CHAGIGAH - 009b – הכל חייבין – פרק ראשון – חגיגה, ט ע”ב

the second day is a makeup for the first;^[1]

but according to the one who says the second is a festival in its own right — what is there to say?

אלא למ"ד רגל בפני עצמו - and now you cannot attribute Rabbi Yochanan's reason to the fact that impurity has a makeup on the second day.

Rather, Rav Pappa said: Rabbi Yochanan holds that night is not considered lacking time.^[2]

קסבר ר' יוחנן - there is no lack of time for one whose night has arrived to offer his korbanos tomorrow; therefore he is obligated in the korban, only the night prevents him from bringing it. But one who was lame on the first day has no obligation of re'iyah upon him at all; therefore he has no makeup for it.

But did Rabbi Yochanan say so? Did Rabbi Yochanan not say: If he saw one sighting at night and two by day — he brings;

ומי א"ר יוחנן אין לילה מחוסר זמן והא"ר יוחנן ראה אחת בלילה - a zav who counted seven clean days properly, immersed, and his sun set, and then saw again once at night and twice the next day.

מביא - a korban for this second impurity, apart from the korban he will bring for the first, and he brings two korbanos when he becomes tahor: since he did not see the second until he had reached the time fit to bring a korban, it has a makeup, and for the second too he brings, even though it began within the time of the first korban; we do not say it is one impurity. And Rav Yosef explained the reason in tractate Kereisos: because the first sighting of a zav is like a mere keri, and when he sees the others the next day it combines with them; so too here, although the first sighting was within the first korban, when he sees the others the next day they combine with it.

two at night and one by day — he does not bring;

and if you think Rabbi Yochanan holds that night is not lacking time — even two at night and one by day he should bring!

ואי סלקא דעתך לילה אין מחוסר זמן - even if he saw all three that night, he has already left the first time, and they are two zivos — were it not that he holds night is lacking time. Therefore if he saw two at night it is one long zivah.

When Rabbi Yochanan said it — it was according to the one who says night is lacking time.

כי א"ר יוחנן - he said that one according to the one who says night is lacking time, but he himself holds that even if he saw all of them at night he brings.

According to the one who says so — it is obvious!

לדברי האומר פשיטא - granted if he said it by his own reasoning, he teaches us that he holds night is lacking time; but if he said it according to the one who says etc., what does he teach us by it?

It was needed for two by day and one at night;

you might have thought: as in the objection of Rav Shisha the son of Rav Idi,

מהו דתימא כאתקפתא דרב שישא - who objected in Kereisos to the reason Rav Yosef gave for the matter, as I explained above: know that the first sighting of all zavim is a mere keri, and when he sees two more they combine with it — so too here there is no difference. And Rav Shisha objected: Is it comparable? There he saw all of them in the time of obligation; here he did not see it in the time of obligation of this korban.

it teaches us: as Rav Yosef:

If the festival passed and he did not bring the chagigah, he is not responsible for it; and about this it is said: What is crooked cannot be made straight, and what is lacking cannot be counted:^[3]

Bar Hei Hei said to Hillel: This counted? It should have said filled!^[4]

להמלאות מיבעי ליה - with lacking, the term filling fits: that one who lacked a mitzvah, this lack will not be filled again once he lacked it.

Rather: this is one whose fellows counted him in for a mitzvah, and he was not counted with them.

שמינוהו חביריו לדבר מצוה - they said to him, come with us, and he did not go; he has subtracted himself from that count, and can no longer be counted in that count, for they have already done the mitzvah.

It was also taught so:

What is crooked cannot be made straight — this is one who neglected the Shema of the morning or the Shema of the evening, or who neglected the morning prayer or the evening prayer;

and what is lacking cannot be counted — this is one whose fellows were counted for a mitzvah and he was not counted with them.

Bar Hei Hei said to Hillel: What is the meaning of that which is written (Malachi 3:18): Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him?

The righteous is the same as one who serves God, the wicked is the same as one who does not serve Him!

היינו צדיק היינו עובד אלהים - who is the righteous and who is the one who serves God — are they not one?

He said to him: Serves and does not serve — both are completely righteous; but one who reviews his chapter one hundred times is not comparable to one who reviews his chapter one hundred and one times.

אינו דומה שונה פרקו כו' - although both are righteous, they did not serve Him equally, for this one served Him more.

He said to him: And because of one time he is called one who does not serve Him?

He said to him: Yes; go and learn from the donkey drivers' market: ten parsaos for one zuz, eleven parsaos for two zuzim.^[5]

עשרה פרסי - a person will hire you his donkey for one zuz, for so they are accustomed; and if you tell him to go one parsah more, he will ask two zuzim of you.

Eliyahu said to Bar Hei Hei, and some say to Rabbi Elazar: What is the meaning of that which is written (Yeshayahu 48:10): Behold, I have refined you, but not as silver; I have chosen you in the furnace of affliction?

צרפתיך ולא בכסף - and not with fire, as silver is refined in fire; rather, I chose you to refine you in the furnace of poverty — a kur is the earthenware vessel in which they refine.

This teaches that the Holy One, blessed be He, went over all the good qualities to give to Israel, and found only poverty.

Shmuel said, and some say Rav Yosef: This is what people say: Poverty befits the Jews like a red strap on a white horse:^[6]

Rabbi Shimon ben Menasya says: Which is the crooked that cannot be made straight? One who cohabits with an ervah and fathers a mamzer from her, etc.:

If he fathered, yes; if he did not father, no?

But it was taught: Rabbi Shimon ben Menasya says: One who steals a person can return what he stole and make amends; one who robs a person can return what he robbed and make amends;

גנב אדם - a theft — he can return it and make amends.

but one who cohabits with a married woman and forbids her to her husband — is driven from the world and is gone.^[7]

נטרד מן העולם - he has no further repentance, because he did something that has no remedy.

Rabbi Shimon ben Yochai says: One does not say, examine the camel, examine the pig,

אין אומר בקרו גמל - for a korban; that is, one who is crooked from the start — this is not crooked.

but rather, examine the lamb.

אלא בקרו טלה - for a korban, perhaps a blemish befell it and it was spoiled; so the term spoiling applies to a person who was good at first.

And who is this?

A Torah scholar who left the Torah.

Rabbi Yehudah ben Lakish said: About every Torah scholar who left the Torah the verse says (Mishlei 27:8): As a bird that wanders from her nest, so is a man who wanders from his place; and it says (Yirmiyahu 2:5): What iniquity did your fathers find in Me, that they went far from Me.

It is not difficult: here, with his unmarried sister;

אחותו פנויה - if he fathered, yes; if he did not father, no.

there, with a married woman.

באשת איש - even if he did not father, his sin is remembered, for he forbade her to her husband — whether his sister or another woman.

And if you wish, say: both this and that are with a married woman, and it is not difficult: here^[8]

באונס - he did not forbid her to her husband; therefore, if he fathered, yes; if he did not father, no.

Tosafos

שני תשלומין דראשון הוא - This is Rabbi Nasan; but according to the one who says the second is a festival in its own right, this is Rebbi. And although he has a Tanna who supports him, he asks well, for presumably he does not disagree with Rebbi there, since we hold the halachah follows Rebbi against his colleague; but it is not reasonable to say that he wants to settle it according to everyone.

או תפלה של ערבית - This follows the one who says the evening prayer is obligatory; and even according to the one who says it is optional, we should not neglect it for nothing, unless through some compulsion. And so it is implied in that case in perek Tefillas HaShachar ( Berachos 26a ): one who forgot and did not pray the evening prayer prays the morning prayer twice; and also (ibid. 30b): if he forgot and did not mention Rosh Chodesh at night, we do not make him repeat, because we do not sanctify the month at night — implying that if we did sanctify, we would make him repeat; and it does not distinguish at all between the one who says optional and the one who says obligatory, implying that no one disagrees. And that case in Shabbos (9b): if he loosened his belt we do not trouble him; and likewise in the Yerushalmi: if he went up to his bed he does not come down — that is some compulsion. And not as the Halachos Gedolos explained, that even according to the one who says optional, if he took it upon himself as an obligation it is like an obligation; that is not so, for are we not dealing with one who already prayed on other nights? And if we explained he took it upon himself as an obligation on that night, that case of one who erred and did not pray Rosh Chodesh at night would fit. And in Berachos I elaborated and brought that case where they said (Yoma 87b) that the Ne'ilah prayer exempts the evening prayer.

בר הי הי להלל - Some explain that he was a convert, that is, the son of Avraham and Sarah, to whose names a hei was added; and likewise Ben Bag Bag, for bag in gematria is five, like hei.

כברזא סומקא - A strap, and similar to it: at first a hide, and now straps (Bava Kamma 66b). And in Bereishis Rabbah there is: Poverty befits the daughter of Yaakov like a red bridle on a white horse.

כאן באחותו פנויה - The language implies that he holds definitely that there is a mamzer from those liable to kares, since he mentioned his sister rather than all the other arayos; and this is like Shimon HaTimni (in Kiddushin, perek HaOmer) (68) [see Kiddushin 74b].

Notes

1. 1. Continues from [Chagigah 9a].
2. 2. Mechusar zman — not yet the time to bring it; that is, the night is not a lack of time, since he is already obligated; only we do not offer korbanos at night.
3. 3. The Mishnah [Chagigah 9a]; the verse is [Koheles 1:15].
4. 4. Bar Hei Hei — some explain that he was a convert, called the son of Avraham and Sarah, to whose names a hei was added (Tosafos).
5. 5. That is: just as one more parsah doubles the fare, so one more review.
6. 6. Barza — a strap (Tosafos).
7. 7. That is: a married woman who sinned willingly becomes forbidden to her husband, and there is no remedy for this.
8. 8. The passage continues on [Chagigah 10a].