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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sukah 47

SUKA 36-56 (End of Maseches) have been dedicated by the wife and daughters of the late Dr. Simcha Bekelnitzky (Simcha Gedalya ben Shraga Feibush) of Queens N.Y. Well known in the community for his Chesed and Tzedakah, he will long be remembered.



(a) Rav Yehudah the son of Rav Shmuel bar Shilas rules in the name of Rav, that Shemini Atzeres in Chutz la'Aretz is considered the *seventh* day for *Sukah*, but the *eighth*, as regards *Berachah* - meaning the mention of Shemini Atzeres (to replace Sukos) in Tefilah, Benching and Kidush.

(b) Rebbi Yochanan disagrees with him - inasmuch as he considers it the *eighth* day even as regards *Sukah*.

(c) This does not mean that in Rebbi Yochanan's opinion, one does not sit in the Sukah on Shemini Atzeres in Chutz la'Aretz - but that one sits in it without reciting the Berachah of 'Leishev ba'Sukah', because how can one recite Leishev ba'Sukah, when it is not Sukos, but Shemini Atzeres?

(a) Rav Yosef commented that one should take account of Rebbi Yochanan's opinion - because Rav Huna bar Bizna and all the Gedolei ha'Dor once sat in a Sukah on Shemini Atzeres, but did not recite a Berachah.

(b) The reason that they did not recite a Berachah cannot have been because they had already done so on the first day - because it was known that they had been in the pasture-ground (far from the town, where they were Patur from Sukah) and had only just returned.

(c) According to the second Lashon - even Rav agrees that one does not recite a Berachah over the Sukah on the eighth day; and they argue over whether one sits in the Sukah or not. Rebbi Yochanan holds that one does *not* ...

(d) Here too, Rav Yosef proves that the Halachah is like Rebbi Yochanan - because even Rav Yehudah the son of Rav Shmuel bar Shilas (the Amora who quoted Rav in the first place) declined to sit in a Sukah on Shemini Azteres in Chutz la'Aretz (like Rebbi Yochanan).

(a) One does *not* recite 'Shehechiyanu' on the *seventh day of Pesach*, but one *does* recite it on the *eighth day of Sukos* - because Shemini Atzeres is different than Sukos regarding three issues.

(b) The three major issues that distinguish Shemini Atzeres from Sukos - are the absence of Sukah, of Lulav and of Nisuch ha'Mayim.

(c) According to Rebbi Yehudah - Nisuch ha'Mayim was performed on Shemini Atzeres, too, leaving us with only *two* differences between Sukos and Shemini Atzeres.

(d) The seventh day of Pesach too, is different than the first, inasmuch as there is no obligation to eat Matzah as there was then. Nevertheless, that is not sufficient reason to necessitate 'Shehechiyanu' - because, even though the seventh day is different than the first *night*, it is not different than the first (and subsequent) day(s), when there is no Chiyuv to eat Matzah either (unlike Shemini Atzeres, which differs from all the *days* that preceded it, too. Ravina replies that even though the seventh day is different than the *first* day, it is no different than the other days that immediately preceded it.

4) The Gemara gives another three reasons as to why Shemini Atzeres requires 'Shehechiyanu', all conncted with the Torah's change of Lashon: The change from ...
1. ... from "Parim" to "Par" (Rav Papa) suggests that it is a new Yom-Tov, because otherwise - they ought to have brought *six* bulls (which is the next in sequence following the *seven* that they brought on the seventh day.
2. ... from "u'va'Yom" to "ba'Yom" (Rav Nachman bar Yitzchak) - because "u'va'Yom", written on all the other days (following the first), implies that each day is a continuation of the Chag. On the eighth day, the Torah writes "ba'Yom ha'Shemini", suggesting that it is a new Chag.
3. ... "ke'Mishpatam" to "ka'Mishpat" (Rav Ashi) - suggesting that a new law begins, unlike all the other days, where "ke'Mishpatam" implies 'like the law of the previous days'.
(a) Rebbi Yehudah holds that it does *not* matter if they brought a different amount of bulls than that prescribed by the Torah - because we see that the Torah does anyway not prescribe a fixed number (seeing as they diminished each day by one).

(b) the Rabbanan (who holds that it *does*) counter Rebbi Yehudah's proof - by the fact that, on Shemini Atzeres, the rams and the lambs diminished, too, so why does Rebbi Yehudah differentiate between the bulls on the one hand, and the rams and the lambs, on the other?

(c) Rebbi Yehudah retorts that one cannot use Shemini Atzeres as a gauge - because Shemini Atzeres is an independent Yom-Tov.

(d) Rebbi Yehudah cites Korban, Shir, Linah and Berachah as the four differences between Sukos and Shemini Atzeres.




(a) According to Rebbi Yehudah, Shemini Atzeres is different regarding 'Shir' (referring to the Shir shel Yom), Linah (... to bringing an Olas Re'iyah and remaining overnight in Yerushalayim) Korban (not followiing the pattern of Korbanos brought throughout Sukos) and Berachah. Now if 'Berachah' means 'Shehechiyanu', then we will have a proof for Rebbi Yochanan, who said that we recite 'Shehechiyanu' on Shemini Atzeres.

(b) In fact, there is no proof for Rebbi Yochanan from here - 'Berachah' might be referring to that of the mention of Shemini Atzeres instead of Sukos in Tefilah, Benching and Kidush.

(c) We try to prove that Berachah cannot mean 'Z'man' ('Shehechiyanu'), because, if it did, then how can the Tana differentiate between the eighth day and the first seven days, seeing as 'Z'man' does not apply on the subsequent six days either. This is not quite true however, because someone who did not recite 'Shehechiyanu' on the first day, would have to recite it on the second, or whenever he remembered.

(a) We just explained that 'Z'man' can be recited even on Chol ha'Mo'ed. Now not everyone has wine available on Chol ha'Mo'ed. Is this not a proof for Rav Nachman's ruling (that one may recite 'Z'man' anywhere, if need be, even in the market-place - i.e. without a cup of wine)?

(b) There is no proof from there, we conclude - because maybe 'Shehechiyanu' can only be recited over a cup of wine, and the Beraisa speaks when he has wine (and that if he does not, he will not be able to recite 'Shehechiyanu').

(a) Rebbi Yehudah learns from the juxtaposition of the two Pesukim in Re'ei "u'Fanisa va'Boker ve'Halachta le'Ohalecha" and "Sheishes Yamim Tochal Matzos - that a Yom-Tov that lasts *six days* requires Linah, but not one that does *not*.

(b) This Derashah seems to preclude Shemini Atzeres (which does not last six days) from Linah - a contradiction to what Rebbi Yehudah just said (that Linah does apply on Shemini Atzeres).

(c) It may be, replies the Gemara, that Rebbi Yehudah is only talkiing about Pesach (and not any other Yom-Tov) - and that he only intends to preclude Pesach Sheini (but not Shemini Atzeres or any other Yom-Tov of less than six days).

(a) Besides Korban and Shir - the Mishnah in Bikurim lists Tenufah (waving) and Linah among the requirements of Bikurim.

(b) We think that the author of this Beraisa must be Rebbi Yehudah, since he is the Tana who specifically includes Tenufah by Bikurim - and we see that he includes Linah too (in spite of the fact that Bikurim does not have a Din of six days.

(c) We reject this proof however - by establishing the Beraisa like Rebbi Eliezer ben Ya'akov, who also includes *Tenufah* by Bikurim - so that we have no proof that Rebbi Yehudah too, includes linah among the specifications of Bikurim (and subsequently, SheminiAtzeres).

(a) The Torah writes in Ki Savo (in the Parshah of Bikurim) first "ve'Hinicho" and then "ve'Hinachto". If one of them refers to placing the Bikurim in front of the Mizbe'ach, then the other one comes to include Tenufah (waving), according to Rebbi Yehudah.

(b) When the Torah writes in Tzav (in connection with the Mitzvah of Shelamim) "Yadav Tevi'enah es Ishei Hashem" - it refers to the Mitzvah of Tenufah.

(c) Rebbi Eliezer ben Ya'akov learns from the 'Gezeirah-Shavah' "ve'Lakach ha'Kohen ha'Tene mi'*Yadecha*" from "*Yadav* Tevi'enah" - that Bikurim require Tenufah like Shelamim. In addition, he also learns that, by Shelamim, like by Bikurim, the Kohen had to wave it, and that by Bikurim, like by Shelamim, the owner had to wave it (with the result that, in both cases, the Kohen would place his hand under that of the owner and they would wave them together).

(a) Rav Sheshes holds that one does *not* recite 'Z'man' on Shemini Atzeres; Rav Nachman holds that one *does*. Normally, the Halachah is like Rav Sheshes (in matters of Isur). We will not follow this principle here however - because the Gemara specifically rules like Rav Nachman, presumably because of the Beraisa, which specifically includes Z'man on Shemini Atzeres.

(b) We learned earlier that Shemini Atzeres is an independent Yom-Tov with regard to four things: Korban, Shir, Berachah and Linah. To make up the Si'man 'Pezer Keshev' - we will have to add Payas (the new lots that they would draw, to determine which group of Kohanim should bring the Korbanos of that day, and did not follow the automatic sequence that began in rotation from the Payas on the first day) and 'Z'man'.

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