with regard to whether or not to recite the blessing over residing in the sukka. According to the one who says that the status of the eighth day is like that of the seventh day with regard to the mitzva of sukka, we also recite the blessing: To reside in the sukka. However, according to the one who says that its status is like that of the eighth day both with regard to this and to that, we do not recite the blessing. Rav Yosef said: Take the statement of Rabbi Yoḥanan that on the eighth day outside Eretz Yisrael one does not recite the blessing: To reside in the sukka, in your hand, i.e., adopt it as your practice. As Rav Huna bar Bizna and all the prominent scholars of the generation happened to visit a sukka on the eighth day, with regard to which there was uncertainty that it might be the seventh day, and they were sitting in the sukka, but they did not recite the blessing.

The Gemara suggests: And perhaps the reason they did not recite a blessing is that they hold in accordance with the opinion of the one who said: Once he recited the blessing on the first Festival day he does not recite it again on the subsequent days, and not because it was the eighth day. The Gemara answers: That is not the reason that they did not recite the blessing, as the Sages learned through tradition that these Sages were coming from the fields, where they had been herding their flocks, and that was the first time during the Festival that they sat in a sukka.

Some say a different version of the dispute: Everyone agrees that we do not recite the blessing; when they disagree it is with regard to whether to reside in the sukka. According to the one who says that the status of the eighth day is like that of the seventh day with regard to the mitzva of sukka, we reside in the sukka. However, according to the one who says that its status is like that of the eighth day both with regard to this and to that, neither do we reside in the sukka. Rav Yosef said: Take the statement of Rabbi Yoḥanan in your hand, as who is the Master responsible for dissemination of the halakha? It is Rav Yehuda, son of Rav Shmuel bar Sheilat, and on the eighth day, with regard to which there is uncertainty that it might be the seventh day, he himself resides outside of the sukka. The Gemara concludes: And the halakha is that we reside in the sukka on the eighth day, with regard to which there is uncertainty that it might be the seventh day, but we do not recite the blessing.

§ Rabbi Yoḥanan said that one recites the blessing: Who has given us life, sustained us, and brought us to this time, on the eighth day of the Festival, as the eighth day is a Festival distinct from Sukkot, and one does not recite the blessing of time on the seventh day of Passover because it is not a Festival distinct from Passover.

And Rabbi Levi bar Ḥama said, and some say it was Rabbi Ḥama bar Ḥanina who said: Know that the eighth day of Sukkot is a Festival in and of itself and therefore requires its own blessing, as it is distinct from the seven days of Sukkot with regard to three matters: With regard to sukka, as one is not obligated to sit in the sukka on the eighth day; and with regard to lulav, as one is not obligated to take the four species on the eighth day; and with regard to the water libation, as one does not pour the water libation on the altar on the eighth day. The Gemara notes: And according to Rabbi Yehuda, who said: With a vessel measuring one log the priest pours the water libation all eight days, including the eighth day, the eighth day is nevertheless distinct from the rest of the Festival with regard to the other two matters.

The Gemara asks: If so, the seventh day of Passover should be considered distinct as well, as it is distinct from the first day in terms of the obligation of eating matza, as the Master said: On the first night of Passover, it is an obligation to eat matza. From that point onward, it is optional; if one chooses, he eats matza, and if he chooses not to eat matza, he need not, provided that he does not eat leavened foods. The Gemara retorts: How can these cases be compared? There, in the case of Passover, the halakha of the seventh day is distinct from the first night; however, it is not distinct from the first day, as on the first day there is no obligation to eat matza. Here, in the case of Sukkot, the eighth day of the Festival is distinct even from the first day.

Ravina said a different reason for the distinction between the two Festivals: This, the eighth day of Sukkot, is distinct in terms of its halakhot, even from the day just before it, the seventh day. However, that, the seventh day of Passover, is distinct in terms of its halakhot, only from a day previous to the day before, i.e., the first day alone. There is no distinction between the sixth and seventh days.

Rav Pappa said another reason why the eighth day of Sukkot is considered a distinct Festival. Here, with regard to the additional offering sacrificed on the Eighth Day of Assembly, it is written: “And you shall present a burnt-offering, an offering made by fire, of a sweet savor unto the Lord: One bull” (Numbers 29:36). There, with regard to the additional offering sacrificed on the first day of Sukkot, it is written: “And you shall present a burnt-offering, an offering made by fire, of a sweet savor unto the Lord: Thirteen bulls” (Numbers 29:13), and on each subsequent day one bull fewer is sacrificed: Twelve on the second day, eleven on the third day, and so on, until seven are sacrificed on the seventh day. Were the eighth day part of the festival of Sukkot, the additional offering on that day should have included six bulls. The fact that it includes only one bull indicates that it is a distinct Festival.

Rav Naḥman bar Yitzḥak said: Here, it is written: “On the eighth day you shall have a solemn assembly; you shall do no manner of servile labor” (Numbers 29:35). This indicates that this day is distinct from the others, as there, with regard to the other days of Sukkot, it is written: And on the day, indicating that each of the days from the second through the seventh are all continuations of the first day.

Rav Ashi said: Here, with regard to the eighth day, it is written: “Their meal-offering and their libations, for the bull, for the ram, and for the lambs, shall be according to their number, as per the regulation” (Numbers 29:37). However, there, with regard to the seventh day, it is written: “And their meal-offering and their libations, for the bulls, and for the rams, and for the lambs, according to their number, as per their regulation” (Numbers 29:33). The Gemara understands the use of the plural pronoun: Their, to indicate that the offerings sacrificed on all seven days are related.

The Gemara asks: Let us say that the following supports the opinion of Rabbi Yoḥanan that one recites the blessing of time on the eighth day. Failure to bring either the bulls, or the rams, or the sheep on the Festival prevents fulfillment of one’s obligation with the other animals, as they are considered one offering. Rabbi Yehuda says: Failure to bring the bulls does not prevent fulfillment of one’s obligation with the other animals, since they decrease progressively each day. The Torah displays flexibility with regard to the bulls. Therefore, apparently, even if they are not brought at all one fulfills his obligation with the others.

The Sages said to Rabbi Yehuda: But don’t the numbers of all the animals eventually decrease on the eighth day, as on the other days two rams and fourteen sheep are sacrificed and on the eighth day it is one ram and seven sheep? Rabbi Yehuda said to them: The Eighth Day of Assembly is a Festival in and of itself. As just as the seven days of the festival of Sukkot require an offering, and a song sung by the Levites, and a blessing unique to the festival of Sukkot, and there is a mitzva of staying overnight in Jerusalem after the first Festival day, so too, the eighth day requires an offering, and a song sung by the Levites, and a blessing unique to the Eighth Day of Assembly, and there is a mitzva of staying overnight in Jerusalem at its conclusion.