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Today's Daf Yomi

August 23, 2021 | 讟状讜 讘讗诇讜诇 转砖驻状讗

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).

A month of shiurim are sponsored by Terri Krivosha for a refuah shleima for her beloved husband Rabbi Hayim Herring.

And for a refuah shleima for Pesha Etel bat Sarah.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Sukkah 47

Outside of Israel where the eighth day of the holiday is possibly the seventh (as they didn鈥檛 know exactly when the new moon was declared in Israel), do you sit in the Sukkah? There is a debate between Rabbi Yochanan and Rav. There are two different versions brought 鈥 each one understands differently – what exactly is the controversy over? Is it regarding sitting in the sukkah or making the blessing? And each one version concludes with the decision of Rav Yosef. 聽The gemara concludes that one sits in the sukkah and does not make a blessing. Rabbi Yochanan says that we say shehechiyanu on Shmini Atzeret, the eighth day of the holiday as it is a separate holiday. The gemara brings four opinions explaining how we see that it is different (One is a list of laws that are different and the others derive from verses in the Torah). Why is it not similar to the seventh of Pesach that differs from the first day of Pesach, yet we do not say shehechiyanu? The gemara tries to prove Rabbi Yochanan鈥檚 opinion from a braita but it is rejected. The gemara discusses the opinion of Rabbi Yehuda regarding the requirement to stay overnight in Jerusalem on Shmini Atzeret (that was mentioned in the braita) and question it from another source. When they answer the question, they try to prove the answer from a mishna in Bikurim, but the proof is rejected. In the end, they say that there is a dispute among amoraim as to whether or not to say shehechiyanu on Shmini Atzeret but they rule that one should say it.

诇讘专讜讻讬 诇诪讗谉 讚讗诪专 砖讘讬注讬 诇住讜讻讛 讘专讜讻讬 谞诪讬 诪讘专讻讬谞谉 诇诪讗谉 讚讗诪专 砖诪讬谞讬 诇讝讛 讜诇讝讛 讘专讜讻讬 诇讗 诪讘专讻讬谞谉 讗诪专 专讘 讬讜住祝 谞拽讜讟 讚专讘讬 讬讜讞谞谉 讘讬讚讱 讚专讘 讛讜谞讗 讘专 讘讬讝谞讗 讜讻诇 讙讚讜诇讬 讛讚讜专 讗讬拽诇注讜 讘住讜讻讛 讘砖诪讬谞讬 住驻拽 砖讘讬注讬 诪讬转讘 讛讜讜 讬转讘讬 讘专讜讻讬 诇讗 讘专讬讻讬

with regard to whether or not to recite the blessing over residing in the sukka. According to the one who says that the status of the eighth day is like that of the seventh day with regard to the mitzva of sukka, we also recite the blessing: To reside in the sukka. However, according to the one who says that its status is like that of the eighth day both with regard to this and to that, we do not recite the blessing. Rav Yosef said: Take the statement of Rabbi Yo岣nan that on the eighth day outside Eretz Yisrael one does not recite the blessing: To reside in the sukka, in your hand, i.e., adopt it as your practice. As Rav Huna bar Bizna and all the prominent scholars of the generation happened to visit a sukka on the eighth day, with regard to which there was uncertainty that it might be the seventh day, and they were sitting in the sukka, but they did not recite the blessing.

讜讚诇诪讗 住讘讬专讗 诇讛讜 讻诪讗谉 讚讗诪专 讻讬讜谉 砖讘讬专讱 讬讜诐 讟讜讘 专讗砖讜谉 砖讜讘 讗讬谞讜 诪讘专讱 讙诪讬专讬 讚诪讗驻专 讗转讜

The Gemara suggests: And perhaps the reason they did not recite a blessing is that they hold in accordance with the opinion of the one who said: Once he recited the blessing on the first Festival day he does not recite it again on the subsequent days, and not because it was the eighth day. The Gemara answers: That is not the reason that they did not recite the blessing, as the Sages learned through tradition that these Sages were coming from the fields, where they had been herding their flocks, and that was the first time during the Festival that they sat in a sukka.

讗讬讻讗 讚讗诪专讬 讘专讜讻讬 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诇讗 诪讘专讻讬谞谉 讻讬 驻诇讬讙讬 诇诪讬转讘 诇诪讗谉 讚讗诪专 砖讘注讛 诇住讜讻讛 诪讬转讘 讬转讘讬谞谉 讜诇诪讗谉 讚讗诪专 砖诪讬谞讬 诇讝讛 讜诇讝讛 诪讬转讘 谞诪讬 诇讗 讬转讘讬谞谉 讗诪专 专讘 讬讜住祝 谞拽讜讟 讚专讘讬 讬讜讞谞谉 讘讬讚讱 讚诪专讗 讚砖诪注转讗 诪谞讬 专讘 讬讛讜讚讛 讘专讬讛 讚专讘 砖诪讜讗诇 讘专 砖讬诇转 讜讘砖诪讬谞讬 住驻拽 砖讘讬注讬 诇讘专 诪住讜讻讛 讬转讬讘 讜讛诇讻转讗 诪讬转讘 讬转讘讬谞谉 讘专讜讻讬 诇讗 诪讘专讻讬谞谉

Some say a different version of the dispute: Everyone agrees that we do not recite the blessing; when they disagree it is with regard to whether to reside in the sukka. According to the one who says that the status of the eighth day is like that of the seventh day with regard to the mitzva of sukka, we reside in the sukka. However, according to the one who says that its status is like that of the eighth day both with regard to this and to that, neither do we reside in the sukka. Rav Yosef said: Take the statement of Rabbi Yo岣nan in your hand, as who is the Master responsible for dissemination of the halakha? It is Rav Yehuda, son of Rav Shmuel bar Sheilat, and on the eighth day, with regard to which there is uncertainty that it might be the seventh day, he himself resides outside of the sukka. The Gemara concludes: And the halakha is that we reside in the sukka on the eighth day, with regard to which there is uncertainty that it might be the seventh day, but we do not recite the blessing.

讗诪专 专讘讬 讬讜讞谞谉 讗讜诪专讬诐 讝诪谉 讘砖诪讬谞讬 砖诇 讞讙 讜讗讬谉 讗讜诪专讬诐 讝诪谉 讘砖讘讬注讬 砖诇 驻住讞

Rabbi Yo岣nan said that one recites the blessing: Who has given us life, sustained us, and brought us to this time, on the eighth day of the Festival, as the eighth day is a Festival distinct from Sukkot, and one does not recite the blessing of time on the seventh day of Passover because it is not a Festival distinct from Passover.

讜讗诪专 专讘讬 诇讜讬 讘专 讞诪讗 讜讗讬转讬诪讗 专讘讬 讞诪讗 讘专 讞谞讬谞讗 转讚注 砖讛专讬 讞诇讜拽 讘砖诇砖讛 讚讘专讬诐 讘住讜讻讛 讜诇讜诇讘 讜谞讬住讜讱 讛诪讬诐 讜诇专讘讬 讬讛讜讚讛 讚讗诪专 讘诇讜讙 讛讬讛 诪谞住讱 讻诇 砖诪讜谞讛 讛专讬 讞诇讜拽 讘砖谞讬 讚讘专讬诐

And Rabbi Levi bar 岣ma said, and some say it was Rabbi 岣ma bar 岣nina who said: Know that the eighth day of Sukkot is a Festival in and of itself and therefore requires its own blessing, as it is distinct from the seven days of Sukkot with regard to three matters: With regard to sukka, as one is not obligated to sit in the sukka on the eighth day; and with regard to lulav, as one is not obligated to take the four species on the eighth day; and with regard to the water libation, as one does not pour the water libation on the altar on the eighth day. The Gemara notes: And according to Rabbi Yehuda, who said: With a vessel measuring one log the priest pours the water libation all eight days, including the eighth day, the eighth day is nevertheless distinct from the rest of the Festival with regard to the other two matters.

讗讬 讛讻讬 砖讘讬注讬 砖诇 驻住讞 谞诪讬 讛专讬 讞诇讜拽 讘讗讻讬诇转 诪爪讛 讚讗诪专 诪专 诇讬诇讛 专讗砖讜谞讛 讞讜讘讛 诪讻讗谉 讜讗讬诇讱 专砖讜转 讛讻讬 讛砖转讗 讛转诐 诪诇讬诇讛 讞诇讜拽 诪讬讜诐 讗讬谞讜 讞诇讜拽 讛讻讗 讗驻讬诇讜 诪讬讜诐 谞诪讬 讞诇讜拽

The Gemara asks: If so, the seventh day of Passover should be considered distinct as well, as it is distinct from the first day in terms of the obligation of eating matza, as the Master said: On the first night of Passover, it is an obligation to eat matza. From that point onward, it is optional; if one chooses, he eats matza, and if he chooses not to eat matza, he need not, provided that he does not eat leavened foods. The Gemara retorts: How can these cases be compared? There, in the case of Passover, the halakha of the seventh day is distinct from the first night; however, it is not distinct from the first day, as on the first day there is no obligation to eat matza. Here, in the case of Sukkot, the eighth day of the Festival is distinct even from the first day.

专讘讬谞讗 讗诪专 讝讛 讞诇讜拽 诪砖诇驻谞讬讜 讜讝讛 讞诇讜拽 诪砖诇驻谞讬 驻谞讬讜

Ravina said a different reason for the distinction between the two Festivals: This, the eighth day of Sukkot, is distinct in terms of its halakhot, even from the day just before it, the seventh day. However, that, the seventh day of Passover, is distinct in terms of its halakhot, only from a day previous to the day before, i.e., the first day alone. There is no distinction between the sixth and seventh days.

(讗诪专 专讘 驻驻讗) 讛讻讗 讻转讬讘 驻专 讛转诐 讻转讬讘 驻专讬诐

Rav Pappa said another reason why the eighth day of Sukkot is considered a distinct Festival. Here, with regard to the additional offering sacrificed on the Eighth Day of Assembly, it is written: 鈥淎nd you shall present a burnt-offering, an offering made by fire, of a sweet savor unto the Lord: One bull鈥 (Numbers 29:36). There, with regard to the additional offering sacrificed on the first day of Sukkot, it is written: 鈥淎nd you shall present a burnt-offering, an offering made by fire, of a sweet savor unto the Lord: Thirteen bulls鈥 (Numbers 29:13), and on each subsequent day one bull fewer is sacrificed: Twelve on the second day, eleven on the third day, and so on, until seven are sacrificed on the seventh day. Were the eighth day part of the festival of Sukkot, the additional offering on that day should have included six bulls. The fact that it includes only one bull indicates that it is a distinct Festival.

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讛讻讗 讻转讬讘 讘讬讜诐 讛转诐 讻转讬讘 讜讘讬讜诐

Rav Na岣an bar Yitz岣k said: Here, it is written: 鈥淥n the eighth day you shall have a solemn assembly; you shall do no manner of servile labor鈥 (Numbers 29:35). This indicates that this day is distinct from the others, as there, with regard to the other days of Sukkot, it is written: And on the day, indicating that each of the days from the second through the seventh are all continuations of the first day.

专讘 讗砖讬 讗诪专 讛讻讗 讻转讬讘 讻诪砖驻讟 讛转诐 讻转讬讘 讻诪砖驻讟诐

Rav Ashi said: Here, with regard to the eighth day, it is written: 鈥淭heir meal-offering and their libations, for the bull, for the ram, and for the lambs, shall be according to their number, as per the regulation鈥 (Numbers 29:37). However, there, with regard to the seventh day, it is written: 鈥淎nd their meal-offering and their libations, for the bulls, and for the rams, and for the lambs, according to their number, as per their regulation鈥 (Numbers 29:33). The Gemara understands the use of the plural pronoun: Their, to indicate that the offerings sacrificed on all seven days are related.

诇讬诪讗 诪住讬讬注 诇讬讛 讛驻专讬诐 讛讗讬诇讬诐 讜讛讻讘砖讬诐 诪注讻讘讬谉 讝讛 讗转 讝讛 讜专讘讬 讬讛讜讚讛 讗讜诪专 驻专讬诐 讗讬谉 诪注讻讘讬谉 讝讛 讗转 讝讛 砖讛专讬 诪转诪注讟讬谉 讜讛讜诇讻讬谉

The Gemara asks: Let us say that the following supports the opinion of Rabbi Yo岣nan that one recites the blessing of time on the eighth day. Failure to bring either the bulls, or the rams, or the sheep on the Festival prevents fulfillment of one鈥檚 obligation with the other animals, as they are considered one offering. Rabbi Yehuda says: Failure to bring the bulls does not prevent fulfillment of one鈥檚 obligation with the other animals, since they decrease progressively each day. The Torah displays flexibility with regard to the bulls. Therefore, apparently, even if they are not brought at all one fulfills his obligation with the others.

讗诪专讜 诇讜 讜讛诇讗 讻讜诇谉 诪转诪注讟讬谉 讜讛讜诇讻讬谉 讘砖诪讬谞讬 讗诪专 诇讛谉 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 讛讜讗 砖讻砖诐 砖砖讘注转 讬诪讬 讛讞讙 讟注讜谞讬谉 拽专讘谉 讜砖讬专 讜讘专讻讛 讜诇讬谞讛 讗祝 砖诪讬谞讬 讟注讜谉 拽专讘谉 讜砖讬专 讜讘专讻讛 讜诇讬谞讛

The Sages said to Rabbi Yehuda: But don鈥檛 the numbers of all the animals eventually decrease on the eighth day, as on the other days two rams and fourteen sheep are sacrificed and on the eighth day it is one ram and seven sheep? Rabbi Yehuda said to them: The Eighth Day of Assembly is a Festival in and of itself. As just as the seven days of the festival of Sukkot require an offering, and a song sung by the Levites, and a blessing unique to the festival of Sukkot, and there is a mitzva of staying overnight in Jerusalem after the first Festival day, so too, the eighth day requires an offering, and a song sung by the Levites, and a blessing unique to the Eighth Day of Assembly, and there is a mitzva of staying overnight in Jerusalem at its conclusion.

诪讗讬 诇讗讜 讝诪谉 诇讗 讘专讻转 讛诪讝讜谉 讜转驻诇讛

What, is it not that the blessing mentioned is the blessing of time, in support of the opinion of Rabbi Yo岣nan? The Gemara rejects this possibility: No, the blessing here is Grace after Meals and the Amida prayer, where mention is made of the Eighth Day of Assembly and not of Sukkot. Therefore, there is no support for the opinion of Rabbi Yo岣nan that one recites the blessing of time on the Eighth Day of Assembly.

讛讻讬 谞诪讬 诪住转讘专讗 讚讗讬 住诇拽讗 讚注转讱 讝诪谉 讝诪谉 讻诇 砖讘注讛 诪讬 讗讬讻讗 讛讗 诇讗 拽砖讬讗 讚讗讬 诇讗 讘专讬讱 讛讗讬讚谞讗 诪讘专讱 诇诪讞专 讗讜 诇讬讜诪讗 讗讞专讬谞讗

The Gemara says: So too, it is reasonable that this is the proper understanding of the baraita, as should it enter your mind that the baraita is referring to the blessing of time, is there a blessing of time all seven days of Sukkot? One recites the blessing only on the first day. The Gemara responds: This is not difficult, and that is no proof that the baraita is not referring to the blessing of time, as the baraita could mean that if one did not recite the blessing today, on the first day, he recites the blessing on the next day or on another day of the Festival. Under those circumstances the blessing of time may be recited on any of the seven days.

诪讻诇 诪拽讜诐 讻讜住 讘注讬谞谉 诇讬诪讗 诪住讬讬注 诇讬讛 诇专讘 谞讞诪谉 讚讗诪专 专讘 谞讞诪谉 讝诪谉 讗讜诪专讜 讗驻讬诇讜 讘砖讜拽 讚讗讬 讗诪专转 讘注讬谞谉 讻讜住 讻讜住 讻诇 讬讜诪讗 诪讬 讗讬讻讗 讚诇诪讗 讚讗讬拽诇注 诇讬讛 讻讜住

The Gemara asks: How could one recite the blessing of time on each of the days of Sukkot if in any case we require the blessing to be recited over a cup of wine, and not everyone has access to wine during the intermediate days of the Festival? From the fact that the Gemara does not consider this factor, let us say that this baraita supports the opinion of Rav Na岣an, as Rav Na岣an said: One recites the blessing of time even in the marketplace, without wine, as, if you say that we require a cup of wine in order to recite the blessing of time, is there a cup of wine available every day that would enable one to recite the blessing during the intermediate days of the Festival? The Gemara rejects this proof: Perhaps the baraita is referring to a case where a cup of wine happened to become available to him. The baraita is not describing the preferred method of reciting the blessing but merely a possibility.

讜住讘专 专讘讬 讬讛讜讚讛 砖诪讬谞讬 讟注讜谉 诇讬谞讛 讜讛讗 转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 诪谞讬谉 诇驻住讞 砖谞讬 砖讗讬谞讜 讟注讜谉 诇讬谞讛 砖谞讗诪专 讜驻谞讬转 讘讘拽专 讜讛诇讻转 诇讗讛诇讬讱 讜讻转讬讘 砖砖转 讬诪讬诐 转讗讻诇 诪爪讜转 讗转 砖讟注讜谉 砖砖讛 讟注讜谉 诇讬谞讛 讗转 砖讗讬谞讜 讟注讜谉 砖砖讛 讗讬谞讜 讟注讜谉 诇讬谞讛 诇诪注讜讟讬 诪讗讬 诇讗讜 诇诪注讜讟讬 谞诪讬 砖诪讬谞讬 砖诇 讞讙

The Gemara asks: And does Rabbi Yehuda really hold that the Eighth Day of Assembly requires one to stay overnight at its conclusion? But wasn鈥檛 it taught in a baraita that Rabbi Yehuda says: From where is it derived that the second Pesa岣, when the Paschal lamb is brought by those who were impure and unable to sacrifice it on the first Pesa岣, does not require staying overnight at its conclusion? As it is stated with regard to the first Pesa岣: 鈥淎nd you shall turn in the morning and go unto your tents鈥 (Deuteronomy 16:7), and immediately thereafter it is written: 鈥淪ix days you shall eat matzot (Deuteronomy 16:8). From the juxtaposition of these two verses Rabbi Yehuda derives the following: That which requires observance of the six subsequent days requires staying overnight; that which does not require observance of the six subsequent days does not require staying overnight. What does this juxtaposition come to exclude? Is it not to exclude the eighth day of the Festival, as it is not followed by the observance of six days?

诇讗 诇诪注讜讟讬 驻住讞 砖谞讬 讚讻讜讜转讬讛 讛讻讬 谞诪讬 诪住转讘专讗 讚转谞谉 讛讘讬讻讜专讬诐 讟注讜谞讬谉 拽专讘谉 讜砖讬专 讜转谞讜驻讛 讜诇讬谞讛 诪讗谉 砖诪注转 诇讬讛 讚讗诪专 转谞讜驻讛 专讘讬 讬讛讜讚讛 讜拽讗诪专 讟注讜谉 诇讬谞讛

The Gemara rejects this: No, it comes to exclude the second Pesa岣, which is similar to the first Pesa岣 in terms of its offering, and it teaches that since it is not followed by the observance of six days there is no obligation to stay overnight. The Gemara says: So too, it is reasonable to say that Rabbi Yehuda is excluding the second Pesa岣, as we learned in a mishna: The first fruits require a peace-offering to be brought with them, a song unique to the occasion, sung by the Levites, waving, and staying overnight. Whom did you hear who said that first fruits require waving? It is Rabbi Yehuda, and the mishna is saying that first fruits require staying overnight. Apparently, Rabbi Yehuda excludes only the second Pesa岣 from the requirement of staying overnight.

讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讜讛谞讞转讜 讝讜 转谞讜驻讛 讗转讛 讗讜诪专 讝讜 转谞讜驻讛 讗讜 讗讬谞讜 讗诇讗 讛谞讞讛 诪诪砖 讻砖讛讜讗 讗讜诪专 讜讛谞讬讞讜 讛专讬 讛谞讞讛 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 讜讛谞讞转讜 讝讜 转谞讜驻讛

Rabbi Yehuda holds that first fruits require waving, as it was taught in a baraita: Rabbi Yehuda says that it is stated with regard to first fruits: 鈥淎nd you shall set it down before the Lord your God,鈥 (Deuteronomy 26:10), and this is referring to waving before the altar the basket containing the first fruits. Do you say that this is referring to waving, or perhaps it is referring only to actually setting it down adjacent to the altar? When the Torah says: 鈥淎nd the priest shall take the basket from your hand and set it down before the altar of the Lord your God鈥 (Deuteronomy 26:4), setting it down is already stated. How, then, do I establish the meaning of the verse: 鈥淎nd you shall set it down鈥? This is referring to waving.

讜讚诇诪讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讬讗 讚转谞讬讗 讜诇拽讞 讛讻讛谉 讛讟谞讗 诪讬讚讱 诇讬诪讚 注诇 讛讘讬讻讜专讬诐 砖讟注讜谞讬谉 转谞讜驻讛 讚讘专讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘

The Gemara asks: And perhaps the baraita that requires one to stay overnight when bringing first fruits to Jerusalem is not in accordance with Rabbi Yehuda鈥檚 opinion. Rather, it is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov, who also holds that first fruits require waving. As it was taught in a baraita that it is written: 鈥淎nd the priest shall take the basket from your hand鈥 (Deuteronomy 26:4), which taught concerning first fruits that they require waving. This is the statement of Rabbi Eliezer ben Ya鈥檃kov.

诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗转讬讗 讬讚 讬讚 诪砖诇诪讬诐 讻转讬讘 讛讻讗 讜诇拽讞 讛讻讛谉 讛讟谞讗 诪讬讚讱 讜讻转讬讘 讛转诐 讬讚讬讜 转讘讬讗讬谞讛 讗转 讗砖讬 讛壮

The Gemara asks: What is the rationale for the opinion of Rabbi Eliezer ben Ya鈥檃kov? How does he derive the waving of the first fruits from this verse? The Gemara answers: This is derived by means of a verbal analogy between the term 鈥渉and鈥 written with regard to first fruits and the term 鈥渉and鈥 written with regard to a peace-offering. It is written here, with regard to first fruits: 鈥淎nd the priest shall take the basket from your hand,鈥 and it is written there, with regard to a peace-offering: 鈥淗is own hands shall bring the offerings of the Lord made by fire; the fat with the breast shall he bring, that the breast may be waved before the Lord鈥 (Leviticus 7:30).

诪讛 讻讗谉 讻讛谉 讗祝 诇讛诇谉 讻讛谉 讜诪讛 诇讛诇谉 讘注诇讬诐 讗祝 讻讗谉 讘注诇讬诐 讛讗 讻讬爪讚 讻讛谉 诪谞讬讞 讬讚讜 转讞转 讬讚 讘注诇讬诐 讜诪谞讬祝

In addition, one can derive by means of the verbal analogy that just as here, with regard to first fruits, a priest performs the waving, so too, with regard to a peace-offering, a priest performs the waving. And just as there, with regard to a peace-offering, the owner performs the waving, so too here, with regard to first fruits, the owner performs the waving. How so? How can both the priest and the owner perform the waving? The owner places his hands beneath the peace-offering or under the first fruits, and the priest places his hand under the hand of the owner and waves it together with him. In any event, Rabbi Eliezer ben Ya鈥檃kov requires waving of the first fruits. Therefore, it is possible that the baraita is stated in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov and no conclusive proof can be cited with regard to the opinion of Rabbi Yehuda.

诪讗讬 讛讜讬 注诇讛 专讘 谞讞诪谉 讗诪专 讗讜诪专讬诐 讝诪谉 讘砖诪讬谞讬 砖诇 讞讙 讜专讘 砖砖转 讗诪专 讗讬谉 讗讜诪专讬诐 讝诪谉 讘砖诪讬谞讬 砖诇 讞讙 讜讛诇讻转讗 讗讜诪专讬诐 讝诪谉 讘砖诪讬谞讬 砖诇 讞讙

What halakhic conclusion was reached concerning the blessing of time? Rav Na岣an said: One recites the blessing of time on the eighth day of the festival of Sukkot. And Rav Sheshet said: One does not recite the blessing of time on the eighth day of the Festival. The Gemara concludes: And the halakha is that one recites the blessing of time on the eighth day of the Festival.

转谞讬讗 讻讜讜转讬讛 讚专讘 谞讞诪谉 砖诪讬谞讬

The Gemara notes: It was taught in a baraita in accordance with the opinion of Rav Na岣an: The eighth day

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).
  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Sukkah 47

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Sukkah 47

诇讘专讜讻讬 诇诪讗谉 讚讗诪专 砖讘讬注讬 诇住讜讻讛 讘专讜讻讬 谞诪讬 诪讘专讻讬谞谉 诇诪讗谉 讚讗诪专 砖诪讬谞讬 诇讝讛 讜诇讝讛 讘专讜讻讬 诇讗 诪讘专讻讬谞谉 讗诪专 专讘 讬讜住祝 谞拽讜讟 讚专讘讬 讬讜讞谞谉 讘讬讚讱 讚专讘 讛讜谞讗 讘专 讘讬讝谞讗 讜讻诇 讙讚讜诇讬 讛讚讜专 讗讬拽诇注讜 讘住讜讻讛 讘砖诪讬谞讬 住驻拽 砖讘讬注讬 诪讬转讘 讛讜讜 讬转讘讬 讘专讜讻讬 诇讗 讘专讬讻讬

with regard to whether or not to recite the blessing over residing in the sukka. According to the one who says that the status of the eighth day is like that of the seventh day with regard to the mitzva of sukka, we also recite the blessing: To reside in the sukka. However, according to the one who says that its status is like that of the eighth day both with regard to this and to that, we do not recite the blessing. Rav Yosef said: Take the statement of Rabbi Yo岣nan that on the eighth day outside Eretz Yisrael one does not recite the blessing: To reside in the sukka, in your hand, i.e., adopt it as your practice. As Rav Huna bar Bizna and all the prominent scholars of the generation happened to visit a sukka on the eighth day, with regard to which there was uncertainty that it might be the seventh day, and they were sitting in the sukka, but they did not recite the blessing.

讜讚诇诪讗 住讘讬专讗 诇讛讜 讻诪讗谉 讚讗诪专 讻讬讜谉 砖讘讬专讱 讬讜诐 讟讜讘 专讗砖讜谉 砖讜讘 讗讬谞讜 诪讘专讱 讙诪讬专讬 讚诪讗驻专 讗转讜

The Gemara suggests: And perhaps the reason they did not recite a blessing is that they hold in accordance with the opinion of the one who said: Once he recited the blessing on the first Festival day he does not recite it again on the subsequent days, and not because it was the eighth day. The Gemara answers: That is not the reason that they did not recite the blessing, as the Sages learned through tradition that these Sages were coming from the fields, where they had been herding their flocks, and that was the first time during the Festival that they sat in a sukka.

讗讬讻讗 讚讗诪专讬 讘专讜讻讬 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚诇讗 诪讘专讻讬谞谉 讻讬 驻诇讬讙讬 诇诪讬转讘 诇诪讗谉 讚讗诪专 砖讘注讛 诇住讜讻讛 诪讬转讘 讬转讘讬谞谉 讜诇诪讗谉 讚讗诪专 砖诪讬谞讬 诇讝讛 讜诇讝讛 诪讬转讘 谞诪讬 诇讗 讬转讘讬谞谉 讗诪专 专讘 讬讜住祝 谞拽讜讟 讚专讘讬 讬讜讞谞谉 讘讬讚讱 讚诪专讗 讚砖诪注转讗 诪谞讬 专讘 讬讛讜讚讛 讘专讬讛 讚专讘 砖诪讜讗诇 讘专 砖讬诇转 讜讘砖诪讬谞讬 住驻拽 砖讘讬注讬 诇讘专 诪住讜讻讛 讬转讬讘 讜讛诇讻转讗 诪讬转讘 讬转讘讬谞谉 讘专讜讻讬 诇讗 诪讘专讻讬谞谉

Some say a different version of the dispute: Everyone agrees that we do not recite the blessing; when they disagree it is with regard to whether to reside in the sukka. According to the one who says that the status of the eighth day is like that of the seventh day with regard to the mitzva of sukka, we reside in the sukka. However, according to the one who says that its status is like that of the eighth day both with regard to this and to that, neither do we reside in the sukka. Rav Yosef said: Take the statement of Rabbi Yo岣nan in your hand, as who is the Master responsible for dissemination of the halakha? It is Rav Yehuda, son of Rav Shmuel bar Sheilat, and on the eighth day, with regard to which there is uncertainty that it might be the seventh day, he himself resides outside of the sukka. The Gemara concludes: And the halakha is that we reside in the sukka on the eighth day, with regard to which there is uncertainty that it might be the seventh day, but we do not recite the blessing.

讗诪专 专讘讬 讬讜讞谞谉 讗讜诪专讬诐 讝诪谉 讘砖诪讬谞讬 砖诇 讞讙 讜讗讬谉 讗讜诪专讬诐 讝诪谉 讘砖讘讬注讬 砖诇 驻住讞

Rabbi Yo岣nan said that one recites the blessing: Who has given us life, sustained us, and brought us to this time, on the eighth day of the Festival, as the eighth day is a Festival distinct from Sukkot, and one does not recite the blessing of time on the seventh day of Passover because it is not a Festival distinct from Passover.

讜讗诪专 专讘讬 诇讜讬 讘专 讞诪讗 讜讗讬转讬诪讗 专讘讬 讞诪讗 讘专 讞谞讬谞讗 转讚注 砖讛专讬 讞诇讜拽 讘砖诇砖讛 讚讘专讬诐 讘住讜讻讛 讜诇讜诇讘 讜谞讬住讜讱 讛诪讬诐 讜诇专讘讬 讬讛讜讚讛 讚讗诪专 讘诇讜讙 讛讬讛 诪谞住讱 讻诇 砖诪讜谞讛 讛专讬 讞诇讜拽 讘砖谞讬 讚讘专讬诐

And Rabbi Levi bar 岣ma said, and some say it was Rabbi 岣ma bar 岣nina who said: Know that the eighth day of Sukkot is a Festival in and of itself and therefore requires its own blessing, as it is distinct from the seven days of Sukkot with regard to three matters: With regard to sukka, as one is not obligated to sit in the sukka on the eighth day; and with regard to lulav, as one is not obligated to take the four species on the eighth day; and with regard to the water libation, as one does not pour the water libation on the altar on the eighth day. The Gemara notes: And according to Rabbi Yehuda, who said: With a vessel measuring one log the priest pours the water libation all eight days, including the eighth day, the eighth day is nevertheless distinct from the rest of the Festival with regard to the other two matters.

讗讬 讛讻讬 砖讘讬注讬 砖诇 驻住讞 谞诪讬 讛专讬 讞诇讜拽 讘讗讻讬诇转 诪爪讛 讚讗诪专 诪专 诇讬诇讛 专讗砖讜谞讛 讞讜讘讛 诪讻讗谉 讜讗讬诇讱 专砖讜转 讛讻讬 讛砖转讗 讛转诐 诪诇讬诇讛 讞诇讜拽 诪讬讜诐 讗讬谞讜 讞诇讜拽 讛讻讗 讗驻讬诇讜 诪讬讜诐 谞诪讬 讞诇讜拽

The Gemara asks: If so, the seventh day of Passover should be considered distinct as well, as it is distinct from the first day in terms of the obligation of eating matza, as the Master said: On the first night of Passover, it is an obligation to eat matza. From that point onward, it is optional; if one chooses, he eats matza, and if he chooses not to eat matza, he need not, provided that he does not eat leavened foods. The Gemara retorts: How can these cases be compared? There, in the case of Passover, the halakha of the seventh day is distinct from the first night; however, it is not distinct from the first day, as on the first day there is no obligation to eat matza. Here, in the case of Sukkot, the eighth day of the Festival is distinct even from the first day.

专讘讬谞讗 讗诪专 讝讛 讞诇讜拽 诪砖诇驻谞讬讜 讜讝讛 讞诇讜拽 诪砖诇驻谞讬 驻谞讬讜

Ravina said a different reason for the distinction between the two Festivals: This, the eighth day of Sukkot, is distinct in terms of its halakhot, even from the day just before it, the seventh day. However, that, the seventh day of Passover, is distinct in terms of its halakhot, only from a day previous to the day before, i.e., the first day alone. There is no distinction between the sixth and seventh days.

(讗诪专 专讘 驻驻讗) 讛讻讗 讻转讬讘 驻专 讛转诐 讻转讬讘 驻专讬诐

Rav Pappa said another reason why the eighth day of Sukkot is considered a distinct Festival. Here, with regard to the additional offering sacrificed on the Eighth Day of Assembly, it is written: 鈥淎nd you shall present a burnt-offering, an offering made by fire, of a sweet savor unto the Lord: One bull鈥 (Numbers 29:36). There, with regard to the additional offering sacrificed on the first day of Sukkot, it is written: 鈥淎nd you shall present a burnt-offering, an offering made by fire, of a sweet savor unto the Lord: Thirteen bulls鈥 (Numbers 29:13), and on each subsequent day one bull fewer is sacrificed: Twelve on the second day, eleven on the third day, and so on, until seven are sacrificed on the seventh day. Were the eighth day part of the festival of Sukkot, the additional offering on that day should have included six bulls. The fact that it includes only one bull indicates that it is a distinct Festival.

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讛讻讗 讻转讬讘 讘讬讜诐 讛转诐 讻转讬讘 讜讘讬讜诐

Rav Na岣an bar Yitz岣k said: Here, it is written: 鈥淥n the eighth day you shall have a solemn assembly; you shall do no manner of servile labor鈥 (Numbers 29:35). This indicates that this day is distinct from the others, as there, with regard to the other days of Sukkot, it is written: And on the day, indicating that each of the days from the second through the seventh are all continuations of the first day.

专讘 讗砖讬 讗诪专 讛讻讗 讻转讬讘 讻诪砖驻讟 讛转诐 讻转讬讘 讻诪砖驻讟诐

Rav Ashi said: Here, with regard to the eighth day, it is written: 鈥淭heir meal-offering and their libations, for the bull, for the ram, and for the lambs, shall be according to their number, as per the regulation鈥 (Numbers 29:37). However, there, with regard to the seventh day, it is written: 鈥淎nd their meal-offering and their libations, for the bulls, and for the rams, and for the lambs, according to their number, as per their regulation鈥 (Numbers 29:33). The Gemara understands the use of the plural pronoun: Their, to indicate that the offerings sacrificed on all seven days are related.

诇讬诪讗 诪住讬讬注 诇讬讛 讛驻专讬诐 讛讗讬诇讬诐 讜讛讻讘砖讬诐 诪注讻讘讬谉 讝讛 讗转 讝讛 讜专讘讬 讬讛讜讚讛 讗讜诪专 驻专讬诐 讗讬谉 诪注讻讘讬谉 讝讛 讗转 讝讛 砖讛专讬 诪转诪注讟讬谉 讜讛讜诇讻讬谉

The Gemara asks: Let us say that the following supports the opinion of Rabbi Yo岣nan that one recites the blessing of time on the eighth day. Failure to bring either the bulls, or the rams, or the sheep on the Festival prevents fulfillment of one鈥檚 obligation with the other animals, as they are considered one offering. Rabbi Yehuda says: Failure to bring the bulls does not prevent fulfillment of one鈥檚 obligation with the other animals, since they decrease progressively each day. The Torah displays flexibility with regard to the bulls. Therefore, apparently, even if they are not brought at all one fulfills his obligation with the others.

讗诪专讜 诇讜 讜讛诇讗 讻讜诇谉 诪转诪注讟讬谉 讜讛讜诇讻讬谉 讘砖诪讬谞讬 讗诪专 诇讛谉 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 讛讜讗 砖讻砖诐 砖砖讘注转 讬诪讬 讛讞讙 讟注讜谞讬谉 拽专讘谉 讜砖讬专 讜讘专讻讛 讜诇讬谞讛 讗祝 砖诪讬谞讬 讟注讜谉 拽专讘谉 讜砖讬专 讜讘专讻讛 讜诇讬谞讛

The Sages said to Rabbi Yehuda: But don鈥檛 the numbers of all the animals eventually decrease on the eighth day, as on the other days two rams and fourteen sheep are sacrificed and on the eighth day it is one ram and seven sheep? Rabbi Yehuda said to them: The Eighth Day of Assembly is a Festival in and of itself. As just as the seven days of the festival of Sukkot require an offering, and a song sung by the Levites, and a blessing unique to the festival of Sukkot, and there is a mitzva of staying overnight in Jerusalem after the first Festival day, so too, the eighth day requires an offering, and a song sung by the Levites, and a blessing unique to the Eighth Day of Assembly, and there is a mitzva of staying overnight in Jerusalem at its conclusion.

诪讗讬 诇讗讜 讝诪谉 诇讗 讘专讻转 讛诪讝讜谉 讜转驻诇讛

What, is it not that the blessing mentioned is the blessing of time, in support of the opinion of Rabbi Yo岣nan? The Gemara rejects this possibility: No, the blessing here is Grace after Meals and the Amida prayer, where mention is made of the Eighth Day of Assembly and not of Sukkot. Therefore, there is no support for the opinion of Rabbi Yo岣nan that one recites the blessing of time on the Eighth Day of Assembly.

讛讻讬 谞诪讬 诪住转讘专讗 讚讗讬 住诇拽讗 讚注转讱 讝诪谉 讝诪谉 讻诇 砖讘注讛 诪讬 讗讬讻讗 讛讗 诇讗 拽砖讬讗 讚讗讬 诇讗 讘专讬讱 讛讗讬讚谞讗 诪讘专讱 诇诪讞专 讗讜 诇讬讜诪讗 讗讞专讬谞讗

The Gemara says: So too, it is reasonable that this is the proper understanding of the baraita, as should it enter your mind that the baraita is referring to the blessing of time, is there a blessing of time all seven days of Sukkot? One recites the blessing only on the first day. The Gemara responds: This is not difficult, and that is no proof that the baraita is not referring to the blessing of time, as the baraita could mean that if one did not recite the blessing today, on the first day, he recites the blessing on the next day or on another day of the Festival. Under those circumstances the blessing of time may be recited on any of the seven days.

诪讻诇 诪拽讜诐 讻讜住 讘注讬谞谉 诇讬诪讗 诪住讬讬注 诇讬讛 诇专讘 谞讞诪谉 讚讗诪专 专讘 谞讞诪谉 讝诪谉 讗讜诪专讜 讗驻讬诇讜 讘砖讜拽 讚讗讬 讗诪专转 讘注讬谞谉 讻讜住 讻讜住 讻诇 讬讜诪讗 诪讬 讗讬讻讗 讚诇诪讗 讚讗讬拽诇注 诇讬讛 讻讜住

The Gemara asks: How could one recite the blessing of time on each of the days of Sukkot if in any case we require the blessing to be recited over a cup of wine, and not everyone has access to wine during the intermediate days of the Festival? From the fact that the Gemara does not consider this factor, let us say that this baraita supports the opinion of Rav Na岣an, as Rav Na岣an said: One recites the blessing of time even in the marketplace, without wine, as, if you say that we require a cup of wine in order to recite the blessing of time, is there a cup of wine available every day that would enable one to recite the blessing during the intermediate days of the Festival? The Gemara rejects this proof: Perhaps the baraita is referring to a case where a cup of wine happened to become available to him. The baraita is not describing the preferred method of reciting the blessing but merely a possibility.

讜住讘专 专讘讬 讬讛讜讚讛 砖诪讬谞讬 讟注讜谉 诇讬谞讛 讜讛讗 转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 诪谞讬谉 诇驻住讞 砖谞讬 砖讗讬谞讜 讟注讜谉 诇讬谞讛 砖谞讗诪专 讜驻谞讬转 讘讘拽专 讜讛诇讻转 诇讗讛诇讬讱 讜讻转讬讘 砖砖转 讬诪讬诐 转讗讻诇 诪爪讜转 讗转 砖讟注讜谉 砖砖讛 讟注讜谉 诇讬谞讛 讗转 砖讗讬谞讜 讟注讜谉 砖砖讛 讗讬谞讜 讟注讜谉 诇讬谞讛 诇诪注讜讟讬 诪讗讬 诇讗讜 诇诪注讜讟讬 谞诪讬 砖诪讬谞讬 砖诇 讞讙

The Gemara asks: And does Rabbi Yehuda really hold that the Eighth Day of Assembly requires one to stay overnight at its conclusion? But wasn鈥檛 it taught in a baraita that Rabbi Yehuda says: From where is it derived that the second Pesa岣, when the Paschal lamb is brought by those who were impure and unable to sacrifice it on the first Pesa岣, does not require staying overnight at its conclusion? As it is stated with regard to the first Pesa岣: 鈥淎nd you shall turn in the morning and go unto your tents鈥 (Deuteronomy 16:7), and immediately thereafter it is written: 鈥淪ix days you shall eat matzot (Deuteronomy 16:8). From the juxtaposition of these two verses Rabbi Yehuda derives the following: That which requires observance of the six subsequent days requires staying overnight; that which does not require observance of the six subsequent days does not require staying overnight. What does this juxtaposition come to exclude? Is it not to exclude the eighth day of the Festival, as it is not followed by the observance of six days?

诇讗 诇诪注讜讟讬 驻住讞 砖谞讬 讚讻讜讜转讬讛 讛讻讬 谞诪讬 诪住转讘专讗 讚转谞谉 讛讘讬讻讜专讬诐 讟注讜谞讬谉 拽专讘谉 讜砖讬专 讜转谞讜驻讛 讜诇讬谞讛 诪讗谉 砖诪注转 诇讬讛 讚讗诪专 转谞讜驻讛 专讘讬 讬讛讜讚讛 讜拽讗诪专 讟注讜谉 诇讬谞讛

The Gemara rejects this: No, it comes to exclude the second Pesa岣, which is similar to the first Pesa岣 in terms of its offering, and it teaches that since it is not followed by the observance of six days there is no obligation to stay overnight. The Gemara says: So too, it is reasonable to say that Rabbi Yehuda is excluding the second Pesa岣, as we learned in a mishna: The first fruits require a peace-offering to be brought with them, a song unique to the occasion, sung by the Levites, waving, and staying overnight. Whom did you hear who said that first fruits require waving? It is Rabbi Yehuda, and the mishna is saying that first fruits require staying overnight. Apparently, Rabbi Yehuda excludes only the second Pesa岣 from the requirement of staying overnight.

讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讜讛谞讞转讜 讝讜 转谞讜驻讛 讗转讛 讗讜诪专 讝讜 转谞讜驻讛 讗讜 讗讬谞讜 讗诇讗 讛谞讞讛 诪诪砖 讻砖讛讜讗 讗讜诪专 讜讛谞讬讞讜 讛专讬 讛谞讞讛 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 讜讛谞讞转讜 讝讜 转谞讜驻讛

Rabbi Yehuda holds that first fruits require waving, as it was taught in a baraita: Rabbi Yehuda says that it is stated with regard to first fruits: 鈥淎nd you shall set it down before the Lord your God,鈥 (Deuteronomy 26:10), and this is referring to waving before the altar the basket containing the first fruits. Do you say that this is referring to waving, or perhaps it is referring only to actually setting it down adjacent to the altar? When the Torah says: 鈥淎nd the priest shall take the basket from your hand and set it down before the altar of the Lord your God鈥 (Deuteronomy 26:4), setting it down is already stated. How, then, do I establish the meaning of the verse: 鈥淎nd you shall set it down鈥? This is referring to waving.

讜讚诇诪讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讬讗 讚转谞讬讗 讜诇拽讞 讛讻讛谉 讛讟谞讗 诪讬讚讱 诇讬诪讚 注诇 讛讘讬讻讜专讬诐 砖讟注讜谞讬谉 转谞讜驻讛 讚讘专讬 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘

The Gemara asks: And perhaps the baraita that requires one to stay overnight when bringing first fruits to Jerusalem is not in accordance with Rabbi Yehuda鈥檚 opinion. Rather, it is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov, who also holds that first fruits require waving. As it was taught in a baraita that it is written: 鈥淎nd the priest shall take the basket from your hand鈥 (Deuteronomy 26:4), which taught concerning first fruits that they require waving. This is the statement of Rabbi Eliezer ben Ya鈥檃kov.

诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗转讬讗 讬讚 讬讚 诪砖诇诪讬诐 讻转讬讘 讛讻讗 讜诇拽讞 讛讻讛谉 讛讟谞讗 诪讬讚讱 讜讻转讬讘 讛转诐 讬讚讬讜 转讘讬讗讬谞讛 讗转 讗砖讬 讛壮

The Gemara asks: What is the rationale for the opinion of Rabbi Eliezer ben Ya鈥檃kov? How does he derive the waving of the first fruits from this verse? The Gemara answers: This is derived by means of a verbal analogy between the term 鈥渉and鈥 written with regard to first fruits and the term 鈥渉and鈥 written with regard to a peace-offering. It is written here, with regard to first fruits: 鈥淎nd the priest shall take the basket from your hand,鈥 and it is written there, with regard to a peace-offering: 鈥淗is own hands shall bring the offerings of the Lord made by fire; the fat with the breast shall he bring, that the breast may be waved before the Lord鈥 (Leviticus 7:30).

诪讛 讻讗谉 讻讛谉 讗祝 诇讛诇谉 讻讛谉 讜诪讛 诇讛诇谉 讘注诇讬诐 讗祝 讻讗谉 讘注诇讬诐 讛讗 讻讬爪讚 讻讛谉 诪谞讬讞 讬讚讜 转讞转 讬讚 讘注诇讬诐 讜诪谞讬祝

In addition, one can derive by means of the verbal analogy that just as here, with regard to first fruits, a priest performs the waving, so too, with regard to a peace-offering, a priest performs the waving. And just as there, with regard to a peace-offering, the owner performs the waving, so too here, with regard to first fruits, the owner performs the waving. How so? How can both the priest and the owner perform the waving? The owner places his hands beneath the peace-offering or under the first fruits, and the priest places his hand under the hand of the owner and waves it together with him. In any event, Rabbi Eliezer ben Ya鈥檃kov requires waving of the first fruits. Therefore, it is possible that the baraita is stated in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov and no conclusive proof can be cited with regard to the opinion of Rabbi Yehuda.

诪讗讬 讛讜讬 注诇讛 专讘 谞讞诪谉 讗诪专 讗讜诪专讬诐 讝诪谉 讘砖诪讬谞讬 砖诇 讞讙 讜专讘 砖砖转 讗诪专 讗讬谉 讗讜诪专讬诐 讝诪谉 讘砖诪讬谞讬 砖诇 讞讙 讜讛诇讻转讗 讗讜诪专讬诐 讝诪谉 讘砖诪讬谞讬 砖诇 讞讙

What halakhic conclusion was reached concerning the blessing of time? Rav Na岣an said: One recites the blessing of time on the eighth day of the festival of Sukkot. And Rav Sheshet said: One does not recite the blessing of time on the eighth day of the Festival. The Gemara concludes: And the halakha is that one recites the blessing of time on the eighth day of the Festival.

转谞讬讗 讻讜讜转讬讛 讚专讘 谞讞诪谉 砖诪讬谞讬

The Gemara notes: It was taught in a baraita in accordance with the opinion of Rav Na岣an: The eighth day

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