The description of the Mincha and libations and the majority of wording (and trope) fof the Succot sacrifices described in B'midbar 29:12-29 are identical except for the following change occurring at the end of each days sacrifice description. I am showing just the very end to point out the differences:

Day 1 (verse 16) - מִנְחָתָ֖הּ וְנִסְכָּֽהּ׃

Day 2 (verse 19) - וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם׃

Day 3 (verse 22) - וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ׃

Day 4 (verse 25) - מִנְחָתָ֖הּ וְנִסְכָּֽהּ׃ (identical to day 1)

Day 5 (verse 28) - וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ׃ (identical to day 3)

Day 6 (verse 31) - מִנְחָתָ֖הּ וּנְסָכֶֽיהָ׃

Day 7 (verse 34) - מִנְחָתָ֖הּ וְנִסְכָּֽהּ׃ (identical to day 1 - seems to be the majority pattern)

Day 8 (verse 38) - וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ׃ (same as day 3)

In answering this question, I'm mainly interested in the two unique ones which I have bolded - days 2 and 6. These stand out the most. However, if you can answer why, in general, there is a pattern change, that would also be useful.


The Gemara in Taanit 2b derives from the seemingly superfluous letters a reference to the water libation.

נאמר בשני (במדבר כט, ו) ונסכיהם ונאמר בששי ונסכיה ונאמר בשביעי כמשפטם

הרי מ"ם יו"ד מ"ם הרי כאן מים מכאן רמז לניסוך המים מן התורה

On day 2, it says וְנִסְכֵּיהֶֽם, with an extra מ. Day 6, וּנְסָכֶֽיהָ, with the extra י. And on day 7, כְּמִשְׁפָּטָֽם, with another extra מ. These 3 extra letters spell out מים, water.

Rabbi Yehudah Ben Beteira uses this to say that we begin saying משיב הרוח on the second day of Sukkot; Rabbi Akiva says the sixth.

(text copied from Sefaria)

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  • Interesting. I wonder why no one decided to start saying Mashiv Haruach on the 7th day (considering there are 3 items mentioned)? Regardless, we don't follow either opinion. – DanF Jul 13 '17 at 15:37

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