Chagigah 9A

לא שנו אלא שלא גמר, אבל גמר ⁠— חוזר ומקריב.

They taught that one may sacrifice the Festival peace-offering on the first Festival day but not on all 7 days, as recorded in the baraita on this amud below, only in a case where he did not finish. However, if he finished, he may go back and sacrifice.

מאי ״גמר״? אילימא גמר קרבנותיו ⁠— מאי מקריב? אלא שלא גמר היום, אבל גמר היום ⁠— חוזר ומקריב.

The Talmud asks: What is the meaning of the term: Finish, in this context? If we say it means that he finished sacrificing all of his offerings, what is he going back to sacrifice? Rather, it means that if the day did not end and he still has offerings left over, he may not return to sacrifice those on other Festival days. However, if the day ended and he had not finished sacrificing his offerings, he may go back and sacrifice them. This shows that R' Yoḥanan concedes that in these circumstances it is permitted to sacrifice Festival peace-offerings during the remaining days of the Festival.

מתני׳ מי שלא חג ביום טוב הראשון של חג ⁠— חוגג את כל הרגל ויום טוב האחרון של חג.

Mishnah: With regard to one who did not celebrate by bringing the Festival peace-offering on the 1st day of the festival of Sukkot, he may celebrate and bring it during the entire remaining days of the pilgrimage Festival, and even on the final day of the Festival, i.e., on the 8th Day of Assembly.

עבר הרגל ולא חג ⁠— אינו חייב באחריותו, על זה נאמר ״מעוות לא יוכל לתקון וחסרון לא יוכל להמנות״.

If the pilgrimage Festival passed and one did not celebrate by bringing the Festival peace-offering, he is not obligated to pay restitution for it. Even if he consecrated an animal for this purpose and it was lost, once the Festival is over he has no obligation to replace it, as he has missed the opportunity for performing this mitzva. 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).