Sukkah 46a — the Talmud in English

For it was taught in a beraita:

One who makes a lulav for himself [

and not one who makes a sukka for others],

says

on the eve of the Festival:

Blessed is He Who has given us life, sustained us, and brought us to this time.

If one took it in order to fulfill the mitzva with it

on the Festival,

he says: Blessed are You, Lord our God, King of the universe, Who sanctified us with His commandments and commanded us concerning the taking of the lulav.

And even though he recited a blessing over it on the first day—

he again recites a blessing all seven days.

One who makes a sukka for himself

on the eve of the Festival,

says: Blessed is He Who has given us life and sustained us.

And when

he enters to sit in it

on the Festival of Sukkot,

he says: Who sanctified us with His commandments and commanded us to sit in the sukka.

And once he recited the blessing on the first day—

he no longer recites the blessing.

The matter of lulav contradicts the matter of lulav. For according to the beraita, its blessing is for seven days, whereas according to Rabbi Yohanan [according to Rabba bar bar Hana] its blessing is for one day.

For according to the beraita, its blessing is recited for seven days, whereas according to Rabbi Yohanan [according to Rabba bar bar Hanna], its blessing is recited for only one day.

The matter of sukka contradicts the matter of sukka! For according to the beraita, its blessing is recited once, whereas according to all the amoraim in the opinion of Rabbi Yohanan, its blessing is recited all seven days.

For according to the beraita, its blessing is recited only once, whereas according to all the amoraim who explain Rabbi Yohanan’s view, its blessing is recited throughout all seven days.

And the Gemara qualifies the objection:

Granted, the matter of lulav does not contradict the matter of lulav;

for it is possible to distinguish:

Here,

in the beraita, it is speaking

of the time when the Temple exists, and in the Temple its mitzva was by Torah law all seven days, and therefore they recited a blessing over it in the Temple every day, in accordance with Rabbi Yohanan, who distinguishes between reciting a blessing each time over a mitzva by Torah law and reciting a blessing over a mitzva by rabbinic law.

and in the Temple the mitzva of the lulav applied by Torah law throughout all seven days. Therefore, in the Temple they recited the blessing over it every day, in accordance with Rabbi Yohanan, who distinguishes between reciting a blessing each time one performs a mitzva mandated by Torah law and reciting a blessing over a mitzva mandated by rabbinic law.

Here,

in the words of Rabbi Yohanan, it is speaking

of the time when the Temple does not exist, when the mitzva of lulav on the other days is only a commemoration of the Temple, by rabbinic law, and therefore one does not again recite a blessing over it every day.

when the mitzva of the lulav on the other days is only a commemoration of the Temple, mandated by rabbinic law. Therefore, one does not repeat the blessing over it every day.

But the matter of sukka,

which is by Torah law, and according to the beraita one recites a blessing over it only once,

the matter of sukka,

concerning reciting the blessing of the sukka all seven days according to Rabbi Yohanan—

it is difficult!

And we answer:

It is a dispute among tannaim, for they disagreed whether the blessing of the sukka is only on the first occasion or all seven days, and Rabbi Yohanan holds in accordance with the opinion of the one who says all seven days.

who disagreed whether the blessing over the sukkah is recited only the first time or throughout all seven days, and Rabbi Yohanan holds in accordance with the view that it is recited throughout all seven days.

For it was taught:

The blessing of

tefillin—

every time

each time

that

that he removes the tefillin and

puts them on

anew,

he recites a blessing over them; these are the words of Rabbi. And Rabbi Yohanan holds likewise concerning the sukka: each time he recites a new blessing, like tefillin that he removed and put on anew.

Rabbi Yohanan holds the same way concerning the sukka: each time, he recites the blessing anew, just as with phylacteries that one removed and then put on again.

And the Sages say: he recites a blessing only

once, when putting them on

in the morning, only. And likewise concerning the sukka, he recites the blessing only the first time.

Likewise, concerning the sukka, he recites the blessing only the first time.

It was stated: Abaye said: The halakha is in accordance with Rabbi.

And Rava said: The halakha is in accordance with the Sages.

Rav Mari, son of the daughter of

the granddaughter of

Shmuel, said: I saw Rava, that he did not act in accordance with his teaching, for I saw Rava not acting in practice according to his words, to recite a blessing over the tefillin only once.

for I saw that in practice he did not recite the blessing over the phylacteries only once.

Rather, he acted like Abaye, who holds that the halakha is according to Rabbi. For I saw how he would

he acted like Abaye, who ruled that the halakha is in accordance with Rabbi. For I saw how he

rise early

to get up in the morning,

and stand and enter the lavatory.

And he would emerge, and wash

and take

his hands, and put on tefillin, and recite a blessing the first time for putting on tefillin.

the first time he put on phylacteries.

And when he needed [to go out] another time

to go out again,

he entered the lavatory, emerged, washed his hands, put on tefillin, and recited a blessing also for putting them on the second time, contrary to his own words that the halakha is according to the Sages.

also over putting them on a second time, contrary to his statement that the halakha is in accordance with the Sages.

And we too—

according to Rabbi, who holds that one must recite a blessing each time one puts on tefillin,

who holds that one should recite a blessing each time one puts on phylacteries;

we act, and

therefore we

recite a blessing all seven days over the sukka, and likewise recite a blessing over the lulav every day.

over the sukka, and likewise recite the blessing over the lulav every day.

Mar Zutra said: I saw Rav Pappi, that every time,

each time,

he puts on tefillin—

he recites a blessing.

The Sages of the house of Rav Ashi, every time they handle them

the tefillin,

recite blessings, because a person is obligated to handle them at every moment, so that he will not divert his attention from them.

because a person is obligated to handle them at all times, so that he will not become distracted from them.

Rav Yehuda said in the name of Shmuel: The mitzva of lulav

is

all seven days, with regard to the obligation to recite a blessing.

with regard to the obligation to recite a blessing.

And Rabbi Yehoshua ben Levi said: Only

only on

the first day is the mitzva of lulav one that requires a blessing, since it is taken on that day outside the Land [of Israel] by Torah law.

one that requires a blessing, since on that day it is taken outside the Temple by Torah law.

But

from this point onward

one does not recite a blessing over it, since its obligation on the other days is only by virtue of

the mitzva of the Elders, which Rabban Yohanan ben Zakkai and his group instituted as a commemoration of the Temple.

which Rabban Yohanan ben Zakkai and his colleagues instituted as a commemoration of the Temple.

And Rabbi Yitzhak said: Every day

is

the mitzva of the Elders.

And we wonder:

And

if

even the first day, according to Rabbi Yitzhak it is only by rabbinic law?

according to Rabbi Yitzhak, is only rabbinic?

But we hold that on the first day,

the mitzva of lulav is by

Torah law

outside the Land [of Israel]!

And we answer:

Say that Rabbi Yitzhak said as follows: On all the other days, the mitzva of lulav is the mitzva of the Elders,

“the mitzva of the Elders,”

except

for

the first day, when its mitzva is by Torah law.

when its mitzva is mandated by Torah law.

And we wonder about this answer:

If so,

the words of Rabbi Yitzhak

are

the same as the words of

Rabbi Yehoshua ben Levi, and in what did he disagree with him?

so in what way does he disagree with him?

And we answer: Indeed, Rabbi Yitzhak did not disagree with Rabbi Yehoshua ben Levi. And

say: Rabbi Yitzhak also said so.

And the Gemara continues:

And Rav too holds: all seven days are the mitzva of lulav

for a blessing, even though its obligation is only by rabbinic law.

And we can learn this from what

Rabbi Hiyya bar Ashi said in the name of Rav: One who lights the Hanukkah lamp must recite a blessing over it, even though the mitzva of lighting the Hanukkah lamp is only by rabbinic law.

over it, even though the mitzva of lighting the Hanukkah lamp is only rabbinic.

And from here we can learn that the same is true according to Rav: one must recite a blessing over the lulav all seven days.

Rabbi Yirmeya said: One who sees a Hanukkah lamp burning at the entrance of another Israelite’s house, and he did not light in his own house,

burning at the entrance of another Israelite’s home, when he did not light one in his own home,

must recite a blessing for the first sighting.

when he first sees it.

And we inquire concerning this:

What does he recite a blessing

for upon seeing it?

Rav Yehuda said: On the first day, one who lights—

recites three blessings, over the lighting, over the miracles, and Sheheheyanu. But

over the lighting, over the miracles, and Sheheheyanu. But

one who sees,

who does not light

recites two blessings, over the miracles and Sheheheyanu.

over the miracles and Sheheheyanu.

From this point onward, one who lights recites two blessings, “to light” and “Who performed miracles,”

“to light” and “Who performed miracles,”

and one who sees recites one blessing, “Who performed miracles,” only.

“Who performed miracles,” alone.

And now it discusses the obligation of the blessing over the Hanukkah lamp:

And what does he recite a blessing—

Blessed are You, Lord our God, King of the universe, Who sanctified us with His commandments and commanded us to light the Hanukkah lamp.

And where did He command us

this in the Torah, when the entire obligation to light the lamp is rabbinic law?

From what is stated in the portion of Shoftim [Deuteronomy, chapter 17]: "

You shall act according to the word that they tell you.

According to the Torah that they teach you and according to the judgment that they tell you, you shall do.

You shall not turn aside

from the word that they tell you, right or left."

And Rav Nahman bar Yitzhak said

from here: [Deuteronomy 32] "

Ask your father, and he will tell you."

Rav Nahman bar Yitzhak taught it explicitly,

that thus

Rav said

explicitly, and there is no need to learn this from his statement concerning the Hanukkah lamp:

All seven days are the mitzva of lulav.

The Sages taught: One who makes a sukka for himself says: Blessed is He Who has given us life, and so forth.

When he enters to sit in it, he says: Blessed is He Who sanctified us, and so forth.

If it was

the sukka

already made and standing, if he can renew something in it

in its making

something

before the Festival, he renews it, and

recites a blessing over the renewed making before the Festival, the blessing of Sheheheyanu.

over the renewed construction before the Festival—the blessing of Sheheheyanu.

If not—

when he enters to sit in it, he recites two blessings, “to sit in the sukka” and Sheheheyanu.

“to sit in the sukka” and Sheheheyanu.

Rav Ashi said: I saw Rav Kahana, that he recited all of them,

the blessing “to sit in the sukka” and Sheheheyanu,

over the cup of kiddush

over the cup of kiddush.

The Sages taught: If there were many mitzvot before him, he says: Blessed are You, Lord our God, King of the universe, Who sanctified us with His commandments and commanded us concerning the mitzvot.

Rabbi Yehuda says: He recites a blessing over each one individually.

Rabbi Zeira said, and some say Rabbi Hanina bar Pappa: The halakha is in accordance with Rabbi Yehuda.

And Rabbi Zeira said, and some say Rabbi Hanina bar Pappa: What is the reason of Rabbi Yehuda?

He learned this from

as it is written [

Psalms 68]: "

Blessed is the Lord day by day."

But do they bless Him by day, and at night do they not bless Him?

Rather,

the verse

comes to tell you: each and every day—

give Him

blessings

corresponding to His blessings. On Shabbat one should recite the blessings of Shabbat, and on the Festival the blessings of the Festival, and mention in them something corresponding to the event of the Festival, and on a weekday the weekday blessings.

On Shabbat, one should recite the blessings of Shabbat; on a Festival, the blessings of the Festival, mentioning in them the aspect of the Festival relevant to the occasion; and on a weekday, the weekday blessings.

Here too, with each and every matter

of a mitzva—

give it blessings corresponding to it.

And Rabbi Zeira said, and some say Rabbi Hanina bar Pappa: Come and see that the quality of the Holy One, blessed is He, is unlike the quality of flesh and blood.