Sukkah 47b (מז:) — the Talmud in English

Is that not to say that

the blessing that Rabbi Yehuda said is recited also on the eighth day is the blessing of

time,

in accordance with the statement of Rabbi Yohanan?

And we reject this:

No.

There is no proof from here that the blessing of time is recited on the eighth day. Rather, the reference is to mentioning the eighth day, Shemini Atzeret, in the

Grace after Meals and the Amida.

And

so too, it is reasonable that

the reference is to mentioning Shemini Atzeret in Grace after Meals, and not to the blessing of time.

For if you were to say that it is the blessing of time—

the blessing of

time

that is recited

throughout all seven

days—

is that possible!?

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 intent of Rabbi Yehuda is to say:

If he did not recite the blessing now,

on the first day of the festival,

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

And if so, if we say that Rabbi Yehuda’s intent is the blessing of time, this provides proof for Rabbi Yohanan that the blessing of time is recited on the eighth day.

And we raise another difficulty: Even if we say that Rabbi Yehuda’s intent is concerning one who did not recite the blessing of time on the first day, and that he may recite it during the seven days of the festival,

in any event

there is still a difficulty: How can the blessing of time be recited during the intermediate days of the festival by anyone who did not recite it on the first day? For, apparently, in order to recite the blessing of time,

a cup

of wine is required, upon which he recites the blessing of time,

we require!

That is, the Gemara has now assumed on logical grounds that even during the intermediate days of the festival, the blessing of Shehecheyanu must be recited over a cup of wine. Therefore, it must explain how the Sages instituted that one who did not recite the blessing on the first day should recite it during the intermediate days over a cup, when wine is not available to everyone during the intermediate days of the festival.

And in order to resolve this difficulty:

Let us say: Is it possible to prove from the fact that Rabbi Yehuda said that the blessing of time is recited throughout all seven days, and we established his statement 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

this

supports Rav Naḥman?

For Rav Naḥman said: One who recites the blessing of

the

time,

that is, Shehecheyanu,

may recite it even in the marketplace.

That is, he need not recite it over a cup of wine!

For if you say that a cup is required

for the blessing of time,

a cup every day

during the intermediate days of the festival—

is there

one available to everyone!?

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

perhaps

it is speaking of a case

in which a cup happened to become available to him.

That is, if a cup happened to become available to him, he recites the blessing of time over it, but if no cup happened to become available to him, he does not recite the blessing of time.

The Gemara now discusses Rabbi Yehuda’s statement in the beraita that the eighth day requires lodging overnight.

We inquire:

And

if

Rabbi Yehuda holds

that

the eighth day requires lodging overnight?

But it was taught in a beraita: Rabbi Yehuda says: From where is it derived that the second Pesaḥ does not require lodging overnight?

As it is stated

in the verse dealing with the mitzva of lodging overnight for the first Pesaḥ [Deuteronomy 16]: “

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

And it is written

in the following verse: “

For six days you shall eat matza.”

And from the juxtaposition of the verses we learned:

The one that “

requires six,”

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

requires lodging overnight.

And similarly, the re’iya and ḥagiga offerings on Sukkot, which “require six” days for their offering, in the case of one who did not bring the offering on the first day.

The one that “

does not require six,”

such as the second Pesaḥ offering, after eating which it is immediately permitted to eat leavened bread,

does not require lodging overnight.

And the Gemara infers:

To exclude what?

Which lodging did we exclude through the phrase “the one that does not require six”?

Is it not

that the verse came

also to exclude the eighth day of the festival,

so that it too would not require lodging overnight, like the second Pesaḥ offering? For it too “does not require six,” since it is a Festival lasting 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 can only

exclude

through this juxtaposition

the second Pesaḥ, which is analogous to it,

similar to the Pesaḥ offering, concerning which the two juxtaposed verses were stated.

So too, it is reasonable

that Rabbi Yehuda excludes lodging overnight only in the case of the second Pesaḥ.

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

as one must bring a peace offering together 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 he says

the tanna who follows 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:

Rabbi Yehuda says:

It is written at the beginning of the passage concerning the bringing of first fruits [Deuteronomy 26]: “The priest shall take the basket from your hand and place it before the altar of the Lord your God.”

“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 declaration recited by the one who brings the first fruits, 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 Gra]: “

And place it”—

this is waving.

That is, the verse comes to state that at first the one bringing 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 only 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”—

this is placing

before the altar;

say so.

What, then, do I understand “

and place it”

at the beginning of the passage to mean?

This is waving.

That is, at first the one bringing the first fruits places the basket containing the first fruits and sets it before the altar. After he has placed it, the priest takes it from there and waves it, then places it again before the altar; and from there the priests take it for themselves.

And we challenge this:

Perhaps

the Mishna that states that the first fruits require waving and lodging overnight is not according to Rabbi Yehuda, but rather 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!?

As it was taught: [Deuteronomy 26] “

The priest shall take the basket from your hand”—

this teaches concerning the first fruits that they require waving; this is the statement of Rabbi Eliezer ben Yaakov.

And the Gemara explains:

What is the reason of Rabbi Eliezer ben Yaakov?

It is derived

through a

gzera shava

“hand, hand,”

from the first fruits

to the peace offerings.

It is written here,

with regard to the first fruits: “

The priest shall take the basket from your hand.”

And it is written there [Leviticus 7], with regard to the peace offerings: “The one who sacrifices the sacrifice of the peace offerings—

his hands shall bring the offerings of the Lord; he shall bring the fat with the breast; with regard to the breast, he shall bring it to wave it as a waving before the Lord.”

Just as here,

with regard to the waving of the first fruits,

a priest

waves,

so too, there,

with regard to the peace offerings,

a priest

waves.

And just as there,

with regard to the waving of the fats and the breast of the peace offering,

the owner

waves,

so too, here,

with regard to the waving of the first fruits,

the owner

waves.

How is this done?

The priest places his hand beneath the hand of the owner,

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.

It follows that the mitzva of waving is fulfilled by both the priest and the owner.

The Gemara now returns to discuss the blessing of time on the eighth day, as a matter of practical halakha.

What conclusion was reached

with regard to the halakha?

Rav Naḥman said: The blessing of time is recited on the eighth day of the festival.

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

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