Chagigah 9b:10חגיגה ט׳ ב:י
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9bט׳ ב

שני תשלומין דראשון הוא אלא למ"ד שני רגל בפני עצמו הוא מאי איכא למימר

is redress for the first Paschal offering. According to this opinion, it is clear that ritual impurity does not nullify one’s obligation. However, according to the one who said that the second Pesaḥ is a separate pilgrimage Festival, established for those who were unable to sacrifice the Paschal offering at the proper time, what is there to say? In that case, Rav Yirmeya’s answer does not apply, and therefore it remains unclear that Rabbi Yoḥanan holds that one who is not obligated in the Festival offerings on the first day is exempt during the remaining days.

אלא אמר רב פפא קסבר רבי יוחנן לילה אינו מחוסר זמן ומי א"ר יוחנן הכי

Rather, Rav Pappa said: Rabbi Yoḥanan holds that night is not considered part of a date whose time has not yet arrived. Although one may not sacrifice offerings at night, the date itself has arrived and his period of impurity is complete, which is why any further impurity requires a second set of offerings. Consequently, Rabbi Yoḥanan’s opinion with regard to a lame person does not contradict his ruling concerning a nazirite. The Gemara asks: And did Rabbi Yoḥanan actually say this, that night is not considered part of a date whose time has not yet arrived?

והאמר רבי יוחנן ראה אחת בלילה ושתים ביום מביא

But didn’t Rabbi Yoḥanan say: A zav at the end of his seven-day purification process who saw that he experienced one emission at night and then two in the day brings additional offerings for the second impurity? Had he experienced the emissions before he became ritually pure, he would have been required to bring only one set of offerings. However, once his purification is complete he must bring a separate set. In this case, the first emission occurred before he was able to sacrifice the offerings for his initial period of impurity. Nevertheless, as the two subsequent sightings occurred during the day, and they alone would suffice to confer upon him the status of a zav, they combine with the one from the previous night and he is required to bring new offerings.

שתים בלילה ואחת ביום אינו מביא ואי ס"ד קסבר רבי יוחנן לילה אינו מחוסר זמן אפילו שתים בלילה ואחת ביום מביא

However, if he saw two emissions at night and one in the day, he does not bring additional offerings, because at night he could not yet sacrifice the offerings owed due to his current status, and without those two new sightings he would not become a zav again. And if it enters your mind that Rabbi Yoḥanan holds that night is not considered a date whose time has not yet arrived, then even in the case where he saw two emissions at night and one in the day he should have to bring another set of offerings. He already reached the date of sacrificing the previous offerings before these new emissions occurred. This indicates that Rabbi Yoḥanan holds that night is considered part of a date whose time has not yet arrived.

כי קא"ר יוחנן לדברי האומר לילה מחוסר זמן לדברי האומר פשיטא שתים ביום ואחת בלילה אצטריכא ליה

The Gemara answers: When Rabbi Yoḥanan said this statement, he spoke according to the one who says that night is considered part of a date whose time has not yet arrived. However, he himself maintains that even if a zav saw all three emissions at night he must bring another offering. The Gemara asks: If he spoke only according to the one who says that opinion, it is obvious that no new offerings are required; what novel idea did Rabbi Yoḥanan intend to express? The Gemara answers: Nevertheless, it was necessary for him to teach the case of a zav who saw two in the day and one at night.

סלקא דעתך אמינא כאתקפתא דרב שישא בריה דרב אידי קמ"ל כדרב יוסף:

The Gemara elaborates: It was necessary for Rabbi Yoḥanan to say this, lest it enter your mind to say in the manner of the strong objection of Rav Sheisha, son of Rav Idi (see Keritot 8a), who holds that there is no reason to distinguish between a zav seeing one or two emissions at night. Therefore, Rabbi Yoḥanan teaches us that the halakha is in accordance with the opinion of Rav Yosef, that the first sighting confers merely the status of ritual impurity of one who has a seminal emission, and he is not yet classified as a zav. Consequently, there is a difference between one who experienced one emission at night and one who experienced two.

עבר הרגל ולא חג אינו חייב באחריותו ועל זה נאמר מעוות לא יוכל לתקון וחסרון לא יוכל להימנות:

§ The mishna taught that if the pilgrimage Festival passed and one did not celebrate it by sacrificing a Festival peace-offering, he is not obligated to pay restitution for it. And about this it is stated: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered” (Ecclesiastes 1:15).

א"ל בר הי הי להלל האי להימנות להמלאות מיבעי ליה אלא זה שמנוהו חביריו לדבר מצוה והוא לא נמנה עמהן

The Sage bar Hei Hei said to Hillel that if this is the correct interpretation of the verse, this term: “Be numbered [lehimanot]” is apparently inappropriate. It should have said: Be filled. Rather, this verse is referring to one whose friends reached a consensus [manuhu] with regard to a matter of a mitzva and he was not part of their consensus, and therefore he missed his opportunity to join them in the performance of the mitzva.

תניא נמי הכי מעוות לא יוכל לתקון זה שביטל ק"ש של שחרית או קריאת שמע של ערבית או שביטל תפלה של שחרית או תפלה של ערבית וחסרון לא יוכל להימנות זה שנמנו חביריו לדבר מצוה והוא לא נמנה עמהן

This explanation is also taught in a baraita. The meaning of the verse “That which is crooked cannot be made straight; and that which is wanting cannot be numbered” is as follows: “That which is crooked cannot be made straight” is referring to one who omitted the recitation of the morning Shema or the recitation of the evening Shema, or who omitted the morning prayer or the evening prayer. “And that which is wanting cannot be numbered” is referring to one whose friends reached a consensus with regard to a matter of a mitzva and he was not part of their consensus.

א"ל בר הי הי להלל מאי דכתיב (מלאכי ג, יח) ושבתם וראיתם בין צדיק לרשע בין עובד אלהים לאשר לא עבדו היינו צדיק היינו עובד אלהים היינו רשע היינו אשר לא עבדו א"ל עבדו ולא עבדו תרוייהו צדיקי גמורי נינהו ואינו דומה שונה פרקו מאה פעמים לשונה פרקו מאה ואחד

The Gemara records another discussion between bar Hei Hei and Hillel. Bar Hei Hei said to Hillel: What is the meaning of that which is written: “Then you shall again discern between the righteous and the wicked, between he who serves God and he who does not serve Him” (Malachi 3:18). There are two redundancies here: “The righteous” is the same as “he who serves God,” and “the wicked” is the same as “he who does not serve Him.” Hillel said to him: The one “who serves Him” and the one “who does not serve Him” are both referring to completely righteous people. But the verse is hinting at a distinction between them, as one who reviews his studies one hundred times is not comparable to one who reviews his studies one hundred and one times.

א"ל ומשום חד זימנא קרי ליה לא עבדו א"ל אין צא ולמד משוק של חמרין עשרה פרסי בזוזא חד עשר פרסי בתרי זוזי

Bar Hei Hei said to him: And due to one extra time that he did not review, the verse calls him a person “who does not serve Him”? He said to him: Yes. Go and learn from the market of donkey drivers. One can hire a driver to travel up to ten parasangs for one dinar. However, he will travel eleven parasangs only for two dinars. This shows that any departure beyond the norm is considered a significant difference.

א"ל אליהו לבר הי הי וא"ל לר' אלעזר מאי דכתיב (ישעיהו מח, י) הנה צרפתיך ולא בכסף בחרתיך בכור עוני מלמד שחזר הקב"ה על כל מדות טובות ליתן לישראל ולא מצא אלא עניות אמר שמואל ואיתימא רב יוסף היינו דאמרי אינשי יאה עניותא ליהודאי כי ברזא סומקא לסוסיא חיורא:

The Gemara relates that Elijah the Prophet said to bar Hei Hei, and some say that he said this to Rabbi Elazar: What is the meaning of that which is written: “Behold, I have refined you, but not as silver; I have tried you in the furnace of affliction [oni]” (Isaiah 48:10)? This teaches that the Holy One, Blessed be He, sought after all good character traits to impart them to the Jewish people, and He found only poverty [aniyut] capable of preventing them from sin. Shmuel said, and some say it was Rav Yosef: This explains the folk saying that people say: Poverty is good for the Jewish people like a red bridle [barza] for a white horse. Just as a red bridle accentuates the white color of the horse, so the challenge of poverty draws out the purity of the Jewish people.

ר' שמעון בן מנסיא אומר אי זה הוא מעוות לא יוכל לתקון זה הבא על הערוה והוליד ממנה ממזר וכו': הוליד אין לא הוליד לא

§ The mishna taught that Rabbi Shimon ben Menasya says: Who is the crooked that cannot be made straight? This verse is referring to one who engaged in intercourse with a woman forbidden to him and fathered a mamzer with her. The Gemara infers from the mishna: If he fathers a child, yes, this verse applies, as he cannot remedy the situation; if he does not father a child, no, the verse does not apply, as he can make amends.

והא תניא רבי שמעון בן מנסיא אומר גונב אדם אפשר שיחזיר גנבו ויתקן גוזל אדם אפשר שיחזיר גזלו ויתקן אבל הבא על אשת איש ואסרה לבעלה נטרד מן העולם והלך לו

The Gemara asks: Isn’t it taught in a baraita that Rabbi Shimon ben Menasya says: If a person steals it is possible that he might return his stolen property and be made straight; if a person robs from another it is possible that he might return his robbed property and be made straight. However, one who has sexual relations with a married woman with her consent and thereby renders her forbidden to her husband is banished from the world and passes away. There is no way for him to rectify the situation and achieve atonement, because a married woman who willingly has sexual relations with another man is permanently forbidden to her husband.

רבי שמעון בן יוחי אומר אין אומר בקרו גמל בקרו חזיר אלא בקרו טלה ואי זה זה תלמיד חכם שפירש מן התורה

Rabbi Shimon ben Yoḥai says: Someone who wants to examine an animal for blemishes to bring it as an offering does not say: Inspect the camel, or: Inspect the pig, as these are inherently disqualified for the altar. Rather, he says: Inspect the lamb. Similarly, the term: “Crooked,” applies only to one who was previously straight. And who is this? This is a Torah scholar who leaves his Torah study.

רבי יהודה בן לקיש אמר כל תלמיד חכם שפירש מן התורה עליו הכתוב אומר (משלי כז, ח) כצפור נודדת מן קנה כן איש נודד ממקומו ואומר (ירמיהו ב, ה) מה מצאו אבותיכם בי עול כי רחקו מעלי

Rabbi Yehuda ben Lakish said: Any Torah scholar who leaves the Torah, about him the verse says: “As a bird that wanders from her nest, so is a man who wanders from his place” (Proverbs 27:8). And it says: “What unrighteousness have your fathers found in Me, that they are gone far from Me?” (Jeremiah 2:5). This indicates that the punishment is greater for one who was close to God and became distant from Him. In any case, there is a contradiction here, as in the mishna Rabbi Shimon ben Menasya says that the act of one who fathers an illegitimate child is crooked and cannot be straightened, whereas in the baraita he says the same applies to anyone who has forbidden sexual relations, regardless of whether or not he fathers a child.

לא קשיא כאן באחותו פנויה כאן באשת איש ואי בעית אימא הא והא באשת איש ולא קשיא כאן

The Gemara answers: This is not difficult. Here, the mishna is dealing with a case where he had forbidden sexual relations with his unmarried sister. Although the intercourse itself is a severe sin, if he does not sire a child it can be rectified through repentance. There, in the baraita, it is referring to a case where he sinned with a married woman, causing irreparable damage to her marriage. And if you wish, say instead: This and that are both referring to a married woman. And it is not difficult. Here, the mishna is dealing

Tosafot on Chagigah 9b:17תוספות על חגיגה ט׳ ב:י״ז
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9b:17ט׳ ב:י״ז

כאן באחותו פנויה. משמע לישנא דפסיקא ליה דיש ממזר מחייבי כריתות מדנקט אחותו טפי מכל שאר עריות והיינו כשמעון התימני (בקדושין בפרק האומר) (דף סח): [עי' קדושין עד:]