Sukkah 47b — the Talmud in English

Is it not

the blessing that Rabbi Yehuda said applies also on the eighth day, the blessing of

zman

, and in accordance with the words of Rabbi Yohanan?

And we reject this:

No.

There is no proof from here that on the eighth day one recites the zman blessing. Rather, the intention is to mention the Eighth Day of Assembly in

Grace after Meals and prayer.

And

this too is reasonable

that the intention is to mention the Eighth Day of Assembly in Grace after Meals, and not the zman blessing.

For if it enters your mind that it is the zman blessing—

the blessing of

zman

that applies

all seven

days,

is there such a thing!?

For this is what Rabbi Yehuda said: Just as the seven days of the festival require a blessing, so too the eighth day requires a blessing.

And we reject this: This is not difficult.

The intention of Rabbi Yehuda is to say:

if he did not recite the blessing now,

on the first day of the festival—

he recites it the next day, or on another day.

And if so, if we say that Rabbi Yehuda’s intention is the zman blessing, this would be proof for Rabbi Yohanan, that the zman blessing is recited on the eighth day.

And we ask again: Even if we say that Rabbi Yehuda’s intention is regarding one who did not recite the zman blessing on the first day, who may recite it during the seven days of the festival,

in any event

it is difficult: How can there be a zman blessing during the intermediate days of the festival for every person who did not recite it on the first day? For, seemingly, in order to recite the zman blessing—

a cup

of wine, to recite the zman blessing over it,

is required!

That is, the Gemara now assumed logically that even during the intermediate days of the festival one must recite the Sheheheyanu blessing over a cup of wine. Therefore, it must explain how the Sages instituted that one who did not recite the zman blessing on the first day should recite it during the intermediate days over the cup, when wine is not available to every person during the intermediate days of the festival.

And in order to resolve this difficulty:

Let us say:

Should we prove from the fact that Rabbi Yehuda said that the zman blessing is [recited] all seven [days], and we established his words as referring to one who did not recite it on the first day, who may recite it on one of the seven days of the festival—

that it supports Rav Nahman?

For Rav Nahman said:

One who recites the

zman

Sheheheyanu blessing—

recites it even in the marketplace.

That is, he need not recite it over the cup!

For if you say that a cup is required

for the zman blessing—

a cup every day

during the intermediate days of the festival,

is there

for every person!?

And we reject this: There is no proof from here. For even if we say that the zman blessing requires a cup,

perhaps

it speaks of a case

in which a cup happened to be available to him.

That is, if a cup happened to be available to him, he recites the zman blessing over it, and if one did not happen to be available to him, he does not recite the zman blessing.

And now the Gemara discusses Rabbi Yehuda’s words in the beraita, that the eighth day requires lodging overnight.

And we raise a difficulty:

And

does

Rabbi Yehuda hold

that

the eighth day requires lodging overnight?

But it was taught in a beraita: Rabbi Yehuda says: From where [do we know] that the Second Passover does not require lodging overnight?

As it is stated

in the verse dealing with the mitzva of lodging overnight on the first Passover [Deuteronomy 16]:

“And you shall turn in the morning, and go to your tents.”

And it is written

in the verse following it:

“For six days you shall eat matzot.”

And from the juxtaposition of the verses we learned:

That which is

“required for six”,

that is, the Passover offering, which “requires six days of eating matza,” in addition to the first day—

requires lodging overnight.

And similarly, the sight offering and the festival peace-offering on Sukkot, which “requires six” for its offering, for one who did not bring the offering on the first day.

That which is

“not required for six”—

like the Second Passover offering, after eating which it is permitted to eat leaven immediately—

does not require lodging overnight.

And the Gemara infers:

What does it exclude?

Which lodging overnight did we exclude through “that which is not required for six”?

Is it not

that Scripture came

also to exclude the eighth day of the festival,

so that it too would not require lodging overnight, analogous to the Second Passover offering? For it too “is not required for six,” since it is a festival day of only one day. And likewise, to exclude lodging overnight on Shavuot.

And we reject this:

No.

The juxtaposition of the verses does not exclude lodging overnight on the eighth day of the festival, nor on Shavuot; rather, it is possible only

to exclude

from this juxtaposition only

the Second Passover, which is analogous to it,

which is analogous to the Passover offering, concerning which the two juxtaposed verses were stated.

This too is reasonable,

that Rabbi Yehuda excludes lodging overnight only in the case of the Second Passover.

For we learned in the Mishna: The first fruits require an offering,

that one must bring a peace-offering with them,

and song

of the Levites,

and waving, and lodging overnight.

Whom do you find who says

that there is

waving

with the first fruits?—

It is Rabbi Yehuda

[as will be demonstrated below from a beraita].

And it says

the tannaitic authority who holds in accordance with Rabbi Yehuda, that one who brings first fruits

requires lodging overnight.

And the proof that it is Rabbi Yehuda who holds that there is a mitzva of waving with the first fruits is from

that which was taught in a beraita:

Rabbi Yehuda says:

It is written at the beginning of the passage concerning the bringing of the first fruits [Deuteronomy 26:4]:

“And the priest shall take the basket from your hand, and place it before the altar of the Lord your God.”

And at the conclusion of the passage, after the confession of the words that the bringer of the first fruits recites, it is written [in verse 10]:

“And you shall place it before the Lord your God.”

And Rabbi Yehuda expounds the first “and place it” and the second “and you shall place it,” as follows:

[According to the version of the Vilna Gaon]:

“And he shall place it”—

this is waving.

That is, Scripture comes to say that first the bringer of the first fruits places the basket beside the altar, and afterward the priest takes the basket from there and waves it.

You say that this is waving, or is it rather placing

before the altar

itself,

and nothing more?

When it

again

says

at the end of the passage

“and you shall place it

before the Lord your God”—

behold, placing

before the altar

is stated.

Now how do I understand

“and he shall place it”

at the beginning of the passage?—

This is waving.

That is, first the bringer of the first fruits places the basket with the first fruits and places it before the altar. After placing it, the priest takes it from there and waves it, and again places it before the altar, and from there the priests take it for themselves.

And we challenge this:

Perhaps

the Mishna that says that the first fruits require waving and lodging overnight is not according to Rabbi Yehuda, but according to

Rabbi Eliezer ben Yaakov,

who also holds that the first fruits require waving.

And if so, we have no proof that Rabbi Yehuda, who holds that the first fruits require waving, also holds that they require lodging overnight!?

For it was taught in a beraita: [Deuteronomy 26]

“

And the priest shall take the basket from your hand”—

this teaches concerning the first fruits that they require waving, the words of Rabbi Eliezer ben Yaakov.

And the Gemara explains:

What is the reason of Rabbi Eliezer ben Yaakov?

It comes

by a gzera shava,

“hand, hand,”

of the first fruits

from the peace-offerings.

It is written here,

with regard to the first fruits:

“And the priest shall take the basket from your hand.”

And it is written there

[Leviticus 7], with regard to peace-offerings: “He who offers the sacrifice of the peace-offerings—

his hands shall bring the fire-offerings of the Lord,”

the fat upon the breast he shall bring it; and the breast—to wave it as a waving before the Lord.”

Just as here,

with the waving of the first fruits,

a priest

waves—

so too there,

with the peace-offerings,

a priest

waves.

And just as there,

with the waving of the fats and the breast in the peace-offering,

the owner

waves—

so too here,

with the waving of the first fruits,

the owner

waves.

How so?

The priest places his hand beneath the owner’s hand,

that is, the priest places his hands beneath the bottom of the basket, while the owner holds the rim of the basket,

and waves it.

And it is found that the mitzva of waving is fulfilled both by the priest and by the owner.

And now the Gemara returns to discuss the matter of the zman blessing on the eighth day, as a practical ruling.

What conclusion was reached

in law?

Rav Nahman said: The zman blessing is recited on the eighth day of the festival.

And Rav Sheshet said: The zman blessing is not recited on the eighth day of the festival.

And the halakha: The zman blessing is recited on the eighth day of the festival.