## Sukkah Daf 47b

###### Sukkah 47b:1
[Sukkah 47b:1](https://torahapp.org/share/book/Sukkah/r/47b:1)

מַאי לָאו, זְמַן? לֹא, בִּרְכַּת הַמָּזוֹן וּתְפִלָּה.

**William Davidson Edition - English:**
**What, is it not** that the blessing mentioned is the blessing of **time,** in support of the opinion of Rabbi Yoḥanan? The Gemara rejects this possibility: **No,** the blessing here is **Grace after Meals and** the *Amida* **prayer,** where mention is made of the Eighth Day of Assembly and not of *Sukkot*. Therefore, there is no support for the opinion of Rabbi Yoḥanan that one recites the blessing of time on the Eighth Day of Assembly.


###### Sukkah 47b:2
[Sukkah 47b:2](https://torahapp.org/share/book/Sukkah/r/47b:2)

הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי סָלְקָא דַעְתָּךְ זְמַן — זְמַן כׇּל שִׁבְעָה מִי אִיכָּא? הָא לָא קַשְׁיָא: דְּאִי לָא בָּרֵיךְ הָאִידָּנָא — מְבָרֵךְ לִמְחַר, אוֹ לְיוֹמָא אַחֲרִינָא.

**William Davidson Edition - English:**
The Gemara says: **So too, it is reasonable** that this is the proper understanding of the *baraita*, **as should it enter your mind** that the *baraita* is referring to the blessing of **time, is there** a blessing of time **all seven** days of *Sukkot*? One recites the blessing only on the first day. The Gemara responds: **This** is **not difficult,** and that is no proof that the *baraita* is not referring to the blessing of time, as the *baraita* could mean that **if one did not recite the blessing today,** on the first day, **he recites the blessing on the next day or on another day** of the Festival. Under those circumstances the blessing of time may be recited on any of the seven days.


###### Sukkah 47b:3
[Sukkah 47b:3](https://torahapp.org/share/book/Sukkah/r/47b:3)

מִכׇּל מָקוֹם כּוֹס בָּעֵינַן! לֵימָא מְסַיַּיע לֵיהּ לְרַב נַחְמָן, דְּאָמַר רַב נַחְמָן: זְמַן אוֹמְרוֹ אֲפִילּוּ בַּשּׁוּק. דְּאִי אָמְרַתְּ בָּעֵינַן כּוֹס — כּוֹס כֹּל יוֹמָא מִי אִיכָּא? דִּלְמָא דְּאִיקְּלַע לֵיהּ כּוֹס.

**William Davidson Edition - English:**
The Gemara asks: How could one recite the blessing of time on each of the days of *Sukkot* if **in any case we require** the blessing to be recited over **a cup** of wine, and not everyone has access to wine during the intermediate days of the Festival? From the fact that the Gemara does not consider this factor, **let us say** that this *baraita* **supports** the opinion of **Rav Naḥman, as Rav Naḥman said: One recites** the blessing of **time even in the marketplace,** without wine, **as, if you say that we require a cup** of wine in order to recite the blessing of time, **is there a cup of wine** available **every day** that would enable one to recite the blessing during the intermediate days of the Festival? The Gemara rejects this proof: **Perhaps** the *baraita* is referring to a case where **a cup** of wine **happened to** become available to **him.** The *baraita* is not describing the preferred method of reciting the blessing but merely a possibility.


###### Sukkah 47b:4
[Sukkah 47b:4](https://torahapp.org/share/book/Sukkah/r/47b:4)

וְסָבַר רַבִּי יְהוּדָה שְׁמִינִי טָעוּן לִינָה? וְהָא תַּנְיָא, רַבִּי יְהוּדָה אוֹמֵר: מִנַּיִן לְפֶסַח שֵׁנִי שֶׁאֵינוֹ טָעוּן לִינָה — שֶׁנֶּאֱמַר: ״וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ״, וּכְתִיב: ״שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת״. אֶת שֶׁטָּעוּן שִׁשָּׁה — טָעוּן לִינָה, אֶת שֶׁאֵינוֹ טָעוּן שִׁשָּׁה — אֵינוֹ טָעוּן לִינָה. לְמַעוֹטֵי מַאי? לָאו לְמַעוֹטֵי נָמֵי שְׁמִינִי שֶׁל חַג?

**William Davidson Edition - English:**
The Gemara asks: **And does Rabbi Yehuda** really **hold** that the **Eighth** Day of Assembly **requires** one to **stay overnight** at its conclusion? **But wasn’t** it **taught** in a *baraita* that **Rabbi Yehuda says: From where** is it derived **that the second *Pesaḥ*,** when the Paschal lamb is brought by those who were impure and unable to sacrifice it on the first *Pesaḥ*, **does not require staying overnight** at its conclusion? **As it is stated** with regard to the first *Pesaḥ*: **“And you shall turn in the morning and go unto your tents”** (Deuteronomy 16:7), and immediately thereafter it is **written: “Six days you shall eat *matzot*”** (Deuteronomy 16:8). From the juxtaposition of these two verses Rabbi Yehuda derives the following: **That which requires** observance of the **six** subsequent days **requires staying overnight; that which does not require** observance of the **six** subsequent days **does not require staying overnight. What** does this juxtaposition come **to exclude? Is it not to exclude** the **eighth day of the Festival,** as it is not followed by the observance of six days?


###### Sukkah 47b:5
[Sukkah 47b:5](https://torahapp.org/share/book/Sukkah/r/47b:5)

לָא, לְמַעוֹטֵי פֶּסַח שֵׁנִי דִּכְווֹתֵיהּ. הָכִי נָמֵי מִסְתַּבְּרָא, דִּתְנַן: הַבִּיכּוּרִים טְעוּנִין קׇרְבָּן וְשִׁיר וּתְנוּפָה וְלִינָה. מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר תְּנוּפָה — רַבִּי יְהוּדָה, וְקָאָמַר: טָעוּן לִינָה.

**William Davidson Edition - English:**
The Gemara rejects this: **No,** it comes **to exclude the second *Pesaḥ*, which is similar to** the first *Pesaḥ* in terms of its offering, and it teaches that since it is not followed by the observance of six days there is no obligation to stay overnight. The Gemara says: **So too, it is reasonable** to say that Rabbi Yehuda is excluding the second *Pesaḥ*, **as we learned** in a mishna: **The first fruits require** a peace-**offering** to be brought with them, **a song** unique to the occasion, sung by the Levites, **waving, and staying overnight. Whom did you hear who said** that first fruits require **waving?** It is **Rabbi Yehuda, and** the mishna **is saying** that first fruits **require staying overnight.** Apparently, Rabbi Yehuda excludes only the second *Pesaḥ* from the requirement of staying overnight.


###### Sukkah 47b:6
[Sukkah 47b:6](https://torahapp.org/share/book/Sukkah/r/47b:6)

דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: ״וְהִנַּחְתּוֹ״ — זוֹ תְּנוּפָה. אַתָּה אוֹמֵר זוֹ תְּנוּפָה, אוֹ אֵינוֹ אֶלָּא הַנָּחָה מַמָּשׁ. כְּשֶׁהוּא אוֹמֵר ״וְהִנִּיחוֹ״, הֲרֵי הַנָּחָה אָמוּר. הָא מָה אֲנִי מְקַיֵּים ״וְהִנַּחְתּוֹ״ — זוֹ תְּנוּפָה.

**William Davidson Edition - English:**
Rabbi Yehuda holds that first fruits require waving, **as it was taught** in a *baraita*: **Rabbi Yehuda says** that it is stated with regard to first fruits: **“And you shall set it down** before the Lord your God,” (Deuteronomy 26:10), and **this is** referring to **waving** before the altar the basket containing the first fruits. Do **you say** that **this is** referring to **waving, or** perhaps it is referring **only to actually setting it down** adjacent to the altar? **When** the Torah **says:** “And the priest shall take the basket from your hand **and set it down** before the altar of the Lord your God” (Deuteronomy 26:4), **setting it down is already stated. How,** then, **do I establish** the meaning of the verse: **“And you shall set it down”? This is** referring to **waving.**


###### Sukkah 47b:7
[Sukkah 47b:7](https://torahapp.org/share/book/Sukkah/r/47b:7)

וְדִלְמָא רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא, דְּתַנְיָא: ״וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ״ — לִימֵּד עַל הַבִּיכּוּרִים שֶׁטְּעוּנִין תְּנוּפָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב.

**William Davidson Edition - English:**
The Gemara asks: **And perhaps** the *baraita* that requires one to stay overnight when bringing first fruits to Jerusalem is not in accordance with Rabbi Yehuda’s opinion. Rather, **it is** in accordance with the opinion of **Rabbi Eliezer ben Ya’akov,** who also holds that first fruits require waving. **As it was taught** in a *baraita* that it is written: **“And the priest shall take the basket from your hand”** (Deuteronomy 26:4), which **taught concerning first fruits that they require waving.** This is the **statement of Rabbi Eliezer ben Ya’akov.**


###### Sukkah 47b:8
[Sukkah 47b:8](https://torahapp.org/share/book/Sukkah/r/47b:8)

מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב? אָתְיָא ״יָד״ ״יָד״ מִשְּׁלָמִים, כְּתִיב הָכָא: ״וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ״, וּכְתִיב הָתָם: ״יָדָיו תְּבִיאֶינָה אֵת אִשֵּׁי ה׳״.

**William Davidson Edition - English:**
The Gemara asks: **What is the rationale** for the opinion **of Rabbi Eliezer ben Ya’akov?** How does he derive the waving of the first fruits from this verse? The Gemara answers: This **is derived** by means of a verbal analogy between the term **“hand”** written with regard to first fruits and the term **“hand”** written with regard to **a peace-offering. It is written here,** with regard to first fruits: **“And the priest shall take the basket from your hand,” and it is written there,** with regard to a peace-offering: **“His own hands shall bring the offerings of the Lord made by fire;** the fat with the breast shall he bring, that the breast may be waved before the Lord” (Leviticus 7:30).


###### Sukkah 47b:9
[Sukkah 47b:9](https://torahapp.org/share/book/Sukkah/r/47b:9)

מָה כָּאן — כֹּהֵן, אַף לְהַלָּן — כֹּהֵן. וּמָה לְהַלָּן — בְּעָלִים, אַף כָּאן — בְּעָלִים. הָא כֵּיצַד? כֹּהֵן מַנִּיחַ יָדוֹ תַּחַת יָד בְּעָלִים וּמֵנִיף.

**William Davidson Edition - English:**
In addition, one can derive by means of the verbal analogy that **just as here,** with regard to first fruits, **a priest** performs the waving, **so too,** with regard to a peace-offering, **a priest** performs the waving. **And just as there,** with regard to a peace-offering, the **owner** performs the waving, **so too here,** with regard to first fruits, the **owner** performs the waving. **How so?** How can both the priest and the owner perform the waving? The owner places his hands beneath the peace-offering or under the first fruits, and the **priest places his hand under the hand of the owner and waves** it together with him. In any event, Rabbi Eliezer ben Ya’akov requires waving of the first fruits. Therefore, it is possible that the *baraita* is stated in accordance with the opinion of Rabbi Eliezer ben Ya’akov and no conclusive proof can be cited with regard to the opinion of Rabbi Yehuda.


###### Sukkah 47b:10
[Sukkah 47b:10](https://torahapp.org/share/book/Sukkah/r/47b:10)

מַאי הָוֵי עֲלַהּ? רַב נַחְמָן אָמַר: אוֹמְרִים זְמַן בִּשְׁמִינִי שֶׁל חַג, וְרַב שֵׁשֶׁת אָמַר: אֵין אוֹמְרִים זְמַן בִּשְׁמִינִי שֶׁל חַג. וְהִלְכְתָא: אוֹמְרִים זְמַן בִּשְׁמִינִי שֶׁל חַג.

**William Davidson Edition - English:**
**What** halakhic conclusion **was reached concerning** the blessing of time? **Rav Naḥman said: One recites** the blessing of **time on the eighth** day **of the festival** of *Sukkot*. **And Rav Sheshet said: One does not recite** the blessing of **time on the eighth** day **of the Festival.** The Gemara concludes: **And the *halakha* is** that **one recites** the blessing of **time on the eighth** day **of the Festival.**


###### Sukkah 47b:11
[Sukkah 47b:11](https://torahapp.org/share/book/Sukkah/r/47b:11)

תַּנְיָא כְּווֹתֵיהּ דְּרַב נַחְמָן: שְׁמִינִי

**William Davidson Edition - English:**
The Gemara notes: **It was taught** in a *baraita* **in accordance with** the opinion **of Rav Naḥman:** The **eighth** day