Sukkah

on the question of the benediction.1 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].2 R. Joseph observed, Hold fast to the ruling of R. Johanan,3 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.4 But is it not possible that they were of the same opinion as he who laid down that once a man has recited the benediction4 on the first day, he has no more need to recite it?5 — There was a tradition that they6 had just come from the fields.7 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].8 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?9 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.10 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 season11 on the Eighth Day of the Festival,12 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,13 since [the Eighth Day] is different [from the preceding days] in three respects: In those of Sukkah, lulab and water libation,14 and according to R. Judah who maintained that with one log15 of water they performed the water libation for eight days,16 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 night17 it is an obligation [to eat unleavened bread], and henceforth it is voluntary?18 — What a comparison! In the case of Passover, it is different from the first night, but not from the day,19 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.20 R. Papa replied,21 In one case22 it is written ‘bullock’, in the other23 ‘bullocks’. R. Nahman b. Isaac replied, In this case22 it is written, ‘on the day’, in the other,23 ‘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]:24 The bullocks, the rams and the lambs25 act as a hindrance to one another,26 while R. Judah ruled, The bullocks do not act as a hindrance to one another, since they diminish in number progressively.27 They28 said to him, But are not all of them29 diminished in number on the Eighth Day?30 He answered them, The Eighth Day is a separate festival,31 for, just as the seven days of the Festival must have [their own] sacrifices, psalm,32 benediction33 and staying overnight,34 so the Eighth Day must have its own sacrifices, psalm,35 benediction33 and staying overnight. respect of the benediction’, in that we mention the ‘Eighth Day of Solemn Assembly’. sat in a Sukkah during that Festival. on the first day of a festival. R. Johanan regards the eighth day as a separate festival. there are differences between the first seven days, and the Eighth Day either in respect of the laws of the sacrifices or the expressions used in connection with them; proving that the latter is a separate festival. These differences are that (a) on each of the seven days a number of bullocks were sacrificed while on the Eighth Day only one was offered (v. 36). (b) the descriptions of the sacrifices of the second to the seventh day begin with the word ‘and’ (‘And on the day’). suggesting continuity, while that of the Eighth Day commences ‘On the eighth day’ omitting the ‘and’, (c) on the seventh day it was ‘According to their ordinance’, connecting it with the previous days whereas the Eighth Day has, ‘according to the ordinance’. the additional omission of one or more cannot affect the remainder. fourteen respectively, while on the Eighth Day only one ram and seven he-lambs were offered (cf. Num. XXIX, 36). Why then should the omission of one of these more than the omission of a bullock affect the remainder? XVI, 7) is adduced to apply to all festivals (cf. R.H. 5a).