## Sukkah Daf 56a

###### Sukkah 56a:1
[Sukkah 56a:1](https://torahapp.org/share/book/Sukkah/r/56a:1)

תַּלְמוּד לוֹמַר: ״חֵלֶק כְּחֵלֶק יֹאכֵלוּ״, כְּחֵלֶק עֲבוֹדָה כָּךְ חֵלֶק אֲכִילָה. וּמַאי אֲכִילָה? אִילֵּימָא קׇרְבָּנוֹת, מֵהָתָם נָפְקָא: ״לַכֹּהֵן הַמַּקְרִיב אוֹתָהּ לוֹ תִהְיֶה״! אֶלָּא: לֶחֶם הַפָּנִים.

**William Davidson Edition - English:**
**The verse states: “They shall have like portions to eat”** (Deuteronomy 18:8); just **as** all the watches receive an equal **portion of the service, so too** all the watches receive an equal **portion** in the **eating.** The Gemara asks: **What is** the **eating** mentioned in this verse? **If you say** it is the eating of **offerings,** the verse is superfluous, as it is **derived from there:** “And every meal-offering…**shall be the priest’s that offers it”** (Leviticus 7:9), which, although it was written with regard to meal-offerings, applies to all offerings. Moreover, it teaches that a priest who participates in the sacrifice of the offering shares in eating the offering. **Rather,** the verse is referring to **the shewbread** that was not part of the service this Shabbat, as it was baked the previous Shabbat.


###### Sukkah 56a:2
[Sukkah 56a:2](https://torahapp.org/share/book/Sukkah/r/56a:2)

יָכוֹל אַף בְּחוֹבוֹת הַבָּאוֹת שֶׁלֹּא מֵחֲמַת הָרֶגֶל בָּרֶגֶל, תַּלְמוּד לוֹמַר: ״לְבַד מִמְכָּרָיו עַל הָאָבוֹת״ — מָה מָכְרוּ הָאָבוֹת זֶה לָזֶה, אֲנִי בְּשַׁבַּתִּי וְאַתָּה בְּשַׁבַּתֶּךָ.

**William Davidson Edition - English:**
One **might** have thought that all the watches should be equal **even with regard to obligations that come not due to the Festival** but are brought **on the Festival** nevertheless, as there were many vow-offerings and free-will offerings brought to the Temple that were not part of the Festival rite, but simply the result of people taking advantage of their presence in Jerusalem to fulfill their outstanding obligations. Therefore, **the verse states: “Besides the transactions of their fathers’ houses”** (Deuteronomy 18:8). **What did the forefathers** of each watch **sell each other?** They agreed with regard to the service of the watches: **I** will serve **during my week, and you** will serve **during your week.** Each watch has the right to perform the Temple service during its appointed weeks and to receive all priestly gifts offered during those weeks.


###### Sukkah 56a:3
[Sukkah 56a:3](https://torahapp.org/share/book/Sukkah/r/56a:3)

בָּעֲצֶרֶת אוֹמֵר לוֹ הֵילָךְ וְכוּ׳. אִיתְּמַר, רַב אָמַר: סוּכָּה, וְאַחַר כָּךְ זְמַן. רַבָּה בַּר בַּר חָנָה אָמַר: זְמַן, וְאַחַר כָּךְ סוּכָּה.

**William Davidson Edition - English:**
§ The mishna continues: **On *Shavuot*** that coincides with Shabbat the priest charged with the distribution **says to** each priest: **Here is** *matza* from the shewbread for you, and here is leavened bread from the two loaves for you. **It was stated** that there is a dispute between the *amora’im*, and **Rav said:** When one enters the *sukka*, he recites the blessing of the ***sukka*:** Who has made us holy through His mitzvot and has commanded us to sit in the *sukka*, **and then** the blessing of **time:** Who has given us life, sustained us, and brought us to this time. **Rabba bar bar Ḥana said:** One recites the blessing of **time, and then** the blessing of the ***sukka*.**


###### Sukkah 56a:4
[Sukkah 56a:4](https://torahapp.org/share/book/Sukkah/r/56a:4)

רַב אָמַר: סוּכָּה וְאַחַר כָּךְ זְמַן — חִיּוּבָא דְיוֹמָא עֲדִיף. רַבָּה בַּר בַּר חָנָה אָמַר: זְמַן וְאַחַר כָּךְ סוּכָּה — תָּדִיר וְשֶׁאֵינוֹ תָּדִיר תָּדִיר קוֹדֵם.

**William Davidson Edition - English:**
The Gemara elaborates: **Rav said** that one recites the blessing of ***sukka* and then** the blessing of **time** because **the obligation of the day takes precedence. Rabba bar bar Ḥana said** that one recites the blessing of **time and then** the blessing of the ***sukka*** because when **a frequent** practice **and an infrequent** practice clash, the **frequent practice takes precedence** over the infrequent practice, and the blessing of time is recited more frequently.


###### Sukkah 56a:5
[Sukkah 56a:5](https://torahapp.org/share/book/Sukkah/r/56a:5)

לֵימָא רַב וְרַבָּה בַּר בַּר חָנָה בִּפְלוּגְתָּא דְּבֵית שַׁמַּאי וּבֵית הִלֵּל קָמִיפַּלְגִי, דְּתָנוּ רַבָּנַן: דְּבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בַּסְּעוּדָה. בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן, וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם.

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** that **Rav and Rabba bar bar Ḥana disagree in the dispute of Beit Shammai and Beit Hillel. As the Sages taught** in a *baraita*: These are the **matters** of dispute **between Beit Shammai and Beit Hillel with regard to** the *halakhot* of **a meal. Beit Shammai say:** When one recites *kiddush* over wine, **he recites a blessing over** the sanctification of **the day and then recites a blessing over the wine. And Beit Hillel say: One recites a blessing over the wine and then recites a blessing over the day.**


###### Sukkah 56a:6
[Sukkah 56a:6](https://torahapp.org/share/book/Sukkah/r/56a:6)

בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן — שֶׁהַיּוֹם גּוֹרֵם לַיַּיִן שֶׁיָּבֹא, וּכְבָר קִידֵּשׁ הַיּוֹם וַעֲדַיִין יַיִן לֹא בָּא. וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם — שֶׁהַיַּיִן גּוֹרֵם לְקִידּוּשָׁא שֶׁתֵּאָמֵר. דָּבָר אַחֵר: בִּרְכַּת הַיַּיִן תְּדִירָה, וּבִרְכַּת הַיּוֹם אֵינָהּ תְּדִירָה. תָּדִיר וְשֶׁאֵינוֹ תָּדִיר — תָּדִיר קוֹדֵם.

**William Davidson Edition - English:**
The Gemara elaborates: **Beit Shammai say: One recites a blessing over** the sanctification of **the day and then recites a blessing over the wine, as the day causes the wine to come** before the meal. And Beit Shammai offer an additional reason: **The day has already been sanctified and the wine has not yet come.** Since Shabbat was sanctified first, it should likewise be mentioned first. **And Beit Hillel say: One recites a blessing over the wine and then recites a blessing over the day, as the wine causes the *kiddush* to be recited.** Were there no wine, *kiddush* would not be recited. **Alternatively,** Beit Hillel say: **The blessing over wine is** recited **frequently, and the blessing over the day is not** recited **frequently,** and when **a frequent** practice **and an infrequent** practice clash, the **frequent practice takes precedence** over the infrequent practice.


###### Sukkah 56a:7
[Sukkah 56a:7](https://torahapp.org/share/book/Sukkah/r/56a:7)

לֵימָא רַב דְּאָמַר כְּבֵית שַׁמַּאי, וְרַבָּה בַּר בַּר חָנָה דְּאָמַר כְּבֵית הִלֵּל!

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** that it was **Rav who stated** his opinion **in accordance with** the opinion of **Beit Shammai** that the blessing over the sanctification of the day takes precedence over the blessing over the wine, **and** it was **Rabba bar bar Ḥana who stated** his opinion **in accordance with Beit Hillel,** i.e., that the frequent blessing takes precedence.


###### Sukkah 56a:8
[Sukkah 56a:8](https://torahapp.org/share/book/Sukkah/r/56a:8)

אָמַר לְךָ רַב: אֲנָא דַּאֲמַרִי אֲפִילּוּ לְבֵית הִלֵּל. עַד כָּאן לָא קָאָמְרִי בֵּית הִלֵּל הָתָם, אֶלָּא שֶׁהַיַּיִן גּוֹרֵם לְקִידּוּשָׁא שֶׁתֵּאָמֵר; אֲבָל הָכָא — אִי לָאו זְמַן, מִי לָא אָמְרִינַן סוּכָּה!

**William Davidson Edition - English:**
The Gemara rejects this suggestion. **Rav** could have **said to you:** It is **I who stated** my opinion **even** in accordance with the opinion **of Beit Hillel,** as **Beit Hillel stated** their opinion **there** in the case of *kiddush* **only** due to the additional reason **that the wine causes the *kiddush* to be recited. But here** there is no similar connection between the two blessings, and **if** there was **no** blessing on **time, wouldn’t we recite** the blessing of the ***sukka*** anyway? The fact is that the blessing on the *sukka* is recited throughout the week of the Festival, when no blessing on time is recited.


###### Sukkah 56a:9
[Sukkah 56a:9](https://torahapp.org/share/book/Sukkah/r/56a:9)

וְרַבָּה בַּר בַּר חָנָה אָמַר לָךְ: אֲנָא דַּאֲמַרִי אֲפִילּוּ לְבֵית שַׁמַּאי. עַד כָּאן לָא אָמְרִי בֵּית שַׁמַּאי הָתָם, אֶלָּא שֶׁהַיּוֹם גּוֹרֵם לַיַּיִן שֶׁיָּבֹא; אֲבָל הָכָא — אִי לָאו סוּכָּה, מִי לָא אָמְרִינַן זְמַן!

**William Davidson Edition - English:**
**And Rabba bar bar Ḥana** could have **said to you:** It is **I who stated** my opinion **even** in accordance with the opinion **of Beit Shammai,** as **Beit Shammai only stated** their opinion **there** in the case of *kiddush*, and **only** due to the additional reason **that the day causes the wine to come** before the meal. **However, here, if** there was **no** blessing of ***sukka*, wouldn’t we recite** the blessing of **time** even without sitting in the *sukka*, simply due to the onset of the Festival?


###### Sukkah 56a:10
[Sukkah 56a:10](https://torahapp.org/share/book/Sukkah/r/56a:10)

תְּנַן, בָּעֲצֶרֶת אוֹמֵר לוֹ: הֵילָךְ מַצָּה, הֵילָךְ חָמֵץ. וְהָא הָכָא, דְּחָמֵץ עִיקָּר וּמַצָּה טָפֵל, וְקָתָנֵי: הֵילָךְ מַצָּה וְהֵילָךְ חָמֵץ, תְּיוּבְתָּא דְּרַב!

**William Davidson Edition - English:**
The Gemara cites proof from that which **we learned** in the mishna: On *Shavuot* the priest charged with the distribution of the shewbread and the two loaves says to each priest: **Here is *matza* for you, here is leavened bread for you. But here, where the *ḥametz* is primary and the *matza* is subordinate** to it, as it is the festival of *Shavuot* when the two loaves of leavened bread are the offering of the day, **and** yet the mishna **teaches: Here is *matza* for you, and here is leavened bread for you,** it accords precedence to the frequent shewbread over the obligation of the day. This is **a conclusive refutation** of the opinion **of Rav.**


###### Sukkah 56a:11
[Sukkah 56a:11](https://torahapp.org/share/book/Sukkah/r/56a:11)

אָמַר לְךָ רַב: תַּנָּאֵי הִיא. דְּתַנְיָא: הֵילָךְ מַצָּה, הֵילָךְ חָמֵץ. אַבָּא שָׁאוּל אוֹמֵר: הֵילָךְ חָמֵץ, הֵילָךְ מַצָּה.

**William Davidson Edition - English:**
The Gemara responds that **Rav** could have **said to you:** This matter **is** a dispute between ***tanna’im*, as it is taught** in a *baraita* that the priest charged with distribution says: **Here is *matza* for you, here is leavened bread for you. Abba Shaul says** that he would say: **Here is leavened bread for you, here is *matza* for you.**


###### Sukkah 56a:12
[Sukkah 56a:12](https://torahapp.org/share/book/Sukkah/r/56a:12)

דָּרַשׁ רַב נַחְמָן בַּר רַב חִסְדָּא: לֹא כְּדִבְרֵי רַב, דְּאָמַר: סוּכָּה, וְאַחַר כָּךְ זְמַן — אֶלָּא: זְמַן, וְאַחַר כָּךְ סוּכָּה. וְרַב שֵׁשֶׁת בְּרֵיהּ דְּרַב אִידִי אָמַר: סוּכָּה, וְאַחַר כָּךְ זְמַן. וְהִלְכְתָא: סוּכָּה, וְאַחַר כָּךְ זְמַן.

**William Davidson Edition - English:**
With regard to the final *halakhic* decision: **Rav Naḥman bar Rav Ḥisda taught:** The *halakha* is **not in accordance with the statement of Rav, who said:** One recites the blessing of ***sukka* and then** the blessing of **time; rather,** one recites the blessing of **time and then** the blessing of ***sukka*. Rav Sheshet, son of Rav Idi, said:** One recites the blessing of ***sukka* and then** the blessing of **time,** in accordance with the opinion of Rav. **And** the Gemara concludes that **the *halakha*** is: One recites the blessing of ***sukka* and then** the blessing of **time.**


###### Sukkah 56a:13
[Sukkah 56a:13](https://torahapp.org/share/book/Sukkah/r/56a:13)

מִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ [וְכוּ׳], וּשְׁאָר קׇרְבְּנוֹת צִבּוּר. לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי פַּר הֶעְלֵם דָּבָר שֶׁל צִבּוּר וּשְׂעִירֵי עֲבוֹדָה זָרָה.

**William Davidson Edition - English:**
§ The mishna continues: **The priestly watch whose time is scheduled** during the Festival, sacrifices the daily offerings during the Festival, as well as vow-offerings, free-will offerings, **and all other communal offerings.** The Gemara asks: **What** additional communal offerings does the mishna come **to include?** The Gemara answers: It comes **to include a bull** brought **for an unwitting** communal **sin,** which is brought by the community due to a transgression committed by the community as a whole as a result of an erroneous halakhic decision issued by the Great Sanhedrin, although it has no fixed time and need not be brought during the Festival; **and** it includes **goats** brought for the unwitting transgression of the prohibition against **idol worship.** If these offerings are brought during the Festival, they are sacrificed by members of the watch whose shift is scheduled for that week.


###### Sukkah 56a:14
[Sukkah 56a:14](https://torahapp.org/share/book/Sukkah/r/56a:14)

וְהוּא מַקְרִיב אֶת הַכֹּל. לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי קֵייץ הַמִּזְבֵּחַ.

**William Davidson Edition - English:**
The mishna concludes: **And** that watch **sacrifices all of them.** The Gemara asks: **What** does this phrase come **to include?** The Gemara explains: It comes **to include the summer fruits of the altar.** Whenever the altar was inactive, special burnt-offerings were sacrificed as communal donations in deference to the Divine Presence so that the altar would not remain empty. These offerings were sacrificed by the scheduled watch.


###### Sukkah 56a:15
[Sukkah 56a:15](https://torahapp.org/share/book/Sukkah/r/56a:15)

**מַתְנִי׳** יוֹם טוֹב הַסָּמוּךְ לַשַּׁבָּת, בֵּין מִלְּפָנֶיהָ בֵּין לְאַחֲרֶיהָ — הָיוּ כׇּל הַמִּשְׁמָרוֹת שָׁווֹת בְּחִילּוּק לֶחֶם הַפָּנִים. חָל לִהְיוֹת יוֹם אֶחָד [לְהַפְסִיק] בֵּינָתַיִם — מִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ הָיָה נוֹטֵל עֶשֶׂר חַלּוֹת, וְהַמִּתְעַכֵּב נוֹטֵל שְׁתַּיִם. וּבִשְׁאָר יְמוֹת הַשָּׁנָה — הַנִּכְנָס נוֹטֵל שֵׁשׁ, וְהַיּוֹצֵא נוֹטֵל שֵׁשׁ. רַבִּי יְהוּדָה אוֹמֵר: הַנִּכְנָס נוֹטֵל שֶׁבַע, וְהַיּוֹצֵא נוֹטֵל חָמֵשׁ.

**William Davidson Edition - English:**
**MISHNA:** In the case of **a Festival that** occurs **adjacent to Shabbat, both** when it occurs **preceding it** and when it occurs **following it, all the watches** that arrived early or remained late to serve in the Temple **were** of **equal** status **in the distribution of the shewbread** on that Shabbat. **If one day happened to separate between** the Festival and Shabbat, **the watch whose time was scheduled would take ten** of the twelve **loaves** of shewbread, **and** the watch **that was detained** after the Festival because there was insufficient time to get home before Shabbat **takes two** loaves. **And during the rest of the days of the year,** when the changing of the watches takes place on Shabbat, **the incoming** watch **takes six** loaves **and the outgoing** watch **takes six** loaves. **Rabbi Yehuda says: The incoming** watch **takes seven** loaves **and the outgoing takes five.**


###### Sukkah 56a:16
[Sukkah 56a:16](https://torahapp.org/share/book/Sukkah/r/56a:16)

הַנִּכְנָסִין חוֹלְקִין בַּצָּפוֹן, וְהַיּוֹצְאִין בַּדָּרוֹם. בִּילְגָּה לְעוֹלָם חוֹלֶקֶת בַּדָּרוֹם, וְטַבַּעְתָּהּ קְבוּעָה, וְחַלּוֹנָהּ סְתוּמָה.

**William Davidson Edition - English:**
The standard procedure was that the members of **the incoming** watch **divide** the shewbread **in the north** section of the courtyard, **and the outgoing** watch **in the south.** However, there was one exception: The watch of **Bilga,** due to a penalty imposed upon it, **always divides** the shewbread to its members **in the south,** even when it is the incoming watch. **And its ring** used to facilitate slaughter of the animals **was fixed** in place, rendering it useless, **and its niche** among the niches in the wall of the Chamber of Knives, where the priests would store their knives and other vessels, was **sealed.**


###### Sukkah 56a:17
[Sukkah 56a:17](https://torahapp.org/share/book/Sukkah/r/56a:17)

**גְּמָ׳** מַאי מִלְּפָנֶיהָ וּמַאי מִלְּאַחֲרֶיהָ? אִילֵימָא: לְפָנֶיהָ — יוֹם טוֹב רִאשׁוֹן, לְאַחֲרֶיהָ — יוֹם טוֹב אַחֲרוֹן, הַיְינוּ שַׁבָּת שֶׁבְּתוֹךְ הֶחָג.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What is** the meaning in the mishna of **preceding it and what is** the meaning of **following it? If we say preceding it** is referring to **the first Festival** day preceding Shabbat and **following it** is referring to **the last day** of the Festival following Shabbat, then **this is** the case of **Shabbat that is during the Festival,** and that is how the mishna should have presented it.


###### Sukkah 56a:18
[Sukkah 56a:18](https://torahapp.org/share/book/Sukkah/r/56a:18)

אֶלָּא: לְפָנֶיהָ — יוֹם טוֹב אַחֲרוֹן. לְאַחֲרֶיהָ — יוֹם טוֹב רִאשׁוֹן. מַאי טַעְמָא — כֵּיוָן דְּהָנֵי מְקַדְּמִי וְהָנֵי מְאַחֲרִי, תַּקִּינוּ רַבָּנַן מִילְּתָא כִּי הֵיכִי דְּנֵיכְלוּ בַּהֲדֵי הֲדָדֵי.

**William Davidson Edition - English:**
**Rather, preceding it** is referring to the **last day of the Festival** that precedes Shabbat **and following it** is referring to **the first Festival** day that follows Shabbat. **What is the reason** that the watches share equally in these cases? **Since these are coming early,** as the arriving watch cannot arrive after Shabbat because the Festival begins right away, **and these remain late,** as the outgoing watch cannot leave at the end of the Festival due to the immediate onset of Shabbat, **the Sages instituted** this **matter so that they would eat** the shewbread **together.**


###### Sukkah 56a:19
[Sukkah 56a:19](https://torahapp.org/share/book/Sukkah/r/56a:19)

חָל יוֹם אֶחָד.

**William Davidson Edition - English:**
The mishna continues: **If one day happened.** During the rest of the days of the year, the incoming watch takes six loaves and the outgoing watch takes six loaves. Rabbi Yehuda says: The incoming watch takes seven loaves and the outgoing takes five.