## Sukkah Daf 50b

###### Sukkah 50b:1
[Sukkah 50b:1](https://torahapp.org/share/book/Sukkah/r/50b:1)

**גְּמָ׳** אִיתְּמַר: רַב יְהוּדָה וְרַב עֵינָא, חַד תָּנֵי: שׁוֹאֵבָה, וְחַד תָּנֵי: חֲשׁוּבָה. אָמַר מָר זוּטְרָא: מַאן דְּתָנֵי שׁוֹאֵבָה לָא מִשְׁתַּבַּשׁ, וּמַאן דְּתָנֵי חֲשׁוּבָה לָא מִשְׁתַּבַּשׁ. מַאן דְּתָנֵי שׁוֹאֵבָה לָא מִשְׁתַּבַּשׁ, דִּכְתִיב: ״וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן״. וּמַאן דְּתָנֵי חֲשׁוּבָה לָא מִשְׁתַּבַּשׁ, דְּאָמַר רַב נַחְמָן: מִצְוָה חֲשׁוּבָה הִיא, וּבָאָה מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית.

**William Davidson Edition - English:**
**GEMARA:** **It was stated** that **Rav Yehuda and Rav Eina** disagreed: **One** of them **teaches** that the celebration was called the Celebration of **Drawing [*sho’eva*] and one** of them **teaches** that it was called the **significant [*ḥashuva*]** celebration. **Mar Zutra said: The one who taught *sho’eva* is not mistaken, and the one who taught *ḥashuva* is not mistaken. The one who taught *sho’eva* is not mistaken, as it is written: “And you shall draw [*ushavtem*] water with joy** from the wells of salvation” (Isaiah 12:3), and its name reflects the fact that it is a celebration of the water libation. **And the one who taught *ḥashuva* is not mistaken, as Rav Naḥman said: It is a significant mitzva and** it originated **from the six days of Creation.**


###### Sukkah 50b:2
[Sukkah 50b:2](https://torahapp.org/share/book/Sukkah/r/50b:2)

תָּנוּ רַבָּנַן: הֶחָלִיל דּוֹחֶה אֶת הַשַּׁבָּת, דִּבְרֵי רַבִּי יוֹסֵי בַּר יְהוּדָה. וַחֲכָמִים אוֹמְרִים: אַף יוֹם טוֹב אֵינוֹ דּוֹחֶה. אָמַר רַב יוֹסֵף: מַחְלוֹקֶת בְּשִׁיר שֶׁל קׇרְבָּן, דְּרַבִּי יוֹסֵי סָבַר: עִיקַּר שִׁירָה בִּכְלִי, וַעֲבוֹדָה הִיא, וְדוֹחָה אֶת הַשַּׁבָּת. וְרַבָּנַן סָבְרִי: עִיקַּר שִׁירָה בַּפֶּה, וְלָאו עֲבוֹדָה הִיא, וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. אֲבָל שִׁיר שֶׁל שׁוֹאֵבָה, דִּבְרֵי הַכֹּל שִׂמְחָה הִיא, וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת.

**William Davidson Edition - English:**
§ **The Sages taught: The flute overrides Shabbat;** this is the **statement of Rabbi Yosei bar Yehuda. And the Rabbis say: It does not override even a Festival. Rav Yosef said: The dispute is with regard to the song that** the Levites sang accompanying **the** daily **offering. As Rabbi Yosei** bar Yehuda **holds** that the **primary** essence of **song** is the accompaniment **by** musical **instruments,** and consequently these instruments **are** a component of the Temple **service and override Shabbat. The Rabbis hold** that the **primary** essence of **song** is singing **with the mouth, and** consequently the instruments **are not** a component of the **service;** they merely accompany the singing on occasion **and** therefore they **do not override Shabbat. However,** with regard to **the song of** the **Drawing** of the Water, **everyone agrees** that **it is rejoicing and** not a component of the Temple service; therefore **it does not override Shabbat.**


###### Sukkah 50b:3
[Sukkah 50b:3](https://torahapp.org/share/book/Sukkah/r/50b:3)

אָמַר רַב יוֹסֵף: מְנָא אָמֵינָא דִּבְהָא פְּלִיגִי, דְּתַנְיָא: כְּלֵי שָׁרֵת שֶׁעֲשָׂאָן שֶׁל עֵץ, רַבִּי פּוֹסֵל וְרַבִּי יוֹסֵי בַּר יְהוּדָה מַכְשִׁיר. מַאי לָאו בְּהָא קָמִיפַּלְגִי, מַאן דְּמַכְשַׁיר סָבַר: עִיקַּר שִׁירָה בִּכְלִי, וְיָלְפִינַן מֵאַבּוּבָא דְמֹשֶׁה. וּמַאן דְּפָסֵיל סָבַר: עִיקַּר שִׁירָה בַּפֶּה, וְלָא יָלְפִינַן מֵאַבּוּבָא דְמֹשֶׁה.

**William Davidson Edition - English:**
**Rav Yosef said: From where do I say that they disagree about this** matter? It is **as it is taught** in a *baraita*: With regard to Temple **service vessels that one crafted of wood, Rabbi** Yehuda HaNasi **deems** them **unfit and Rabbi Yosei bar Yehuda deems** them **fit. What, is it not that they disagree with regard to this** matter? **The one who deems** the wooden vessel **fit holds** that the **primary** essence of **song is** accompaniment **by** musical **instruments, and we derive** that sacred vessels may be crafted of wood **from the** wooden **flute of Moses,** which according to this opinion was a service vessel. **And the one who deems** the wooden vessel **unfit holds** that the **primary** essence of **song** is singing **with the mouth, and** therefore **we do not derive** any *halakha* relevant to service vessels **from the** wooden **flute of Moses,** as according to this opinion it was not a service vessel.


###### Sukkah 50b:4
[Sukkah 50b:4](https://torahapp.org/share/book/Sukkah/r/50b:4)

לָא, דְּכוּלֵּי עָלְמָא עִיקַּר שִׁירָה בִּכְלִי, וְהָכָא בְּדָנִין אֶפְשָׁר מִשֶּׁאִי אֶפְשָׁר קָמִיפַּלְגִי. מַאן דְּמַכְשַׁיר סָבַר: דָּנִין אֶפְשָׁר מִשֶּׁאִי אֶפְשָׁר, וּמַאן דְּפָסֵיל סָבַר: לָא דָּנִין אֶפְשָׁר מִשֶּׁאִי אֶפְשָׁר.

**William Davidson Edition - English:**
The Gemara rejects this explanation of the *baraita*. **No,** that is not necessarily the matter that they dispute, as one could say **that everyone agrees:** The **primary** essence of **song** is singing accompanied **by** musical **instruments. And here,** it is **with regard to** whether **one derives** the **possible from** the **impossible** that **they disagree.** Can one establish a principle that applies in all cases based on a case with a unique aspect? **The one who deems** wooden service vessels **fit holds that one derives** the **possible,** i.e., Temple service vessels, **from** the **impossible,** i.e., the flute of Moses. Although there was no alternative to crafting the flute of Moses from wood, one may derive from this that sacred service vessels, even when the alternative to craft them from metal exists, may be crafted from wood. **And the one who deems** wooden service vessels **unfit holds that one does not derive the possible from the impossible.**


###### Sukkah 50b:5
[Sukkah 50b:5](https://torahapp.org/share/book/Sukkah/r/50b:5)

וְאִיבָּעֵית אֵימָא: דְּכוּלֵּי עָלְמָא דְּעִיקַּר שִׁירָה בַּפֶּה, וְאֵין דָּנִין אֶפְשָׁר מִשֶּׁאִי אֶפְשָׁר, וְהָכָא בְּמֵילַף מְנוֹרָה בִּכְלָלֵי וּפְרָטֵי אוֹ בְּרִבּוּיֵי וּמִיעוּטֵי קָא מִיפַּלְגִי. רַבִּי דָּרֵישׁ כְּלָלֵי וּפְרָטֵי, רַבִּי יוֹסֵי בַּר יְהוּדָה דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי.

**William Davidson Edition - English:**
**And if you wish, say** instead in rejection of Rav Yosef’s proof **that everyone agrees that** the **primary** essence of **song** is singing **with the mouth, and one does not derive the possible from the impossible. And here,** it is **with regard to deriving** the *halakhot* of the Temple **candelabrum by means of** the hermeneutic principle of **generalizations and details or by means of** the principle of **amplifications and restrictions that they disagree. Rabbi** Yehuda HaNasi **interprets** verses by means of the principle of **generalizations and details,** and **Rabbi Yosei bar Yehuda interprets** verses by means of the principle of **amplifications and restrictions.**


###### Sukkah 50b:6
[Sukkah 50b:6](https://torahapp.org/share/book/Sukkah/r/50b:6)

רַבִּי דָּרֵישׁ כְּלָלֵי וּפְרָטֵי: ״וְעָשִׂיתָ מְנוֹרַת״ — כָּלַל, ״זָהָב טָהוֹר״ — פָּרַט, ״מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה״ — חָזַר וְכָלַל. כְּלָל וּפְרָט וּכְלָל, אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט. מָה הַפְּרָט מְפוֹרָשׁ שֶׁל מַתֶּכֶת, אַף כֹּל שֶׁל מַתֶּכֶת.

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **interprets** the verse “And you shall make a candelabrum of pure gold: of beaten work shall the candelabrum be made” (Exodus 25:31), by means of the principle of **generalizations and details. “And you shall make a candelabrum of,”** is **a generalization,** as the material of the candelabrum is not specified; **“pure gold,”** that is **a detail,** limiting the material exclusively to gold; **“of beaten work shall the candelabrum be made,”** the verse **then generalized** again. The result is **a generalization and a detail and a generalization,** from which **you may deduce** that the verse is referring **only** to items **that are similar to the detail; just as the detail is explicit** that the candelabrum is crafted **from** gold, which is **a metal, so too all** other materials used in crafting the candelabrum must be **of metal.** The candelabrum is a prototype for all other Temple service vessels.


###### Sukkah 50b:7
[Sukkah 50b:7](https://torahapp.org/share/book/Sukkah/r/50b:7)

רַבִּי יוֹסֵי בַּר יְהוּדָה, דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי: ״וְעָשִׂיתָ מְנוֹרַת״ — רִיבָּה, ״זָהָב טָהוֹר״ — מִיעֵט, ״מִקְשָׁה תֵּעָשֶׂה הַמְנוֹרָה״ — חָזַר וְרִיבָּה, רִיבָּה וּמִיעֵט וְרִיבָּה — רִיבָּה הַכֹּל. מַאי רַבִּי — רַבִּי כֹּל מִילֵּי, מַאי מַיעֵט — מַיעֵט שֶׁל חֶרֶס.

**William Davidson Edition - English:**
**Rabbi Yosei bar Yehuda,** however, who deems wooden Temple service vessels fit, **interprets** verses by means of the principle of **amplifications and restrictions. “And you shall make a candelabrum of,”** is an **amplification,** as the material of the candelabrum is not specified; **“pure gold,”** is a **restriction,** limiting the material exclusively to gold; **“of beaten work shall the candelabrum be made,”** the verse **repeated and amplified.** The result is **amplification and restriction and amplification,** from which one derives **to amplify all** items except for those items most dissimilar to the restriction. **What did** the verse **amplify? It amplified all materials,** even wood. And **what did** the verse **exclude** with this restriction? **It excluded** a candelabrum crafted **of earthenware.**


###### Sukkah 50b:8
[Sukkah 50b:8](https://torahapp.org/share/book/Sukkah/r/50b:8)

אָמַר רַב פָּפָּא:

**William Davidson Edition - English:**
**Rav Pappa said:** Rav Yosef stated that the dispute between Rabbi Yosei bar Yehuda and the Rabbis concerning whether or not the flute overrides Shabbat and Festivals is based on the significance and the role of song in the sacrifice of offerings.