Sukkah, Daf Nun Heh, Part 2
Introduction
Today’s section continues to deal with R. Aha b. Hanina who had stated that separate blasts were sounded for each musaf offering.
ועוד, תניא: בחולו של מועד, בראשון מה היו אומרים +תהלים כט+ הבו לה‘ בני אלים, בשני מה היו אומרים – +תהלים נ+ ולרשע אמר אלהים, בשלישי מה היו אומרים – +תהלים צד+ מי יקום לי עם מרעים, ברביעי מה היו אומרים – +תהלים צד+ בינו בוערים בעם, בחמישי מה היו אומרים – +תהלים פא+ הסירותי מסבל שכמו, בששי מה היו אומרים – +תהלים פב+ ימוטו כל מוסדי ארץ. ואם חל שבת באחד מהם – ימוטו ידחה.
רב ספרא מנח בהו סימנא: הומבה"י,
רב פפא מנח בהו סמנא: הומהב"י
וסימנך: אמבוהא דספרי.
תיובתא דרבי אחא בר חנינא, תיובתא.
Moreover it has been taught: On Hol Hamoed: What did they recite on the first day? "Ascribe to the Lord, O divine beings" (Psalms 29:1).
On the second day what did they recite? "But to the wicked God says" (Psalms 50:16).
On the third day what did they recite? "Who will rise up for me against the evil-doers" (Psalms 94:16)?
On the fourth day what did they recite? "Take heed, you most brutish people" (Psalms 94:8).
On the fifth day what did they recite? "I relieved his shoulder of the burden" (Psalms 81:7).
On the sixth day what did they recite? "All the foundations of the earth are moved" (Psalms 82:8);
And if Shabbat occurred on any of these days "are moved" is to be superseded.
R. Safra assigned to them the mnemonic Humbahi.
R. Papa assigned to them the mnemonic Humhabi;
And the mnemonic for you is "the escort (ambuha) of the scribes (sofrim)."
Now is not this a refutation of R. Aha b. Hanina? It is indeed a refutation.
This long baraita describes what Psalms were recited in the Temple while offering the musaf sacrifice. The end of the section contains a few mnemonics which some sages used to remember the order of the Psalms. This is followed by yet another mnemonic to remember what sage gave what mnemonic!
The important issue is that R. Aha has again been refuted because the Psalm for Shabbat supersedes the Psalm for Sukkot. Just as two Psalms would not be recited on one day, so too we would not have two sets of trumpet blasts.
והא רבי אחא בר חנינא קרא ומתניתא קאמר!
אמר רבינא: לומר שמאריכין בתקיעות.
רבנן דקיסרי משמיה דרבי אחא אמרי: לומר שמרבה בתוקעין.
But did not R. Aha b. Hanina quote both a verse and a baraita [in support of his view]?
Ravina answered: It means that the trumpet blasts are lengthened.
The Rabbis of Caesarea in the name of R. Aha stated: It means that the number of the trumpeters is to be increased.
The problem with the refutation of R. Aha (b. Hanina) is that there was a baraita that stated that they blast the trumpet according to the musafim (additional offerings). This seems to support R. Aha who said that they sound separate blasts for each offering.
Ravina reinterprets the baraita they don’t sound separate blasts for each musaf. Rather, when there are multiple musafim, they just sound longer blasts.
R. Aha (a different R. Aha) explains that they had more trumpeters, although there were still only one set of blasts for all of the musafim.
ואנן דאית לן תרי יומי, היכי עבדינן?
אביי אמר: שני ידחה,
רבא אמר: שביעי ידחה.
תניא כותיה דרבא: אם חל שבת להיות באחד מהן – ימוטו ידחה.
אתקין אמימר בנהרדעא דמדלגי דלוגי.
And we who keep two days [of the Festival], how do we proceed?
Abaye ruled: The [paragraph for the] second day is to be omitted. Raba ruled, [That of] the seventh day is omitted. It was taught in agreement with Raba: If the Sabbath falls on one of them "are moved" is omitted.
Amemar instituted in Nehardea to go back and repeat the previous portions.
The sugya ends with a question concerning the practice outside of Israel where the first day of Yom Tov is doubled. On the second day, we can’t say the regular second day of Sukkot Psalm, because that Psalm is for a day that is not as holy (Hol Hamoed). On the other hand, if we said the second day Psalm on the third day, then on the seventh day we would say the sixth day’s Psalm. But then what happens to the seventh day’s Psalm?
According to Abaye, we just skip the second day’s Psalm. According to Rava, we just skip the seventh day’s.
Amemar rules that each and every day we would say two days’ Psalms. For instance on the first day of Hol Hamoed we would say the second and third day’s Psalm and so forth. The next day we would say both the third and fourth day’s Psalms. In this way, each day would be covered. This would also express the underlying doubt that they had in the Diaspora as to what day of the month it was i.e. is today the second day of Sukkot or the third?