Sukkah, Daf Nun Daled, Part 1

Introduction

This week’s daf begins by analyzing whether they blew the shofar on the tenth step at the end of the Simchat Bet Hashoevah, when departing the Temple to go down to the spring and draw water.

ערב שבת שבתוך החג כו’. ואילו למעלה עשירית – לא קתני. מתניתין מני – רבי אליעזר בן יעקב היא. דתניא: שלש למעלה עשירית, רבי אליעזר בן יעקב אומר: שלש על גבי המזבח. האומר למעלה עשירית – אינו אומר על גבי המזבח, והאומר על גבי המזבח – אינו אומר למעלה עשירית.

On the eve of Shabbat during the intermediate days of the festival etc.

But [the sounding of the shofar] on the tenth step is not mentioned.

Who is in agreement with our Mishnah?

It is in agreement with that of R. Eliezer b. Jacob, for it has been taught: Three blasts on the tenth step. R. Eliezer b. Jacob ruled, Three at the altar.

He who says three on the tenth step omits the three at the altar; and he who says three at the altar omits the three on the tenth step.

This mishnah does not count three shofar blasts sounded on the tenth step, whereas the previous mishnah did mention these three blasts. Thus the two mishnayot contradict each other.

The Talmud concludes that this mishnah agrees with R. Eliezer ben Jacob who says that they blew three blasts on the altar. The author of the previous mishnah held that three blasts were made on the tenth step, but not on the altar. This way the maximum number of blasts, 48, remains, the only dispute being where these three blasts were made.

מאי טעמא דרבי אליעזר בן יעקב? כיון דתקע לפתיחת שערים, למעלה עשירית למה לי דתקע? האי לאו שער הוא. הלכך, על גבי המזבח עדיף.

ורבנן סברי: כיון דתקע למילוי המים, על גבי המזבח למה לי? הלכך, למעלה העשירית עדיף.

What is the reasoning of R. Eliezer b. Jacob?

Since one sounded the shofar for the opening of the gates, why should one sound it on the tenth step? Is it not a gate!

Therefore on the altar is preferable.

The rabbis hold that since one sounded the shofar for the Water-Drawing, why should one sound it at the altar?

Therefore, it is preferable on the tenth step.

Rabbi Eliezer b. Jacob says that it is preferable to blow the shofar on the altar for after having blown at the opening of the gates to leave the Temple, why blow again in the middle of leaving, at a place also considered a gate.

The other rabbis reason that since they will blow the shofar upon drawing the water, why blow it again when pouring it onto the altar.