## Sukkah Daf 48b

###### Sukkah 48b:1
[Sukkah 48b:1](https://torahapp.org/share/book/Sukkah/r/48b:1)

כְּמִין שְׁנֵי חוֹטָמִין דַּקִּין, (וְאֶחָד) מְעוּבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבוֹ — שֶׁל מַיִם, מִזְרָחוֹ — שֶׁל יַיִן. עֵירָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם — יָצָא.

**William Davidson Edition - English:**
with **two thin** perforated **nose-like** protrusions. **One** of the basins, used for the wine libation, had a perforation that was **broad, and one,** used for the water libation, had a perforation that was **thin, so that** the flow of **both** the water and the wine, which do not have the same viscosity, would **conclude simultaneously.** The basin to the **west of** the altar was **for water,** and the basin to the **east of** the altar was **for wine.** However, if **one poured** the contents of the basin **of water into** the basin **of wine, or** the contents of the basin **of wine into** the basin **of water, he fulfilled** his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact.


###### Sukkah 48b:2
[Sukkah 48b:2](https://torahapp.org/share/book/Sukkah/r/48b:2)

רַבִּי יְהוּדָה אוֹמֵר: בַּלּוֹג הָיָה מְנַסֵּךְ כׇּל שְׁמוֹנָה. וְלַמְנַסֵּךְ אוֹמֵר לוֹ: הַגְבַּהּ יָדֶךָ. שֶׁפַּעַם אֶחָד נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כׇּל הָעָם בְּאֶתְרוֹגֵיהֶן.

**William Davidson Edition - English:**
**Rabbi Yehuda says:** The basin for the water libation was not that large; rather, **one would pour** the water **with** a vessel that had a capacity of **one *log*** on **all eight** days of the Festival and not only seven. **And** the appointee **says to the one pouring** the water into the silver basin: **Raise your hand,** so that his actions would be visible, **as one time** a Sadducee priest intentionally **poured** the water **on his feet,** as the Sadducees did not accept the oral tradition requiring water libation, and in their rage **all the people pelted him with their *etrogim*.**


###### Sukkah 48b:3
[Sukkah 48b:3](https://torahapp.org/share/book/Sukkah/r/48b:3)

כְּמַעֲשֵׂהוּ בַּחוֹל כָּךְ מַעֲשֵׂהוּ בַּשַּׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקוּדֶּשֶׁת מִן הַשִּׁילוֹחַ וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה, נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר. שֶׁהַיַּיִן וְהַמַּיִם מְגוּלִּין — פְּסוּלִין לְגַבֵּי מִזְבֵּחַ.

**William Davidson Edition - English:**
Rabbi Yehuda continues: **As its performance during the week, so is its performance on Shabbat, except** that on Shabbat one would not draw water. Instead, **on Shabbat eve, one would fill a golden barrel that was not consecrated** for exclusive use in the Temple **from the Siloam** pool, **and he** would **place it in the** Temple **chamber** and draw water from there on Shabbat. If the water in the barrel **spilled,** or if it **was exposed** overnight, leading to concern that a snake may have deposited poison in the water, **one would fill** the jug with water **from the basin** in the Temple courtyard, **as exposed wine or water is unfit for the altar.** Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar.


###### Sukkah 48b:4
[Sukkah 48b:4](https://torahapp.org/share/book/Sukkah/r/48b:4)

**גְּמָ׳** מְנָא הָנֵי מִילֵּי? אָמַר רַב עֵינָא, דְּאָמַר קְרָא: ״וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן וְגוֹ׳״.

**William Davidson Edition - English:**
**GEMARA:** With regard to the customs accompanying the drawing of the water, the Gemara asks: **From where are these matters** derived? **Rav Eina said** that it is **as the verse states: “With joy [*sason*] you shall draw water** out of the springs of salvation” (Isaiah 12:3), indicating that the water was to be drawn from the spring and the rite performed in extreme joy.


###### Sukkah 48b:5
[Sukkah 48b:5](https://torahapp.org/share/book/Sukkah/r/48b:5)

הָנְהוּ תְּרֵי מִינֵי, חַד שְׁמֵיהּ שָׂשׂוֹן וְחַד שְׁמֵיהּ שִׂמְחָה. אֲמַר לֵיהּ שָׂשׂוֹן לְשִׂמְחָה: אֲנָא עֲדִיפְנָא מִינָּךְ, דִּכְתִיב: ״שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְגוֹ׳״. אֲמַר לֵיהּ שִׂמְחָה לְשָׂשׂוֹן: אֲנָא עֲדִיפְנָא מִינָּךְ, דִּכְתִיב: ״שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים״. אֲמַר לֵיהּ שָׂשׂוֹן לְשִׂמְחָה: חַד יוֹמָא שָׁבְקוּךְ וְשַׁוְּיוּךְ פַּרְוַונְקָא, דִּכְתִיב: ״כִּי בְשִׂמְחָה תֵצֵאוּ״. אֲמַר לֵיהּ שִׂמְחָה לְשָׂשׂוֹן: חַד יוֹמָא שָׁבְקוּךְ וּמָלוּ בָּךְ מַיָּא, דִּכְתִיב: ״וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן״.

**William Davidson Edition - English:**
Apropos this verse, the Gemara relates: There were **these two heretics, one named Sason and one named Simḥa. Sason said to Simḥa: I am superior to you, as it is written: “They shall obtain joy [*sason*] and happiness [*simḥa*],** and sorrow and sighing shall flee” (Isaiah 35:10). The verse mentions joy first. **Simḥa said to Sason,** On the contrary, **I am superior to you, as it is written: “There was happiness [*simḥa*] and joy [*sason*] for the Jews”** (Esther 8:17). **Sason said to Simḥa: One day they will dismiss you and render you a messenger [*parvanka*], as it is written: “For you shall go out with happiness [*simḥa*]”** (Isaiah 55:12). **Simḥa said to Sason: One day they will dismiss you and draw water with you, as it is written: “With joy [*sason*] you shall draw water.”**


###### Sukkah 48b:6
[Sukkah 48b:6](https://torahapp.org/share/book/Sukkah/r/48b:6)

אֲמַר לֵיהּ הָהוּא מִינָא דִּשְׁמֵיהּ שָׂשׂוֹן לְרַבִּי אֲבָהוּ: עֲתִידִיתוּ דִּתְמַלּוֹ לִי מַיִם לְעָלְמָא דְּאָתֵי, דִּכְתִיב: ״וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן״, אֲמַר לֵיהּ: אִי הֲוָה כְּתִיב ״לְשָׂשׂוֹן״ — כִּדְקָאָמְרַתְּ, הַשְׁתָּא דִּכְתִיב ״בְּשָׂשׂוֹן״ — מַשְׁכֵּיהּ דְּהָהוּא גַּבְרָא מְשַׁוֵּינַן לֵיהּ גּוֹדָא וּמָלֵינַן בֵּיהּ מַיָּא.

**William Davidson Edition - English:**
The Gemara relates a similar incident: **A certain heretic named Sason said to Rabbi Abbahu: You are** all **destined to draw water for me in the World-to-Come, as it is written: “With *sason* you shall draw water.”** Rabbi Abbahu **said to him: If it had been written: For *sason*,** it would have been **as you say; now that it is written: With *sason*,** it means that **the skin of that man,** you, **will be rendered a wineskin, and we will draw water with it.**


###### Sukkah 48b:7
[Sukkah 48b:7](https://torahapp.org/share/book/Sukkah/r/48b:7)

עָלָה בַּכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ כּוּ׳. תָּנוּ רַבָּנַן: כׇּל הָעוֹלִים לְמִזְבֵּחַ — עוֹלִין דֶּרֶךְ יָמִין וּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל. חוּץ מִן הָעוֹלֶה לִשְׁלֹשָׁה דְּבָרִים הַלָּלוּ, שֶׁעוֹלִין דֶּרֶךְ שְׂמֹאל וְחוֹזְרִין עַל הֶעָקֵב. וְאֵלּוּ הֵן: נִיסּוּךְ הַמַּיִם, וְנִיסּוּךְ הַיַּיִן, וְעוֹלַת הָעוֹף כְּשֶׁרָבְתָה בַּמִּזְרָח.

**William Davidson Edition - English:**
§ The mishna continues: The priest **ascended the ramp** of the altar **and turned to his left. The Sages taught: All who ascend the altar ascend** and turn **via** the **right, and circle** the altar, **and descend via** the **left.** This is the case **except for one ascending** to perform one of **these three tasks, as** the ones who perform these tasks **ascend via** the **left, and** then **turn on** their **heel and return** in the direction that they came. **And** these tasks **are: The water libation, and the wine libation, and the bird** sacrificed as **a burnt-offering when there were** too **many** priests engaged in the sacrifice of these burnt-offerings **in the** preferred location **east** of the altar. When that was the case, additional priests engaged in sacrificing the same offering would pinch the neck of the bird west of the altar.


###### Sukkah 48b:8
[Sukkah 48b:8](https://torahapp.org/share/book/Sukkah/r/48b:8)

אֶלָּא, שֶׁהָיוּ מַשְׁחִירִין. בִּשְׁלָמָא דְּיַיִן מַשְׁחִיר, דְּמַיָּא אַמַּאי מַשְׁחִיר? כֵּיוָן דְּאָמַר מָר: עֵירָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם יָצָא — שֶׁל מַיִם אָתֵי לְאַשְׁחוֹרֵי.

**William Davidson Edition - English:**
The mishna continues: Rabbi Yehuda said that they were limestone, not silver, basins, **but they would blacken** due to the wine. The Gemara asks: **Granted,** the basin **for wine blackened** due to the wine; however, **why did the** basin **for water blacken?** The Gemara answers: **Since the Master said** in the mishna: However, if **one** inadvertently **poured** the contents of the basin **of water into** the basin **of wine or** the contents of the basin **of wine into** the basin **of water, he fulfilled** his obligation. Then even the basin **for water** would **come to blacken** over the course of time as well.


###### Sukkah 48b:9
[Sukkah 48b:9](https://torahapp.org/share/book/Sukkah/r/48b:9)

וּמְנוּקָּבִים כְּמִין שְׁנֵי חוֹטָמִין וְכוּ׳. לֵימָא מַתְנִיתִין רַבִּי יְהוּדָה הִיא וְלָא רַבָּנַן, דִּתְנַן: רַבִּי יְהוּדָה אוֹמֵר: בַּלּוֹג הָיָה מְנַסֵּךְ כׇּל שְׁמוֹנָה. דְּאִי רַבָּנַן, — כִּי הֲדָדֵי נִינְהוּ!

**William Davidson Edition - English:**
§ The mishna continues: **And** the two basins were **perforated** at the bottom with **two thin,** perforated, **nose-like** protrusions, one broad and one thin. The Gemara asks: **Let us say** that **the mishna is** in accordance with the opinion of **Rabbi Yehuda and not** with that of **the Rabbis, as we learned** in the mishna that **Rabbi Yehuda says: One would pour** the water **with** a vessel that had a capacity of **one *log*** on **all eight** days of the Festival, unlike the wine libation, for which a three-*log* basin was used. According to his opinion, there is a difference between the capacity of the wine vessel and that of the water vessel; therefore, it is clear why the opening in the wine vessel was broader. **As, if** the mishna is in accordance with the opinion of **the Rabbis, they are the same** as the capacity of the water basin, three *log*. Why, then, were there different sized openings?


###### Sukkah 48b:10
[Sukkah 48b:10](https://torahapp.org/share/book/Sukkah/r/48b:10)

אֲפִילּוּ תֵּימָא רַבָּנַן: חַמְרָא סְמִיךְ, מַיָּא קְלִישׁ.

**William Davidson Edition - English:**
The Gemara answers: **Even** if **you say** that the mishna is in accordance with the opinion of **the Rabbis,** the reason for the different-sized openings is that **wine is thick** and **water is thin,** and therefore wine flows more slowly than water. In order to ensure that the emptying of both basins would conclude simultaneously, the wine basin required a wider opening.


###### Sukkah 48b:11
[Sukkah 48b:11](https://torahapp.org/share/book/Sukkah/r/48b:11)

הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי רַבִּי יְהוּדָה — ״רָחָב״ וְ״קָצָר״ אִית לֵיהּ. דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: שְׁנֵי קַשְׂווֹאוֹת הָיוּ שָׁם, אֶחָד שֶׁל מַיִם וְאֶחָד שֶׁל יַיִן. שֶׁל יַיִן — פִּיהָ רָחָב, שֶׁל מַיִם — פִּיהָ קָצָר, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**So too, it is reasonable** to establish that the mishna is in accordance with the opinion of the Rabbis, **as, if** it is in accordance with the opinion of **Rabbi Yehuda,** unlike the description of the two openings in the mishna as broad and thin, elsewhere he **is of** the opinion that the openings **as wide and narrow, as it was taught** in a *baraita* that **Rabbi Yehuda says: There were two** small **pipes there, one for water and one for wine. The mouth of** the pipe **for wine was wide and the mouth of** the pipe **for water was narrow, so that** the emptying of both basins **would conclude simultaneously.** The disparity between wide and narrow is greater than the disparity between broad and thin, thereby facilitating the simultaneous emptying of the three-*log* and one-*log* basins according to Rabbi Yehuda. The Gemara concludes: Indeed, **learn from it** that the mishna is not in accordance with the opinion of Rabbi Yehuda.


###### Sukkah 48b:12
[Sukkah 48b:12](https://torahapp.org/share/book/Sukkah/r/48b:12)

מַעֲרָבוֹ שֶׁל מַיִם. תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּצַדּוּקִי אֶחָד שֶׁנִּיסֵּךְ עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כׇּל הָעָם בְּאֶתְרוֹגֵיהֶן. וְאוֹתוֹ הַיּוֹם נִפְגְּמָה קֶרֶן הַמִּזְבֵּחַ, וְהֵבִיאוּ בּוּל שֶׁל מֶלַח וּסְתָמוּהוּ. לֹא מִפְּנֵי שֶׁהוּכְשַׁר לַעֲבוֹדָה, אֶלָּא מִפְּנֵי שֶׁלֹּא יֵרָאֶה מִזְבֵּחַ פָּגוּם.

**William Davidson Edition - English:**
§ The mishna continues: The basin to the **west of** the altar was **for water,** and the basin to the east of the altar was for wine, and they would tell the one pouring the water to raise his hand. **The Sages taught:** There was **an incident involving one Sadducee** priest **who poured** the water **on his feet,** and in anger **all the people pelted him with their *etrogim*. And that day, the horn of the altar was damaged** as a result of the pelting and the ensuing chaos. **They brought a fistful of salt and sealed** the damaged section, **not because it rendered** the altar **fit for the** Temple **service, but** in deference to the altar, **so that the altar would not be seen** in its **damaged** state.