the seventh day of [the ritual of] the aravah fell on Shabbat, [it lasts] seven days; if it fell on any other day, [it lasts only] six. The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home. The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.” As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. Rabbi Yohanan ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.” Immediately after beating the willows (or palm branches) the children undo their lulavs and eat their etrogim. The Hallel and rejoicing are on all eight days: How is this so? This teaches that one is obligated for the Hallel, for rejoicing and for honoring the festival on the last day, just as he is on all the other days of the festival. The sukkah is for seven days. How so? Once he finished eating [his meal on the seventh day], he should not untie his sukkah, but he removes its contents from the time of minhah and onwards in honor of the last day of the festival. How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs. As it was performed on weekdays, so was it was performed on Shabbat, save that on the eve of Shabbat he would fill a non-sanctified golden barrel from the Shiloah, and place it in the chamber. If it was poured away or uncovered, he would refill it from the laver, for wine or water which has become uncovered is invalid for the altar.
6ו
דיון
שמחת בית השואבה
  • מדוע, לדעתכם, שמחת בית השואבה נחשבה לשמחה האולטימטיבית?
  • איך יוצרים חג, לפי המתואר כאן?
  • מדוע, לדעתכם מסתיים החג דווקא בבוקר? מהי משמעות טקס הסיום של החג?
  • האם יש בחגים שלכם קווי דמיון לשמחת בית השואבה?
  • האם זו אכן שמחה אולטימטיבית, בעיניכם?
7ז
אנדה פינקרפלד-עמיר, חבצלות לראש השנה, ארז, העלייה השלישית, בתוך: מוטי זעירא, קרועים אנו, הוצאת יד יצחק בן צבי, ירושלים, 2002, ע"מ 209-210
לפתע הושלך חג
תיאור ראש השנה בקבוצת השומר הצעיר שהתיישבה ליד בנימינה, שנות ה-20: לא נחוג אותו [ראש השנה] כלל, לא נעשה כל חג, אמרנו, "מרבית חברינו חולים, והמעטים הבריאים [...] מושכים בעול, וכיצד נטיל עליהם עומס נוסף? לא נערוך כל חגיגה, אלא פשוט, לא נעבוד אותו יום, וחסל". אך בבוא היום הזה הופתענו בעצמנו. החג בא ונחוג מאיליו [...] חברים אחדים שעלו עמנו ארצה לפני חודשים אחדים באו לבקרנו [...] למרבה הפתעה ראינו בידי אחת האורחות זר גדול של חבצלות לבנות, הפרחים החדשים שלנו בארץ. [...] רקדנו, שרנו ושמחנו על הפרחים הנפלאים האלה. לפתע הושלך חג, כמו מובן מאליו, בכל.
8ח
דיון
לפתע הושלך חג
  • אלו תחושות מעוררים בכם זיכרונותיה של אנדה?
  • האם הם דומים באופן כלשהו לתחושות החג שלכם?
  • האם ניתן להשוות בין תיאור שמחת בית השואבה לבין תיאור ראש השנה שכאן?
  • אלו צרכים מילא החג עבור החלוצים המתוארים כאן?
  • אלו צרכים ממלא החג בכלל?
  • אלו צרכים ממלא החג עבורכם, אם בכלל?
9ט
מתוך אלבום המוסיקה "מדינה חמה", מילים: אורן נאמן, אמן: מירון מינסטר, הוצאת NMC, 1993
מדינה חמה
איצטדיון ענק מתמלא ראשים
איש אל איש נדבק
וכולם לשים
מסביב נמשך קרנבל אדיר
להקת חמציץ שוב הקליטה שיר
ושרים שרים קרנבל אדיר
עד שלא רואים עד שאין אויר
ותמיד קדושים ותמיד סגולה
מלאי אסון מלאי תפילה
ונדמה לפעמים שאת היום הפשוט אנחנו הורגים, אנחנו הורגים.

אקורדיון ישן מילל התן
ורועה קטנה שקפאה בזמן
ובכל הגוף מתפשט חזון
והלב זקוף ועכשיו המנון
וטקסים טקסים על כל הר וגיא
כי לעם נבחר אין דקה של פנאי
ותמיד קדושים ותמיד סגולה
מלאי אסון מלאי תפילה
ונדמה לפעמים שאת היום הפשוט אנחנו הורגים, אנחנו הורגים.

וככל שפחות שמחים
כך יותר חוגגים
ככל שפחות שמחים
כך יותר חוגגים.

האיזור מוכה האיזור באש
לא תמצא פינה בלי קריין לוחש
מדינה חמה מדינה קטנה
מה צורחים כולם ארבעים שנה
בא עוד יום של חול יום סתמי בכלל
תנו שלא יחלוף עם הפסטיבל
מדינה יפה למה את בוכה
כבר כל כך עצוב מכאב השמחה
ונדמה לפעמים שאת היום הפשוט אנחנו הורגים, אנחנו הורגים.
ושרים שרים קרנבל אדיר
עד שלא רואים עד שאין אויר
מדינה יפה למה את בוכה
כבר כל כך עצוב מכאב השמחה
ונדמה לפעמים שאת היום הפשוט אנחנו הורגים, אנחנו הורגים.
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www.acum.org.il
10י
דיון
מדינה חמה
  • האם החגיגה אכן הורגת את היום הפשוט?
  • האם ישנו, לדעתכם, קשר בין תיאור השמחה והחגיגה בשיר לבין האזהרה "והיית אך שמח"?
  • האם חג וחגיגה הם היינו הך, לדעתכם?
  • האם אכן ככל שפחות שמחים כך יותר חוגגים?
12 יב
13יג
דף הנחיות למנחה:
הצעת הנחיה - חג וחגיגה.doc