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 day 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.
t.Hag.1.6
A. They do not bring a thank-offering on the festival of unleavened bread,
B. because of the leaven which accompanies it,
C. nor on Pentecost, because it is [itself] a festival day.
D. But they bring it on [the intermediate days of] the festival of Tabernacles,
E. and one thereby fulfills his obligation [for a festal-offering],
F. R. Simeon [T4] says, ``They do not bring a thank-offering on the festival of Tabernacles, for whatever is brought on the festival of unleavened bread is brought on the festival of Pentecost and on the festival of Tabernacles,
G. ``[but] a thank-offering, which is not to be brought on the festival of unleavened bread, also is not brought either on the festival of Pentecost or on the festival of Tabernacles.
H. R. Eleazar [T4 in M or PA3] b. R. Simeon [T4] says, ``A thank-offering is brought on the festival of Tabernacles,
I. ``and one thereby fulfills his obligation on the count of [a peace-offering of] rejoicing,
J. ``but he does not thereby fulfill his obligation on the count of a festal- offering [which he must bring in addition].``
MISHNAH: m.Hag.1.6He 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 day 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.
MISHNAH: m.Hag.1.7R. Simeon b. Menasya [T5] 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. 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 [T4] 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? R. Johanan [PA2] in the name of R. Ishmael [T3] said: [The expression] `Azereth [`solemn assembly`] is used of the seventh day of Passover, and [the expression] `Azereth is used of the eighth day of the Feast [of Tabernacles]. Just as there it intimates that one can make good [thereon the festal-offering due on the first day] so here it intimates that one can make good [thereon the festal-offering of the first day]. And it is free [for interpretation]; for were it not free one might object: whereas [this 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]. But it is not so; it is quite free [for interpretation]. Consider, what does `Azereth mean? [Evidently it means], restrained [`Azur] in respect of doing work. But behold it is written: Thou shalt do no work; wherefore, then, has the Divine Law written `Azereth? You must infer therefrom [that it is] in order to leave it free [for interpretation]. But the Tanna [of the following Baraitha] deduces it from here. For it is taught: And ye shall keep it a feast unto the Lord seven days. 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. 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`: 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 [PA2] says: They make up for the first day; and R. Oshaiah says: They make up for one another. What is the [practical] point at issue between them? R. Zera [PA3] said: [The case of] a man who was lame on the first day [of the festival] and became well on the second day is the point of issue between them. R. Johanan [PA2] 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 [PA2] 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]. But R. Johanan [PA2] said: Also [if he was defiled] during the night, he must bring [a sacrifice]! Said R. Jeremiah [PA4]: The case of uncleanness is different, because it can be made good [as is the case with the sacrifice] on the Second Passover. R. Papa [BA5] demurred to this: It is right according to the view that the Second Passover b.Hag.9b 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 [BA5], R. Johanan [PA2] 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 [PA2] have said this? For behold R. Johanan [PA2] 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 [PA2] 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 [PA2] 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 [BA3]. 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 [BCE1]: [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 [BCE1]: 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 [T4 in M or PA3]: 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 [BA1] said, and others say. R. Joseph [BA3]: This accords with the popular saying: Poverty befits Israel like a red trapping a white horse. R. Simeon b. Menasya [T5] 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 [T5] 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 [T4] 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 [T2] 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 b.Hag.10a it was against her will, in the other it was with her consent. Or you may say: in both cases it was against her will but there is no contradiction: the one case concerns a priest`s wife and the other an Israelite`s wife.
Neither was there any peace to him that went out or came in, Rab [BA1] said: As soon as man goes forth from Halachic to Scripture study he no longer has peace. And Samuel [BA1] said: It means one who leaves Talmud for Mishnah. And R. Johanan [PA2] said: Even [if he goes] from Talmud to Talmud.
[A] He who did not make a festal-offering on the first festival day of a festival may make festal-offerings throughout the entire festival, including the last festival day of the Festival [of Tabernacles].
[B] [But if] the festival had passed and he did not make a festal-offering, he is not liable to make it good.
[C] Of such a person it is said, ``That which is crooked cannot be made straight, and that which is wanting cannot be reckoned`` (Eccl.1.15). y.Hag.1.6 I
[A] R. Yohanan [PA2] in the name of R. Ishmael [T3]: ```Fifteen` is stated with reference to Passover [which starts on the fifteenth of Nisan], and `fifteen` is stated with reference to Tabernacles [which starts on the fifteenth of Tishre]. Just as, in the case of Passover, with reference to which fifteenth is stated, offerings brought on the final day of the festival may make up what has been left out on the first [as at m.Hag.1.6A], so in the case of Tabernacles, with reference to which fifteenth is stated, offerings brought on the final day of the festival may make up what has been lacking on the first.``
[B] Judah bar Safra in the name of R. Josiah [T4]: ```And you shall keep it as a feast [bringing a festal-offering] unto the Lord seven days in the year` (Lev.23.41). And are they seven days? Are they not eight days [of the festival, inclusive of the Eighth Day of Gathering]?
[C] ``But [this indicates that] the Sabbath is excluded from [the number of days], leaving seven [on which the festal-offering may be brought].``
[D] Said R. Yose, ``And is it from this passage that we learn that the festal-offering does not override [the restrictions of] the Sabbath? Is it not from another passage entirely? [For a festal-offering need not be brought at a specific time, so there is no need to offer it on the Sabbath. One may make up the requisite offering on any other day of the festival.]``
[E] Objecting [to B`s statement], R. Judah [T4; PA4 or PA5 in Y] brother of R. Safra [BA3] [stated], ``Lo, with regard to the Passover the same requirement is stated [that there be seven festal-offerings]. If that [argument given at B] is the case, then one should deduct the Sabbath and that would leave six.
[F] ``If [furthermore] the first and the final festival days both should coincide with the Sabbath, you have to deduct two festival days, and the requirement will be only six!``
[G] R. Hananiah [PA5], Judah bar Safra in the name of R. Hoshaiah: ```You shall keep it as a feast to the Lord seven days in the year; [it is a statute for ever throughout your generations; you shall keep it in the seventh month]` (Lev.23.41). And are they seven days? [Are they not eight days? But this indicates that the Sabbath is excluded from the number of days, leaving seven [on which the festal-offering may be brought], for we already have learned that the festal-offering does not override [the prohibitions of] the Sabbath.
[H] ``Why then does Scripture say, `You shall keep it as a feast [offer a festal-offering]`? But this indicates that the eighth day of the festival may serve to make up what has been omitted from the first day [onward, as m.Hag.1.6A indicates].`` y.Hag.1.6 I:2
[A] Said R. Yohanan [PA2], ``And so has it been taught:
[B] ``The eighth day of the Tabernacles is a festival day on its own. [There is a casting of] lots [for that day] on its own [by the priests]; there is a blessing [`who has kept us in life`] on its own, it is an occasion for an offering on its own.``
[C] ``It is a festival day on its own.``
[D] For said R. Abun [PA4 or PA5] said in the name of R. Aha [PA4], ``In regard to all [of the festivals], the language `and on the day` is written. And in regard to the eighth day [of Tabernacles] likewise, `and on the day` is written. This serves to teach you that it is regarded as a festival on its own.
[E] ``There is a casting of lots [by the priests for that day].``
[F] R. Yose said, ``A Tannaite teaching has made the same point:On the eighth day they once again cast lots as at the other festivals [m.Suk.5.6].``
[G] [As to a] blessing: Said R. La, ``[The blessing `who has kept us in life`] is said on any occasion on which there is an offering of a cow and a ram.``