## Chagigah Daf 9b

###### Chagigah 9b:1
[Chagigah 9b:1](https://torahapp.org/share/book/Chagigah/r/9b:1)

שֵׁנִי — תַּשְׁלוּמִין דְּרִאשׁוֹן הוּא. אֶלָּא לְמַאן דְּאָמַר שֵׁנִי רֶגֶל בִּפְנֵי עַצְמוֹ הוּא, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
**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.


###### Chagigah 9b:2
[Chagigah 9b:2](https://torahapp.org/share/book/Chagigah/r/9b:2)

אֶלָּא אָמַר רַב פָּפָּא: קָסָבַר רַבִּי יוֹחָנָן לַיְלָה אֵינוֹ מְחוּסַּר זְמַן. וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי?

**William Davidson Edition - English:**
**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?


###### Chagigah 9b:3
[Chagigah 9b:3](https://torahapp.org/share/book/Chagigah/r/9b:3)

וְהָאָמַר רַבִּי יוֹחָנָן: רָאָה אַחַת בַּלַּיְלָה וּשְׁתַּיִם בַּיּוֹם — מֵבִיא.

**William Davidson Edition - English:**
**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.


###### Chagigah 9b:4
[Chagigah 9b:4](https://torahapp.org/share/book/Chagigah/r/9b:4)

שְׁתַּיִם בַּלַּיְלָה וְאַחַת בַּיּוֹם — אֵינוֹ מֵבִיא. וְאִי סָלְקָא דַעְתָּךְ קָסָבַר רַבִּי יוֹחָנָן לַיְלָה אֵינוֹ מְחוּסַּר זְמַן, אֲפִילּוּ שְׁתַּיִם בַּלַּיְלָה וְאַחַת בַּיּוֹם — מֵבִיא!

**William Davidson Edition - English:**
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.


###### Chagigah 9b:5
[Chagigah 9b:5](https://torahapp.org/share/book/Chagigah/r/9b:5)

כִּי קָאָמַר רַבִּי יוֹחָנָן, לְדִבְרֵי הָאוֹמֵר לַיְלָה מְחוּסַּר זְמַן, לְדִבְרֵי הָאוֹמֵר — פְּשִׁיטָא! שְׁתַּיִם בַּיּוֹם וְאַחַת בַּלַּיְלָה אִצְטְרִיכָא לֵיהּ.

**William Davidson Edition - English:**
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.**


###### Chagigah 9b:6
[Chagigah 9b:6](https://torahapp.org/share/book/Chagigah/r/9b:6)

סָלְקָא דַּעְתָּךְ אָמֵינָא כְּאַתְקַפְתָּא דְּרַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי, קָא מַשְׁמַע לַן כִּדְרַב יוֹסֵף.

**William Davidson Edition - English:**
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.


###### Chagigah 9b:7
[Chagigah 9b:7](https://torahapp.org/share/book/Chagigah/r/9b:7)

עָבַר הָרֶגֶל וְלֹא חָג אֵינוֹ חַיָּיב בְּאַחְרָיוּתוֹ, וְעַל זֶה נֶאֱמַר: ״מְעֻוָּת לֹא יוּכַל לִתְקוֹן וְחֶסְרוֹן לֹא יוּכַל לְהִימָּנוֹת״.

**William Davidson Edition - English:**
§ 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).


###### Chagigah 9b:8
[Chagigah 9b:8](https://torahapp.org/share/book/Chagigah/r/9b:8)

אֲמַר לֵיהּ בַּר הֵי הֵי לְהִלֵּל: הַאי ״לְהִימָּנוֹת״, לְהִמָּלאוֹת מִיבְּעֵי לֵיהּ. אֶלָּא, זֶה (שֶׁמִּנּוּהוּ) [שֶׁנִּמְנוּ] חֲבֵירָיו לִדְבַר מִצְוָה, וְהוּא לֹא נִמְנָה עִמָּהֶן.

**William Davidson Edition - English:**
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.


###### Chagigah 9b:9
[Chagigah 9b:9](https://torahapp.org/share/book/Chagigah/r/9b:9)

תַּנְיָא נָמֵי הָכִי: ״מְעֻוָּת לֹא יוּכַל לִתְקוֹן״ — זֶה שֶׁבִּיטֵּל קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית, אוֹ קְרִיאַת שְׁמַע שֶׁל עַרְבִית, אוֹ שֶׁבִּיטֵּל תְּפִלָּה שֶׁל שַׁחֲרִית אוֹ תְּפִלָּה שֶׁל עַרְבִית. ״וְחֶסְרוֹן לֹא יוּכַל לְהִימָּנוֹת״ — זֶה שֶׁנִּמְנוּ חֲבֵירָיו לִדְבַר מִצְוָה וְהוּא לֹא נִמְנָה עִמָּהֶן.

**William Davidson Edition - English:**
**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.**


###### Chagigah 9b:10
[Chagigah 9b:10](https://torahapp.org/share/book/Chagigah/r/9b:10)

אֲמַר לֵיהּ בַּר הֵי הֵי לְהִלֵּל, מַאי דִּכְתִיב: ״וְשַׁבְתֶּם וּרְאִיתֶם בֵּין צַדִּיק לְרָשָׁע בֵּין עוֹבֵד אֱלֹהִים לַאֲשֶׁר לֹא עֲבָדוֹ״, הַיְינוּ ״צַדִּיק״ — הַיְינוּ ״עוֹבֵד אֱלֹהִים״, הַיְינוּ ״רָשָׁע״ — הַיְינוּ ״אֲשֶׁר לֹא עֲבָדוֹ״! אֲמַר לֵיהּ: ״עֲבָדוֹ״ וְ״לֹא עֲבָדוֹ״ — תַּרְוַיְיהוּ צַדִּיקֵי גְּמוּרֵי נִינְהוּ, וְאֵינוֹ דּוֹמֶה שׁוֹנֶה פִּרְקוֹ מֵאָה פְּעָמִים, לְשׁוֹנֶה פִּרְקוֹ מֵאָה וְאֶחָד.

**William Davidson Edition - English:**
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.


###### Chagigah 9b:11
[Chagigah 9b:11](https://torahapp.org/share/book/Chagigah/r/9b:11)

אֲמַר לֵיהּ: וּמִשּׁוּם חַד זִימְנָא קָרֵי לֵיהּ ״לֹא עֲבָדוֹ״? אֲמַר לֵיהּ: אִין, צֵא וּלְמַד מִשּׁוּק שֶׁל חֲמָרִין: עַשְׂרָה פַּרְסֵי — בְּזוּזָא, חַד עֲשַׂר פַּרְסֵי — בִּתְרֵי זוּזֵי.

**William Davidson Edition - English:**
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.


###### Chagigah 9b:12
[Chagigah 9b:12](https://torahapp.org/share/book/Chagigah/r/9b:12)

אֲמַר לֵיהּ אֵלִיָּהוּ לְבַר הֵי הֵי, וְאָמְרִי לַהּ לְרַבִּי אֶלְעָזָר: מַאי דִּכְתִיב: ״הִנֵּה צְרַפְתִּיךָ וְלֹא בְכָסֶף בְּחַרְתִּיךָ בְּכוּר עוֹנִי״ — מְלַמֵּד שֶׁחָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כׇּל מִדּוֹת טוֹבוֹת לִיתֵּן לְיִשְׂרָאֵל, וְלֹא מָצָא אֶלָּא עֲנִיּוּת. אָמַר שְׁמוּאֵל וְאִיתֵּימָא רַב יוֹסֵף, הַיְינוּ דְּאָמְרִי אִינָשֵׁי: יָאָה עַנְיוּתָא לִיהוּדָאֵי כִּי בַּרְזָא סוּמָּקָא לְסוּסְיָא חִיוָּרָא.

**William Davidson Edition - English:**
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.


###### Chagigah 9b:13
[Chagigah 9b:13](https://torahapp.org/share/book/Chagigah/r/9b:13)

רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: אֵי זֶה הוּא ״מְעֻוָּת לֹא יוּכַל לִתְקוֹן״ — זֶה הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מִמֶּנָּה מַמְזֵר וְכוּ׳. הוֹלִיד — אִין, לֹא הוֹלִיד — לָא?

**William Davidson Edition - English:**
§ 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.


###### Chagigah 9b:14
[Chagigah 9b:14](https://torahapp.org/share/book/Chagigah/r/9b:14)

וְהָא תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: גּוֹנֵב אָדָם — אֶפְשָׁר שֶׁיַּחֲזִיר גְּנֵבוֹ וִיתַקֵּן, גּוֹזֵל אָדָם — אֶפְשָׁר שֶׁיַּחֲזִיר גְּזֵלוֹ וִיתַקֵּן, אֲבָל הַבָּא עַל אֵשֶׁת אִישׁ וַאֲסָרָהּ לְבַעְלָהּ — נִטְרַד מִן הָעוֹלָם וְהָלַךְ לוֹ.

**William Davidson Edition - English:**
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.


###### Chagigah 9b:15
[Chagigah 9b:15](https://torahapp.org/share/book/Chagigah/r/9b:15)

רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אֵין אוֹמֵר ״בַּקְּרוּ גָּמָל״ ״בַּקְּרוּ חֲזִיר״, אֶלָּא ״בַּקְּרוּ טָלֶה״. וְאֵי זֶה — זֶה תַּלְמִיד חָכָם שֶׁפֵּירַשׁ מִן הַתּוֹרָה.

**William Davidson Edition - English:**
**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.


###### Chagigah 9b:16
[Chagigah 9b:16](https://torahapp.org/share/book/Chagigah/r/9b:16)

רַבִּי יְהוּדָה בֶּן לָקִישׁ אָמַר: כׇּל תַּלְמִיד חָכָם שֶׁפֵּירַשׁ מִן הַתּוֹרָה, עָלָיו הַכָּתוּב אוֹמֵר: ״כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ כֵּן אִישׁ נוֹדֵד מִמְּקוֹמוֹ״, וְאוֹמֵר: ״מַה מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי״!

**William Davidson Edition - English:**
**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.


###### Chagigah 9b:17
[Chagigah 9b:17](https://torahapp.org/share/book/Chagigah/r/9b:17)

לָא קַשְׁיָא: כָּאן בַּאֲחוֹתוֹ פְּנוּיָה, כָּאן בְּאֵשֶׁת אִישׁ. וְאִי בָּעֵית אֵימָא: הָא וְהָא בְּאֵשֶׁת אִישׁ, וְלָא קַשְׁיָא: כָּאן

**William Davidson Edition - English:**
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