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Today's Daf Yomi

August 24, 2021 | 讟状讝 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 48

Today鈥檚 daf is sponsored by Dr. Daniel and Sara Berelowitz in honor of the marriage of Shevi Berelowitz to Jacob Namrow today. And by Mendel Rosbi in honor of his wife Chana Shacham-Rosbi on the occasion of her 35th birthday and her becoming a Yoetzet Halacha.

There is a braita to strengthen the opinion that we say shehechiyanu on Shemini Atzeret – there it is written that Shemini Atzeret is different in six ways and the acronym is Pz鈥漴 Ksh鈥漹 鈥 P-payis– lottery, Z-zmanshehechiyanu, R-regel-holiday, K-karban – sacrifice, S-shir – song and B-bracha. One says Hallel and is required to fulfill the mitzva of simcha, eating sacrificial meat, on all eight days. How do you learn that there is an obligation of simcha even on Shmini Atzeret? What do you do on the seventh day of Sukkot after one has finished eating the last meal? Why? If one has no place inside one鈥檚 house to eat and needs the sukkah to eat on Shmini Atzeret, what does on do to make it clear that he/she is not sitting there to observe the mitzva of sitting in a sukkah? What difference is there in this matter between the people of Eretz Yisrael and the people living abroad? How would they do the water libations on Sukkot? From where did they bring the water? How much water did they bring? What route would the kohen take? Where would he pour the water? The one who poured the water would raise his hands because once there was a case where the kohen was a Sadducee and instead of pouring the water on the altar, he poured the water on his feet because the Sadducees claimed that there is no mitzvah of water libations. In response, the people stoned him with etrogs. What would they do differently on Shabbat? The gemara brings up an argument between two heretics whose names were “Sasson” and “Simcha”. Each one brought verses with their name to show that he is better than the other. There is another dialogue between a heretic named Sasson and Rabbi Avahu. In the Temple, the kohanim would always turn to the right except for three instances and one of them is the water libations. Why? According to Rabbi Yehuda, the vessels on the altar into which the water and wine were poured were blackened – why? Why were the holes in the cups where the water and wine were poured of different sizes? Does the mishna that describes it follow the opinion of Rabbi Yehuda or the rabbis? The gemara tells a more detailed version of the story of the Sadducee who poured the water on his feet and tells that on that day the corner of the altar was damaged by the pelting and there fixed it with salt so that an altar would not appear damaged.

专讙诇 讘驻谞讬 注爪诪讜 诇注谞讬谉 驻讝专 拽砖讘 驻讬讬住 讘驻谞讬 注爪诪讜 讝诪谉 讘驻谞讬 注爪诪讜 专讙诇 讘驻谞讬 注爪诪讜 拽专讘谉 讘驻谞讬 注爪诪讜 砖讬专讛 讘驻谞讬 注爪诪讜 讘专讻讛 讘驻谞讬 注爪诪讜

is a Festival in and of itself with regard to the matter of: Peh, zayin, reish; kuf, shin, beit. This is an acronym for: A lottery [payis] in and of itself, i.e., a new lottery is performed on that day to determine which priests will sacrifice the offerings that day, and the order established on Sukkot does not continue; the blessing of time [zeman], i.e., Who has given us life, sustained us, and brought us to this time, in and of itself, as it is recited just as it is recited at the start of each Festival; a Festival [regel ] in and of itself, and there is no mitzva to sit in the sukka (see Tosafot); an offering [korban] in and of itself, as the number of offerings sacrificed on the Eighth Day is not a continuation of the number sacrificed on Sukkot but is part of a new calculation; a song [shira] in and of itself, since the psalms recited by the Levites as the offerings are sacrificed on the Eighth Day are not a continuation of those recited on Sukkot; a blessing [berakha] in and of itself, as the addition to the third blessing of Grace after Meals and to the Amida prayer (see Tosafot) is phrased in a manner different from that of the addition recited on Sukkot.

诪转谞讬壮 讛讛诇诇 讜讛砖诪讞讛 砖诪讜谞讛 讻讬爪讚 诪诇诪讚 砖讞讬讬讘 讗讚诐 讘讛诇诇 讜讘砖诪讞讛 讜讘讻讘讜讚 讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙 讻砖讗专 讻诇 讬诪讜转 讛讞讙

MISHNA: This mishna elaborates upon the first mishna in this chapter. The obligation to recite hallel and the mitzva of rejoicing on the Festival by sacrificing and eating the meat of peace-offerings are always for eight days. The mishna explains: How so? This teaches that a person is obligated in hallel, and in the mitzva of rejoicing, and in reverence for the last day of the Festival like he is for all the other days of the Festival.

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讚转谞讜 专讘谞谉 讜讛讬讬转 讗讱 砖诪讞 诇专讘讜转 诇讬诇讬 讬讜诐 讟讜讘 讛讗讞专讜谉 讗讜 讗讬谞讜 讗诇讗 讬讜诐 讟讜讘 讛专讗砖讜谉 讻砖讛讜讗 讗讜诪专 讗讱 讞诇拽

GEMARA: The Gemara asks: From where are these matters, that on the eighth day of the Festival one is obligated to rejoice, derived? It is as the Sages taught that the verse states with regard to Sukkot: 鈥淎nd you shall be altogether joyful鈥 (Deuteronomy 16:15). The verse comes to include the evenings of the last day of the Festival, i.e., then too, one is obligated to rejoice by partaking of the meat of the peace-offerings sacrificed the previous day. The Gemara asks: Does the verse come to include the evening of the eighth day? Or perhaps it comes to include only the evening of the first day of the Festival. The Gemara answers: When the verse says: Altogether, it is exclusionary, and it has distinguished this night from the other nights of the Festival.

讜诪讛 专讗讬转 诇专讘讜转 诇讬诇讬 讬讜诐 讟讜讘 讛讗讞专讜谉 讜诇讛讜爪讬讗 诇讬诇讬 讬讜诐 讟讜讘 讛专讗砖讜谉 诪专讘讛 讗谞讬 诇讬诇讬 讬讜诐 讟讜讘 讛讗讞专讜谉 砖讬砖 砖诪讞讛 诇驻谞讬讜 讜诪讜爪讬讗 讗谞讬 诇讬诇讬 讬讜诐 讟讜讘 讛专讗砖讜谉 砖讗讬谉 砖诪讞讛 诇驻谞讬讜

The Gemara asks: What did you see that led you to include the evenings of the last day of the Festival in the mitzva of rejoicing and to exclude the evenings of the first day of the Festival? Why not require one to sacrifice peace-offerings on the afternoon preceding the Festival to be eaten on the first night? The Gemara answers: I include the evenings of the last day of the Festival, before which there is a day of rejoicing, as it is reasonable that the rejoicing should continue, and I exclude the evenings of the first day of the Festival, before which there is not a day of rejoicing, as there is no obligation to sacrifice offerings on the afternoon preceding the Festival.

诪转谞讬壮 住讜讻讛 砖讘注讛 讻讬爪讚 讙诪专 诪诇讗讻讜诇 诇讗 讬转讬专 讗转 住讜讻转讜 讗讘诇 诪讜专讬讚 讗转 讛讻诇讬诐 诪谉 讛诪谞讞讛 讜诇诪注诇讛 诪驻谞讬 讻讘讜讚 讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙

MISHNA: The mitzva of sukka is seven days. How does one fulfill this obligation for seven full days? When one finished eating on the seventh day, he should not dismantle his sukka immediately, because the obligation continues until the end of the day. However, he takes the vessels down from the sukka into the house from min岣 time and onward in deference to the last day of the Festival, when he will require the vessels in the house.

讙诪壮 讗讬谉 诇讜 讻诇讬诐 诇讛讜专讬讚 诪讛讜 讗讬谉 诇讜 讻诇讬诐 讗诇讗 讻讬 讗砖转诪砖 讘诪讗讬 讗砖转诪砖 讗诇讗 讗讬谉 诇讜 诪拽讜诐 诇讛讜专讬讚 讻诇讬讜 诪讛讜 专讘讬 讞讬讬讗 讘专 (专讘) 讗诪专 驻讜讞转 讘讛 讗专讘注讛 讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 诪讚诇讬拽 讘讛 讗转 讛谞专

GEMARA: The Gemara asks: If one does not have vessels to take down from the sukka, what should he do? The Gemara asks: One does not have vessels? But when he utilized his sukka during the Festival, with what vessels did he eat when he utilized the sukka? Rather, this is the question: If he has no place into which he can take down his vessels and he must continue eating in the sukka, what is the halakha? What can he do to underscore the fact that he is eating there not to fulfill a mitzva, thereby violating the prohibition against adding to the mitzvot of the Torah, but only due to the lack of an alternative? Rabbi 岣yya bar Rav said: He reduces the roofing of the sukka by four handbreadths, thereby rendering the sukka unfit. And Rabbi Yehoshua ben Levi said: He lights a lamp inside the sukka, which is prohibited during the festival of Sukkot.

讜诇讗 驻诇讬讙讬 讛讗 诇谉 讜讛讗 诇讛讜

The Gemara notes: And they do not disagree with regard to the halakha. Instead, they are providing different solutions for different locations. This is for us, who live outside Eretz Yisrael, and this is for them, who live in Eretz Yisrael. Those who live in Eretz Yisrael reduce the roofing, since the obligation to sit in the sukka no longer applies. However, those who live outside of Eretz Yisrael, who are obligated to sit in the sukka on the eighth day with regard to which there is uncertainty that it might be the seventh day, must find another way to distinguish the eighth day from the days of the Festival of Sukkot.

讛讗 转讬谞讞 住讜讻讛 拽讟谞讛 住讜讻讛 讙讚讜诇讛 诪讗讬 讗讬讻讗 诇诪讬诪专 讚诪注讬讬诇 讘讛 诪讗谞讬 诪讬讻诇讗 讚讗诪专 专讘讗 诪讗谞讬 诪讬讻诇讗 讘专 诪诪讟诇诇转讗 诪讗谞讬 诪砖转讬讗 讘诪讟诇诇转讗

The Gemara asks: This works out well with regard to a small sukka, since it is prohibited to light a lamp due to the danger of a conflagration, and lighting a lamp will underscore the distinction. However, with regard to a large sukka, in which there is no prohibition and therefore no distinction, what can be said? The Gemara answers: One underscores the distinction in that he brings eating vessels, e.g., pots in which food was cooked, into the sukka, as Rava said: Eating vessels are taken out of the sukka; drinking vessels remain in the sukka. By leaving the pots and pans in the sukka, he indicates that the sukka is no longer involved in fulfillment of the mitzva.

诪转谞讬壮 谞讬住讜讱 讛诪讬诐 讻讬爪讚 爪诇讜讞讬转 砖诇 讝讛讘 诪讞讝拽转 砖诇砖讛 诇讜讙讬诐 讛讬讛 诪诪诇讗 诪谉 讛砖讬诇讜讞 讛讙讬注讜 诇砖注专 讛诪讬诐 转拽注讜 讜讛专讬注讜 讜转拽注讜 注诇讛 讘讻讘砖 讜驻谞讛 诇砖诪讗诇讜 砖谞讬 住驻诇讬诐 砖诇 讻住祝 讛讬讜 砖诐 专讘讬 讬讛讜讚讛 讗讜诪专 砖诇 住讬讚 讛讬讜 讗诇讗 砖讛讬讜 诪讜砖讞专讬谉 驻谞讬讛诐 诪驻谞讬 讛讬讬谉 讜诪谞讜拽讘讬谉

MISHNA: With regard to the rite of water libation performed in the Temple during the Festival, how was it performed? One would fill a golden jug with a capacity of three log with water from the Siloam pool. When those who went to bring the water reached the Gate of the Water, so called because the water for the libation was brought through this gate leading to the Temple courtyard, they sounded a tekia, sounded a terua, and sounded another tekia as an expression of joy. The priest ascended the ramp of the altar and turned to his left. There were two silver basins there into which he poured the water. Rabbi Yehuda said: They were limestone basins, but they would blacken due to the wine and therefore looked like silver. The two basins were perforated at the bottom

讻诪讬谉 砖谞讬 讞讜讟诪讬谉 讚拽讬谉 (讜讗讞讚) 诪注讜讘讛 讜讗讞讚 讚拽 讻讚讬 砖讬讛讜 砖谞讬讛诐 讻诇讬谉 讘讘转 讗讞转 诪注专讘讜 砖诇 诪讬诐 诪讝专讞讜 砖诇 讬讬谉 注讬专讛 砖诇 诪讬诐 诇转讜讱 砖诇 讬讬谉 讜砖诇 讬讬谉 诇转讜讱 砖诇 诪讬诐 讬爪讗

with two thin perforated nose-like protrusions. One of the basins, used for the wine libation, had a perforation that was broad, and one, used for the water libation, had a perforation that was thin, so that the flow of both the water and the wine, which do not have the same viscosity, would conclude simultaneously. The basin to the west of the altar was for water, and the basin to the east of the altar was for wine. However, if one poured the contents of the basin of water into the basin of wine, or the contents of the basin of wine into the basin of water, he fulfilled his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact.

专讘讬 讬讛讜讚讛 讗讜诪专 讘诇讜讙 讛讬讛 诪谞住讱 讻诇 砖诪讜谞讛 讜诇诪谞住讱 讗讜诪专 诇讜 讛讙讘讛 讬讚讱 砖驻注诐 讗讞讚 谞住讱 讗讞讚 注诇 讙讘讬 专讙诇讬讜 讜专讙诪讜讛讜 讻诇 讛注诐 讘讗转专讜讙讬讛谉

Rabbi Yehuda says: The basin for the water libation was not that large; rather, one would pour the water with a vessel that had a capacity of one log on all eight days of the Festival and not only seven. And the appointee says to the one pouring the water into the silver basin: Raise your hand, so that his actions would be visible, as one time a Sadducee priest intentionally poured the water on his feet, as the Sadducees did not accept the oral tradition requiring water libation, and in their rage all the people pelted him with their etrogim.

讻诪注砖讛讜 讘讞讜诇 讻讱 诪注砖讛讜 讘砖讘转 讗诇讗 砖讛讬讛 诪诪诇讗 诪注专讘 砖讘转 讞讘讬转 砖诇 讝讛讘 砖讗讬谞讛 诪拽讜讚砖转 诪谉 讛砖讬诇讜讞 讜诪谞讬讞讛 讘诇砖讻讛 谞砖驻讻讛 谞转讙诇转讛 讛讬讛 诪诪诇讗 诪谉 讛讻讬讜专 砖讛讬讬谉 讜讛诪讬诐 诪讙讜诇讬谉 驻住讜诇讬谉 诇讙讘讬 诪讝讘讞

Rabbi Yehuda continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated for exclusive use in the Temple from the Siloam pool, and he would place it in the Temple chamber and draw water from there on Shabbat. If the water in the barrel spilled, or if it was exposed overnight, leading to concern that a snake may have deposited poison in the water, one would fill the jug with water from the basin in the Temple courtyard, as exposed wine or water is unfit for the altar. Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar.

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘 注讬谞讗 讚讗诪专 拽专讗 讜砖讗讘转诐 诪讬诐 讘砖砖讜谉 讜讙讜壮

GEMARA: With regard to the customs accompanying the drawing of the water, the Gemara asks: From where are these matters derived? Rav Eina said that it is as the verse states: 鈥淲ith joy [sason] you shall draw water out of the springs of salvation鈥 (Isaiah 12:3), indicating that the water was to be drawn from the spring and the rite performed in extreme joy.

讛谞讛讜 转专讬 诪讬谞讬 讞讚 砖诪讬讛 砖砖讜谉 讜讞讚 砖诪讬讛 砖诪讞讛 讗诪专 诇讬讛 砖砖讜谉 诇砖诪讞讛 讗谞讗 注讚讬驻谞讗 诪讬谞讱 讚讻转讬讘 砖砖讜谉 讜砖诪讞讛 讬砖讬讙讜 讜讙讜壮 讗诪专 诇讬讛 砖诪讞讛 诇砖砖讜谉 讗谞讗 注讚讬驻谞讗 诪讬谞讱 讚讻转讬讘 砖诪讞讛 讜砖砖讜谉 诇讬讛讜讚讬诐 讗诪专 诇讬讛 砖砖讜谉 诇砖诪讞讛 讞讚 讬讜诪讗 砖讘拽讜讱 讜砖讜讬讜讱 驻专讜讜谞拽讗 讚讻转讬讘 讻讬 讘砖诪讞讛 转爪讗讜 讗诪专 诇讬讛 砖诪讞讛 诇砖砖讜谉 讞讚 讬讜诪讗 砖讘拽讜讱 讜诪诇讜 讘讱 诪讬讗 讚讻转讬讘 讜砖讗讘转诐 诪讬诐 讘砖砖讜谉

Apropos this verse, the Gemara relates: There were these two heretics, one named Sason and one named Sim岣. Sason said to Sim岣: I am superior to you, as it is written: 鈥淭hey shall obtain joy [sason] and happiness [sim岣], and sorrow and sighing shall flee鈥 (Isaiah 35:10). The verse mentions joy first. Sim岣 said to Sason, On the contrary, I am superior to you, as it is written: 鈥淭here was happiness [sim岣] and joy [sason] for the Jews鈥 (Esther 8:17). Sason said to Sim岣: One day they will dismiss you and render you a messenger [parvanka], as it is written: 鈥淔or you shall go out with happiness [sim岣]鈥 (Isaiah 55:12). Sim岣 said to Sason: One day they will dismiss you and draw water with you, as it is written: 鈥淲ith joy [sason] you shall draw water.鈥

讗诪专 诇讬讛 讛讛讜讗 诪讬谞讗 讚砖诪讬讛 砖砖讜谉 诇专讘讬 讗讘讛讜 注转讬讚讬转讜 讚转诪诇讜 诇讬 诪讬诐 诇注诇诪讗 讚讗转讬 讚讻转讬讘 讜砖讗讘转诐 诪讬诐 讘砖砖讜谉 讗诪专 诇讬讛 讗讬 讛讜讛 讻转讬讘 诇砖砖讜谉 讻讚拽讗诪专转 讛砖转讗 讚讻转讬讘 讘砖砖讜谉 诪砖讻讬讛 讚讛讛讜讗 讙讘专讗 诪砖讜讬谞谉 诇讬讛 讙讜讚讗 讜诪诇讬谞谉 讘讬讛 诪讬讗

The Gemara relates a similar incident: A certain heretic named Sason said to Rabbi Abbahu: You are all destined to draw water for me in the World-to-Come, as it is written: 鈥淲ith sason you shall draw water.鈥 Rabbi Abbahu said to him: If it had been written: For sason, it would have been as you say; now that it is written: With sason, it means that the skin of that man, you, will be rendered a wineskin, and we will draw water with it.

注诇讛 讘讻讘砖 讜驻谞讛 诇砖诪讗诇讜 讻讜壮 转谞讜 专讘谞谉 讻诇 讛注讜诇讬诐 诇诪讝讘讞 注讜诇讬谉 讚专讱 讬诪讬谉 讜诪拽讬驻讬谉 讜讬讜专讚讬谉 讚专讱 砖诪讗诇 讞讜抓 诪谉 讛注讜诇讛 诇砖诇砖讛 讚讘专讬诐 讛诇诇讜 砖注讜诇讬谉 讚专讱 砖诪讗诇 讜讞讜讝专讬谉 注诇 讛注拽讘 讜讗诇讜 讛谉 谞讬住讜讱 讛诪讬诐 讜谞讬住讜讱 讛讬讬谉 讜注讜诇转 讛注讜祝 讻砖专讘转讛 讘诪讝专讞

搂 The mishna continues: The priest ascended the ramp of the altar and turned to his left. The Sages taught: All who ascend the altar ascend and turn via the right, and circle the altar, and descend via the left. This is the case except for one ascending to perform one of these three tasks, as the ones who perform these tasks ascend via the left, and then turn on their heel and return in the direction that they came. And these tasks are: The water libation, and the wine libation, and the bird sacrificed as a burnt-offering when there were too many priests engaged in the sacrifice of these burnt-offerings in the preferred location east of the altar. When that was the case, additional priests engaged in sacrificing the same offering would pinch the neck of the bird west of the altar.

讗诇讗 砖讛讬讜 诪砖讞讬专讬谉 讘砖诇诪讗 讚讬讬谉 诪砖讞讬专 讚诪讬讗 讗诪讗讬 诪砖讞讬专 讻讬讜谉 讚讗诪专 诪专 注讬专讛 砖诇 诪讬诐 诇转讜讱 砖诇 讬讬谉 讜砖诇 讬讬谉 诇转讜讱 砖诇 诪讬诐 讬爪讗 砖诇 诪讬诐 讗转讬 诇讗砖讞讜专讬

The mishna continues: Rabbi Yehuda said that they were limestone, not silver, basins, but they would blacken due to the wine. The Gemara asks: Granted, the basin for wine blackened due to the wine; however, why did the basin for water blacken? The Gemara answers: Since the Master said in the mishna: However, if one inadvertently poured the contents of the basin of water into the basin of wine or the contents of the basin of wine into the basin of water, he fulfilled his obligation. Then even the basin for water would come to blacken over the course of time as well.

讜诪谞讜拽讘讬诐 讻诪讬谉 砖谞讬 讞讜讟诪讬谉 讜讻讜壮 诇讬诪讗 诪转谞讬转讬谉 专讘讬 讬讛讜讚讛 讛讬讗 讜诇讗 专讘谞谉 讚转谞谉 专讘讬 讬讛讜讚讛 讗讜诪专 讘诇讜讙 讛讬讛 诪谞住讱 讻诇 砖诪讜谞讛 讚讗讬 专讘谞谉 讻讬 讛讚讚讬 谞讬谞讛讜

搂 The mishna continues: And the two basins were perforated at the bottom with two thin, perforated, nose-like protrusions, one broad and one thin. The Gemara asks: Let us say that the mishna is in accordance with the opinion of Rabbi Yehuda and not with that of the Rabbis, as we learned in the mishna that Rabbi Yehuda says: One would pour the water with a vessel that had a capacity of one log on all eight days of the Festival, unlike the wine libation, for which a three-log basin was used. According to his opinion, there is a difference between the capacity of the wine vessel and that of the water vessel; therefore, it is clear why the opening in the wine vessel was broader. As, if the mishna is in accordance with the opinion of the Rabbis, they are the same as the capacity of the water basin, three log. Why, then, were there different sized openings?

讗驻讬诇讜 转讬诪讗 专讘谞谉 讞诪专讗 住诪讬讱 诪讬讗 拽诇讬砖

The Gemara answers: Even if you say that the mishna is in accordance with the opinion of the Rabbis, the reason for the different-sized openings is that wine is thick and water is thin, and therefore wine flows more slowly than water. In order to ensure that the emptying of both basins would conclude simultaneously, the wine basin required a wider opening.

讛讻讬 谞诪讬 诪住转讘专讗 讚讗讬 专讘讬 讬讛讜讚讛 专讞讘 讜拽爪专 讗讬转 诇讬讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 砖谞讬 拽砖讜讜讗讜转 讛讬讜 砖诐 讗讞讚 砖诇 诪讬诐 讜讗讞讚 砖诇 讬讬谉 砖诇 讬讬谉 驻讬讛 专讞讘 砖诇 诪讬诐 驻讬讛 拽爪专 讻讚讬 砖讬讛讜 砖谞讬讛诐 讻诇讬谉 讘讘转 讗讞转 砖诪注 诪讬谞讛

So too, it is reasonable to establish that the mishna is in accordance with the opinion of the Rabbis, as, if it is in accordance with the opinion of Rabbi Yehuda, unlike the description of the two openings in the mishna as broad and thin, elsewhere he is of the opinion that the openings as wide and narrow, as it was taught in a baraita that Rabbi Yehuda says: There were two small pipes there, one for water and one for wine. The mouth of the pipe for wine was wide and the mouth of the pipe for water was narrow, so that the emptying of both basins would conclude simultaneously. The disparity between wide and narrow is greater than the disparity between broad and thin, thereby facilitating the simultaneous emptying of the three-log and one-log basins according to Rabbi Yehuda. The Gemara concludes: Indeed, learn from it that the mishna is not in accordance with the opinion of Rabbi Yehuda.

诪注专讘讜 砖诇 诪讬诐 转谞讜 专讘谞谉 诪注砖讛 讘爪讚讜拽讬 讗讞讚 砖谞讬住讱 注诇 讙讘讬 专讙诇讬讜 讜专讙诪讜讛讜 讻诇 讛注诐 讘讗转专讜讙讬讛谉 讜讗讜转讜 讛讬讜诐 谞驻讙诪讛 拽专谉 讛诪讝讘讞 讜讛讘讬讗讜 讘讜诇 砖诇 诪诇讞 讜住转诪讜讛讜 诇讗 诪驻谞讬 砖讛讜讻砖专 诇注讘讜讚讛 讗诇讗 诪驻谞讬 砖诇讗 讬专讗讛 诪讝讘讞 驻讙讜诐

搂 The mishna continues: The basin to the west of the altar was for water, and the basin to the east of the altar was for wine, and they would tell the one pouring the water to raise his hand. The Sages taught: There was an incident involving one Sadducee priest who poured the water on his feet, and in anger all the people pelted him with their etrogim. And that day, the horn of the altar was damaged as a result of the pelting and the ensuing chaos. They brought a fistful of salt and sealed the damaged section, not because it rendered the altar fit for the Temple service, but in deference to the altar, so that the altar would not be seen in its damaged state.

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 48

专讙诇 讘驻谞讬 注爪诪讜 诇注谞讬谉 驻讝专 拽砖讘 驻讬讬住 讘驻谞讬 注爪诪讜 讝诪谉 讘驻谞讬 注爪诪讜 专讙诇 讘驻谞讬 注爪诪讜 拽专讘谉 讘驻谞讬 注爪诪讜 砖讬专讛 讘驻谞讬 注爪诪讜 讘专讻讛 讘驻谞讬 注爪诪讜

is a Festival in and of itself with regard to the matter of: Peh, zayin, reish; kuf, shin, beit. This is an acronym for: A lottery [payis] in and of itself, i.e., a new lottery is performed on that day to determine which priests will sacrifice the offerings that day, and the order established on Sukkot does not continue; the blessing of time [zeman], i.e., Who has given us life, sustained us, and brought us to this time, in and of itself, as it is recited just as it is recited at the start of each Festival; a Festival [regel ] in and of itself, and there is no mitzva to sit in the sukka (see Tosafot); an offering [korban] in and of itself, as the number of offerings sacrificed on the Eighth Day is not a continuation of the number sacrificed on Sukkot but is part of a new calculation; a song [shira] in and of itself, since the psalms recited by the Levites as the offerings are sacrificed on the Eighth Day are not a continuation of those recited on Sukkot; a blessing [berakha] in and of itself, as the addition to the third blessing of Grace after Meals and to the Amida prayer (see Tosafot) is phrased in a manner different from that of the addition recited on Sukkot.

诪转谞讬壮 讛讛诇诇 讜讛砖诪讞讛 砖诪讜谞讛 讻讬爪讚 诪诇诪讚 砖讞讬讬讘 讗讚诐 讘讛诇诇 讜讘砖诪讞讛 讜讘讻讘讜讚 讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙 讻砖讗专 讻诇 讬诪讜转 讛讞讙

MISHNA: This mishna elaborates upon the first mishna in this chapter. The obligation to recite hallel and the mitzva of rejoicing on the Festival by sacrificing and eating the meat of peace-offerings are always for eight days. The mishna explains: How so? This teaches that a person is obligated in hallel, and in the mitzva of rejoicing, and in reverence for the last day of the Festival like he is for all the other days of the Festival.

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讚转谞讜 专讘谞谉 讜讛讬讬转 讗讱 砖诪讞 诇专讘讜转 诇讬诇讬 讬讜诐 讟讜讘 讛讗讞专讜谉 讗讜 讗讬谞讜 讗诇讗 讬讜诐 讟讜讘 讛专讗砖讜谉 讻砖讛讜讗 讗讜诪专 讗讱 讞诇拽

GEMARA: The Gemara asks: From where are these matters, that on the eighth day of the Festival one is obligated to rejoice, derived? It is as the Sages taught that the verse states with regard to Sukkot: 鈥淎nd you shall be altogether joyful鈥 (Deuteronomy 16:15). The verse comes to include the evenings of the last day of the Festival, i.e., then too, one is obligated to rejoice by partaking of the meat of the peace-offerings sacrificed the previous day. The Gemara asks: Does the verse come to include the evening of the eighth day? Or perhaps it comes to include only the evening of the first day of the Festival. The Gemara answers: When the verse says: Altogether, it is exclusionary, and it has distinguished this night from the other nights of the Festival.

讜诪讛 专讗讬转 诇专讘讜转 诇讬诇讬 讬讜诐 讟讜讘 讛讗讞专讜谉 讜诇讛讜爪讬讗 诇讬诇讬 讬讜诐 讟讜讘 讛专讗砖讜谉 诪专讘讛 讗谞讬 诇讬诇讬 讬讜诐 讟讜讘 讛讗讞专讜谉 砖讬砖 砖诪讞讛 诇驻谞讬讜 讜诪讜爪讬讗 讗谞讬 诇讬诇讬 讬讜诐 讟讜讘 讛专讗砖讜谉 砖讗讬谉 砖诪讞讛 诇驻谞讬讜

The Gemara asks: What did you see that led you to include the evenings of the last day of the Festival in the mitzva of rejoicing and to exclude the evenings of the first day of the Festival? Why not require one to sacrifice peace-offerings on the afternoon preceding the Festival to be eaten on the first night? The Gemara answers: I include the evenings of the last day of the Festival, before which there is a day of rejoicing, as it is reasonable that the rejoicing should continue, and I exclude the evenings of the first day of the Festival, before which there is not a day of rejoicing, as there is no obligation to sacrifice offerings on the afternoon preceding the Festival.

诪转谞讬壮 住讜讻讛 砖讘注讛 讻讬爪讚 讙诪专 诪诇讗讻讜诇 诇讗 讬转讬专 讗转 住讜讻转讜 讗讘诇 诪讜专讬讚 讗转 讛讻诇讬诐 诪谉 讛诪谞讞讛 讜诇诪注诇讛 诪驻谞讬 讻讘讜讚 讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙

MISHNA: The mitzva of sukka is seven days. How does one fulfill this obligation for seven full days? When one finished eating on the seventh day, he should not dismantle his sukka immediately, because the obligation continues until the end of the day. However, he takes the vessels down from the sukka into the house from min岣 time and onward in deference to the last day of the Festival, when he will require the vessels in the house.

讙诪壮 讗讬谉 诇讜 讻诇讬诐 诇讛讜专讬讚 诪讛讜 讗讬谉 诇讜 讻诇讬诐 讗诇讗 讻讬 讗砖转诪砖 讘诪讗讬 讗砖转诪砖 讗诇讗 讗讬谉 诇讜 诪拽讜诐 诇讛讜专讬讚 讻诇讬讜 诪讛讜 专讘讬 讞讬讬讗 讘专 (专讘) 讗诪专 驻讜讞转 讘讛 讗专讘注讛 讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 诪讚诇讬拽 讘讛 讗转 讛谞专

GEMARA: The Gemara asks: If one does not have vessels to take down from the sukka, what should he do? The Gemara asks: One does not have vessels? But when he utilized his sukka during the Festival, with what vessels did he eat when he utilized the sukka? Rather, this is the question: If he has no place into which he can take down his vessels and he must continue eating in the sukka, what is the halakha? What can he do to underscore the fact that he is eating there not to fulfill a mitzva, thereby violating the prohibition against adding to the mitzvot of the Torah, but only due to the lack of an alternative? Rabbi 岣yya bar Rav said: He reduces the roofing of the sukka by four handbreadths, thereby rendering the sukka unfit. And Rabbi Yehoshua ben Levi said: He lights a lamp inside the sukka, which is prohibited during the festival of Sukkot.

讜诇讗 驻诇讬讙讬 讛讗 诇谉 讜讛讗 诇讛讜

The Gemara notes: And they do not disagree with regard to the halakha. Instead, they are providing different solutions for different locations. This is for us, who live outside Eretz Yisrael, and this is for them, who live in Eretz Yisrael. Those who live in Eretz Yisrael reduce the roofing, since the obligation to sit in the sukka no longer applies. However, those who live outside of Eretz Yisrael, who are obligated to sit in the sukka on the eighth day with regard to which there is uncertainty that it might be the seventh day, must find another way to distinguish the eighth day from the days of the Festival of Sukkot.

讛讗 转讬谞讞 住讜讻讛 拽讟谞讛 住讜讻讛 讙讚讜诇讛 诪讗讬 讗讬讻讗 诇诪讬诪专 讚诪注讬讬诇 讘讛 诪讗谞讬 诪讬讻诇讗 讚讗诪专 专讘讗 诪讗谞讬 诪讬讻诇讗 讘专 诪诪讟诇诇转讗 诪讗谞讬 诪砖转讬讗 讘诪讟诇诇转讗

The Gemara asks: This works out well with regard to a small sukka, since it is prohibited to light a lamp due to the danger of a conflagration, and lighting a lamp will underscore the distinction. However, with regard to a large sukka, in which there is no prohibition and therefore no distinction, what can be said? The Gemara answers: One underscores the distinction in that he brings eating vessels, e.g., pots in which food was cooked, into the sukka, as Rava said: Eating vessels are taken out of the sukka; drinking vessels remain in the sukka. By leaving the pots and pans in the sukka, he indicates that the sukka is no longer involved in fulfillment of the mitzva.

诪转谞讬壮 谞讬住讜讱 讛诪讬诐 讻讬爪讚 爪诇讜讞讬转 砖诇 讝讛讘 诪讞讝拽转 砖诇砖讛 诇讜讙讬诐 讛讬讛 诪诪诇讗 诪谉 讛砖讬诇讜讞 讛讙讬注讜 诇砖注专 讛诪讬诐 转拽注讜 讜讛专讬注讜 讜转拽注讜 注诇讛 讘讻讘砖 讜驻谞讛 诇砖诪讗诇讜 砖谞讬 住驻诇讬诐 砖诇 讻住祝 讛讬讜 砖诐 专讘讬 讬讛讜讚讛 讗讜诪专 砖诇 住讬讚 讛讬讜 讗诇讗 砖讛讬讜 诪讜砖讞专讬谉 驻谞讬讛诐 诪驻谞讬 讛讬讬谉 讜诪谞讜拽讘讬谉

MISHNA: With regard to the rite of water libation performed in the Temple during the Festival, how was it performed? One would fill a golden jug with a capacity of three log with water from the Siloam pool. When those who went to bring the water reached the Gate of the Water, so called because the water for the libation was brought through this gate leading to the Temple courtyard, they sounded a tekia, sounded a terua, and sounded another tekia as an expression of joy. The priest ascended the ramp of the altar and turned to his left. There were two silver basins there into which he poured the water. Rabbi Yehuda said: They were limestone basins, but they would blacken due to the wine and therefore looked like silver. The two basins were perforated at the bottom

讻诪讬谉 砖谞讬 讞讜讟诪讬谉 讚拽讬谉 (讜讗讞讚) 诪注讜讘讛 讜讗讞讚 讚拽 讻讚讬 砖讬讛讜 砖谞讬讛诐 讻诇讬谉 讘讘转 讗讞转 诪注专讘讜 砖诇 诪讬诐 诪讝专讞讜 砖诇 讬讬谉 注讬专讛 砖诇 诪讬诐 诇转讜讱 砖诇 讬讬谉 讜砖诇 讬讬谉 诇转讜讱 砖诇 诪讬诐 讬爪讗

with two thin perforated nose-like protrusions. One of the basins, used for the wine libation, had a perforation that was broad, and one, used for the water libation, had a perforation that was thin, so that the flow of both the water and the wine, which do not have the same viscosity, would conclude simultaneously. The basin to the west of the altar was for water, and the basin to the east of the altar was for wine. However, if one poured the contents of the basin of water into the basin of wine, or the contents of the basin of wine into the basin of water, he fulfilled his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact.

专讘讬 讬讛讜讚讛 讗讜诪专 讘诇讜讙 讛讬讛 诪谞住讱 讻诇 砖诪讜谞讛 讜诇诪谞住讱 讗讜诪专 诇讜 讛讙讘讛 讬讚讱 砖驻注诐 讗讞讚 谞住讱 讗讞讚 注诇 讙讘讬 专讙诇讬讜 讜专讙诪讜讛讜 讻诇 讛注诐 讘讗转专讜讙讬讛谉

Rabbi Yehuda says: The basin for the water libation was not that large; rather, one would pour the water with a vessel that had a capacity of one log on all eight days of the Festival and not only seven. And the appointee says to the one pouring the water into the silver basin: Raise your hand, so that his actions would be visible, as one time a Sadducee priest intentionally poured the water on his feet, as the Sadducees did not accept the oral tradition requiring water libation, and in their rage all the people pelted him with their etrogim.

讻诪注砖讛讜 讘讞讜诇 讻讱 诪注砖讛讜 讘砖讘转 讗诇讗 砖讛讬讛 诪诪诇讗 诪注专讘 砖讘转 讞讘讬转 砖诇 讝讛讘 砖讗讬谞讛 诪拽讜讚砖转 诪谉 讛砖讬诇讜讞 讜诪谞讬讞讛 讘诇砖讻讛 谞砖驻讻讛 谞转讙诇转讛 讛讬讛 诪诪诇讗 诪谉 讛讻讬讜专 砖讛讬讬谉 讜讛诪讬诐 诪讙讜诇讬谉 驻住讜诇讬谉 诇讙讘讬 诪讝讘讞

Rabbi Yehuda continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated for exclusive use in the Temple from the Siloam pool, and he would place it in the Temple chamber and draw water from there on Shabbat. If the water in the barrel spilled, or if it was exposed overnight, leading to concern that a snake may have deposited poison in the water, one would fill the jug with water from the basin in the Temple courtyard, as exposed wine or water is unfit for the altar. Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar.

讙诪壮 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘 注讬谞讗 讚讗诪专 拽专讗 讜砖讗讘转诐 诪讬诐 讘砖砖讜谉 讜讙讜壮

GEMARA: With regard to the customs accompanying the drawing of the water, the Gemara asks: From where are these matters derived? Rav Eina said that it is as the verse states: 鈥淲ith joy [sason] you shall draw water out of the springs of salvation鈥 (Isaiah 12:3), indicating that the water was to be drawn from the spring and the rite performed in extreme joy.

讛谞讛讜 转专讬 诪讬谞讬 讞讚 砖诪讬讛 砖砖讜谉 讜讞讚 砖诪讬讛 砖诪讞讛 讗诪专 诇讬讛 砖砖讜谉 诇砖诪讞讛 讗谞讗 注讚讬驻谞讗 诪讬谞讱 讚讻转讬讘 砖砖讜谉 讜砖诪讞讛 讬砖讬讙讜 讜讙讜壮 讗诪专 诇讬讛 砖诪讞讛 诇砖砖讜谉 讗谞讗 注讚讬驻谞讗 诪讬谞讱 讚讻转讬讘 砖诪讞讛 讜砖砖讜谉 诇讬讛讜讚讬诐 讗诪专 诇讬讛 砖砖讜谉 诇砖诪讞讛 讞讚 讬讜诪讗 砖讘拽讜讱 讜砖讜讬讜讱 驻专讜讜谞拽讗 讚讻转讬讘 讻讬 讘砖诪讞讛 转爪讗讜 讗诪专 诇讬讛 砖诪讞讛 诇砖砖讜谉 讞讚 讬讜诪讗 砖讘拽讜讱 讜诪诇讜 讘讱 诪讬讗 讚讻转讬讘 讜砖讗讘转诐 诪讬诐 讘砖砖讜谉

Apropos this verse, the Gemara relates: There were these two heretics, one named Sason and one named Sim岣. Sason said to Sim岣: I am superior to you, as it is written: 鈥淭hey shall obtain joy [sason] and happiness [sim岣], and sorrow and sighing shall flee鈥 (Isaiah 35:10). The verse mentions joy first. Sim岣 said to Sason, On the contrary, I am superior to you, as it is written: 鈥淭here was happiness [sim岣] and joy [sason] for the Jews鈥 (Esther 8:17). Sason said to Sim岣: One day they will dismiss you and render you a messenger [parvanka], as it is written: 鈥淔or you shall go out with happiness [sim岣]鈥 (Isaiah 55:12). Sim岣 said to Sason: One day they will dismiss you and draw water with you, as it is written: 鈥淲ith joy [sason] you shall draw water.鈥

讗诪专 诇讬讛 讛讛讜讗 诪讬谞讗 讚砖诪讬讛 砖砖讜谉 诇专讘讬 讗讘讛讜 注转讬讚讬转讜 讚转诪诇讜 诇讬 诪讬诐 诇注诇诪讗 讚讗转讬 讚讻转讬讘 讜砖讗讘转诐 诪讬诐 讘砖砖讜谉 讗诪专 诇讬讛 讗讬 讛讜讛 讻转讬讘 诇砖砖讜谉 讻讚拽讗诪专转 讛砖转讗 讚讻转讬讘 讘砖砖讜谉 诪砖讻讬讛 讚讛讛讜讗 讙讘专讗 诪砖讜讬谞谉 诇讬讛 讙讜讚讗 讜诪诇讬谞谉 讘讬讛 诪讬讗

The Gemara relates a similar incident: A certain heretic named Sason said to Rabbi Abbahu: You are all destined to draw water for me in the World-to-Come, as it is written: 鈥淲ith sason you shall draw water.鈥 Rabbi Abbahu said to him: If it had been written: For sason, it would have been as you say; now that it is written: With sason, it means that the skin of that man, you, will be rendered a wineskin, and we will draw water with it.

注诇讛 讘讻讘砖 讜驻谞讛 诇砖诪讗诇讜 讻讜壮 转谞讜 专讘谞谉 讻诇 讛注讜诇讬诐 诇诪讝讘讞 注讜诇讬谉 讚专讱 讬诪讬谉 讜诪拽讬驻讬谉 讜讬讜专讚讬谉 讚专讱 砖诪讗诇 讞讜抓 诪谉 讛注讜诇讛 诇砖诇砖讛 讚讘专讬诐 讛诇诇讜 砖注讜诇讬谉 讚专讱 砖诪讗诇 讜讞讜讝专讬谉 注诇 讛注拽讘 讜讗诇讜 讛谉 谞讬住讜讱 讛诪讬诐 讜谞讬住讜讱 讛讬讬谉 讜注讜诇转 讛注讜祝 讻砖专讘转讛 讘诪讝专讞

搂 The mishna continues: The priest ascended the ramp of the altar and turned to his left. The Sages taught: All who ascend the altar ascend and turn via the right, and circle the altar, and descend via the left. This is the case except for one ascending to perform one of these three tasks, as the ones who perform these tasks ascend via the left, and then turn on their heel and return in the direction that they came. And these tasks are: The water libation, and the wine libation, and the bird sacrificed as a burnt-offering when there were too many priests engaged in the sacrifice of these burnt-offerings in the preferred location east of the altar. When that was the case, additional priests engaged in sacrificing the same offering would pinch the neck of the bird west of the altar.

讗诇讗 砖讛讬讜 诪砖讞讬专讬谉 讘砖诇诪讗 讚讬讬谉 诪砖讞讬专 讚诪讬讗 讗诪讗讬 诪砖讞讬专 讻讬讜谉 讚讗诪专 诪专 注讬专讛 砖诇 诪讬诐 诇转讜讱 砖诇 讬讬谉 讜砖诇 讬讬谉 诇转讜讱 砖诇 诪讬诐 讬爪讗 砖诇 诪讬诐 讗转讬 诇讗砖讞讜专讬

The mishna continues: Rabbi Yehuda said that they were limestone, not silver, basins, but they would blacken due to the wine. The Gemara asks: Granted, the basin for wine blackened due to the wine; however, why did the basin for water blacken? The Gemara answers: Since the Master said in the mishna: However, if one inadvertently poured the contents of the basin of water into the basin of wine or the contents of the basin of wine into the basin of water, he fulfilled his obligation. Then even the basin for water would come to blacken over the course of time as well.

讜诪谞讜拽讘讬诐 讻诪讬谉 砖谞讬 讞讜讟诪讬谉 讜讻讜壮 诇讬诪讗 诪转谞讬转讬谉 专讘讬 讬讛讜讚讛 讛讬讗 讜诇讗 专讘谞谉 讚转谞谉 专讘讬 讬讛讜讚讛 讗讜诪专 讘诇讜讙 讛讬讛 诪谞住讱 讻诇 砖诪讜谞讛 讚讗讬 专讘谞谉 讻讬 讛讚讚讬 谞讬谞讛讜

搂 The mishna continues: And the two basins were perforated at the bottom with two thin, perforated, nose-like protrusions, one broad and one thin. The Gemara asks: Let us say that the mishna is in accordance with the opinion of Rabbi Yehuda and not with that of the Rabbis, as we learned in the mishna that Rabbi Yehuda says: One would pour the water with a vessel that had a capacity of one log on all eight days of the Festival, unlike the wine libation, for which a three-log basin was used. According to his opinion, there is a difference between the capacity of the wine vessel and that of the water vessel; therefore, it is clear why the opening in the wine vessel was broader. As, if the mishna is in accordance with the opinion of the Rabbis, they are the same as the capacity of the water basin, three log. Why, then, were there different sized openings?

讗驻讬诇讜 转讬诪讗 专讘谞谉 讞诪专讗 住诪讬讱 诪讬讗 拽诇讬砖

The Gemara answers: Even if you say that the mishna is in accordance with the opinion of the Rabbis, the reason for the different-sized openings is that wine is thick and water is thin, and therefore wine flows more slowly than water. In order to ensure that the emptying of both basins would conclude simultaneously, the wine basin required a wider opening.

讛讻讬 谞诪讬 诪住转讘专讗 讚讗讬 专讘讬 讬讛讜讚讛 专讞讘 讜拽爪专 讗讬转 诇讬讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 砖谞讬 拽砖讜讜讗讜转 讛讬讜 砖诐 讗讞讚 砖诇 诪讬诐 讜讗讞讚 砖诇 讬讬谉 砖诇 讬讬谉 驻讬讛 专讞讘 砖诇 诪讬诐 驻讬讛 拽爪专 讻讚讬 砖讬讛讜 砖谞讬讛诐 讻诇讬谉 讘讘转 讗讞转 砖诪注 诪讬谞讛

So too, it is reasonable to establish that the mishna is in accordance with the opinion of the Rabbis, as, if it is in accordance with the opinion of Rabbi Yehuda, unlike the description of the two openings in the mishna as broad and thin, elsewhere he is of the opinion that the openings as wide and narrow, as it was taught in a baraita that Rabbi Yehuda says: There were two small pipes there, one for water and one for wine. The mouth of the pipe for wine was wide and the mouth of the pipe for water was narrow, so that the emptying of both basins would conclude simultaneously. The disparity between wide and narrow is greater than the disparity between broad and thin, thereby facilitating the simultaneous emptying of the three-log and one-log basins according to Rabbi Yehuda. The Gemara concludes: Indeed, learn from it that the mishna is not in accordance with the opinion of Rabbi Yehuda.

诪注专讘讜 砖诇 诪讬诐 转谞讜 专讘谞谉 诪注砖讛 讘爪讚讜拽讬 讗讞讚 砖谞讬住讱 注诇 讙讘讬 专讙诇讬讜 讜专讙诪讜讛讜 讻诇 讛注诐 讘讗转专讜讙讬讛谉 讜讗讜转讜 讛讬讜诐 谞驻讙诪讛 拽专谉 讛诪讝讘讞 讜讛讘讬讗讜 讘讜诇 砖诇 诪诇讞 讜住转诪讜讛讜 诇讗 诪驻谞讬 砖讛讜讻砖专 诇注讘讜讚讛 讗诇讗 诪驻谞讬 砖诇讗 讬专讗讛 诪讝讘讞 驻讙讜诐

搂 The mishna continues: The basin to the west of the altar was for water, and the basin to the east of the altar was for wine, and they would tell the one pouring the water to raise his hand. The Sages taught: There was an incident involving one Sadducee priest who poured the water on his feet, and in anger all the people pelted him with their etrogim. And that day, the horn of the altar was damaged as a result of the pelting and the ensuing chaos. They brought a fistful of salt and sealed the damaged section, not because it rendered the altar fit for the Temple service, but in deference to the altar, so that the altar would not be seen in its damaged state.

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