1)

(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?

(d)What is Rebbi Yochanan's reason?

1)

(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 - meaning the mention of Shemini Atzeres (to replace Sukos) in Tefilah, Benching and Kidush.

(b)Rebbi Yochanan disagrees with him - inasmuch as he considers it the eighth day even as regards Sukah.

(c)This does not mean that in Rebbi Yochanan's opinion, one does not sit in the Sukah on Shemini Atzeres in Chutz la'Aretz - but that one sits in it without reciting the Berachah of 'Leshev ba'Sukah'...

(d)... because one cannot recite Leishev ba'Sukah on Shemini Atzeres.

2)

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

(b)How did he know that this was not because they held that, having recited a Berachah on the first day, they were exempt from a Berachah during the remainder of Sukos, (as we learned earlier)?

(c)How does the second Lashon explain the Machlokes between Rav and Rebbi Yochanan?

(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)?

2)

(a)Rav Yosef commented that one should take account of Rebbi Yochanan's opinion - because Rav Huna bar Bizna and all the Gedolei ha'Dor once sat in a Sukah on Shemini Atzeres without reciting the Berachah.

(b)He knew that this was not because they held that, having recited a Berachah on the first day, they were exempt from a Berachah during the remainder of Sukos, (as we learned earlier) - because it was known that they had just come from the pasture-ground (far from the town, where they were Patur from Sukah) and had only just returned.

(c)According to the second Lashon - even Rav agrees that one does not recite a Berachah over the Sukah on the eighth day; and they argue over whether one sits in the Sukah at all (Rav) or not (Rebbi Yochanan).

(d)According to this Lashon too, Rav Yosef proves that the Halachah is like Rebbi Yochanan - because even Rav Yehudah the son of Rav Shmuel bar Shilas (the Amora who quoted Rav in the first place) declined to sit in a Sukah on Shemini Azteres in Chutz la'Aretz (like Rebbi Yochanan).

3)

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

(b)Rebbi Levi bar Chama (or Rebbi Chama bar Chanina) attribute this distinction to the three major issues that distinguish Shemini Atzeres from Sukos. Which three distinctions?

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

3)

(a)The difference between the seventh day of Pesach and the eighth day of Sukos is - that whereas one does not recite 'Shehechiyanu' on the seventh day of Pesach, one does recite it on the eighth day of Sukos.

(b)Rebbi Levi bar Chama (or Rebbi Chama bar Chanina) attribute this distinction to the three major issues that distinguish Shemini Atzeres from Sukos - the absence of Sukah, of Lulav and of Nisuch ha'Mayim.

(c)According to Rebbi Yehudah - Nisuch ha'Mayim was performed on Shemini Atzeres too, leaving us with only two differences between Sukos and Shemini Atzeres.

4)

(a)By the same token, we ask, one ought to recite 'Shehechiyanu' on the seventh day of Pesach as well. Why is that?

(b)And we answer that whilst Shemini Atzeres, is different than Sukos regarding the day as well the night, the seventh day of Pesach is only different regarding the night (but not regarding the day). What second answer does Ravina give?

4)

(a)By the same token, we ask, one ought to recite 'Shehechiyanu' on the seventh day of Pesach as well - because inasmuch as there is no obligation to eat Matzah on the seventh day, as there was on the first.

(b)And we answer that whilst Shemini Atzeres, is different than Sukos regarding the day as well the night, the seventh day of Pesach is only different regarding the night (but not regarding the day). Ravina answers that even though the seventh day is different than the first day, it is not different than the other days that immediately precede it.

5)

(a)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 "k'Mishpatam" to "ka'Mishpat". How is it implied that Shemini Atzeres is a new Yom-Tov by the change from ...

1. ... "Parim" to "Par"?

2. ... "u'va'Yom" to "ba'Yom"?

3. ... "k'Mishpatam" to "ka'Mishpat"?

5)

(a)The Gemara gives another three reasons as to why Shemini Atzeres requires 'Shehechiyanu', all connected with the Torah's change of Lashon: The change from ...

1. ... "Parim" to "Par" (Rav Papa) suggests that it is a new Yom-Tov, because otherwise - they ought to have brought six bulls (which is the next in sequence following the seven that they brought on the seventh day.

2. ... "u'va'Yom" to "ba'Yom" (Rav Nachman bar Yitzchak) - because "u'va'Yom", written on all the other days (following the first), implies that each day is a continuation of the Chag. On the eighth day, the Torah writes "ba'Yom ha'Shemini", implying that it is a new Chag.

3. ... "k'Mishpatam" to "ka'Mishpat" (Rav Ashi) - suggesting that a new set of laws begins, unlike all the other days, where "k'Mishpatam" implies 'like the law of the previous days'.

6)

(a)How does Rebbi Yehudah prove that it does not matter if they brought a different amount of bulls than that prescribed by the Torah?

(b)How do the Rabanan (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)Three of the four differences between Sukos and Shemini Atzeres that Rebbi Yehudah cites are Korban, Shir and Berachah. What is the fourth?

6)

(a)Rebbi Yehudah proves that it does not matter if they brought a different amount of bulls than that prescribed by the Torah - from the fact that the Torah does anyway prescribe a fixed number (seeing as they diminished each day by one).

(b)The Rabanan (who holds that it does) counter - that, on Shemini Atzeres, the rams and the lambs too, diminished, so why does Rebbi Yehudah differentiate between the bulls on the one hand, and the rams and the lambs, on the other?

(c)Rebbi Yehudah retorts that one cannot use Shemini Atzeres as a gauge - because Shemini Atzeres is an independent Yom-Tov (as we shall now see).

(d)Three of the four differences between Sukos and Shemini Atzeres that Rebbi Yehudah cites are Korban, Shir and Berachah. The fourth is Linah.

47b----------------------------------------47b

7)

(a)'Korban' refers to the different sequence of animals (one bull ... ) that they brought for the Korban Musaf and 'Shir' (regarding Shemini Atzeres) to the Shir shel Yom, which did not follow the pattern set by the other days of Sukos (though it is unclear how [see Tosfos DH 'Shir'])). What does Linah refer to?

(b)What do we assume 'Berachah' to mean? How will it then support Rebbi Yochanan (who obligates the reciting of 'Shehechiyanu' on Shemini Atzeres)?

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

(d)We try to prove that Berachah cannot mean 'Zman' ('Shehechiyanu'), because, if it did, then how can the Tana differentiate between the eighth day and the first seven days, seeing as 'Zman' does not apply on the subsequent six days either. How do we reject this proof?

7)

(a)'Korban' refers to the different sequence of animals (one bull ... ) that they brought for the Korban Musaf and 'Shir' (regarding Shemini Atzeres) to the Shir shel Yom, which did not follow the pattern set by the other days of Sukos (though it is unclear how [see Tosfos DH 'Shir'])). Linah - refers to bringing an Olas Re'iyah and remaining overnight in Yerushalayim) after the first day, and then of remaining in Yerushalayim again the night following Shemini Atzeres.

(b)We assume 'Berachah' to mean - Zman ('Shehechiyanu'), in which case we have a proof for Rebbi Yochanan, who says that we recite 'Shehechiyanu' on Shemini Atzeres.

(c)In fact, there is no proof for Rebbi Yochanan from there - since 'Berachah' might refer to the switch from 'Sukos' to 'Shemini Atzeres' in the Amidah, Benching and Kidush.

(d)We try to prove that Berachah cannot mean 'Zman', because, if it did, then how can the Tana differentiate between the eighth day and the first seven days, seeing as 'Zman' does not apply on the subsequent six days either. This is not quite true however, because someone who did not recite 'Shehechiyanu' on the first day, would have to recite it on the second, or whenever he remembered.

8)

(a)We just explained that 'Zman' can be recited even on Chol ha'Mo'ed. How do we try to prove Rav Nachman's ruling (that one may recite 'Zman' anywhere, if need be, even in the market-place - i.e. without a cup of wine) from here?

(b)How do we refute that?

8)

(a)We just explained that 'Zman' can be recited even on Chol ha'Mo'ed. Now not everyone has wine available on Chol ha'Mo'ed, an apparent proof for Rav Nachman's ruling (that one may recite 'Zman' anywhere, if need be, even in the market-place - i.e. without a cup of wine)!?

(b)There is no proof from there, we conclude - because maybe 'Shehechiyanu' can only be recited over a cup of wine, and the Beraisa speaks when he has wine (and that if he does not, he will not be able to recite 'Shehechiyanu').

9)

(a)What does Rebbi Yehudah learn from the juxtaposition of the two Pesukim in Re'eh "u'Fanisa va'Boker v'Halachta l'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?

9)

(a)Rebbi Yehudah learns from the juxtaposition of the two Pesukim in Re'eh "u'Fanisa va'Boker v'Halachta l'Ohalecha" and "Sheishes Yamim Tochal Matzos - that only a Yom-Tov that lasts six days requires Linah, but not one that does not.

(b)This Derashah seems to preclude Shemini Atzeres (which does not last six days) from Linah - a contradiction to what Rebbi Yehudah himself just said (that Linah does apply on Shemini Atzeres).

(c)We counter that this is not in fact, a Kashya - because Rebbi Yehudah may we be coming to preclude Pesach Sheni (but not Shemini Atzeres or any other Yom-Tov of less than six days).

10)

(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?

10)

(a)Besides Korban and Shir - the Mishnah in Bikurim lists Tenufah (waving) and Linah among the requirements of Bikurim.

(b)We think that the author of this Beraisa must be Rebbi Yehudah, since he is the Tana who specifically includes Tenufah by Bikurim - and we see that he includes Linah too (in spite of the fact that Bikurim does not have a Din of six days.

(c)We reject this proof however - by suggesting that the Beraisa follows the opinion of Rebbi Eliezer ben Yakov, who also includes Tenufah by Bikurim - so that we have no proof that Rebbi Yehudah too, includes Linah among the specifications of Bikurim (and subsequently, Shemini Atzeres).

11)

(a)The Torah writes in Ki Savo (in the Parshah of Bikurim) first "v'Hinicho" and then "v'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 Hash-m"?

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

11)

(a)The Torah writes in Ki Savo (in the Parshah of Bikurim) first "v'Hinicho" and then "v'Hinachto". One of them refers to placing the Bikurim in front of the Mizbe'ach, the other comes to include Tenufah (waving), according to Rebbi Yehudah.

(b)When the Torah writes in Tzav (in connection with the Mitzvah of Shelamim) "Yadav Tevi'enah es Ishei Hash-m" - it refers to the Mitzvah of Tenufah.

(c)Rebbi Eliezer ben Yakov learns from the 'Gezeirah-Shavah' "v'Lakach ha'Kohen ha'Tene mi'*Yadecha*" from "Yadav Tevi'enah" - that Bikurim require Tenufah like Shelamim. In addition, he also learns that, by Shelamim, like by Bikurim, the Kohen had to wave it, and that by Bikurim, like by Shelamim, the owner had to wave it (with the result that, in both cases, the Kohen would place his hand under that of the owner, and they would wave them together).

12)

(a)Rav Sheishes holds that one does not recite 'Zman' on Shemini Atzeres; Rav Nachman holds that one does. Normally, the Halachah is like Rav Sheishes (in matters of Isur). Why can we not follow that principle here?

(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 Siman 'Pezer Keshev'?

12)

(a)Rav Sheishes holds that one does not recite 'Zman' on Shemini Atzeres; Rav Nachman holds that one does. Even though we normally rule like Rav Sheishes (in matters of Isur). We cannot do so here however - because the Gemara specifically rules like Rav Nachman (on account of the Beraisa, which specifically includes Zman on Shemini Atzeres).

(b)We learned earlier that Shemini Atzeres is an independent Yom-Tov with regard to four things: Korban, Shir, Berachah and Linah. To make up the Siman 'Pezer Keshev' - we will have to add 'Payis' (the new lots that they would draw, to determine which group of Kohanim should bring the Korbanos of that day, and did not follow the automatic sequence that began in rotation from the Payis on the first day) and 'Zman'.

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