Chagigah 9a (ט.) — the Talmud in English

They taught this

in the beraita, that he does not celebrate throughout all seven days,

only

when he

did not complete

the offering, as it proceeds to explain.

But if he completed it,

he

returns and offers

throughout all seven days the offerings that he had set aside on the first day.

And we explain it:

What does “completed”

mean? If we say that he completed

offering all

his offerings

that he had set aside, this cannot be the explanation. For if so,

what does “offers”

throughout all seven days mean, since he had already completed his offerings

? Rather,

this is what it is saying: They taught that he does not offer throughout all seven days only when he

did not complete

[the day ended]

the day

before he had managed to offer all the offerings that he had set aside.

But

if

the day ended

before he had managed to offer all of them, he

returns and offers

throughout all seven days. We have therefore learned from Rabbi Yohanan’s own words that since there is no proof that from the outset he intended to offer them on the following day, but rather it may be said that because the day ended he did not offer them that day, he returns and offers throughout all seven days the offerings that he had set aside on the first day.

Mishna:

One who did not celebrate

[who did not bring the Festival peace-offering]

on the first Festival day of the Festival,

he

celebrates throughout the entire Festival,

as the entire Festival is fit to serve as a time for making up the offering,

and

even

the final Festival day of the Festival

[Sukkot], although it is an independent Festival [Rashi].

Once the Festival has passed and he did not celebrate, he is not liable for it

that is, he no longer has a time for making it up.

And

concerning this it is stated: “That which is crooked cannot be made straight, and that which is lacking cannot be counted.”

Rabbi Shimon ben Menasya says

and adds [Meiri]:

Who is one whose crookedness cannot be made straight

[which transgression cannot be rectified through repentance]?

It is one who has intercourse with a forbidden woman and fathered a mamzer from her,

because he introduced disqualified offspring into Israel, and they will be a reminder of his sin. Therefore his sins are not erased through repentance.

For

if you say that this applies to one who steals and robs—

I would not call him “that which cannot be made straight,” because

he can return what he took and rectify

himself from the sin.

Rabbi Shimon ben Yohai says: We call “crooked”

[spoiled]

only one who was originally upright and

then

became crooked.

And who is this?

It is a Torah scholar who withdraws from Torah.

Gemara:

And we discuss the matter:

From where are these matters

that even the final Festival day of the Festival is fit to serve as a time for making up the offering, derived?

Rabbi Yohanan said in the name of Rabbi Yishmael

that it is derived through a gzera shava:

“Atzeret” is stated with regard to the seventh day of Pesaḥ

[“For six days you shall eat matza, and on the seventh day there shall be an atzeret”],

and “atzeret” is stated with regard to the eighth day of the Festival

[“And on the eighth day there shall be an atzeret for you”].

Just as there—

the seventh day of Pesaḥ, which is part of the Festival—is fit

to serve as a time for making up the offering,

so too here—

the final Festival day of the Festival—is fit

to serve as a time for making up the offering,

although it is an independent Festival.

And the Gemara explains: This gzera shava must be

mufne

[the two words from which the gzera shava is derived are superfluous, so that through their superfluity this gzera shava may be derived], and therefore it is a gzera shava to which no refutation may be raised.

For if it were not mufne,

there would

be a basis for refuting

this gzera shava:

What is the distinction of the seventh day of Pesaḥ, since it is not distinct from the day preceding it

[it is one Festival together with the days preceding it];

can you say the same with regard to the eighth day of the Festival, which is distinct from the day preceding it

[it is an independent Festival], and one could say that the offering cannot be made up on it?

Indeed,

and in fact

it is mufne!

Now,

since

what

is the meaning of

“atzeret”

stated with regard to Shemini Atzeret?

It means: Abstain from labor!

If so, the word “atzeret” is superfluous and may be used for the gzera shava.

For

it is already written

in both of them:

“You shall not perform labor”,

and if so,

“atzeret,” which the Merciful One

repeatedly

wrote—

why do I need it?

Rather, derive from it: It is written for the purpose of making it mufne

for the gzera shava.

And the tanna

in the

beraita brings it

—he brings a derivation concerning making up the offering on Shemini Atzeret—

from here:

As it is taught:

It is written concerning the Festival of Sukkot: “But on the fifteenth day of the seventh month, when you gather in the produce of the land, you shall celebrate the Festival of the Lord for seven days,”

“and you shall celebrate it as a Festival to the Lord for seven days.”

One might have thought that he should celebrate continuously throughout all seven days

[offering seven Festival peace-offerings, one on each of the seven days].

The verse states:

And you shall celebrate

“it”,

which indicates only one day [Rashi in his commentary on the passage of Emor].

This teaches you:

It

alone

you celebrate, but you do not celebrate throughout all seven days.

If so, why is it stated

“And you shall celebrate it”

“seven”—

for making up the offering.

for making up

And from where

that if he did not celebrate

on the first Festival day of the Festival, he celebrates continuously

as a time for making up the offering

throughout the entire Festival,

and even

the final Festival day?

The verse states: “In the seventh month you shall celebrate it”,

including even the final Festival day.

If so, since it says “in the seventh month,” one might have thought that he should celebrate continuously

as a time for making up the offering throughout

the entire month?

The verse states:

“In the seventh month you shall celebrate”

“it.”

It

[within the Festival],

you celebrate, but you do not celebrate beyond it.

And what are the “times for making up the offering”

[how does the making up of the offering operate]?

Rabbi Yohanan said:

All of them are

times for making up the first day’s offering.

That is to say: The obligation applies to him only on the first day, and the other days serve only as times for making up the obligation of the first day.

And Rabbi Oshaya said: They are times for making up one another.

That is to say: The days of the Festival do not serve as times for making up only the first day’s obligation; rather, they serve as times for making up the obligation of whichever day he became obligated. If he became obligated on the first day, the days following it serve as times for making up that obligation; and if he did not become obligated on the first day because he was exempt, he becomes obligated on the day when his exemption is removed. For each day of the Festival is a newly arising cause obligating him to bring the Festival peace-offering. Once he becomes obligated, the days following it serve as times for making up that obligation [Rashi].

What is the practical difference between them?

Rabbi Zeira said:

One who was

lame on the first day

and therefore was not obligated to bring the Festival peace-offering,

and recovered on the second day

or on another day of the Festival,

is the practical difference between them

whether he is obligated to make up the offering:

Rabbi Yohanan said: They are times for making up the first day,

and therefore:

Since he was not fit on the first day,

since he was not fit on the first day to bring the offering, as he was lame and exempt from it, he is

not fit

[he did not become obligated] even

on the second day,

as there can be no making up an obligation that never applied to him.

And Rabbi Oshaya said: They are times for making up one another,

and therefore:

Even though he was not fit on the first day,

he is

fit

[he becomes obligated]

on the second day,

not as a making up of the first day’s obligation, but by virtue of a new obligation.

The following passage is explained according to the words of the Sefat Emet and the Ḥeshek Shlomo; the foundation of their interpretation is explained in the Meiri, while Rashi’s approach requires further study.

And we challenge this:

But did Rabbi Yohanan really say this,

that the later days serve as times for making up the first day’s obligation, and that if one was not obligated on the first day—for example, because he was lame or impure—he may no longer bring the Festival peace-offering?!

But didn’t Hezekiah say:

One who was pure at the beginning of the first Festival day, and

became impure in the

middle of the

day

of the first day,

brings

a Festival peace-offering as a make-up offering when he becomes pure, since he was fit for one hour on the first day to bring his Festival peace-offering.

But if he became impure

at night,

before the first day, and was not fit even for one hour on the first day to bring his offering, he

does not bring

a Festival peace-offering as a make-up offering, because there is no making up an offering for one who was not fit on the first day at the time when the offering could be brought [on the day].

And Rabbi Yohanan said:

Even

if he became impure

at night, he likewise brings

his Festival peace-offering as a make-up offering when he becomes pure, because even one who was not obligated on the first day becomes obligated on the other days of the Festival [this is the initial understanding of the matter].

Thus, Rabbi Yohanan’s view is that all the days serve as times for making up one another. How, then, did you say that according to him all the days serve as times for making up the first day’s obligation?!

He said,

to resolve the difficulty,

Rabbi Yirmeya:

Rabbi Yohanan actually maintains that all of them serve as times for making up the first day’s obligation. However,

impurity is different

on the first day, as it has a time for making up the offering even when the person was not obligated, since

it has a time for making up the offering on the second Pesaḥ.

For one who was impure on the first Pesaḥ fulfills the obligation on the second Pesaḥ even though he was not fit on the first; therefore, one who was impure on the first day of the Festival may likewise make up the offering on the other days of the Festival.

Rav Pappa objected to this: