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)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)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 - 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 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)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.

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. 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)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 - 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". 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. 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'.