Rosh Hashanah

gleanings, forgotten sheaves and corners of the field,1 as soon as three festivals have elapsed transgress the precept of ‘not delaying’. R. Simeon said: The three festivals must be in order, with Passover first. R. Meir said: As soon as one festival has passed, he transgresses the precept of ‘not delaying’. R. Eliezer b. Jacob said: As soon as two festivals have elapsed, he transgresses the precept of ‘not delaying’. R. Eleazar son of R. Simeon said: As soon as the feast of Tabernacles has passed, he transgresses the precept of ‘not delaying’. What is the reason of the First Tanna?2 — Let us see, [he says]: The text3 has been speaking of them4 [the three festivals]. Why then does it repeat,5 on the feast of unleavened bread, on the feast of weeks, and on the feast of tabernacles? We must understand it to be laying down the rule for ‘not delaying’.6 R. Simeon again says that there was no need [even so] to repeat ‘on the feast of tabernacles’, of which the text was just speaking.7 Why then was it mentioned? To show that this one must be the last. What is R. Meir's reason?8 — Because it is written, And thither thou shalt come and thither ye shall bring.9 What do the Rabbis [say to this]? — They say that this constitutes only a positive injunction.10 What has R. Meir [to say to this]? — [He says that] since the All-Merciful told him to bring and he did not bring, automatically he has transgressed the precept of ‘not delaying’. What is the reason of R. Eliezer b. Jacob?11 Because it is written, These ye shall offer unto the Lord in your appointed seasons;12 the minimum of ‘seasons’ is two. What do the Rabbis [say to this]? — [They say] that this word is required for the exposition of R. Jonah; for R. Jonah said,13 All the festivals are put on the same footing with one another, to show that all14 atone for the uncleanness of the Sanctuary and its holy things.15 What is the reason of R. Eleazar son of Simeon?16 As it has been taught: R. Eleazar son of Simeon said: There was no need for the feast of Tabernacles to be mentioned in this verse,17 as the text was already speaking of it. Why then was it mentioned? To show that this one is the determining factor. What exposition then do R. Meir and R. Eliezer b. Jacob give of the words ‘on the feast of unleavened bread and on the feast of weeks and on the feast of tabernacles’ ? — They require them for the same purpose as R. Eleazar b. Oshaia. For R. Eleazar b. Oshaia said: How do we know that [a sacrifice due but not brought on] Pentecost18 can be made up for during the next seven days? Because it says, On the feast of unleavened bread and on the feast of weeks and on the feast of tabernacles. Just as [a sacrifice not brought on the first day of] the feast of Passover can be made up for during the next seven days,19 so [a sacrifice not brought on] the Feast of Weeks can be made up for during the next seven days. But why should not the Feast of Weeks be put on the same footing [in this respect] as the feast of Tabernacles, so that just as in that case [the duration of the festival is] eight days, so here eight days [should be allowed]? — The eighth day [of Tabernacles] is a separate festival.20 I can still say that we call the eighth day a separate festival in respect of P'Z'R’ K'SH'B’,21 but that in the matter of compensation all agree that this can be made on it for the first day, as we have learnt: If one did not bring his festival sacrifice on the first day of Tabernacles, he can bring during the whole of the festival, including the last day of the festival? — If you grasp a lot you cannot hold it, if you grasp a little you can hold it.22 But what injunction then23 did the All-Merciful indicate by mentioning the festival of Tabernacles [in this verse]? — [It is mentioned] in order to be put on the same footing as the feast of Passover [in this respect]: and free will-offerings, these can also be included in the rule. 9a. should officiate, but not on the preceding days, when all officiated in order. Z == zeman (time); the blessing sheheheyanu (who has kept us alive) is said on the eighth day, as on the first days of other festivals. R == regel (festival); the eighth day is no longer termed ‘Tabernacles’ but is known as ‘the eighth day of solemn assembly’. K == Korban (offering); the sacrifice of the day (one bullock, one ram and seven sheep) was quite different from that of the days of Tabernacles. SH == shir (song); the psalm chanted by the Levites was not the same as that for Tabernacles. B == berakah (blessing); on this day, in the time of the Monarchy, a blessing was said for the king, in memory of the dedication of the Temple, when, as we read, on the eighth day the people blessed the king (I Kings, VIII, 66) Cf. Yoma 3a, Suk. 48a. the smaller number of days, not with Tabernacles.