Sukkah — Daf 47b

מאי לאו זמן לא ברכת המזון ותפלה

הכי נמי מסתברא דאי ס"ד זמן זמן כל שבעה מי איכא הא לא קשיא דאי לא בריך האידנא מברך למחר או ליומא אחרינא

מ"מ כוס בעינן לימא מסייע ליה לר"נ דאמר רב נחמן זמן אומרו אפילו בשוק דאי אמרת בעינן כוס כוס כל יומא מי איכא דלמא דאיקלע ליה כוס

וסבר ר' יהודה שמיני טעון לינה והא תניא רבי יהודה אומר מנין לפסח שני שאינו טעון לינה שנא' (דברים טז, ז) ופנית בבקר והלכת לאהליך וכתיב (דברים טז, ח) ששת ימים תאכל מצות את שטעון ששה טעון לינה את שאינו טעון ששה אינו טעון לינה למעוטי מאי לאו למעוטי נמי שמיני של חג

לא למעוטי פסח שני דכוותיה הכי נמי מסתברא דתנן הביכורים טעונין קרבן ושיר ותנופה ולינה מאן שמעת ליה דאמר תנופה רבי יהודה וקאמר טעון לינה

דתניא ר' יהודה אומר (דברים כו, י) והנחתו זו תנופה אתה אומר זו תנופה או אינו אלא הנחה ממש כשהוא אומר והניחו הרי הנחה אמור הא מה אני מקיים והנחתו זו תנופה

ודלמא ר"א בן יעקב היא דתניא (דברים כו, ד) ולקח הכהן הטנא מידך לימד על הביכורים שטעונין תנופה דברי ר"א בן יעקב

מ"ט דר"א בן יעקב אתיא יד יד משלמים כתיב הכא ולקח הכהן הטנא מידך וכתיב התם (ויקרא ז, ל) ידיו תביאינה את אשי ה'

מה כאן כהן אף להלן כהן ומה להלן בעלים אף כאן בעלים הא כיצד כהן מניח ידו תחת יד בעלים ומניף

מאי הוי עלה רב נחמן אמר אומרים זמן בשמיני של חג ורב ששת אמר אין אומרים זמן בשמיני של חג והלכתא אומרים זמן בשמיני של חג

תניא כוותי' דרב נחמן שמיני

Now does not [‘benediction’ refer to the benediction of the] season?1 — No, it refers to the Grace after meals and to Prayer.2 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?3 — 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.4 But, in any case, must not the benediction [of the season] be recited over a cup [of wine]?5 Must we then say that this6 supports the view of R. Nahman,7 for R. Nahman laid down [that the benediction of the] season may be recited even in the market-place?8 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 Passover9 does not need staying overnight? From what was said, And thou shalt turn in the morning and go into thy tents10 and [immediately afterwards] it is written, Six days thou shalt eat unleavened bread,11 thus implying that that which must have six days [of observance]12 must have staying overnight, but that which does not need six days [of observance]13 does not need staying overnight. Now is not this14 to exclude also the Eighth Day of the festival? — No, to exclude only the Second Passover which is similar to it.15 It is also in accordance with reason to say so,16 for we have learnt, The bikkurim17 require a sacrifice, a psalm,18 waving19 and staying overnight.20 Now who is it that has been heard to say that they require waving? R. Judah of course, and it states that they21 require staying overnight.22 For it has been taught,23 And thou shalt set it down24 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,25 ‘setting down,’ surely, is mentioned, to what then do I apply the verse, ‘and thou shalt set it down’? To waving.26 [This Mishnah],27 however, might concur with R. Eliezer b. Jacob,28 for it has been taught, And the priest shall take the basket out of thy hand29 teaches30 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’,29 and there it is written, His own hands shall bring the offering unto the Lord,31 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?32 The priest places his hand under the hand of the owner and waves it. 33 What is the ultimate decision?34 — 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 Eighth Day? Solemn Assembly’ (cf. P.B. pp. 282 and 228). The Tosefta (IV, 17) says that this refers to the blessing of the king, in accordance with I Kings VIII, 66. when not every one can afford wine. Num. IX, 6 14). Judah was thus referring only to the Second Passover, and did not lay down a general rule]. one nor the other. consequently no support may be adduced from it to the view that R. Judah excludes the Second Passover only.