Daf 42

1) Luluv and Arava (i.e., Hoshanos); are sometimes taken for six days, and sometimes for all seven days. You only take the Luluv all seven days if the first day falls on Shabbos, but not when Shabbos falls during Chol Hamoed. You only take Hoshanos all seven days (in the Mikdash) when Shabbos falls on the seventh day of Sukkos.

2) The reason we don't take the Luluv on Shabbos when it falls on Chol Hamoed because of the decree that Rabbah explained: you might carry it to an expert to teach you how to take it, and you'll come to carry it four Amos in the Reshus Harabim. [Rashi says: the reason he picked carrying it four Amos in the Reshus Harabim instead of saying that you'll carry out from a Reshus Hayachid to a Reshus Harabim, since the latter is not always applicable. After all, sometimes the Luluv was left in a Karmulas, or you might pick it up originally not to carry out, and then change your mind to carry it out, where you're exempt for carrying it out. Tosfos disagrees with the last one since you'll be exempt too if you pick it up not to carry it four Amos in the Reshus Harabim, and you change your mind. Tosfos gives another answer: it's not so apt to decree for carrying out, since the door frame and walls serve as a distinction to remind you not to carry out.] This is also the reason for why we don't fulfill the Mitzvos of Shofar and Megila when those Yomim Tovim fall out on Shabbos.

3) The reason they didn't want to decree it on the first day since the Mitzvah of Luluv was not only in the Mikdash, but also outside the Mikdash.

Daf 43

4) The reason we, in Bavel, don't take the Luluv on the first day when it falls out on Shabbos, since we're not experts to know when the month started, so we don't know for sure when it's the first day. [Tosfos says: although nowadays we are experts and know when the month starts, however, they decreed to keep two days of Yom Tov as if we don't know when it's starts since it may revert to a situation where the same problem persists (like when there will be governmental decrees against keeping a Jewish calendar). Although the Gemara in Pesachim says that those people who are experts on the start of the month can't do Melacha on the second day in the settled areas in Chutz L'aretz, but may do it in the wilderness; it's not like Rashi there who explains that it refers to nowadays in Chutz L'aretz, since they need to keep the second day completely. Rather, it refers to those who come from a town that the messenger, (who informs when Rosh Chodesh was), gets to them before Pesach in Nissan, but not before Sukkos in Tishrei, where they decreed to keep two days by Pesach so that they wouldn't only keep one day by Sukkos too.]

5) However, even nowadays, they take the Luluv on the first day in Eretz Yisrael on Shabbos. After all, our Mishna says that you take it in the Mikdash, and a Braisa says to take it in Shuls. To reconcile, we must say our Mishna refers to when the Mikdash was standing, and the Braisa refers to after its destruction. [Tosfos points out that the Gemara's conclusion is not that way, but they don't take it in Eretz Yisrael because we don't take it in Bavel. Both the Mishna and Braisa refer to when the Mikdash is still standing (and most people are still in Eretz Yisrael). The Mishna refers to those who went to the Mikdash and the Braisa refers to those who stayed in the rest of the country. Although we don't allow blowing the Shofar outside the Mikdash when it falls out on Shabbos; Shofar is different since there is a bigger suspicion someone will bring it to an expert to learn since it takes much skill to blow. However, it's not much a worry by Luluv since you're Yoitza by just picking it up. Alternatively, we're more strict by Rosh Hashana since the only ones who knew when the month start were in Yerushalayim, but by Sukkos, all Eretz Yisrael knew it. The reason why they allowed blowing the Shofar after the Mikdash's destruction in a Beis Din, but we didn't allow at all taking the Luluv; since the blowing brings our remembrance before Hashem, they didn't want to cancel it completely.]

6) An Aravah is only brought on Shabbos on the seventh day since there's no reason to place Rabbah's decree here since only Beis Din's agents bring them. [Rashi adds: and also the Kohanim, who are very zealous, take them (since non-Kohanim can't go between the Ullam and the Mizbeach). Tosfos explains that you need this extra factor and it's not enough that it's brought by the Beis Din's agents, since you should allow it by Luluv too and enact that only Beis Din's agents should bring them.] The only reason they decreed that it shouldn't be taken the other days when it falls out on Shabbos since people would start pondering the validity of the Mitzvah of Luluv (to say it's not from the Torah) since it's only brought on Shabbos when it falls on the first day, so it must be less than Aravah that's brought on any day that falls out on Shabbos. However, we don't want to establish the first day to bring it on Shabbos since it's not obvious that it's being brought for itself, but only once your bringing the Luluv on Shabbos, you'll bring the Aravah too. Once they didn't establish it the first day, they established it on the last day, (and not on one of the middle days).

7) The reason we, nowadays, don't take the Arava (that's a remembrance of the Aravah brought in the Mikdash) on Shabbos [Rashi: so that Beis Din's agents should bring them, Tosfos: or else, if everyone brings it, it would be simple since Rabbah's decree would apply]; since we're not experts to when the month started. The reason it's not brought nowadays in Eretz Yisrael; Bar Hedya says, in truth, it's because it never falls out on Shabbos. [Rashi explains: they make one of the earlier months to have an extra day if they see that the seventh day of Sukkos will fall out on Shabbos. Tosfos says: that's the way we're accustomed nowadays to do. The reason we're more concerned to make sure that we take the Aravah, which is only rabbinical as a remembrance, by making the seventh day not to fall on Shabbos, though we're not that concerned for Shofar and Luluv, which is from the Torah; since the latter ones are written explicitly in the Torah, so people will not wonder about their validity, but you need to worry about Aravah that's not written. Alternatively, since the other Mitzvos have two days to fulfill the Mitzvah, even if you push off one day, you'll end up doing it on the second day. (Even by Luluv, you'll have it taken on the second day in Chutz L'aretz.) However, by an Aravah, since if you don't bring it on the seventh day, it won't be brought on the eighth day since Shmini Atzeres is a Yom Tov. Therefore, if it's not brought on the seventh, it won't be brought at all and people will forget about this Mitzvah.]

8) However, you can't say the reason is: since, perhaps, they didn't carry it around the Mizbeach in the Mikdash, but they just stood it up against the Mizbeach, (which we can't really copy, since we don't have a Mizbeach to stand it against). After all, we have a Braisa that says that they carried it around the Mizbeach. [Tosfos says: according to the opinion that it's learned from a Halacha L'moshe M'sinai, the Aravos doesn't need to be own by the taker. However, according to the opinion we learn it from the plural 'Aravos,' one for the Luluv and one in the Mikdash, then the taker must own it. Even so, the Braisa does not say that they need to teach everyone to make a condition that they must give over its ownership to whoever takes it just like they did by the Luluv; since Beis Din's agents bring them, and no one acquires them until the morning. Also, you don't need to teach them since only the Kohanim take it, and there weren't that many people there who will make a mistake. Also, they're zealous and they'll know that Halacha.

9) Ravin says that the seventh day does fall out on Shabbos and they still don't take it. It's forbidden in Eretz Yisrael since it's forbidden in Bavel. We must say the same by the Luluv. It's not taken nowadays in Eretz Yisrael since it can't be taken nowadays in Bavel.

Daf 44

10) The reason we enacted nowadays Luluv for all seven days as a remembrance for when they brought it in the Mikdash, but they only enacted one day for Aravah, since the Luluv has at least a one day Mitzvah outside the Mikdash, but the Aravah doesn't have any Mitzvah outside the Mikdash.

11) Reish Lakish held that blemished Kohanim, [Tosfos: or if their hair is overgrown, since both can't usually enter between the Ullam and the Mizbeach]; may encircle the Mizbeach with the Aravah even though they're entering between the Ullam and the Mizbeach. R' Yochanan rejects this since it's possible that the Kohanim didn't encircle the Mizbeach, but they just stood up the Aravos against the Mizbeach. [Tosfos says: therefore, you don't need the blemished Kohanim to get involved since you can get one unblemished Kohein to stand it up for everyone. Alternatively, the blemished Kohanim don't need to enter between the Ullam and the Mizbeach since they can stand up the Aravos on the other side of the Mizbeach. The Gemara will conclude, even on what we proved earlier that they encircled the Mizbeach]; perhaps they were only encircled by unblemished Kohanim and not by blemished Kohanim. [Tosfos explains: the same way we don't permit it with non-Kohanim since the Halacha L'moshe Misinai was that only Kohanim may do it, perhaps the Halacha was also that only unblemished Kohanim may do it. Even according to the opinion that we learn it from the plural of 'Aravos,' and non-Kohanim should be obligated like they're obligated in the Arava of the Lulav; we must say that the Halacha of circling the Mizbeach was only to the Kohanim, and the non-Kohanim took it in the Azarah without moving.]

12) That, which we take the Aravos outside the Mikdash; R' Yehoshua b. Levi held it to be a custom of the prophets, and R' Yochanna says that it's an enactment of the prophets. The practical difference between them; if it's only a custom, you don't make a Bracha over it. Many Amoraim didn't make a Bracha over it. [Rashi explains: the reason we can make a Bracha on the rabbi's enactments is because we're commanded "not to turn away from their words," but that Pasuk doesn't apply by customs. Tosfos says: from here they infer not to make a Bracha on Hallel on Rosh Chodesh since it's only a custom. R' Tam holds that it's not a proof since the custom of Arava is just taking it, and if it's not a true enactment, we shouldn't make a Bracha on just picking it up. However, reading Hallel, which is similar to reading from the Torah, you could make a Bracha. As we see that you make a Bracha on Mitzvos during Yom Tov Sheini even though it's only a custom. However, we can push off this proof since you're not saying "which you commanded us," (which would be the reason to not say the Bracha on a custom, since we're not commanded to do customs), by Kiddush and mentioning the Yom Tov in Davening and Bentching. Although we make a Bracha on Shofar on Yom Tov Sheini, the second day of Rosh Hashana is different since it's a true enactment. (See R' Akiva Eiger who asks that we say "which you commanded us" by eating Matza and Maror. He answers: perhaps, since you say "on the eating" instead of "to eat," it's better.) Another proof to this: we say not to just greet someone in middle of this Hallel, and if we don't make a Bracha on it, why can't we take a break to greet someone? Also, when Rav came to Bavel he saw them saying Hallel on Rosh Chodesh and he wanted to stop them until he saw that they skipped some of it and realized it was only a custom; why didn't he realize it was only a custom because they skipped the Bracha? So, they must have made the Bracha.]

13) R' Ami says: you're not Yoitza the Arava by picking it up in the Luluv, even if you pick it up a second time specifically for the Aravah. [Tosfos says: however, there's no problem picking the Luluv and Aravah up at the same time as long as the Aravah is not in the Luluv's bind.] R' Yitzchok says that you're Yoitza picking up the Arava in the Luluv.

14) R' Nachman says: you need three branches with fresh moist leaves [Tosfos explains: three leaves coming out of one branch]. R' Sheishes says even one branch with one leaf.

15) It's forbidden to hire workers on Shvious for them to take the produce as their wage. You can't do any business with fruit, but you must make them Hefker to the poor.

16) Hoeing over tree roots on Shvious is only permitted in order to protect the tree, like to cover up exposed roots. However, if it's to soften the dirt around the roots to improve the tree, it's forbidden.

17) You can't travel more than three Parsos on Erev Shabbos so that you'll have time to prepare your Shabbos meals. One version: it's only incorrect to return to your house since you'll think you have enough there and you'll show up and find that you don't have enough. However you may travel to your host since you're not expecting much there, so you rely on the food that you're bringing. A second version: we don't need to say it's incorrect traveling to a host, but even to your own house you can't even though everything there is yours, since you might not find anything.

Daf 45

18) The Mitzvah of Aravah is that they go down and collect bundles of Aravos and then they go and stand them up against the Mizbeach [Tosfos: after they encircled the Mizbeach with it, according to the opinion that you need to carry the Aravos around the Mizbeach]. The top of the Aravos droop down on the Mizbeach (i.e., the Aravos were eleven Amos tall. It was placed on the foundation, and from there to the top of the Mizbeach was nine Amos. So the Aravah went an Amah above the Mizbeach, and the last Amah bent over and drooped down on the Mizbeach.) Then they blew a Tekiah, Teruah, Tekiah [Tosfos: because of Simcha.]

19) (Anyone who makes an extra day after the Chag (Issru Chag) to eat and drink, the Pasuk considers it as if he built a Mizbeach and brought a Korban over it.)

20) (Regarding all Miztvos (that's applicable to items that grew), you're only Yoitza when it's placed in the way it grew.)

21) Every day, they encircled the Mizbeach one time and say "Ana Hashem Hoshiya Na, Ana Hashem Hatzlicha Na." R' Yehuda says: 'Ani Vho Hoshiya Na" [Rashi explains: Ani Vho are names of Hashem and they have the same Gematria of “Ana Hashem." Tosfos explains why we say these names: it's based on the Pasuk "and I am in the exile" and "and He is bound in chains." These tell us that Hashem is with us in exile.]

22) On the seventh day, we encircle the Mizbeach seven times. When we finish and are about to depart; we say "you're beautiful, Mizbeach, you're beautiful, Mizbeach." R' Eliezer held we say "to Hashem we admit to, and we don't deny him, and to you Mizbeach, we praise (since you're so dear to Hashem).”

23) R' Yochanan b. Broka says that they brought palm branches. It's either because he Darshens "Kapos Temarim,” which is in the plural, to say that you need one for the regular Luluv and one for the Beis Hamikdash. [Tosfos says: according to this explanation; it makes sense they brought it in the Mikdash every day of Sukkos, and he doesn't hold that they brought Aravos in the Mikdash.] Or he held it to be a sign; just like the palm has only one heart, so too the Jews have only one heart to their father in heaven. [Tosfos says: according to this, perhaps they only brought this sign on the seventh day. However, he agrees with the others that the Aravos were brought every day in the Mikdash.]

24) R' Yehuda quotes Shmuel that you make a Bracha on Luluv all seven days since the nights, when there is no Mitzva of Luluv, separate the days. However, you make only one Bracha on Sukka since it's one continuous Mitzvah for seven days and nights. Rabbah b. b. Chana quotes R' Yochanan: since Sukka is from the Torah, you make another Bracha every day. However, Luluv, which is only a Mitzvah from the Torah on the first day, you only make a Bracha on that first day and no more. Ravin quotes R' Yochanan: you make a Bracha on all of the seven days both for Sukka and for Luluv. [Tosfos points out that they're not equal. After all, the main Mitzvah of Luluv is taking it once a day, so you only make a Bracha on it once a day. However, you should make a Bracha on a Sukka every time you enter to eat or sleep, even if it's ten times a day.]

Daf 46

25) This, if you make a Bracha every time you enter a Sukka, depends on the following Tannaic argument: Rebbi says to make a Bracha every time you put on your Tefilin in a day, and the Rabanan say that you make a Bracha on it once a day. [Tosfos explains that Tefilin each day is similar to Sukka for the seven days.] The Halacha is like Rebbi.

26) The rabbis by R' Ashi would make a new Bracha every time they touched their Tefilin, which you must do not to lose focus on them. [Tosfos explains: it makes sense that they made a "Lishmor Chukav" just like they made in Maarava when they removed the Tefilin at night, and not "L'haneach Tefilin," even though it might be applicable since they're already wearing them.]

27) Even Rav held that you make a Bracha on Luluv all seven days, since he holds that you make a Bracha on a rabbinical Mitzva. As he says: someone who lights the Chanuka candles on the first day makes three Brachos, and the one who sees it only makes two (since he doesn't say the one on lighting the candles). The other days, the lighter makes two Brachos and the one who sees only makes one. [Tosfos says: they didn't enact by other Mitzvos to make a Bracha on seeing it, since they only made it for Chanuka because of the dearness of the miracle. Alternatively, they didn't enact for the one who sees to make a Bracha what the person who did the Mitzvah didn't make (and you only find by Chanuka a Bracha that's applicable to someone who only sees it.) However, you can't say since they wanted to enact it for those who don't have a house and can't fulfill the Mitzvah, since, if that would be so, they should have enacted a Bracha by Mezuza too.] You make a Bracha "bless Hashem who commanded us to light the Chanukah candles." Although it's only a rabbinical Mitzvah, we can say Hashem commanded us since he commanded us to listen to the rabbis, as the Pasuk says "don't stray from what they say," or "ask your elders and they'll tell you."

28) If someone makes a Sukka, or ties up his Luluv for himself, he makes a Sheheciyanu. [Tosfos explains: but if he does it for someone else, he doesn't make any Bracha according to the opinion in Menachos that you don't make a Bracha "to make a Sukka."] If the Sukka was already made; if you can add something extra, you make that addition and make a Shehechiyanu. However, if you can't; you'll make it when you enter the Sukka (along with 'Leyshev Basukka.") [Tosfos says: however, if you made a Shehechiyanu when you built the Sukka, you don't say it again when you enter the Sukka, and you don't make it even for the Yom Tov in general, since you were Yoitza with the Bracha you made earlier. After all, the beginning of the Yom Tov season is when you build the Sukka.] However, R' Kahana made all the Brachos on the cup of Kiddush.

29) [Tosfos says: we need to figure out for which Mitzvos they enacted to make a Shechiyanu. After all, we see that they enacted it for Luluv, Sukka and Pidyon Haben, but not for making Tzitzis, Tefilin and Milah. We must say that you make the Bracha when you have Simcha, like we make the Bracha for buying new utensils because of the Simcha. However, R' Shrira Goan writes that you shouldn't rely on this rule since you need it to be a Mitzvah that comes at certain times. However, this is difficult since Pidyon Haben doesn't have any special time for it to come.]

30) When you have many Mitzvos to do at once, the Chachumim say to make one Bracha "Al Hamitzvos." R' Yehuda says to make a separate Bracha on each Mitzvah. The Halacha is like R' Yehuda.

31) After they're Yoitza Luluv on the seventh day, regarding the children, the Luluv is removed and the Esrog eaten. [Rashi explains: adults grab it from the children's hands because of Simcha. Tosfos says: according to that, we can learn that young men who joust at a wedding for the Simcha of the bride and groom, they're exempt if they rip someone's clothes or damages his horse, since they're doing this for Simcha. We only allow grabbing the children's Esrog since they're only for training, they're not so Muktza because of the Mitzvah, and someone is allowed to eat it. However, Tosfos explains that the children take the adults Esrogim, although it's Muktza, since they're not Bar Mitzva. However, it's forbidden for adults. This explanation fits better into the Gemara.]

32) R' Yochanan says that the Esrog is forbidden on the whole seventh day. As once it's Muktza for part of the day until you're Yoitza, it's Muktza for the whole day. However, Reish Lakish holds that [Tosfos: it's only forbidden on the seventh day until you're Yoitza, but afterwards], it's not Muktza, since it's only Muktza for its Mitzvah. Although the Mishna says that only the children ate it after they're Yoitza, implying that adults are forbidden; we must say that adults are permitted, but the common case is for the children to take it to eat.

33) [Tosfos says: although we see that R' Chanina ate from his Esrog on the second day before he took it, and even Reish Lakish holds it's Muktza at that time; we must say that it's because, since you don't need the full Esrog that day to be Yoitza, only the part of the Esrog necessary for the Mitzvah is Muktza. Although the complete Esrog was Muktza on the first day; since there is a break from Luluv at night where there is no Mitzvah, the Esrog is only Muktza until then, and becomes Muktza again by the next day; and it's not automatically Muktza for seven days. (This is not like Sukka that the Mitzvah is continuous.) However, Tosfos concludes: we must say that R' Chanina only ate from it after he took the Luluv since you're not allowed to eat in general before you're Yoitza the Mitzvah.]

34) A Sukka is forbidden on Shmini Atzeres since it was set aside for the Mitzvah Bein Hashmashes, since you would need to eat in a Sukkka that Bein Hashmashes for it may still be Sukkos; and once it's Muktza Bein Hashmashes it remains Muktza the whole day. [Tosfos says: we need to say that we're prohibiting the decorations, or a Sukka that fell down during Chol Hamoed. However, for the Sukka that still standing, it's anyhow forbidden to partake since it would be demolishing a tent.] However, a Luluv is permitted since you don't need it again that day for a Mitzvah after you take it that day. [Tosfos says: although it's still Muktza during Bein Hashmashes, since it's forbidden to use it since it may still be the seventh day; but we don't say that it remain Muktza for the whole day if you only refrain to use it during Bein Hashmashes for, perhaps, it's still part of the day before.]

35) Levi held that an Esrog is forbidden on the eighth day too. [Tosfos: we decreed to forbid the Esrog so you won't come to permit the Sukka.]

36) You can't gift your Luluv over to a minor on the first day before you were Yoitza, since he can acquire the item, but he can't gift it back to you, so it won't be yours and you wouldn't be able to be Yoitza. [Tosfos says: we only say that a minor can acquire something, but not the insane, as we say in Yevamos.]

37) You shouldn't promise to give something to a minor and end up not giving it since it will teach him to lie.

38) Abaya says that we forbid the Esrog in Chutz L'aretz on the eighth day, which is a Safeik whether it's still the seventh day. [Tosfos explains: since we should definitely decree it because of a Sukka since we need to eat in the Sukka on this day, even though we don't make a Bracha.] However, we don't need to forbid it on the ninth that's a Safeik if it's the eighth day, [Tosfos: since we don't decree that much because of the Sukka, since we don't eat in it that day.] However, Ameimar permits it even on the eighth day that's a Safeik if it's the seventh day, but the Halacha is like Abaya.

39) Rav says that the eighth day that's a Safeik if it's the seventh day has the status of Sukkos regarding the Sukka, but a Halacha of Shmini Atzeres regarding Tefila and Bentching. However, R' Yochanan holds that it has the status of Shmini Atzeres for both.

40) One version: everyone agrees that you sit in the Sukka. [Tosfos explains: but they didn't want to enact to take the Luluv since it's Muktza on Yom Tov, and you're also making it obvious that you're treating Shmini Atzeres like it's Chol Hamoed. However, it's not too obvious by sitting in the Sukka since, sometimes, someone enjoys eating in his Sukka more than in his house.] They only argue whether you make a Bracha "Leyshev Basukka." Another version: everyone agrees that you can't make a Bracha, but they argue whether you sit in the Sukka in the first place. The Halacha is; we sit in the Sukka, but we don't make a Bracha.

Daf 47

41) R' Nachman says to make a Shehechiyanu on Shmini Atzeres, and R' Sheishes says not to make that Bracha. The Halacha is to make the Bracha. As we learn that Shmini Atzeres is its own Yom Tov regarding the acronym Pezar Keshav. (Its own Piyos, lottery for who does the Avodah), its own Z'man (Shehechiyanu), its own Regel, its own Korban (i.e., not in the pattern of the Korbanos of Sukkos), its own Shir and its own Bracha.

[Rashi explains having its own Regel: we don't sit in Sukkos. R' Tam says, regarding Lina (staying over night in Yerushalayim). Even though you need a Korban Simcha for everyday since Simcha is for all eight days, and bringing a Korban anyhow requires you to have Lina, so you'll anyhow would need Lina all the days of the Regel; since, in truth, it's not really necessary to bring a Korban everyday, or the day that you come, since you can eat the Shlomim for two days. Therefore, you'll have your Shlomim if you sent it the day before to be brought, and you can still eat it the day you came. Alternatively, you can be Yoitza Simcha with clean clothes and old wine just like it's the only way to be Yoitza it when Sukkos falls out on Shabbos when you can't bring Shalmei Simcha, and you're only Yoitza with Korban meat that was Shechted on Yom Tov, and not from the day before.

R' Chananel explains “its own Regel”: it pushes off Aveilos. After all, since we count Sukkos as an extra seven days within the Shloshim, we count Shmini Atzeres as seven days too. Therefore, if the burial was Erev Sukkos; then the day of Aveilos with the whole Sukkos and Shmini Atzeres would be consider twenty one days into the Shloshim.

However, perhaps you can say that the Torah considers the whole Sukkos as one day, so you need Lina all seven days. Although the Gemara's conclusion that we don't consider the whole Sukkos as one day regarding Nossar, and Korbanos become Nossar on Sukkos; perhaps, it remains true regarding Lina.

Rashi explains "its own Bracha": the Bracha given to the king that they were accustom to give every Yom Tov. R' Tam explains: regarding Davening and Bentching, we mention the Regel as Shmini Chag Atzeres. (However, you can't say it's blessing the king, since you don't have it all seven days of Sukkos.) The Shir by itself; they said on the days of Sukkos a half a Mizmor in the same topic, and on Shmini Atzeres, they said a full Mizmar in a different topic. We find in Mesechta Sofrim they said Lamnatzeiach Al Hashminis in Shul, so we can assume that they said it in the Mikdash too.]

42) The reason why we don't make a Shehechiyanu on the seventh day of Pesach like we do on Shmini Atzeres, since it's not different than the days before it like Shmini Atzeres is different that there is no Sukka or Luluv. Although there is no Mitzvah to eat Matzah on the seventh day like there is by the first night, but even though its night is different, the days aren't different. Alternatively, the seventh day is not different than the day before it, even though it's different than many days before it. Also, they bring implications from the P'sukim that Shmini is its own Yom Tov.

43) Although we have a Drasha that you don't need Lina for Pesach Sheini since it's only one day, we shouldn't exclude Shmini from that Drasha. It's only comparing Pesach Sheini to Pesach Rishon, that only a Pesach that has an extra six days needs Lina.

44) If you forgot to say Shehechiyanu on the first day, you can say Shehechiyanu on any of the other days. This is not only according to R' Nachman that you can make that Bracha without a cup of wine in middle of the marketplace; but even if you need a cup of wine, you can make it if you chance upon an occasion for a cup of wine.

45) When you need to wave a Mincha, the hands of the Kohein are 'below' the hands of the owner. [Tosfos brings Rashi that says we don't need to worry about a Chatzitza since you mainly need the owner's hands to wave it, so we're only worried about a Chatzitza for his hands. Tosfos explains; it doesn't mean that the Kohein's hands are touching the owner's hands from below; but his hands are next to the owner's hand below, i.e., further down the utensil. Although the Yerushalmi says that it was not nice the way that they waved the Sotah's Mincha since the Kohein will touch her hands, (and the Gemara establishes that they got an elderly Kohein to do it, or that we don't need to worry about it since the Yetzer Harah doesn't rule over him at that time); we must say that since their hands are close to each other, it's hard not to touch when they wave the Korban.]

Daf 48

46) Hallel and Simcha (through eating Shlomim) are for eight days. As the Pasuk of “you should only be happy" includes that you should have Simcha on the night of Shmini Atzeres. [(Tosfos holds that it only includes the night, but not Shmini by day.) Therefore, Tosfos says: even when the seventh day of Sukkos falls out on Shabbos and they couldn't Shecht Shlomim on the seventh day and there won't be any Korbanos that's not Nossar for that night; there is still a Simcha by having clean clothing and old wine. This is like when the first day falls out on Shabbos and you can't have any Shlomim Shechted on Yom Tov available, you fulfill Simcha in that way.]

47) When you finish your last meal in the Sukka on the seventh day, you shouldn't take down your Sukka since you still need it for that day. Rather, you just pack up all your utensils and bring them to the house to prepare for the honor of the Yom Tov of Shmini Atzeres. In Eretz Yisrael, if you don't have any place to eat on Shmini but in the Sukka, in order to show that you're not adding onto the Mitzvah of Sukka, you must remove four Tefachim of Schach. [Rashi explains: in order to Pasul it. Tosfos asks: if so, why do you need a Shiur of four Tefachim if airspace Pasuls a Sukka with three Tefachim?]

48) In Bavel, where you need to stay in a Kosher Sukka on Shmini, and you can't take down the Schach on the seventh, and not on the eighth; to show you're not adding onto the Mitzvah of Sukkos by sitting in it on Simchas Torah; if it's a very small Sukka, you light the candles in the Sukka. If it's a bigger Sukka where the candle is usually lit inside the Sukka, you must bring your used eating utensils inside the Sukka.

49) For Nisach Hamayim, they drew water in golden jugs from the stream 'Shiluach.' When they reached the "Water Gate," they blew a Tekiah, Teruah and Tekiah since the Pasuk says "you draw water with joy." [Tosfos adds: and they draw it from the Shiluach stream since that Pasuk continues "from the stream of salvation."] The Kohein goes up the ramp and turns to the left. (Although we usually say that people should turn to the right and encircle the Mizbeach until he goes down on the left side, however, the exceptions are the Nisachim (both of wine and of water), and bird Korbanos when the east side has too many birds, that they brought it on the west side. In these cases, if we require the Kohein to encircle the Mizbeach until he gets all the way to the west side, the bird might die from the smoke, and the wine and water might get smoked, which Pasuls it from Nesachim.) There were two silver bowls on the Mizbeach to pour the Nesachim into (the western one was for the wine, and the eastern one was for the water. However, if you mixed them up, you're Yoitza.) [Tosfos says: this is not considered lessening the Kedusha by taking water in golden cups and pour it in silver, the same way that we say that they had a gold table in the Ullam to place the Lechem Hapanim after you remove it from the Shulchon, and not to have it of silver since it's lessening the Kedusha. After all, since the bowls were cemented to the Mizbeach, it has the status of the Mizbeach. This is like that there is no problem taking the frankincense from golden cups and burning it on the Mizbeach.] R' Yehuda says that both bowls were made from cement, but people thought it was silver since it got darkened from having the wine poured into them. (Although the water one shouldn't darken; but since we say that you're Yoitza if you mix the bowls up, eventually they'll pour wine down the water one too.)

They had a hole in each one, one is wider than the other in order to ensure that both liquids exit it at the same time. [Rashi explains that the wine one was wider to allow the wine to escape better. Tosfos explains: the water bowl was thicker on the bottom to impede its drainage.] Even according to the Rabanan who hold that both Nesachim were three Lugim, still since the wine was thicker, it doesn't drain as fast as water. According to R' Yehuda who says that the water was only a Lug, he needs the hole of the wine to be much wider to make them drain at the same time. (R' Yehuda also argues with the Rabanan and requires Nisach Hamayim on Shmini Atzeres.)

Then the Kohein goes down the same way he came [Rashi explains: in order to not encircle the Mizbeach more than necessary. Tosfos explains: it's not necessary to give that reason, since now you're heading towards the right, and is the correct direction you should have been heading anyhow.]

50) The Kohein needs to lift his hands to show that he's doing Nisuch on the water so that we shouldn't suspect him to be a Tziduki, since the Tzidukim don't agree that there is Nisach Hamayim. As there was a Tzaduki Kohein who poured it on his feet, and the whole nation stoned him with their Esrogim. It also damaged the corner of the Mizbeach. They brought a handful of salt to cover the damaged area. Although it didn't make the Mizbeach Kosher, but it was only so the Mizbeach shouldn't look damaged.

Daf 49

51) If the Mizbeach doesn't have a ramp, corner, foundation, or is not squared; it's Pasul. Rebbi holds that it also needs the Soveiv.

52) [Tosfos says that you can't make the whole rocks for the Mizbeach with the Shamir worm since it will crack it. The only way to get whole rocks is in rivers that smooth out the stones.]

53) The Rabanan say that the Shishin (where the water and wine is poured down) goes down until the depths. R' Elazar b. Tzadak says that there was a small skinny compartment between the ramp and the Mizbeach on the west side where it stays. Once every seventy years, the young Kohanim go down there and clear out this congealed wine that resembles a fig cake and burn it in the Mikdash.

54) This, what we have a Braisa that there is no Meila after the wine goes down the Shisin, it doesn't need to be like R' Elazar b. Tzadak who says it lands in a place. After all, it can be even according to the Rabanan who says it goes down to the depths, it could be applicable if someone catches it in a vessel before it goes all the way down. However, it's true even to R' Elazar b. Tzadak, and we don't say that it shouldn't lose its Meila since there still requires some Avoda for it by eventually burning it; still, since it's main Avodah is finished, there's no more Meila.

55) Reish Lakish says to stuff up the Shisin to allow the wine to stay there a little before it goes all the way down since the Pasuk says "it should be 'intoxicating' for Hashem." This word connotes drinking, satiating and intoxicating. The way to be satiated by wine is to keep it in your throat somewhat and swallow in big gulps. Rava drank Kiddush wine this way.

56) For Shabbos, you need to fill the water on Friday, and you must fill them in Chulin utensils. After all, if you fill it in a Kli Shareis, it would be Kodesh from Friday and be Pasul the next day because of Lina. Even if you fill it up more than the prescribed amount for Nisach, and you don't intend it to be Kodesh anyhow; Zeiri answers: he holds that, from the Torah, there is no maximum amount for Nisachim (and the three Lugim is a rabbinical Shiur), and that a Kli Sharies makes items Kodesh even without your intent. [Tosfos says: we don't say that filling the Kli Sharies before the time of the Korban makes it like a monkey filled it up, like we say in other places; since this filling makes it Kodesh without a Kohein and without Bigdei Kehuna, so a 'monkey action' is good enough too.

We must say from here that something that becomes Kodesh from a Kli Shareis is not Pasul because it leaves the Mikdash, or else the water should be Pasul right away when it's filled up outside the Mikdash. However, we can push off the proof that the Kli Shareis doesn't make it Kodesh until it's brought inside the Mikdash. (However, you can't say, if so, why don't they fill it up on Friday in a Kli Shareis and leave it outside the Mikdash so it won't become Kodesh; for if so, what's the use of using a Kli Shareis in the first place if it won't be brought into the Mikdash. Alternatively, it's a disgrace to leave it in a Kli Sharies overnight outside the Mikdash.) However, Tosfos concludes that there are many proofs that seem that items that became Kodesh in a Kli Shareis doesn't become Pasul when taken out of the Mikdash. Therefore, a Mincha sh not Pasul when taken out until it becomes Kodehs through Kemitza. However, on a Minchas Kohein, where there is no Kemitza, or by Nesachim that were donated by itself (and is not dependent on a Korban), it becomes Pasul when it's taken out. Although we see a Gemara in Zevachim that the water of Kiddush Yadayim V'raglayim becomes Pasul by taking it out; it's not like how Rashi explains it there that the P'sul is for taking it out, but because people lost focus on it.]

Daf 50

57) Chizkiya answers: really, a Kli Sharies doesn't make something Kodesh without intent, but we make a decree not to allow it since people may assume that it was made Kodesh, and the fact that you use it the next day would make them think that it doesn't become Pasul through Lina. [Tosfos says: although the Gemara in Menachos says that Chizkiya says that a Kli Shareis makes things Kodesh without intent; that's only during the time of the Korban, but not the day before.]

58) R' Zeira says: even if you say that there is a Shiur from the Torah to the water Nisach, and even if you say that you need to have intent to make it Kodesh; still, we decreed it to be forbidden since people might think that you filled it up to make it Kodesh to wash the Kohanim's hands and feet, which doesn't have a Shiur, and when they see your using it the next day for Nisach, they'll think that Lina doesn't Pasul.

59) If the water you prepared on Friday spills, or it gets uncovered, you need to get the water from the Kiyor. After all, uncovered wine and water is Pasul to the Mizbeach. This is even true according to R' Nechemia who says that you can strain the exposed wine from the poison (if a snake drank from it); still, it's Pasul because it's disgusting to serve it to Hashem, like we say "would you serve it to an officer?"