חגיגה 9:2 — Soncino English Talmud

makes up for the First; but what is to be said according to the view that the Second [Passover] is a separate festival? — Therefore, said R. Papa, R. Johanan must be of the opinion that the night [before the day on which the sacrifice is due] is not regarded as belonging to the preceding period. But how could R. Johanan have said this? For behold R. Johanan said: If [a zab] had one emission in the night and two in the [following] day, he must bring [a second offering]; but [if he had] two in the night and one in the day, he has not to bring [a second offering]. Now if you imagine that R. Johanan is of the opinion that the night [before the day on which the sacrifice is due] is not regarded as belonging to the preceding period, then even [if he had] two [emissions] at night and one in the day he must bring [a second offering]! — R. Johanan said this only according to the view that the night [before] is regarded as belonging to the preceding period. But according to this view it is surely obvious! — It is required for the case where there are two [emissions] in the day and one the [preceding] night. You might have thought [the decision] to be according to the objection of R. Shisha son of R. Idi, it therefore teaches us that it is according to R. Joseph. IF THE FESTIVAL PASSED AND HE DID NOT BRING THE FESTIVAL OFFERING, HE IS NOT BOUND TO MAKE IT GOOD. OF SUCH A PERSON IT IS SAID: HE THAT IS CROOKED CANNOT BE MADE STRAIGHT AND THAT WHICH IS WANTING CANNOT BE RESTORED. Bar He-He said to Hillel: [Instead of] the [expression] ‘to be reckoned’ it ought to be ‘to be filled’! It must refer, therefore, to one whose fellows reckoned him for [the performance of] a religious act, but he would not be reckoned with them. It has also been taught thus: ‘He that is crooked cannot be made straight’: this refers to one who neglected to read the morning Shema’ or the evening Shema’, or he neglected the morning prayer or the evening prayer. And that which is wanting cannot be reckoned’; this refers to one whose fellows resolved on [the performance of] a religious act and he would not be reckoned with them. Bar He-He said to Hillel: Then shall ye again discern between the righteous and the wicked, between him that serveth God and him that serveth Him not. ‘The righteous’ is the same as ‘he that serveth God’; ‘the wicked’ is the same as ‘he that serveth Him not’! — He answered him: He that serveth Him and he that serveth Him not both refer to such as are perfectly righteous; but he that repeated his chapter a hundred times is not to be compared with him who repeated it a hundred and one times. Said [Bar He-He] to him: And because of once he is called ‘he that serveth Him not’? — He answered: Yes, go and learn from the mule-drivers market; ten parasangs for one zuz, eleven parasangs for two zuz. Elijah said to Bar He-He, and others say, to R. Eleazar: What is the meaning of the verse: Behold I have refined thee but not as silver; I have tried thee in the furnace of affliction? It teaches that the Holy One, blessed be He, went through all the good qualities in order to give [them] to Israel, and He found only poverty. Samuel said, and others say. R. Joseph: This accords with the popular saying: Poverty befits Israel like a red trapping a white horse. R. SIMEON B. MENASYA SAID: WHO IS IT ‘THAT IS CROOKED’ WHO ‘CANNOT BE MADE STRAIGHT’? HE THAT HAS CONNECTION WITH A FORBIDDEN RELATION AND BEGETS BY HER BASTARD ISSUE etc. Only if he begets, but not if he does not beget. But behold it is taught: R. Simeon b. Menasya said: If a man steal, he can return the theft and [so] become straight; but he that has connection with a married woman and makes her prohibited unto her husband is banished from the world and passes away. (R. Simeon b. Yohai said: One does not say: Examine the camel, examine the pig, Only examine the lamb. And who is this? A disciple of the wise who has forsaken the Torah. R. Judah b. Lakish said: Any disciple of the wise who has forsaken the Torah, of him Scripture says: As a bird that wandereth from her nest, so is a man that wandereth from his place. And it further says : What unrighteousness have your fathers found in me, that they are gone far from me?) — There is no contradiction: the one case refers to his unmarried sister, the other refers to a married woman. Or I might say: Both are cases of married women; but there is no contradiction: in the one case^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ

^ᵃnote:V. Pes. 93a.
^ᵇnote:This excludes the explanation that a sacrifice, not offered in time owing to uncleanness, can be made good later.
^ᶜnote:[Lit., ‘is not (deemed as) wanting time’. I.e., the fact that one cannot bring an offering on the night preceding the day on which it is due, is not regarded as a disqualifying factor, and consequently in the case of a Nazirite the night preceding the eighth day completes the eight days’ period, so that the sacrifice may be said to fall due thereon, though he is actually prevented from offering it because it is still night. For this reason the sacrifice which was not offered at night can be made good on the following morning, and should he in the meantime suffer a second defilement, he has to bring a second sacrifice, whereas in the case of the festival-offering where he was lame on the first day, there was no obligation whatsoever resting on him to bring a sacrifice and consequently this cannot be made good].
^ᵈnote:I.e., that the night preceding the day on which a sacrifice is due is not regarded as belonging to the preceding period.
^ᵉnote:cz, one who suffers from gonorrhoea (v. Lev. XV). After the first emission he is considered a hre kgc and is unclean for the day; after the second, he is tyn, (unclean in the degree of zab), and has to count seven clean days, wash his garments, have ritual immersion and wait for sunset; after the third, he has, in addition, to bring sacrifices on the eighth day (cf. Ned. 43b). This zab had counted seven days and was to bring his offerings on the morrow, and in the meantime he saw further discharges.
^ᶠnote:Because the first emission is counted with the two of the morning.
^ᵍnote:Because the two nocturnal emissions make him unclean within the period of the first defilement, i.e., before the eighth day.
^ʰnote:But his own view is the reverse.
^ⁱnote:As his own opinion the statement would have point in as much as it tells us his personal view; otherwise the teaching is an obvious corollary of the principle that the night before belongs to the preceding period.
^ʲnote:V. Ker. 8a, where R. Joseph seeks to prove R. Johanan's view that the first emission in the evening is counted with the two of the morning (cf. n. 1). and R. Shisha argues against the former's proof.
^ᵏnote:V. Aboth, Sonc. ed, p. 77, n. 6. (Ch. V, 23).
^ˡnote:I.e., the expression ‘that which is wanting’ (iurxj) requires as its antonym ‘to be filled’ (,utknvk) not ‘to be reckoned’ ,ubnvk lit., to be numbered’.
^ᵐnote:I.e., asked him to join them.
^ⁿnote:A biblical reading consisting of Deut. VI, 4-9 and an additional sentence; ibid. XI, 13-21; Num. XV, 37-41; the name is derived from its first word — gna. V. P.B. pp. 40-42.
^ᵒnote:The prayer par excellence, called also ‘Amidah (‘standing prayer’) and the ‘eighteen (really nineteen) blessings’. V. P.B. pp. 44f.
^ᵖnote:Lit., ‘reckoned themselves’.
^ᵠnote:Mal. III, 18.
^ʳnote:Possibly a pun is intended here: the initial letters of rwtk ohvkt scg (‘he that serveth God and he’) = 101; and of uscg tk (‘serveth Him not’) = 100. V. Marginal Gloss. in cur. edd.
^ˢnote:A silver coin, quarter of a shekel, and equal to a denar, v. Glos.
^ᵗnote:For Elijah in Rabbinic literature v. J.E. vol. V, pp. 122f, espec. p. 124f. Cf. also supra pp. 17f. regarding the Angel of death.
^ᵘnote:Isa. XLVIII, 10.
^ᵛnote:The word for ‘affliction’ ( hbg) also means poverty.
^ʷnote:V. Lev. Rab. ss. 13 and 35 for parallel readings.
^ˣnote:I.e., the wrong they have done is irreparable. This statement of R. Simeon b. Menasya, which declares that connection with a prohibited relation, even if there be no issue, is irreparable, contradicts his statement in the Mishnah. The other dicta are quoted merely because they form part of the Baraitha (Tosef.).
^ʸnote:I.e., to see if they are without blemish and so fit for sacrifice, for they are unfit to start with. Likewise ‘made crooked’ can only refer to one who was originally worthy and later degenerated. V. R. Simeon b. Yohai's statement in Mishnah.
^ᶻnote:Which is fit for sacrifice unless it becomes blemished.
^ᵃᵃnote:Prov. XXVII, 8.
^ᵃᵇnote:Jer. II, 5.
^ᵃᶜnote:The wrong then becomes irreparable only when there is issue.
^ᵃᵈnote:A stranger's connection with her, even if no issue results, makes her prohibited to her husband.