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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.
What does he mean by 'Berachah'?

(b) In which point does Rebbi Yochanan disagree with him?

(c) Does this mean that in Rebbi Yochanan's opinion, one does not sit in the Sukah on Shemini Atzeres in Chutz la'Aretz? What is Rebbi Yochanan's reason?

(a) What does Rav Yosef comment regarding the Halachah (between the Machlokes between Rav and Rebbi Yochanan)?

(b) Perhaps they did not recite a Berachah because they had already done so on the first day (which exempts from a Berachah during the remainder of Sukos according to some opinions, as we learned earlier)?

(c) How does the *second* Lashon explain the Machlokes?

(d) How does Rav Yosef prove according to this Lashon too, that the Halachah is like Rebbi Yochanan (from Rav Yehudah the son of Rav Shmuel bar Shilas)?

(a) What is the difference between the seventh day of Pesach and the eighth day of Sukos (regarding 'Shehechiyanu')?

(b) What are the three major issues that distinguish Shemini Atzeres from Sukos?

(c) With which of these three does Rebbi Yehudah disagree?

(d) If *not performing* a Mitzvah (that was obligatory until now) is a cause for reciting 'Shehechiyanu', asks the Gemara, then the seventh day of Pesach too, is different than the first, inasmuch as there is no obligation to eat Matzah as there was then. So why do we not recite 'Shehechiyanu' then, too?
What two answers does the Gemara give to this Kashya?

4) The Gemara gives another three reasons as to why Shemini Atzeres requires 'Shehechiyanu', all because the Torah in Pinchas changes its Lashon: Rav Papa says that it is because it changes from "Parim" to "Par"; Rav Nachman bar Yitzchak ... "u'va'Yom" to "ba'Yom", and Rav Ashi ... from "ke'Mishpatam" to "ka'Mishpat".
How is it implied that Shemini Atzeres is a new Yom-Tov by the change ...
  1. ... from "Parim" to "Par"?
  2. ... from "u'va'Yom" to "ba'Yom"?
  3. ... "ke'Mishpatam" to "ka'Mishpat"?
(a) Why does Rebbi Yehudah hold that it does *not* matter if they brought a different amount of bulls than that prescribed by the Torah?

(b) How do the Rabbanan (who holds that it *does*) counter Rebbi Yehudah's proof?

(c) Rebbi Yehudah retorts that one cannot use Shemini Atzeres as a gauge.
Why not?

(d) Which four differences (between Sukos and Shemini Atzeres) does Rebbi Yehudah cite?

Answers to questions



(a) 'Shir' (regarding Shemini Atzeres) refers to the Shir shel Yom, which did not follow the pattern set by the other days of Sukos, and Linah to bringing an Olas Re'iyah and remaining overnight in Yerushalayim.
How do we try to prove Rebbi Yochanan (who obligates the reciting of 'Shehechiyanu' on Shemini Atzeres) right from the word 'Berachah'?

(b) Why is there in fact, no proof for his opinion from here? What else might Berachah refer to?

(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.
How do we reject this proof?

(a) We just explained that 'Z'man' can be recited even on Chol ha'Mo'ed. How do we try to prove 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) from here?

(b) How do we refute that?

(a) What does Rebbi Yehudah learn from the juxtaposition of the two Pesukim in Re'ei "u'Fanisa va'Boker ve'Halachta le'Ohalecha" and "Sheishes Yamim Tochal Matzos?

(b) How does this appear to contradict what he himself said with regard to the Chiyuv Linah on Shemini Atzeres?

(c) Why is this not in fact, a Kashya? What else might the Derashah refer to, if not Shemini Atzeres?

(a) Besides Korban and Shir, which two things does the Mishnah in Bikurim list among the requirements of Bikurim?

(b) How do we attempt to prove from here that Rebbi Yehudah cannot preclude Shemini Atzeres and Bikurim from Linah?
What makes us think that the author of this Mishnah must be Rebbi Yehudah?

(c) How do we reject this proof? Who else might be the author?

(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, what does the other one come to include, according to Rebbi Yehudah?

(b) What does the Torah mean when it writes in Tzav (in connection with the Mitzvah of Shelamim) "Yadav Tevi'enah es Ishei Hashem"?

(c) And what does Rebbi Eliezer ben Ya'akov learn from the 'Gezeirah-Shavah' "ve'Lakach ha'Kohen ha'Tene mi'*Yadecha*" from "*Yadav* Tevi'enah" (Bikurim from Terumah)?

(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).
Why will we not follow that principle in this case?

(b) We learned earlier that Shemini Atzeres is an independent Yom-Tov with regard to four things: Korban, Shir, Berachah and Linah.
Which additional two things make up the Si'man 'Pezer Keshev'?

Answers to questions
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