CHAGIGAH - 009a – הכל חייבין – פרק ראשון – חגיגה, ט ע”א

They taught this only where he had not finished; but if he had finished, he goes back and offers.^[1]

לא שנו - that which is taught below, “it you celebrate, and no more,” applies only where the day had not ended.

What does “finished” mean?

If you say he finished his offerings — then what is he offering?

Rather: where the day had not ended; but where the day ended, he goes back and offers.

אבל גמר היום - and he did not have time to offer all the chagigah offerings he had set aside.

Mishnah

One who did not bring his festival offering on the first day of Yom Tov of the festival,

מי שלא חג - who did not bring his chagigah on the first day of the festival.

may bring it throughout the festival and on the last day of Yom Tov of the festival.

ויו"ט האחרון של חג - he may bring it on Shemini Atzeres; although it is a festival in its own right, it serves as a make-up day (tashlumin) for the first.

If the festival passed and he did not bring it, he is not liable to make it up.

Of this it is said: What is crooked cannot be made straight, and what is lacking cannot be counted (Koheles 1:15).

Rabbi Shimon ben Menasya says: What is the crooked thing that cannot be made straight?

This is one who had forbidden relations and fathered a mamzer^[2] from her.

והוליד ממזר - for he has brought disqualified people into Israel, and they remain as a reminder; therefore his sins are not erased through teshuvah.

If you say it refers to one who steals or robs — he can return it and be set right.

יכול להחזיר - the value of what he stole or robbed, to its owners.

ויתקן - and he is set right from the sin.

Rabbi Shimon ben Yochai says: One is called crooked only if he was straight at first and became crooked.

מעוות - spoiled.

And who is this?

A Torah scholar who separates himself from the Torah.

Gemara

From where are these words derived?

מנהני מילי - that the last day of Yom Tov of Sukkos is a make-up day for the festival offerings of individuals.

Rabbi Yochanan said in the name of Rabbi Yishmael: “Atzeres” is said of the seventh day of Pesach, and “atzeres” is said of the eighth day of Sukkos; just as there it is for making up, so here it is for making up.^[3]

עצרת בשביעי של פסח - in the section of “every firstborn”: Six days you shall eat matzos, and on the seventh day an atzeres (Devarim 16:8).

It must be free (mufneh)^[4], for if it were not free, one could refute it:

מופנה - this gezeirah shavah must be free, so that it cannot be refuted at all; for any gezeirah shavah that is free, we learn from it and do not refute it.

What of the seventh day of Pesach? It is not distinct from the days before it. Will you say the same of the eighth day of Sukkos, which is distinct from the days before it?^[5]

מה לשביעי של פסח - it is a make-up day for the first because it is not distinct from the days before it; Shemini Atzeres is distinct from the days before it in the respects summed up as פז"ר קש"ב.

Indeed, it is free.

לאיי - truly.

Now then, what does “atzeres” mean? Held back from doing work.

But it is already written: You shall do no work (Devarim 16:8)!

הא כתיב לא תעשה מלאכה - in that very verse: And on the seventh day an atzeres to Hashem your G‑d; you shall do no work.

Why then did the Torah write “atzeres”?

Rather, conclude from it that it is there to be free.

And the Tanna derives it from here:

ותנא מייתי לה מהכא - It uses this phrasing here because Rabbi Yochanan, who derived it as stated above, is an Amora.

For it was taught in a beraisa: And you shall celebrate it as a festival to Hashem seven days (Vayikra 23:41) — one might think he keeps celebrating all seven?^[6]

כל שבעה - each and every day.

Therefore it says “it”: it you celebrate, and you do not celebrate all seven.

If so, why does it say seven?

For making up.

And from where do we know that if he did not celebrate on the first day of Yom Tov of the festival, he may keep celebrating throughout the festival and the last day of Yom Tov?

Therefore it says: In the seventh month you shall celebrate it (Vayikra 23:41).

בחדש השביעי - all the days of the festival that is stated as being in the seventh month.

If “in the seventh month,” one might think he keeps celebrating the whole month?

יכול יהא חוגג והולך כל החדש - on any day he wishes, as a make-up for the festival, if he did not offer during the festival.

Therefore it says “it”: it you celebrate, and you do not celebrate outside it.

ת"ל אותו - the end of the verse has “it” written in it twice.

And what is the nature of the making up?

מאי תשלומין - how is the making up structured?

Rabbi Yochanan said: they are make-up days for the first;

כולן תשלומין לראשון - for the verse made one day the principal of them all, as it says “it,” and made the days after it make-up days for it.

and Rabbi Oshaya said: they are make-up days for one another.

כולן תשלומין זה לזה - there is no day among them whose obligation does not rest on that day itself, for one who was not fit to appear on the days before it: the first day on which he is fit to bring is the principal for him, and the days after it are make-up days for it.

What is the difference between them?

Rabbi Zeira said: the difference between them is one who was lame^[7] on the first day and recovered on the second.

חיגר - is not fit to appear, as stated in the Mishnah.

Rabbi Yochanan, who says they make up for the first: since he was not fit on the first, he is not fit on the second.

Rabbi Oshaya, who says they make up for one another: even though he was not fit on the first, he is fit on the second.

But did Rabbi Yochanan really say so?

Yet Chizkiyah said: if he became tamei by day, he brings; by night, he does not bring;^[8]

נטמא ביום - In Krisos (9a) we learned: a nazir brings one offering for many defilements. And Chizkiyah said: if he became tamei on the eighth day, when he is fit to bring his offerings and begin counting his nezirus again — the days before the defilement being void, as it says And on the eighth day he shall bring two turtledoves or two young pigeons … and he shall consecrate to Hashem the days of his nezirus … and the former days shall lapse, for his nezirus was defiled (Bamidbar 6:10) — he brings an offering for the second defilement, for he had already become obligated in the offering for the first defilement and the second has begun, so this is a separate defilement. But if he became tamei on the night of the eighth, he brings only one offering: since he had not left the first defilement at a time fit for bringing an offering on it, he never became obligated in the first offering, and it has no make-up.

And Rabbi Yochanan said: even at night he also brings.

ורבי יוחנן אמר - since he had immersed for his first defilement and his sun had set, he became obligated in the offering, even though the night is not fit for an offering. So even where he is not fit to offer, he has a make-up.

Rabbi Yirmiyah said: tumah is different,

שאני טומאה - an offering pushed off because of tumah; therefore it has a make-up even though he was not fit to bring.

for it has a make-up in Pesach Sheni.^[9]

הואיל ויש לה תשלומין - as in Pesach Sheni, where one who was not fit at the first has a make-up; but one pushed off for any other reason — we do not find that he has a make-up unless he was fit to bring.

Rav Pappa objected: this works well according to the one who says

הניחא למאן דאמר כו' - it is a dispute in Maseches Pesachim, in the chapter מי שהיה טמא (93a).

Pesach —

Tosfos

זה הבא על הערוה - For his shame is more evident, since the mamzer is seen forever; but with other sins, such as a murderer or a robber, the witnesses to his sin are not before him.

נאמר עצרת בפסח - In the Yerushalmi, Rabbi Yochanan derives it in the name of Rabbi Yishmael: “the fifteenth” is said of Pesach, and “the fifteenth” is said of Sukkos; just as there [the last day of Yom Tov is a make-up for the first, so here the last day of Yom Tov is a make-up for the first]. Then there is no room to refute it as our Gemara refutes, for it is a complete gezeirah shavah, as we derive from it in Sukkah, in the chapter הישן (Sukkah 27a). Further, Yehudah bar Sefara in the name of Rabbi Oshaya expounds there: And you shall celebrate it as a festival to Hashem seven days — are they seven? They are eight! Rather, take Shabbos out [of them], and there remain seven. Rabbi Yosi asked: Is it from here that we learn that the chagigah does not override Shabbos?^[10] Do we not learn it from elsewhere? Rabbi Yochanan, brother of Rav Sefara, objected: But it was taught that on Pesach too it is so; now then, take Shabbos out of them, and there remain [six]! Consider the case where the first and last days of Yom Tov fall on Shabbos: [take two days out of them,] and there remain six! Yehudah bar Sefara came in the name of Rabbi Oshaya: And you shall celebrate it as a festival to Hashem seven days — take Shabbos out of them, for we have already learned that the chagigah does not override Shabbos; and what does it teach by saying “you shall celebrate it”? To include the last day of Yom Tov as a make-up for the first. None of those drashos is found here; but in the chapter אלו דברים (Pesachim 70b) the Gemara brings that of Yehudah [bar] Sefara and challenges it with the case where the first and last days of Yom Tov fall on Shabbos, leaving six; and it does not bring “you shall celebrate it.”

תשלומין זה לזה - As for the passage below (Chagigah 17a), where we derive make-up days for Shavuos from the Festival of Matzos, all seven days: there it is not reasonable to say that they are make-up days for one another, since those days are entirely weekdays.

כיון דלא חזי בראשון תו לא חזי בשני - This needs investigation: if he was healthy on the first day and became lame on the second, do we say that since the obligation rested on him on the first day, it does not leave him, even though now he is not fit; or perhaps, since according to Rabbi Oshaya they are make-up days for one another, he is not obligated? In any case, since now he is not subject to the obligation, he cannot bring it, for one who is not obligated to come is not obligated to bring.

נטמא ביום מביא - This speaks of a nazir who became tamei. For Rebbi and Rabbi Yosi bar Yehudah disagree (Nazir 18a) only about one who became tamei on the eighth day, for he has passed a time fit for bringing an offering; but on the night of the eighth, which is not fit for an offering, they do not. And Rabbi Yosi bar Yehudah, who speaks of one who became tamei on the seventh day, does not do so on account of bringing an offering; rather, he counts it as several defilements on the seventh day.

שאני טומאה הואיל ויש לה תשלומין בפסח שני - My teacher found it difficult: if so, Rabbi Yochanan holds that one who became tamei on the first day and is fit on the second brings the chagigah. Then let the Gemara say above, at the start of our masechta, [that the Mishnah’s word “all” comes] to include one who was tamei on the first day and became tahor on the second! One may answer: indeed so; but since according to Rav Pappa, just below, it could not say this, it chose a case that holds for both.

Notes

1. 1. The discussion continues from the previous amud. Rav Shaman bar Abba quoted Rabbi Yochanan about one who set aside several animals for his chagigah and offered only some of them on the first day of the festival: may he offer the rest on a later day? The beraisa below, “it you celebrate, and no more,” seems to say he may not, and Rabbi Yochanan now limits it.
2. 2. A mamzer is a child born of a union the Torah forbids under penalty of kares, such as adultery or incest. He may not marry into the congregation of Israel, nor may his descendants, so the sin leaves a lasting mark that the sinner cannot undo.
3. 3. Tashlumin, “making up,” means that an offering not brought on its proper day may still be brought on a later day of the same festival. The Mishnah taught that Shemini Atzeres, though a festival of its own, still serves as tashlumin for the first day of Sukkos, and the Gemara now looks for the source. Both days are called atzeres in the Torah, and a gezeirah shavah — a teaching drawn from the same word appearing in two passages — carries the law of the seventh day of Pesach over to Shemini Atzeres.
4. 4. A gezeirah shavah is called free (mufneh) when the shared word is superfluous in its own verse, showing that it was written in order to be expounded. A free gezeirah shavah cannot be refuted by pointing to a difference between the two cases, which is why the Gemara now shows that the word atzeres is free.
5. 5. Rashi sums up the ways Shemini Atzeres stands apart from Sukkos with the mnemonic פז"ר קש"ב: it has its own lottery (payis) for the service of the Kohanim, its own blessing of zeman (Shehecheyanu), its own standing as a regel, its own korban, its own song in the Beis Hamikdash, and its own blessing in the prayers.
6. 6. Rashi on Beitzah 19a cites this beraisa as the source that the chagigah is an obligation of the day of Yom Tov itself, which is why even Beis Shammai agree that it may be brought on Yom Tov. [ביצה יט, א]
7. 7. The Mishnah at the start of the masechta exempts one who is lame from the mitzvah of appearing in the Beis Hamikdash on the festival, since the mitzvah is performed by going up on foot. The question is whether, once he recovers during the festival, he is obligated to bring the festival offerings.
8. 8. Rabbi Yochanan's ruling about the nazir seems to contradict his view here. There the nazir is obligated in an offering he could not have brought, since the night is not fit for offerings; here the man who was lame on the first day, and so could not bring, has no make-up. Rabbi Yirmiyah answers that tumah is a special case, and Rav Pappa challenges that answer at the foot of the amud; the challenge continues on the next amud.
9. 9. One who was tamei, or far away, on the fourteenth of Nisan and could not bring the Pesach offering brings it a month later, on the fourteenth of Iyar. So an offering missed because of tumah has a make-up, even though the man was not fit to bring it at its proper time.
10. 10. The chagigah does not override Shabbos: when a day of the festival falls on Shabbos, the chagigah cannot be brought that day. The drasha therefore counts only the days on which it can be brought.