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1)

(a) The Pasuk "Vehayisa *Ach* Same'ach" - comes to include the night of Shemini Atzeres in the Mitzvah of Simchah. Note: "Ach" always comes to *ex*clude, not to *in*clude. So the Gra interprets "Ach Same'ach" to mean that there is *only* Simchah, and no other Mitzvah - clearly referring to Shemini Atzeres, when the other Mitzvos of Sukos no longer apply.)

(b) The *day* of Shemini Atzeres is also included in Simchah - from a Kal va'Chomer (seeing as the day is more important than the night with regard to Simchah - e.g. one *brings* the Shalmei Simchah exclusively by day).

(c) Despite the fact that one cannot Shecht Kodshim by night - one can nevertheless fulfill the Mitzvah with Shelamim that he Shechted on the previous day.

(d) The first night of Yom-Tov is precluded from Simchah - from the word "ve'Hayisa *Ach*Samei'ach" - in Re'ei. All other nights of Sukos are included, because the word "Shiv'as *Yamim*" (unlike the word "Yom") incorporates the nights.

3)

(a) One is forbidden to dismantle the Sukah after one's main meal on the seventh day - seeing as he remains obligated to eat or sleep in the Sukah until nightfall, should the need arise.

(b) In honor of Shemini Atzeres however (which has more Kedushah than Chol ha'Mo'ed), one is permitted to transfer one's Yom-Tov vessels from the Sukah into the house.

(c) If, for some reason, he has no house into which to move on Shemini Atzeres - there is a problem of 'Bal Tosif' (adding an eighth day to the Mitzvah of Sukah - because even though he does not really intend to eat in the Sukah for the Mitzvah, it *looks* as if he is).

(a) There are two ways of solving the above problem: if it is a small Sukah, he can either light a lamp there (Rebbi Yehoshua ben Levi) - or remove the S'chach from an area of four by four Tefachim (and fill it in with Pasul S'chach - see Rashash) (Rebbi Chiya bar Ashi).

(b) When the Gemara says that the two answers are complementary - it means that removing an area of Kasher S'chach is only possible for the B'nei Eretz Yisrael, who no longer have any need of the Sukah, but not for the B'nei Bavel, who will still require the services of the Sukah on Shemini Atzeres day-time (Note: this Sugya appears to hold that the Chiyuv to sit in the Sukah on Shemini Atzeres in Chutz la'Aretz applies only by day but not by night).

(c) If it is a large Sukah - he can invalidate his Sukah by bringing his dirty crockery into the Sukah.

(a) The spring of Shilo'ach wa close to Yerushalayim.

(b) To collect the water for the Simchas Beis ha'Sho'evah - they used golden jug which could hold three Lugin.

(c) The significance of the three Lugin - is the fact that this was the equivalent amount of the smallest of the Nesachim (a Revi'is ha'Hin for a lamb).

(d) We derive from the Pasuk "u'She'avtem Mayim be'Sason" - that the water drawing ceremony should be performed with joy, which is why they blew the trumpets many times during the ceremony - the first of these, as they entered the Azarah via the Sha'ar ha'Mayim on the south side.

(a) When the Kohen performing the Nisuch ha'Mayim reached the top of the Mizbe'ach with the jar of water - he turned left and mae for the nearest Keren, namely, the one on the south-western corner.

(b) According to the Tana Kama, there were two silver basins beside the south-western Keren, and there was a hole in the middle of each bowl. The Kohen poured the *water* (for the Nisuch ha'Mayim) into the *western* bowl. Into the *eastern* one - he poured the *wine* for the Nisuch ha'Yayin that accompanied the Korbanos, not just now, but throughout the year.

(c) The hole in the eastern basin was slightly larger than the hole in the western one - to allow the wine and the wine to finish draining simultaneously.

(d) If the Kohen poured the water into the eastern bowl and the wine into the western one he would nevertheless be Yotze.

7)

(a) Rebbi Yehudah argues with the Tana Kama in two points. According to him ...

1. ... the two basins - were made of *lime* (and not of silver); it was the wine that was poured into them that gave them the appearance of being silver - leading people to believe that that was what they were made of.
2. ... the pouring ceremony was performed, not just on Sukos - but on *Shemini Atzeres, too*. And the jar contained, not *three* Lugin - but *one*.

(b) It became necessary to tell the Kohen who was pouring the water, to raise his hands - because once, the Kohen, poured the water at his feet.

(c) The ceremony differed on Shabbos from during the week - inasmuch as (seeing as it was forbidden to transport the water on Shabbos) they would fill a golden barrel with water from the Shilo'ach already on Erev Shabbos and left it in one of the rooms to be used the next morning.

(d) The golden barrel that they used was not sanctified as a K'li Shares.

(a) If the water spilt or was left uncovered, they would take water from the Kiyor. Water (or wine) that was left uncovered cannot be brought on the Mizbe'ach - because of the possibility that a snake drank from it, leaving behind some poison, which will detract from the required Shiur of water (or because - since one would not serve such water (or wine) to a human king, one cannot serve it to Hashem either (see Likutim in Mishnayos).

(b) The water in the Kiyor did not become Pasul be'Linah - because the Kiyor was lowered into the ground by means of a pulley, and the water joined to the stream that passed through the Azarah; and water that is joind to a natural stream does not become Pasul be'Linah.

(a) There were two Minim.

1. Sason quoted the Pasuk in Yeshayah "Sason ve'Simchah Yasigu" - to prove that the Navi considered *him* more important than his colleague *Simchah*, because he placed him first.
2. ... Simchah quoted the Pasuk in Esther "Simchah ve'Sason la'Yehudim" - to counter Sason's proof.

(b) When Sason (quoting the Pasuk in Yeshayah "Ki ve'Simchah Seitzei'u") informed him that one day, he would be relegated to become a mere emissary - he replied that Sason would then have the distinction of being used as a bucket to draw water, because the Navi writes "u'She'avtem Mayim *be'Sason*".

(c) Sason the Min (quoting the Pasuk "u'She'avtem Mayim be'Sason") - boasted to Rebbi Avahu - that one day, the Jews would draw water for him, as the Pasuk writes "u'She'avtem Mayim *be'Sason*".

(d) That might have been the case, Rebbi Avahu answered him, had the Navi written "u'She'avtem Mayim *le*'Sason". But "u'She'avtem Mayim *be*'Sason" implies rather that they would use his skin to make a water-flask with which they would draw water (as his friend Simchah told him earlier).

(a) The Kohanim would always turn right at the top of the Mizbe'ach (even if it meant going all the way round to do whatever they needed to do. There were only three exceptions to the rule. One of them was Nisuch ha'Mayim (as we learned in our Mishnah), and the second, Nisuch ha'Yayin. These two did not follow the normal pattern - because were one to go all the way round the Mizbe'ach (close to a hundred Amos in total - see Rashash), in order to arrive at the south-western Keren via the right, the wine would get spoilt from the smoke of the Ma'arachah, and the Nisuch ha'Mayim took place simultaneously with the Nisuch ha'Yayin, so that they were performed by the same Kohen.

(b) The third exception was the Olas ha'Of, when there was no room at its normal location on the south-eastern Keren. There too, the Kohen turned left instead of right - in order to prevent the bird from getting killed by the smoke of the Ma'arachah.

(a) According to Rebbi Yehudah, the basins were really made of lime, and it was the wine that was poured into them that gave them the dark appearance - this applies even to the *western* basin, seeing as we have learned that if one poured the *water* into the *eastern* basin, or the *wine* into the *western* one, one is Yotze.

(b) Three Lugin of wine (the Nesesch for a lamb) were brought together with the Korban Tamid.

(c) According to the Tana Kama (the Rabbanan), the Nisuch ha'Mayim too, comprised *three* Lugin of water. Nevertheless, he could be the author of our Mishnah, which prescribes a larger hole for the wine - because wine, which is thicker than water, will take a little longer to drain through a thin hole than water.

(d) We even go on to prove that the author of the Mishnah is the Tana Kama, from the Lashon of the Mishnah 'Echad Me'uveh, ve'Echad Dak' - because Rebbi Yehudah in a Beraisa, refers to the two holes as 'Rachav' and 'Katzar' (which implies a slightly greater difference than the one between 'Me'uveh' and 'Dak'), suggesting that he is not the author of our Mishnah.

(a) When that Tzedoki (Yanai ha'Melech, who adopted the Kehunah Gedolah - and who was a Tzedoki) poured the water for Nisuch ha'Mayim at his feet (because the Tzedokim did not believe in the entire institution of Nisuch ha'Mayim) - all the people pelted him with their Esrogim.

(b) To block the hole in the Mizbe'ach - they used a fistfull of salt.

(c) Not that that rendered the Mizbe'ach Kasher - only they did not want the defect of the Mizbe'ach to be blatant.

(d) The Mizbe'ach was Pasul - because it was not perfectly square.