Chagigah

They taught this1 only [of a case] when it had not ended, but if it had ended, he may offer the rest [on the second day]. What does ‘ended’ mean? Shall one say [it means]: he had ended2 his sacrifices? What [in that case] should he offer? It must mean, therefore, that the day had not ended,3 but if the day had ended,4 he may offer the rest [on the second day]. MISHNAH. HE WHO DID NOT BRING HIS FESTAL-OFFERING ON THE FIRST FESTIVAL, DAY OF THE FEAST [OF TABERNACLES], MAY BRING IT DURING THE WHOLE OF THE FESTIVAL, EVEN ON THE LAST FESTIVAL DAY5 OF THE FEAST [OF TABERNACLES]. 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 RECKONED.6 R. SIMEON B. MENASYA SAID: WHO IS IT ‘THAT IS CROOKED’ WHO ‘CANNOT BE MADE STRAIGHT’? HE THAT HAS CONNECTION WITH A FORBIDDEN RELATION7 AND BEGETS BY HER BASTARD ISSUE. SHOULD YOU SAY THAT IT APPLIES TO A THIEF OR ROBBER, BUT THEN HE IS ABLE TO MAKE RESTITUTION AND BE MADE STRAIGHT. R. SIMEON B. YOHAI SAID: ONLY HE CAN BE CALLED ‘CROOKED’ WHO WAS STRAIGHT AT FIRST AND BECAME CROOKED. AND WHO IS THIS? — A DISCIPLE OF THE SAGES WHO FORSAKES THE TORAH. GEMARA. Whence do we know this?8 — R. Johanan in the name of R. Ishmael said: [The expression] ‘Azereth [‘solemn assembly’] is used of the seventh day of Passover,9 and [the expression] ‘Azereth is used of the eighth day of the Feast [of Tabernacles].10 Just as there it11 intimates that one can make good [thereon the festal-offering due on the first day] so here12 it intimates that one can make good [thereon the festal-offering of the first day]. And it is free [for interpretation];13 for were it not free one might object: whereas [this14 applies] to the seventh day of Passover which is not differentiated from the preceding [days], can you say this of the eighth day of the Feast [of Tabernacles] which is differentiated from the preceding [days].15 But it is not so;16 it is quite free [for interpretation]. Consider, what does ‘Azereth mean? [Evidently it means], restrained [‘Azur]17 in respect of doing work. But behold it is written: Thou shalt do no work;18 wherefore, then, has the Divine Law written ‘Azereth?19 You must infer therefrom [that it is] in order to leave it free [for interpretation]. But the Tanna20 [of the following Baraitha] deduces it from here. For it is taught: And ye shall keep it a feast unto the Lord seven days.21 One might think that he must go on bringing festal-offerings the whole of the seven days. Scripture, therefore, says, ‘it’: on it [only] are you to offer festal-offerings, but you are not to offer festal-offerings on all the seven days. If so, why does it say, ‘seven’? To intimate that one may make good [the festal-offering during the seven days of the festival]. And whence [do we learn] that if he did not bring the festal-offering on the first festival day of the Feast [of Tabernacles] that he can go on bringing it during the course of the whole Festival, even on the last festival day? Scripture says: Ye shall keep it in the seventh month.22 If, now, [it is to be kept] in the seventh month, one might think that one can go on bringing the festal-offering throughout the whole month, therefore Scripture says. ‘it’:23 on ‘it’ [only] are you to offer festal-offerings, but you are not to offer festal-offerings outside it. And what is the nature of this ‘making good’? — R. Johanan says: They24 make up for the first day;25 and R. Oshaiah says: They make up for one another.26 What is the [practical] point at issue between them? — R. Zera said: [The case of] a man who was lame27 on the first day [of the festival] and became well on the second day is the point of issue between them. R. Johanan says: They make up for the first day; since on the first day he was not qualified [to bring the festal-offering], he is not qualified on the second. And R. Oshaiah says: They make up for one another; although he was not qualified on the first day he is qualified on the second. But could R. Johanan have said this? For behold Hezekiah said: If [a Nazirite] became defiled during the day [of the eighth] he has to bring [a sacrifice], but during the night [preceding the eighth] he does not have to bring [a sacrifice].28 But R. Johanan said: Also [if he was defiled] during the night, he must bring [a sacrifice]!29 — Said R. Jeremiah: The case of uncleanness is different,30 because it can be made good [as is the case with the sacrifice] on the Second Passover.31 R. Papa demurred to this: It is right according to the view that the Second Passover on the first day only. day of Tabernacles. day but did not, he may make it good on a subsequent day of the festival; but if he was exempt on the first day, he is no longer bound to bring the offering. day of the festival he becomes qualified, he is bound to bring his offerings. he again begins to observe the days of his Naziritehood. One sacrifice will suffice for several defilements if the lapse between any two is less than eight days. But if he became defiled on the eighth day, he must bring a sacrifice for the previous defilement, since it was already due, and also for the subsequent defilement, since it occurred in a new period of eight days. If, however, the second defilement occurred on the night preceding the eighth, a second sacrifice has not to be brought, since the first cannot be offered till the morning, (for sacrifices are offered only during the day), the obligation to bring a sacrifice cannot be said to have yet fallen due and consequently the question of making good does not in his view arise. Cf. Ker. II, 3. has set (ana crgv). Now this statement seems to show that R. Johanan holds that though one is not qualified to bring a sacrifice (e.g., the Nazirite on the night preceding the eighth day), one may make up for it later. uncleanness. V. Num. 10f. Thus those who are unfit to bring the paschal lamb on the First Passover may bring it on the Second, and similarly in other cases of uncleanness; but in all other cases of disqualification, R. Johanan would hold that an offering which could not be brought on one day cannot be made good.