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סוכה 47
Soncino English Talmud · Berean Standard Bible
on the question of the benediction. According to him who regards the day as the seventh in respect of the Sukkah, we also recite the benediction [of the Sukkah], while according to him who holds that it is regarded as the eighth in respect of both, we do not recite the benediction [of the Sukkah]. R. Joseph observed, Hold fast to the ruling of R. Johanan, since R. Huna b. Bizna and all the notables of his age once entered a Sukkah on the eighth day which may have been the seventh, and while they sat therein, they did not recite the benediction. But is it not possible that they were of the same opinion as he who laid down that once a man has recited the benediction on the first day, he has no more need to recite it? — There was a tradition that they had just come from the fields. There are some who say that the ruling that one must not recite the benediction [of the Sukkah] is agreed upon by both, and that they only differ on the question whether one must sit [in the Sukkah]. According to him who ruled that it is regarded as the seventh day in respect of the Sukkah, we must indeed sit in it thereon, while according to him who ruled that it is regarded as the eighth day in respect of both, we may not even sit in it thereon. R. Joseph observed, Hold fast to the ruling of R. Johanan. For who is the authority of the statement? R. Judah the son of R. Samuel b. Shilath [of course], and he himself sat on the eighth day which might be the seventh outside the Sukkah. And the law is that we must indeed sit in the Sukkah but may not recite the benediction. R. Johanan ruled, We recite the benediction of the season on the Eighth Day of the Festival, but we do not say the benediction of the season on the seventh day of Passover. [In connection with this] R. Levi b. Hama or, as some say, R. Hama b. Hanina stated, You can have proof that this is so, since [the Eighth Day] is different [from the preceding days] in three respects: In those of Sukkah, lulab and water libation, and according to R. Judah who maintained that with one log of water they performed the water libation for eight days, it is different at least in two respects. If so, is not the seventh day of Passover also different in respect of the commandment to eat unleavened bread, since a Master has said, On the first night it is an obligation [to eat unleavened bread], and henceforth it is voluntary? — What a comparison! In the case of Passover, it is different from the first night, but not from the day, whereas in the case of the Eighth Day, it is different even from the preceding day. Rabina replied, The Eighth Day is different from the day immediately preceding it, whereas the seventh day of Passover is different from what is prior [to the period] which precedes it. R. Papa replied, In one case it is written ‘bullock’, in the other ‘bullocks’. R. Nahman b. Isaac replied, In this case it is written, ‘on the day’, in the other, ‘and on the day’. R. Ashi replied, In the case of the Eighth Day it is written, ‘According to the ordinance’ while in the case of the seventh day it is written, ‘according to their ordinance’. Can we say that [the following statement] supports [the view of R. Johanan]: The bullocks, the rams and the lambs act as a hindrance to one another, while R. Judah ruled, The bullocks do not act as a hindrance to one another, since they diminish in number progressively. They said to him, But are not all of them diminished in number on the Eighth Day? He answered them, The Eighth Day is a separate festival, for, just as the seven days of the Festival must have [their own] sacrifices, psalm, benediction and staying overnight, so the Eighth Day must have its own sacrifices, psalm, benediction and staying overnight.
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Now does not [‘benediction’ refer to the benediction of the] season? — No, it refers to the Grace after meals and to Prayer. It is also in accordance with reason to say so, for if you were to imagine that [the reference is to the benediction of] the season, do we then [it could be objected] recite the benediction of the season during all the seven days? — This really presents no difficulty, for if a man did not recite the benediction [of the season] during the first day, he has to recite it on the morrow, or on any subsequent day. But, in any case, must not the benediction [of the season] be recited over a cup [of wine]? Must we then say that this supports the view of R. Nahman, for R. Nahman laid down [that the benediction of the] season may be recited even in the market-place? For if you will say that the cup [of wine] is essential, has one then a cup [of wine] every day? — This might apply to a case where one chanced to have a cup [of wine]. Is then R. Judah of the opinion that on the Eighth Day there must be staying overnight? Has it not in fact been taught: R. Judah stated, Whence do we know that the Second Passover does not need staying overnight? From what was said, And thou shalt turn in the morning and go into thy tents and [immediately afterwards] it is written, Six days thou shalt eat unleavened bread, thus implying that that which must have six days [of observance] must have staying overnight, but that which does not need six days [of observance] does not need staying overnight. Now is not this to exclude also the Eighth Day of the festival? — No, to exclude only the Second Passover which is similar to it. It is also in accordance with reason to say so, for we have learnt, The bikkurim require a sacrifice, a psalm, waving and staying overnight. Now who is it that has been heard to say that they require waving? R. Judah of course, and it states that they require staying overnight. For it has been taught, And thou shalt set it down refers to the waving. You say that it refers to the waving but perhaps it means literally ‘setting it down’? As it says [subsequently], And set it down, ‘setting down,’ surely, is mentioned, to what then do I apply the verse, ‘and thou shalt set it down’? To waving. [This Mishnah], however, might concur with R. Eliezer b. Jacob, for it has been taught, And the priest shall take the basket out of thy hand teaches that bikkurim require waving; these are the words of R. Eliezer b. Jacob. What is the reason of R. Eliezer b. Jacob? He deduces it from the word ‘hand’ occurring here and in the case of the peace-offering. Here it is written, ‘And the priest shall take the basket out of thy hand’, and there it is written, His own hands shall bring the offering unto the Lord, just as here the priest [takes it and waves it] so there the priest [takes it and waves it], and just as there the owner [brings and waves it] so here also the owner [brings and waves it]. How is this possible? The priest places his hand under the hand of the owner and waves it. What is the ultimate decision? — R. Nahman ruled, We say [the benediction of the] season on the Eighth Day of the Festival, while R. Shesheth ruled, We do not say [the benediction of the] season on the Eighth Day of the Festival. And the law is that we say [the benediction of the] season on the Eighth Day of the Festival. It has been taught in agreement with R. Nahman, The Eighth Day
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