This is the daf for Tisha B’av. For Shabbat’s daf, click here.
Sukkah 11
07.18.2021 | ט׳ באב תשפ״א
Share this shiur:
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Want to dedicate learning? Get started here:
English
עברית
0:00
0:00
0:00
0:00
Today’s daily daf tools:
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Sukkah 11
וּבַיִת נָמֵי, אַף עַל פִּי שֶׁאֵין גָּבוֹהַּ עֲשָׂרָה, כֵּיוָן דִּקְבִיעַ — אוּהְלָא הוּא, דְּלָא גָּרַע מִקִּינוֹפוֹת.
And this halakha that it is not sufficient to place his head out the window applies also to a house even if it is not ten handbreadths high. Since it is a fixed structure it is considered a tent in and of itself, as it is no less permanent than a bed with four posts, which is considered a tent even though the netting is less than ten handbreadths higher than the bed.
לִישָּׁנָא אַחֲרִינָא אָמְרִי לַהּ, אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מוּתָּר לִישַׁן בְּכִילַּת חֲתָנִים בַּסּוּכָּה לְפִי שֶׁאֵין לָהּ גַּג, אַף עַל פִּי שֶׁגְּבוֹהָה עֲשָׂרָה.
Some say another version of the previous discussion: Rav Yehuda said that Shmuel said: It is permitted to sleep inside a netted bridal canopy in the sukka since it is inclined and does not have a roof, even though it is ten handbreadths high.
מֵיתִיבִי: הַיָּשֵׁן בְּכִילָּה בַּסּוּכָּה — לֹא יָצָא יְדֵי חוֹבָתוֹ! הָכָא בְּמַאי עָסְקִינַן — בְּשֶׁיֵּשׁ לָהּ גַּג.
The Gemara raises an objection from a baraita: One who sleeps in a bed with netting inside the sukka did not fulfill his obligation. The Gemara answers: With what are we dealing here in the baraita? It is with a bed with netting in a case where, unlike a bridal canopy, it has a roof.
תָּא שְׁמַע: נַקְלִיטִין שְׁנַיִם, וְקִינוֹפוֹת אַרְבָּעָה, פֵּירַס עַל גַּבֵּי קִינוֹפוֹת — פְּסוּלָה, עַל גַּבֵּי נַקְלִיטִין — כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא יְהוּ נַקְלִיטִין גְּבוֹהִין מִן הַמִּטָּה עֲשָׂרָה טְפָחִים. הָא גְּבוֹהִין מִן הַמִּטָּה עֲשָׂרָה — פְּסוּלָה, אַף עַל פִּי שֶׁאֵין לָהּ גַּג!
Come and hear another question from what we learned: Naklitin are two posts and kinofot are four posts. If one spread a sheet over four posts, the sukka is unfit; if he spread a sheet over two posts the sukka is fit, provided the two posts are not ten handbreadths higher than the bed. It can be inferred from here: But if they are higher than ten handbreadths the sukka is unfit even though it has no roof, contrary to the opinion of Shmuel.
שָׁאנֵי נַקְלִיטִין, דִּקְבִיעִי. אִי קְבִיעִי, לֶיהֱוֵי כְּקִינוֹפוֹת! לְגַבַּי קִינוֹפוֹת — לָא קְבִיעִי, לְגַבֵּי כִילָּה — קְבִיעִי.
The Gemara answers: Two posts are different from the bridal canopy because they are fixed in the bed, and therefore the sheet over them is considered a tent even with an inclined roof. The Gemara asks: If they are fixed then let them be considered like four posts and let them render the sukka unfit even when they are less than ten handbreadths high. The Gemara answers: Vis-à-vis four posts, two posts are not considered fixed and therefore, they render the sukka unfit only when they are ten handbreadths higher than the bed. However, vis-à-vis a bed with netting, two posts are considered fixed and consequently, they render the sukka unfit even though they lack a roof.
דָּרֵשׁ רַבָּה בַּר רַב הוּנָא: מוּתָּר לִישַׁן בְּכִילָּה, אַף עַל פִּי שֶׁיֵּשׁ לָהּ גַּג, אַף עַל פִּי שֶׁגְּבוֹהָה עֲשָׂרָה. כְּמַאן — כְּרַבִּי יְהוּדָה, דְּאָמַר: לָא אָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קֶבַע. דִּתְנַן, אָמַר רַבִּי יְהוּדָה: נוֹהֲגִין הָיִינוּ לִישַׁן תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים.
Rabba bar Rav Huna taught: It is permitted to sleep in a bed with netting even though it has a roof and even though it is higher than ten handbreadths. In accordance with whose opinion did Rabba bar Rav Huna teach this halakha? It is in accordance with the opinion of Rabbi Yehuda who said that in principle, a temporary tent does not come and negate a permanent tent, as we learned in a mishna that Rabbi Yehuda said: We were accustomed to sleep beneath the bed before the Elders. Since a bed is a temporary tent relative to the more permanent sukka, even one sleeping beneath a bed is considered to be sleeping in the sukka and he fulfills his obligation in that manner.
וְלֵימָא הֲלָכָה כְּרַבִּי יְהוּדָה!
The Gemara asks: And if the statement of Rabba bar Rav Huna is in accordance with the opinion of Rabbi Yehuda, let him say simply that the halakha is in accordance with the opinion of Rabbi Yehuda.
אִי אָמַר הֲלָכָה כְּרַבִּי יְהוּדָה, הֲוָה אָמֵינָא: הָנֵי מִילֵּי מִטָּה, דִּלְגַבָּהּ עֲשׂוּיָה, אֲבָל כִּילָּה, דִּלְתוֹכָהּ עֲשׂוּיָה — אֵימָא לָא, קָא מַשְׁמַע לַן טַעְמָא דְּרַבִּי יְהוּדָה דְּלָא אָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קָבַע, לָא שְׁנָא מִטָּה וְלָא שְׁנָא כִּילָּה.
The Gemara answers: If he said the halakha is in accordance with the opinion of Rabbi Yehuda, I would have said that this applies only to a bed, which is made for use atop it and not beneath it. Perhaps the reason a bed is not considered a tent in and of itself is that its primary purpose is to lie on top of it, not in the space beneath it. However, with regard to a bed with netting, which is made for use of the space within it, say that no, it is indeed considered a tent in and of itself and one who sleeps in it does not fulfill his obligation. Therefore, Rabba bar Rav Huna teaches us that the rationale for the opinion of Rabbi Yehuda is that a temporary tent does not come and negate a permanent tent, and there is no difference whether the temporary tent is a bed or whether it is the netting over a bed.
מַתְנִי׳ הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדַּלַּעַת וְאֶת הַקִּיסוֹס וְסִיכֵּךְ עַל גַּבָּהּ — פְּסוּלָה. וְאִם הָיָה סִיכּוּךְ הַרְבֵּה מֵהֶן, אוֹ שֶׁקְּצָצָן — כְּשֵׁרָה.
MISHNA: If one trellised climbing plants such as a grapevine, or gourd plant, or ivy [kissos], over a sukka while they were still attached to the ground, and then added roofing atop them, the sukka is unfit. If the amount of fit roofing was greater than the plants attached to the ground, or if he cut the climbing plants so that they were no longer attached to the ground, it is fit.
זֶה הַכְּלָל: כֹּל שֶׁהוּא מְקַבֵּל טוּמְאָה וְאֵין גִּידּוּלוֹ מִן הָאָרֶץ — אֵין מְסַכְּכִין בּוֹ. וְכׇל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ — מְסַכְּכִין בּוֹ.
This is the principle with regard to the roofing of a sukka: Anything that is susceptible to ritual impurity, e.g., vessels, or its growth is not from the ground, e.g., animal hides, one may not roof his sukka with it. And anything that is not susceptible to ritual impurity and its growth is from the ground, one may roof his sukka with it.
גְּמָ׳ יָתֵיב רַב יוֹסֵף קַמֵּיהּ דְּרַב הוּנָא, וְיָתֵיב וְקָאָמַר: אוֹ שֶׁקְּצָצָן כְּשֵׁרָה, וְאָמַר רַב: צָרִיךְ לְנַעְנֵעַ.
GEMARA: Rav Yosef sat before Rav Huna, and he sat and said, citing the mishna: Or if he cut them, it is fit. He added: And Rav said that it is not enough merely to cut the climbing plants; one is obligated to move the branches, thereby performing an action with the branches in order to render the roofing fit. When he placed the climbing plants atop the sukka, they were attached and therefore unfit roofing. When he ultimately cut them, it was as if the sukka were roofed by itself. In that case, the sukka is unfit due to the principle: Prepare it, and not from that which has already been prepared, derived from the verse: “You shall prepare for you the festival of Sukkot” (Deuteronomy 16:13).
אֲמַר לֵיהּ רַב הוּנָא: הָא שְׁמוּאֵל אַמְרַהּ. אַהְדְּרִינְהוּ רַב יוֹסֵף לְאַפֵּיהּ וַאֲמַר לֵיהּ: אַטּוּ מִי קָאָמֵינָא לָךְ דְּלָא אַמְרַהּ שְׁמוּאֵל? אַמְרַהּ רַב, וְאַמְרַהּ שְׁמוּאֵל! אֲמַר לֵיהּ רַב הוּנָא: הָכִי קָאָמֵינָא לָךְ דִּשְׁמוּאֵל אַמְרַהּ וְלָא רַב, דְּרַב אַכְשׁוֹרֵי מַכְשַׁר. כִּי הָא דְּרַב עַמְרָם חֲסִידָא רְמָא תְּכֵלְתָּא לְפַרְזוּמָא דְּאִינָשֵׁי בֵּיתֵיהּ. תְּלָאָן, וְלֹא פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן.
Rav Huna said to Rav Yosef: Shmuel stated this halakha. Rav Yosef turned his face away in anger and said to him: Did I say to you that Shmuel did not say it? Rav said it, and Shmuel said it as well. What is your point? Rav Huna said to him: This is what I am saying to you, that Shmuel said it and not Rav, as Rav deems the roofing fit merely by cutting them, without moving them, as in that incident where Rav Amram the Pious cast the sky-blue dye, i.e., ritual fringes, upon the garment [pirzuma] of the people of his household. However, he attached them, but did not cut the ends of their strands prior to tying them, i.e., he took a single string, folded it a number of times, and inserted it into the hole in the garment. Since the fringes were uncut when he tied them, he was uncertain whether they were fit for use in fulfilling the mitzva, due to the principle: Prepare it, and not from that which has already been prepared.
אֲתָא לְקַמֵּיהּ דְּרַב חִיָּיא בַּר אָשֵׁי, אֲמַר לֵיהּ: הָכִי אָמַר רַב: מְפַסְּקָן וְהֵן כְּשֵׁרִין. אַלְמָא: פְּסִיקָתָן זוֹ הִיא עֲשִׂיָּיתָן. הָכָא נָמֵי: קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן.
Rav Amram came before Rav Ḥiyya bar Ashi and asked him about the halakhic status of the ritual fringes. He said to him that this is what Rav said: One cuts them into separate strands and they are fit. There is no need to remove them, cut them, and reattach them to the garment as separate strands. Apparently, according to Rav, their cutting is their preparation. Cutting them qualifies as active preparation of the fringes. Here too, in the case of the roofing of a sukka, Rav holds: Their cutting is their preparation, and no further action is required.
וְסָבַר שְׁמוּאֵל לָא אָמְרִינַן פְּסִיקָתָן זוֹ הִיא עֲשִׂיָּיתָן? וְהָא תָּנֵי שְׁמוּאֵל מִשּׁוּם רַבִּי חִיָּיא: הֵטִיל לִשְׁנֵי קְרָנוֹת בְּבַת אַחַת, וְאַחַר כָּךְ פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן — כְּשֵׁרִין. מַאי לָאו — שֶׁקּוֹשֵׁר וְאַחַר כָּךְ פּוֹסֵק! לֹא, שֶׁפּוֹסֵק וְאַחַר כָּךְ קוֹשֵׁר.
The Gemara asks: And does Shmuel hold that we do not say: Their cutting is their preparation? But didn’t Shmuel teach in the name of Rabbi Ḥiyya: If one cast fringes upon two corners of a garment simultaneously by repeatedly inserting one strand into holes in both corners and afterward cut the ends of their strands resulting in two full-fledged fringes, the fringes are fit. What, is it not referring to a case where one ties the fringes as required and afterward cuts them? The Gemara answers: No, it is referring to a case where he cuts the strands and afterward ties them.
פּוֹסֵק וְאַחַר כָּךְ קוֹשֵׁר מַאי לְמֵימְרָא! מַהוּ דְּתֵימָא:
The Gemara asks: If the reference is to a case where he cuts the strands and afterward ties them, what need was there to state that the ritual fringes are fit? That is the prescribed manner of preparing ritual fringes. The Gemara answers: Lest you say that in addition to tying the fringes separately
בָּעֵינַן כָּנָף בִּשְׁעַת פְּתִיל — וְלֵיכָּא, קָא מַשְׁמַע לַן.
we require that it must be a single corner at the time of threading the strand through the hole. And there is not a single corner in this case, as although he ties the fringes separately, he threads the two corners simultaneously. Therefore, Shmuel teaches us that with regard to threading it is not a concern.
מֵיתִיבִי: תְּלָאָן וְלֹא פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן — פְּסוּלִין. מַאי לָאו: פְּסוּלִין לְעוֹלָם, וּתְיוּבְתָּא דְּרַב? אָמַר לְךָ רַב: מַאי פְּסוּלִין — פְּסוּלִין עַד שֶׁיִּפָּסְקוּ. וּשְׁמוּאֵל אָמַר: פְּסוּלִין לְעוֹלָם. וְכֵן אָמַר לֵוִי: פְּסוּלִין לְעוֹלָם. וְכֵן אָמַר רַב מַתְנָה אָמַר שְׁמוּאֵל: פְּסוּלִין לְעוֹלָם.
The Gemara raises an objection from a baraita: If one attached the ritual fringes and did not first cut the ends of their strands, they are unfit. What, is it not saying that the ritual fringes are unfit forever with no way to remedy the situation, and this is a conclusive refutation of the opinion of Rav? The Gemara answers that Rav could have said to you: What is the meaning of unfit? It means they are unfit until they will be cut; not that they are unfit forever. And Shmuel said that it means they are unfit forever. And Levi also said: They are unfit forever. And likewise, Rav Mattana said that Shmuel said: They are unfit forever.
אִיכָּא דְּאָמְרִי, אָמַר רַב מַתְנָה: בְּדִידִי הֲוָה עוֹבָדָא, וַאֲתַאי לְקַמֵּיהּ דְּמָר שְׁמוּאֵל, וַאֲמַר לִי: פְּסוּלִין לְעוֹלָם.
Some say that Rav Mattana said: There was an incident that happened to me involving this uncertainty with regard to ritual fringes, and I came before Master Shmuel and he said to me: They are unfit forever.
מֵיתִיבִי: תְּלָאָן, וְאַחַר כָּךְ פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן פְּסוּלִין. וְעוֹד תַּנְיָא גַּבֵּי סוּכָּה: ״תַּעֲשֶׂה״ — וְלֹא מִן הֶעָשׂוּי. מִכָּאן אָמְרוּ: הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדַּלַּעַת וְאֶת הַקִּיסוֹס וְסִיכֵּךְ עַל גַּבָּן — פְּסוּלָה.
The Gemara raises an objection to Rav’s opinion from a different baraita: If one attached the ritual fringes and only afterward cut the ends of their strands, they are unfit. And furthermore, it is taught in another baraita with regard to a sukka: The verse states: “Prepare for you the festival of Sukkot” (Deuteronomy 16:13), and from the language of this verse the Sages derived the principle: Prepare it, and not from that which has already been prepared. From here the Sages said: If one trellised a grapevine, a gourd plant, or ivy over a sukka while still attached to the ground, and then he added roofing atop the vines, the sukka is unfit.
הֵיכִי דָמֵי? אִילֵּימָא בְּשֶׁלֹּא קְצָצָן, מַאי אִירְיָא מִשּׁוּם ״תַּעֲשֶׂה״ — וְלֹא מִן הֶעָשׂוּי? תִּיפּוֹק לֵיהּ דִּמְחוּבָּרִין נִינְהוּ! אֶלָּא בְּשֶׁקְּצָצָן, וְקָתָנֵי פְּסוּלָה, וּשְׁמַע מִינַּהּ דְּלָא אָמְרִינַן קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן, וּתְיוּבְתָּא דְּרַב!
What are the circumstances? If we say that the baraita is referring to a case where he did not subsequently cut the vines, why does the tanna particularly teach that it is unfit due to the principle: Prepare it, and not from that which has already been prepared? Let him derive that the climbing plants are unfit for roofing due to the fact that they are attached to the ground, unrelated to the manner in which they were placed. Rather, it must be referring to a case where he cut them and nevertheless, the baraita is teaching that the vines are unfit, and learn from it that we do not say: Their cutting is their preparation; and this is a conclusive refutation of the opinion of Rav.
אָמַר לְךָ רַב: הָכָא בְּמַאי עָסְקִינַן — דְּשַׁלְפִינְהוּ שַׁלּוֹפֵי, דְּלָא מִינַּכְרָא עֲשִׂיָּה דִּידְהוּ. מִכׇּל מָקוֹם, תְּלָאָן וְאַחַר כָּךְ פָּסַק, קַשְׁיָא לְרַב! קַשְׁיָא.
Rav could have said to you: With what are we dealing here? It is a case where he pulled the branches until they broke off the tree. Since, in that case, their active preparation is not conspicuous, it does not render the climbing plants fit roofing. The Gemara asks: In any case, does that which was taught with regard to ritual fringes: If one attached the ritual fringes and only afterward cut their strands, etc., pose a difficulty to the opinion of Rav? The Gemara concludes: Indeed, it remains difficult according to Rav.
לֵימָא כְּתַנָּאֵי. עָבַר וְלִיקְּטָן — פָּסוּל, דִּבְרֵי רַבִּי שִׁמְעוֹן בַּר יְהוֹצָדָק. וַחֲכָמִים מַכְשִׁירִין.
The Gemara suggests: Let us say that this dispute is parallel to a dispute between tanna’im. If black berries grew on a myrtle branch, one of the four species taken on Sukkot, and its berries were more numerous than its leaves, the myrtle branch is unfit for use in fulfilling the mitzva of taking the four species on Sukkot. However, if one picked enough berries so that the leaves were more numerous, it is fit, although one may not pick the berries on the Festival itself. If he transgressed and picked them on the Festival, it is unfit; this is the statement of Rabbi Shimon bar Yehotzadak. And the Rabbis deem it fit in that case.
סַבְרוּהָ דְּכוּלֵּי עָלְמָא לוּלָב צָרִיךְ אֶגֶד, וְיָלְפִינַן לוּלָב מִסּוּכָּה. דִּכְתִיב גַּבֵּי סוּכָּה: ״תַּעֲשֶׂה״ — וְלֹא מִן הֶעָשׂוּי.
The Gemara proceeds to explain the basis for the comparison between the dispute with regard to the roofing of the sukka and the dispute with regard to the myrtle branch. The Sages initially thought that everyone, Rabbi Shimon bar Yehotzadak and the Rabbis, agrees that in fulfilling the mitzva of the four species, the three species, i.e., the lulav, the myrtle branch, and the willow branch, require a binding by Torah law. Therefore, it is relevant to discuss preparation with regard to this binding. And the Sages also initially thought that everyone agrees that we derive the halakhot of lulav from the halakhot of sukka, as it is written with regard to sukka: Prepare, from which is derived the principle: Prepare it, and not from that which has already been prepared, and the same applies to the halakhot of lulav as well.
מַאי לָאו, בְּהָא קָא מִיפַּלְגִי: דְּמַאן דְּמַכְשַׁיר סָבַר: אָמְרִינַן גַּבֵּי סוּכָּה קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן, וְגַבֵּי לוּלָב נָמֵי אָמְרִינַן לְקִיטָתָן זוֹ הִיא עֲשִׂיָּיתָן. וּמַאן דְּפָסֵיל סָבַר: לָא אָמְרִינַן גַּבֵּי סוּכָּה קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן, וְגַבֵּי לוּלָב נָמֵי לָא אָמְרִינַן לְקִיטָתָן זוֹ הִיא עֲשִׂיָּיתָן!
What, is it not that the tanna’im disagree with regard to the following? That the one who deems the myrtle branch whose berries were picked on the Festival fit, holds that with regard to the branches on a sukka we say: Their cutting is their preparation, and therefore, with regard to berries on the myrtle branch as one of the species bound with the lulav as well, we say: Their picking is their preparation, and no further action is required. And the one who deems it unfit holds that with regard to the branches on a sukka we do not say: Their cutting is their preparation, and therefore, with regard to lulav as well, we do not say: Their picking is their preparation. Therefore, since the myrtle branch was not prepared for use prior to the Festival, and it was bound together with the other species, it is considered already prepared and picking the fruit off the branch is not active preparation sufficient to render it fit.
לָא, דְּכוּלֵּי עָלְמָא לָא אָמְרִינַן גַּבֵּי סוּכָּה קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן, וְהָכָא בְּמֵילַף לוּלָב מִסּוּכָּה קָמִיפַּלְגִי. מַאן דְּמַכְשַׁר סָבַר: לָא יָלְפִינַן לוּלָב מִסּוּכָּה, וּמַאן דְּפָסֵיל סָבַר: יָלְפִינַן לוּלָב מִסּוּכָּה.
The Gemara rejects that explanation of the dispute. No, the fact is that everyone agrees that we do not say with regard to sukka: Their cutting is their preparation, and here in the case of the myrtle branch, it is with regard to deriving the halakhot of lulav from the halakhot of sukka that they disagree. The one who deems the myrtle branch fit holds that we do not derive the halakhot of lulav from the halakhot of sukka, and therefore the principle: Prepare it, and not from that which has already been prepared, does not apply to lulav. And the one who deems the myrtle branch unfit holds that we derive the halakhot of lulav from the halakhot of sukka.
וְאִי בָּעֵית אֵימָא: אִי סְבִירָא לַן דְּלוּלָב צָרִיךְ אֶגֶד, כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּיָלְפִינַן לוּלָב מִסּוּכָּה. וְהָכָא בְּהָא קָמִיפַּלְגִי, מָר סָבַר: צָרִיךְ אֶגֶד, וּמַר סָבַר: אֵין צָרִיךְ אֶגֶד. וּבִפְלוּגְתָּא דְהָנֵי תַּנָּאֵי, דְּתַנְיָא: לוּלָב, בֵּין אָגוּד בֵּין שֶׁאֵינוֹ אָגוּד — כָּשֵׁר, רַבִּי יְהוּדָה אוֹמֵר: אָגוּד — כָּשֵׁר, שֶׁאֵינוֹ אָגוּד — פָּסוּל.
And if you wish, say instead: If we hold that lulav requires a binding, everyone agrees that we derive the halakhot of lulav from the halakhot of sukka and the principle: Prepare it, and not from that which has already been prepared, applies to the halakhot of the four species as well. And here it is with regard to the following that they disagree: One Sage, Rabbi Shimon bar Yehotzadak, holds that the lulav requires a binding, and therefore the myrtle branch is unfit; and the other Sage, i.e., the Rabbis, holds that the lulav does not require a binding, and therefore, preparation is not relevant with regard to lulav and it makes no difference whether the berries were picked before or after the myrtle branch was bound together with the lulav and the willow branch. And they disagree with regard to the same topic as in the dispute between these tanna’im, as it is taught in a baraita: A lulav, whether it is bound with the myrtle and willow and whether it is not bound, is fit. Rabbi Yehuda says: If it is bound it is fit; if it is not bound it is unfit.
מַאי טַעְמֵיהּ דְּרַבִּי יְהוּדָה? יָלֵיף ״לְקִיחָה״ ״לְקִיחָה״ מֵאֲגוּדַּת אֵזוֹב. כְּתִיב הָתָם: ״וּלְקַחְתֶּם אֲגוּדַּת אֵזוֹב״, וּכְתִיב הָכָא: ״וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן״. מָה לְהַלָּן בַּאֲגוּדָּה, אַף כָּאן נָמֵי בַּאֲגוּדָּה. וְרַבָּנַן: ״לְקִיחָה״ מִ״לְּקִיחָה״ לָא יָלְפִינַן.
The Gemara asks: What is the rationale for the opinion of Rabbi Yehuda? From where does he derive this requirement by Torah law? The Gemara answers: By means of a verbal analogy, he derives the term taking, written with regard to the four species, from the term taking written with regard to the bundle of hyssop. It is written there, in the context of the sacrifice of the Paschal lamb in Egypt: “Take a bundle of hyssop” (Exodus 12:22), and it is written here, in the context of the four species: “And you shall take for yourselves on the first day the fruit of a beautiful tree, branches of a date palm, and boughs of a dense-leaved tree, and willows of the brook, and you shall rejoice before the Lord your God seven days” (Leviticus 23:40). Just as there, with regard to the Paschal lamb, the mitzva to take the hyssop is specifically in a bundle, so too here, the mitzva to take the four species is specifically in a bundle. And the Rabbis hold: We do not derive the term taking from the term taking by means of the verbal analogy.
כְּמַאן אָזְלָא הָא דְּתַנְיָא: לוּלָב מִצְוָה לְאוֹגְדוֹ, וְאִם לֹא אֲגָדוֹ — כָּשֵׁר. אִי רַבִּי יְהוּדָה, כִּי לֹא אֲגָדוֹ אַמַּאי כָּשֵׁר? אִי רַבָּנַן, אַמַּאי מִצְוָה? לְעוֹלָם רַבָּנַן הִיא, וּמִשּׁוּם שֶׁנֶּאֱמַר: ״זֶה אֵלִי וְאַנְוֵהוּ״ — הִתְנָאֶה לְפָנָיו בְּמִצְוֹת.
The Gemara asks: In accordance with whose opinion is that which is taught in this baraita: There is a mitzva to bind the myrtle and the willow with the lulav. And if he did not bind it, it is fit. If the baraita is in accordance with the opinion of Rabbi Yehuda, when one did not bind it, why is it fit? If it is in accordance with the opinion of the Rabbis, why is there a mitzva to bind it at all? The Gemara answers: Actually, it is in accordance with the opinion of the Rabbis. And the reason that there is a mitzva to bind it is due to the fact that it is stated: “This is my God and I will glorify Him [ve’anvehu]” (Exodus 15:2), which they interpreted to mean: Beautify yourself [hitna’e] before Him in the performance of the mitzvot. The Rabbis agree that although failure to bind the three species does not render them unfit for the mitzva, the performance of the mitzva is more beautiful when the lulav is bound.
זֶה הַכְּלָל: כׇּל דָּבָר שֶׁמְּקַבֵּל טוּמְאָה כּוּ׳. מְנָא הָנֵי מִילֵּי? אָמַר רֵישׁ לָקִישׁ, אָמַר קְרָא: ״וְאֵד יַעֲלֶה מִן הָאָרֶץ״. מָה אֵד — דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ, אַף סוּכָּה — דָּבָר שֶׁאֵין מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ.
§ We learned in the mishna: This is the principle with regard to the roofing of a sukka: One may not roof the sukka with anything that is susceptible to ritual impurity or whose growth is not from the ground. The Gemara asks: From where are these matters with regard to the roofing of a sukka derived? Reish Lakish said that the verse states: “And there went up a mist from the earth, and watered the entire face of the ground” (Genesis 2:6); just as mist, i.e., a cloud, is a substance not capable of contracting ritual impurity, and its growth is from the ground, i.e., arises from the ground, so too, the roofing of the sukka must consist of a substance that is not susceptible to ritual impurity and its growth is from the ground. Since the mitzva of sukka evokes the clouds of glory with which God enveloped the Israelites in the desert, the legal status of roofing should be like that of a cloud.
הָנִיחָא לְמַאן דְּאָמַר עַנְנֵי כָבוֹד הָיוּ. אֶלָּא לְמַאן דְּאָמַר סוּכּוֹת מַמָּשׁ עָשׂוּ לָהֶם, מַאי אִיכָּא לְמֵימַר? דְּתַנְיָא: ״כִּי בַסּוּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל״, עַנְנֵי כָבוֹד הָיוּ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי עֲקִיבָא אוֹמֵר: סוּכּוֹת מַמָּשׁ עָשׂוּ לָהֶם. הָנִיחָא לְרַבִּי אֱלִיעֶזֶר, אֶלָּא לְרַבִּי עֲקִיבָא מַאי אִיכָּא לְמֵימַר?
The Gemara asks: This works out well according to the one who said that the sukkot mentioned in the verse: “I made the children of Israel to reside in sukkot” (Leviticus 23:43), were clouds of glory, as it is reasonable that the roofing of the sukka is modeled after clouds. However, according to the one who said that the children of Israel established for themselves actual sukkot in the desert, and the sukkot of today commemorate those, what can be said? According to that opinion, there is no connection between a sukka and a cloud. As it is taught in a baraita that the verse states: “I made the children of Israel to reside in sukkot”; these booths were clouds of glory, this is the statement of Rabbi Eliezer. Rabbi Akiva says: They established for themselves actual sukkot. This works out well according to Rabbi Eliezer; however, according to Rabbi Akiva what can be said?
כִּי אֲתָא רַב דִּימִי אָמַר רַבִּי יוֹחָנָן, אָמַר קְרָא: ״חַג הַסּוּכּוֹת תַּעֲשֶׂה לְךָ״, מַקִּישׁ סוּכָּה לַחֲגִיגָה. מָה חֲגִיגָה — דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ, אַף סוּכָּה — דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ.
When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan said that the verse states: “You shall prepare for you the festival of Sukkot” (Deuteronomy 16:13). The expression “festival of Sukkot” likens sukka to the Festival peace-offering [ḥagiga]. Just as the Festival peace-offering is an item not susceptible to ritual impurity, and its growth is from the ground, as animals draw nourishment from vegetation, so too, the roofing of the sukka must be a substance that is not susceptible to ritual impurity and its growth is from the ground.
Follow
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Shoshana Ruerup
Berlin, Germany
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
Leeza Hirt Wilner
New York, United States
I was inspired to start learning after attending the 2020 siyum in Binyanei Hauma. It has been a great experience for me. It’s amazing to see the origins of stories I’ve heard and rituals I’ve participated in my whole life. Even when I don’t understand the daf itself, I believe that the commitment to learning every day is valuable and has multiple benefits. And there will be another daf tomorrow!
Khaya Eisenberg
Jerusalem, Israel
I graduated college in December 2019 and received a set of shas as a present from my husband. With my long time dream of learning daf yomi, I had no idea that a new cycle was beginning just one month later, in January 2020. I have been learning the daf ever since with Michelle Farber… Through grad school, my first job, my first baby, and all the other incredible journeys over the past few years!
Sigal Spitzer Flamholz
Bronx, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Caroline Ben-Ari
Karmiel, Israel
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Mona Fishbane
Teaneck NJ, United States
I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.
Naomi Niederhoffer
Toronto, Canada
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Anne Rubin
Elkins Park, United States
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Caroline Graham-Ofstein
Bet Shemesh, Israel
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Susan Handelman
Jerusalem, Israel
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Rebecca Stulberg
Ottawa, Canada
I started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
Dora Chana Haar
Oceanside NY, United States
When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Shira Krebs
Minnesota, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Gitta Jaroslawicz-Neufeld
Far Rockaway, United States
I start learning Daf Yomi in January 2020. The daily learning with Rabbanit Michelle has kept me grounded in this very uncertain time. Despite everything going on – the Pandemic, my personal life, climate change, war, etc… I know I can count on Hadran’s podcast to bring a smile to my face.
Deb Engel
Los Angeles, United States
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Sharona Guggenheim Plumb
Givat Shmuel, Israel
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
Cindy Dolgin
HUNTINGTON, United States
Sukkah 11
ΧΦΌΧΦ·ΧΦ΄Χͺ Χ ΦΈΧΦ΅Χ, ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΌΦΈΧΧΦΉΧΦΌΦ· Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ, ΧΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦ΄Χ§Φ°ΧΦ΄ΧΧ’Φ· β ΧΧΦΌΧΦ°ΧΦΈΧ ΧΧΦΌΧ, ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦΈΧ¨Φ·Χ’ ΧΦ΄Χ§ΦΌΦ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ.
And this halakha that it is not sufficient to place his head out the window applies also to a house even if it is not ten handbreadths high. Since it is a fixed structure it is considered a tent in and of itself, as it is no less permanent than a bed with four posts, which is considered a tent even though the netting is less than ten handbreadths higher than the bed.
ΧΦ΄ΧΧ©ΦΌΧΦΈΧ ΦΈΧ ΧΦ·ΧΦ²Χ¨Φ΄ΧΧ ΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ·ΧΦΌ, ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΧΦΌΧͺΦΌΦΈΧ¨ ΧΦ΄ΧΧ©ΧΦ·Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦ·Χͺ ΧΦ²ΧͺΦΈΧ Φ΄ΧΧ ΧΦΌΦ·Χ‘ΦΌΧΦΌΧΦΌΦΈΧ ΧΦ°Χ€Φ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΈΧΦΌ ΧΦΌΦ·Χ, ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦΌΦ°ΧΧΦΉΧΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ.
Some say another version of the previous discussion: Rav Yehuda said that Shmuel said: It is permitted to sleep inside a netted bridal canopy in the sukka since it is inclined and does not have a roof, even though it is ten handbreadths high.
ΧΦ΅ΧΧͺΦ΄ΧΧΦ΄Χ: ΧΦ·ΧΦΌΦΈΧ©ΧΦ΅Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ·Χ‘ΦΌΧΦΌΧΦΌΦΈΧ β ΧΦΉΧ ΧΦΈΧ¦ΦΈΧ ΧΦ°ΧΦ΅Χ ΧΧΦΉΧΦΈΧͺΧΦΉ! ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΧ Χ’ΦΈΧ‘Φ°Χ§Φ΄ΧΧ Φ·Χ β ΧΦΌΦ°Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΦΈΧΦΌ ΧΦΌΦ·Χ.
The Gemara raises an objection from a baraita: One who sleeps in a bed with netting inside the sukka did not fulfill his obligation. The Gemara answers: With what are we dealing here in the baraita? It is with a bed with netting in a case where, unlike a bridal canopy, it has a roof.
ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧΦ·Χ’: Χ Φ·Χ§Φ°ΧΦ΄ΧΧΦ΄ΧΧ Χ©ΧΦ°Χ Φ·ΧΦ΄Χ, ΧΦ°Χ§Φ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ, Χ€ΦΌΦ΅ΧΧ¨Φ·Χ‘ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ§Φ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ β Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ, Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ Φ·Χ§Φ°ΧΦ΄ΧΧΦ΄ΧΧ β ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ, ΧΦΌΧΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ°ΧΧΦΌ Χ Φ·Χ§Φ°ΧΦ΄ΧΧΦ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧΦ΄ΧΧ ΧΦ΄Χ ΧΦ·ΧΦΌΦ΄ΧΦΌΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ ΧΦ°Χ€ΦΈΧΦ΄ΧΧ. ΧΦΈΧ ΧΦΌΦ°ΧΧΦΉΧΦ΄ΧΧ ΧΦ΄Χ ΧΦ·ΧΦΌΦ΄ΧΦΌΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ β Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ, ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΈΧΦΌ ΧΦΌΦ·Χ!
Come and hear another question from what we learned: Naklitin are two posts and kinofot are four posts. If one spread a sheet over four posts, the sukka is unfit; if he spread a sheet over two posts the sukka is fit, provided the two posts are not ten handbreadths higher than the bed. It can be inferred from here: But if they are higher than ten handbreadths the sukka is unfit even though it has no roof, contrary to the opinion of Shmuel.
Χ©ΧΦΈΧΧ Φ΅Χ Χ Φ·Χ§Φ°ΧΦ΄ΧΧΦ΄ΧΧ, ΧΦΌΦ΄Χ§Φ°ΧΦ΄ΧΧ’Φ΄Χ. ΧΦ΄Χ Χ§Φ°ΧΦ΄ΧΧ’Φ΄Χ, ΧΦΆΧΧΦ±ΧΦ΅Χ ΧΦΌΦ°Χ§Φ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ! ΧΦ°ΧΦ·ΧΦΌΦ·Χ Χ§Φ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ β ΧΦΈΧ Χ§Φ°ΧΦ΄ΧΧ’Φ΄Χ, ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦ΄ΧΧΦΌΦΈΧ β Χ§Φ°ΧΦ΄ΧΧ’Φ΄Χ.
The Gemara answers: Two posts are different from the bridal canopy because they are fixed in the bed, and therefore the sheet over them is considered a tent even with an inclined roof. The Gemara asks: If they are fixed then let them be considered like four posts and let them render the sukka unfit even when they are less than ten handbreadths high. The Gemara answers: Vis-Γ -vis four posts, two posts are not considered fixed and therefore, they render the sukka unfit only when they are ten handbreadths higher than the bed. However, vis-Γ -vis a bed with netting, two posts are considered fixed and consequently, they render the sukka unfit even though they lack a roof.
ΧΦΌΦΈΧ¨Φ΅Χ©Χ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: ΧΧΦΌΧͺΦΌΦΈΧ¨ ΧΦ΄ΧΧ©ΧΦ·Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ, ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΦΈΧΦΌ ΧΦΌΦ·Χ, ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦΌΦ°ΧΧΦΉΧΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ. ΧΦΌΦ°ΧΦ·ΧΧ β ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨: ΧΦΈΧ ΧΦΈΧͺΦ΅Χ ΧΦΉΧΦΆΧ Χ’Φ²Χ¨Φ·ΧΧ ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦΉΧΦΆΧ Χ§ΦΆΧΦ·Χ’. ΧΦΌΦ΄ΧͺΦ°Χ Φ·Χ, ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ: Χ ΧΦΉΧΦ²ΧΦ΄ΧΧ ΧΦΈΧΦ΄ΧΧ ΧΦΌ ΧΦ΄ΧΧ©ΧΦ·Χ ΧͺΦΌΦ·ΧΦ·Χͺ ΧΦ·ΧΦΌΦ΄ΧΦΌΦΈΧ ΧΦΌΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·ΧΦΌΦ°Χ§Φ΅Χ Φ΄ΧΧ.
Rabba bar Rav Huna taught: It is permitted to sleep in a bed with netting even though it has a roof and even though it is higher than ten handbreadths. In accordance with whose opinion did Rabba bar Rav Huna teach this halakha? It is in accordance with the opinion of Rabbi Yehuda who said that in principle, a temporary tent does not come and negate a permanent tent, as we learned in a mishna that Rabbi Yehuda said: We were accustomed to sleep beneath the bed before the Elders. Since a bed is a temporary tent relative to the more permanent sukka, even one sleeping beneath a bed is considered to be sleeping in the sukka and he fulfills his obligation in that manner.
ΧΦ°ΧΦ΅ΧΧΦΈΧ ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ!
The Gemara asks: And if the statement of Rabba bar Rav Huna is in accordance with the opinion of Rabbi Yehuda, let him say simply that the halakha is in accordance with the opinion of Rabbi Yehuda.
ΧΦ΄Χ ΧΦΈΧΦ·Χ¨ ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ, ΧΦ²ΧΦΈΧ ΧΦΈΧΦ΅ΧΧ ΦΈΧ: ΧΦΈΧ Φ΅Χ ΧΦ΄ΧΧΦΌΦ΅Χ ΧΦ΄ΧΦΌΦΈΧ, ΧΦΌΦ΄ΧΦ°ΧΦ·ΧΦΌΦΈΧΦΌ Χ’Φ²Χ©ΧΧΦΌΧΦΈΧ, ΧΦ²ΧΦΈΧ ΧΦΌΦ΄ΧΧΦΌΦΈΧ, ΧΦΌΦ΄ΧΦ°ΧͺΧΦΉΧΦΈΧΦΌ Χ’Φ²Χ©ΧΧΦΌΧΦΈΧ β ΧΦ΅ΧΧΦΈΧ ΧΦΈΧ, Χ§ΦΈΧ ΧΦ·Χ©ΧΦ°ΧΦ·Χ’ ΧΦ·Χ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΌΦ°ΧΦΈΧ ΧΦΈΧͺΦ΅Χ ΧΦΉΧΦΆΧ Χ’Φ²Χ¨Φ·ΧΧ ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦΉΧΦΆΧ Χ§ΦΈΧΦ·Χ’, ΧΦΈΧ Χ©ΧΦ°Χ ΦΈΧ ΧΦ΄ΧΦΌΦΈΧ ΧΦ°ΧΦΈΧ Χ©ΧΦ°Χ ΦΈΧ ΧΦΌΦ΄ΧΧΦΌΦΈΧ.
The Gemara answers: If he said the halakha is in accordance with the opinion of Rabbi Yehuda, I would have said that this applies only to a bed, which is made for use atop it and not beneath it. Perhaps the reason a bed is not considered a tent in and of itself is that its primary purpose is to lie on top of it, not in the space beneath it. However, with regard to a bed with netting, which is made for use of the space within it, say that no, it is indeed considered a tent in and of itself and one who sleeps in it does not fulfill his obligation. Therefore, Rabba bar Rav Huna teaches us that the rationale for the opinion of Rabbi Yehuda is that a temporary tent does not come and negate a permanent tent, and there is no difference whether the temporary tent is a bed or whether it is the netting over a bed.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦ΄ΧΦ°ΧΦΈΧ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦΆΧͺ ΧΦ·ΧΦΌΦΆΧ€ΦΆΧ ΧΦ°ΧΦΆΧͺ ΧΦ·ΧΦΌΦ·ΧΦΌΦ·Χ’Φ·Χͺ ΧΦ°ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦ΄ΧΧ‘ΧΦΉΧ‘ ΧΦ°Χ‘Φ΄ΧΧΦΌΦ΅ΧΦ° Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦΈΧΦΌ β Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ. ΧΦ°ΧΦ΄Χ ΧΦΈΧΦΈΧ Χ‘Φ΄ΧΧΦΌΧΦΌΧΦ° ΧΦ·Χ¨Φ°ΧΦΌΦ΅Χ ΧΦ΅ΧΦΆΧ, ΧΧΦΉ Χ©ΧΦΆΧ§ΦΌΦ°Χ¦ΦΈΧ¦ΦΈΧ β ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ.
MISHNA: If one trellised climbing plants such as a grapevine, or gourd plant, or ivy [kissos], over a sukka while they were still attached to the ground, and then added roofing atop them, the sukka is unfit. If the amount of fit roofing was greater than the plants attached to the ground, or if he cut the climbing plants so that they were no longer attached to the ground, it is fit.
ΧΦΆΧ ΧΦ·ΧΦΌΦ°ΧΦΈΧ: ΧΦΌΦΉΧ Χ©ΧΦΆΧΧΦΌΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧΦ΅ΧΧ ΧΦΌΦ΄ΧΧΦΌΧΦΌΧΧΦΉ ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯ β ΧΦ΅ΧΧ ΧΦ°Χ‘Φ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΧΦΉ. ΧΦ°ΧΧΧ ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧΦ΄ΧΧΦΌΧΦΌΧΧΦΉ ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯ β ΧΦ°Χ‘Φ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΧΦΉ.
This is the principle with regard to the roofing of a sukka: Anything that is susceptible to ritual impurity, e.g., vessels, or its growth is not from the ground, e.g., animal hides, one may not roof his sukka with it. And anything that is not susceptible to ritual impurity and its growth is from the ground, one may roof his sukka with it.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦΈΧͺΦ΅ΧΧ Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£ Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ, ΧΦ°ΧΦΈΧͺΦ΅ΧΧ ΧΦ°Χ§ΦΈΧΦΈΧΦ·Χ¨: ΧΧΦΉ Χ©ΧΦΆΧ§ΦΌΦ°Χ¦ΦΈΧ¦ΦΈΧ ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ, ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦ°Χ Φ·Χ’Φ°Χ Φ΅Χ’Φ·.
GEMARA: Rav Yosef sat before Rav Huna, and he sat and said, citing the mishna: Or if he cut them, it is fit. He added: And Rav said that it is not enough merely to cut the climbing plants; one is obligated to move the branches, thereby performing an action with the branches in order to render the roofing fit. When he placed the climbing plants atop the sukka, they were attached and therefore unfit roofing. When he ultimately cut them, it was as if the sukka were roofed by itself. In that case, the sukka is unfit due to the principle: Prepare it, and not from that which has already been prepared, derived from the verse: βYou shall prepare for you the festival of Sukkotβ (Deuteronomy 16:13).
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: ΧΦΈΧ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦ·ΧΦ°Χ¨Φ·ΧΦΌ. ΧΦ·ΧΦ°ΧΦΌΦ°Χ¨Φ΄ΧΧ Φ°ΧΧΦΌ Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£ ΧΦ°ΧΦ·Χ€ΦΌΦ΅ΧΧΦΌ ΧΦ·ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ·ΧΦΌΧΦΌ ΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ΅ΧΧ ΦΈΧ ΧΦΈΧΦ° ΧΦΌΦ°ΧΦΈΧ ΧΦ·ΧΦ°Χ¨Φ·ΧΦΌ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ? ΧΦ·ΧΦ°Χ¨Φ·ΧΦΌ Χ¨Φ·Χ, ΧΦ°ΧΦ·ΧΦ°Χ¨Φ·ΧΦΌ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ! ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: ΧΦΈΧΦ΄Χ Χ§ΦΈΧΦΈΧΦ΅ΧΧ ΦΈΧ ΧΦΈΧΦ° ΧΦΌΦ΄Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦ·ΧΦ°Χ¨Φ·ΧΦΌ ΧΦ°ΧΦΈΧ Χ¨Φ·Χ, ΧΦΌΦ°Χ¨Φ·Χ ΧΦ·ΧΦ°Χ©ΧΧΦΉΧ¨Φ΅Χ ΧΦ·ΧΦ°Χ©ΧΦ·Χ¨. ΧΦΌΦ΄Χ ΧΦΈΧ ΧΦΌΦ°Χ¨Φ·Χ Χ’Φ·ΧΦ°Χ¨ΦΈΧ ΧΦ²Χ‘Φ΄ΧΧΦΈΧ Χ¨Φ°ΧΦΈΧ ΧͺΦΌΦ°ΧΦ΅ΧΦ°ΧͺΦΌΦΈΧ ΧΦ°Χ€Φ·Χ¨Φ°ΧΧΦΌΧΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ©ΧΦ΅Χ ΧΦΌΦ΅ΧΧͺΦ΅ΧΧΦΌ. ΧͺΦΌΦ°ΧΦΈΧΦΈΧ, ΧΦ°ΧΦΉΧ Χ€ΦΌΦΈΧ‘Φ·Χ§ Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΧΦΌΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦΈΧΦΆΧ.
Rav Huna said to Rav Yosef: Shmuel stated this halakha. Rav Yosef turned his face away in anger and said to him: Did I say to you that Shmuel did not say it? Rav said it, and Shmuel said it as well. What is your point? Rav Huna said to him: This is what I am saying to you, that Shmuel said it and not Rav, as Rav deems the roofing fit merely by cutting them, without moving them, as in that incident where Rav Amram the Pious cast the sky-blue dye, i.e., ritual fringes, upon the garment [pirzuma] of the people of his household. However, he attached them, but did not cut the ends of their strands prior to tying them, i.e., he took a single string, folded it a number of times, and inserted it into the hole in the garment. Since the fringes were uncut when he tied them, he was uncertain whether they were fit for use in fulfilling the mitzva, due to the principle: Prepare it, and not from that which has already been prepared.
ΧΦ²ΧͺΦΈΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦΈΧ©ΧΦ΅Χ, ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΈΧΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: ΧΦ°Χ€Φ·Χ‘ΦΌΦ°Χ§ΦΈΧ ΧΦ°ΧΦ΅Χ ΧΦΌΦ°Χ©ΧΦ΅Χ¨Φ΄ΧΧ. ΧΦ·ΧΦ°ΧΦΈΧ: Χ€ΦΌΦ°Χ‘Φ΄ΧΧ§ΦΈΧͺΦΈΧ ΧΧΦΉ ΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ. ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ: Χ§Φ°Χ¦Φ΄ΧΧ¦ΦΈΧͺΦΈΧ ΧΧΦΉ ΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ.
Rav Amram came before Rav αΈ€iyya bar Ashi and asked him about the halakhic status of the ritual fringes. He said to him that this is what Rav said: One cuts them into separate strands and they are fit. There is no need to remove them, cut them, and reattach them to the garment as separate strands. Apparently, according to Rav, their cutting is their preparation. Cutting them qualifies as active preparation of the fringes. Here too, in the case of the roofing of a sukka, Rav holds: Their cutting is their preparation, and no further action is required.
ΧΦ°Χ‘ΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ Χ€ΦΌΦ°Χ‘Φ΄ΧΧ§ΦΈΧͺΦΈΧ ΧΧΦΉ ΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ? ΧΦ°ΧΦΈΧ ΧͺΦΌΦΈΧ Φ΅Χ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ: ΧΦ΅ΧΦ΄ΧΧ ΧΦ΄Χ©ΧΦ°Χ Φ΅Χ Χ§Φ°Χ¨ΦΈΧ ΧΦΉΧͺ ΧΦΌΦ°ΧΦ·Χͺ ΧΦ·ΧΦ·Χͺ, ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° Χ€ΦΌΦΈΧ‘Φ·Χ§ Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΧΦΌΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦΈΧΦΆΧ β ΧΦΌΦ°Χ©ΧΦ΅Χ¨Φ΄ΧΧ. ΧΦ·ΧΧ ΧΦΈΧΧ β Χ©ΧΦΆΧ§ΦΌΧΦΉΧ©ΧΦ΅Χ¨ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° Χ€ΦΌΧΦΉΧ‘Φ΅Χ§! ΧΦΉΧ, Χ©ΧΦΆΧ€ΦΌΧΦΉΧ‘Φ΅Χ§ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° Χ§ΧΦΉΧ©ΧΦ΅Χ¨.
The Gemara asks: And does Shmuel hold that we do not say: Their cutting is their preparation? But didnβt Shmuel teach in the name of Rabbi αΈ€iyya: If one cast fringes upon two corners of a garment simultaneously by repeatedly inserting one strand into holes in both corners and afterward cut the ends of their strands resulting in two full-fledged fringes, the fringes are fit. What, is it not referring to a case where one ties the fringes as required and afterward cuts them? The Gemara answers: No, it is referring to a case where he cuts the strands and afterward ties them.
Χ€ΦΌΧΦΉΧ‘Φ΅Χ§ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° Χ§ΧΦΉΧ©ΧΦ΅Χ¨ ΧΦ·ΧΧ ΧΦ°ΧΦ΅ΧΧΦ°Χ¨ΦΈΧ! ΧΦ·ΧΧΦΌ ΧΦΌΦ°ΧͺΦ΅ΧΧΦΈΧ:
The Gemara asks: If the reference is to a case where he cuts the strands and afterward ties them, what need was there to state that the ritual fringes are fit? That is the prescribed manner of preparing ritual fringes. The Gemara answers: Lest you say that in addition to tying the fringes separately
ΧΦΌΦΈΧ’Φ΅ΧΧ Φ·Χ ΧΦΌΦΈΧ ΦΈΧ£ ΧΦΌΦ΄Χ©ΧΦ°Χ’Φ·Χͺ Χ€ΦΌΦ°ΧͺΦ΄ΧΧ β ΧΦ°ΧΦ΅ΧΧΦΌΦΈΧ, Χ§ΦΈΧ ΧΦ·Χ©ΧΦ°ΧΦ·Χ’ ΧΦ·Χ.
we require that it must be a single corner at the time of threading the strand through the hole. And there is not a single corner in this case, as although he ties the fringes separately, he threads the two corners simultaneously. Therefore, Shmuel teaches us that with regard to threading it is not a concern.
ΧΦ΅ΧΧͺΦ΄ΧΧΦ΄Χ: ΧͺΦΌΦ°ΧΦΈΧΦΈΧ ΧΦ°ΧΦΉΧ Χ€ΦΌΦΈΧ‘Φ·Χ§ Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΧΦΌΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦΈΧΦΆΧ β Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ. ΧΦ·ΧΧ ΧΦΈΧΧ: Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ ΧΦ°Χ’ΧΦΉΧΦΈΧ, ΧΦΌΧͺΦ°ΧΧΦΌΧΦ°ΧͺΦΌΦΈΧ ΧΦΌΦ°Χ¨Φ·Χ? ΧΦΈΧΦ·Χ¨ ΧΦ°ΧΦΈ Χ¨Φ·Χ: ΧΦ·ΧΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ β Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ Χ’Φ·Χ Χ©ΧΦΆΧΦΌΦ΄Χ€ΦΌΦΈΧ‘Φ°Χ§ΧΦΌ. ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΈΧΦ·Χ¨: Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ ΧΦ°Χ’ΧΦΉΧΦΈΧ. ΧΦ°ΧΦ΅Χ ΧΦΈΧΦ·Χ¨ ΧΦ΅ΧΦ΄Χ: Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ ΧΦ°Χ’ΧΦΉΧΦΈΧ. ΧΦ°ΧΦ΅Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·ΧͺΦ°Χ ΦΈΧ ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ ΧΦ°Χ’ΧΦΉΧΦΈΧ.
The Gemara raises an objection from a baraita: If one attached the ritual fringes and did not first cut the ends of their strands, they are unfit. What, is it not saying that the ritual fringes are unfit forever with no way to remedy the situation, and this is a conclusive refutation of the opinion of Rav? The Gemara answers that Rav could have said to you: What is the meaning of unfit? It means they are unfit until they will be cut; not that they are unfit forever. And Shmuel said that it means they are unfit forever. And Levi also said: They are unfit forever. And likewise, Rav Mattana said that Shmuel said: They are unfit forever.
ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ, ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·ΧͺΦ°Χ ΦΈΧ: ΧΦΌΦ°ΧΦ΄ΧΧΦ΄Χ ΧΦ²ΧΦΈΧ Χ’ΧΦΉΧΦΈΧΦΈΧ, ΧΦ·ΧΦ²ΧͺΦ·ΧΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦΈΧ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ, ΧΦ·ΧΦ²ΧΦ·Χ¨ ΧΦ΄Χ: Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ ΧΦ°Χ’ΧΦΉΧΦΈΧ.
Some say that Rav Mattana said: There was an incident that happened to me involving this uncertainty with regard to ritual fringes, and I came before Master Shmuel and he said to me: They are unfit forever.
ΧΦ΅ΧΧͺΦ΄ΧΧΦ΄Χ: ΧͺΦΌΦ°ΧΦΈΧΦΈΧ, ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° Χ€ΦΌΦΈΧ‘Φ·Χ§ Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΧΦΌΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦΈΧΦΆΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧΦ΄ΧΧ. ΧΦ°Χ’ΧΦΉΧ ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ‘ΧΦΌΧΦΌΦΈΧ: Χ΄ΧͺΦΌΦ·Χ’Φ²Χ©ΧΦΆΧΧ΄ β ΧΦ°ΧΦΉΧ ΧΦ΄Χ ΧΦΆΧ’ΦΈΧ©ΧΧΦΌΧ. ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΈΧΦ°Χ¨ΧΦΌ: ΧΦ΄ΧΦ°ΧΦΈΧ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦΆΧͺ ΧΦ·ΧΦΌΦΆΧ€ΦΆΧ ΧΦ°ΧΦΆΧͺ ΧΦ·ΧΦΌΦ·ΧΦΌΦ·Χ’Φ·Χͺ ΧΦ°ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦ΄ΧΧ‘ΧΦΉΧ‘ ΧΦ°Χ‘Φ΄ΧΧΦΌΦ΅ΧΦ° Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦΈΧ β Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ.
The Gemara raises an objection to Ravβs opinion from a different baraita: If one attached the ritual fringes and only afterward cut the ends of their strands, they are unfit. And furthermore, it is taught in another baraita with regard to a sukka: The verse states: βPrepare for you the festival of Sukkotβ (Deuteronomy 16:13), and from the language of this verse the Sages derived the principle: Prepare it, and not from that which has already been prepared. From here the Sages said: If one trellised a grapevine, a gourd plant, or ivy over a sukka while still attached to the ground, and then he added roofing atop the vines, the sukka is unfit.
ΧΦ΅ΧΧΦ΄Χ ΧΦΈΧΦ΅Χ? ΧΦ΄ΧΧΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦ°Χ©ΧΦΆΧΦΌΦΉΧ Χ§Φ°Χ¦ΦΈΧ¦ΦΈΧ, ΧΦ·ΧΧ ΧΦ΄ΧΧ¨Φ°ΧΦΈΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ΄ΧͺΦΌΦ·Χ’Φ²Χ©ΧΦΆΧΧ΄ β ΧΦ°ΧΦΉΧ ΧΦ΄Χ ΧΦΆΧ’ΦΈΧ©ΧΧΦΌΧ? ΧͺΦΌΦ΄ΧΧ€ΦΌΧΦΉΧ§ ΧΦ΅ΧΧΦΌ ΧΦΌΦ΄ΧΦ°ΧΧΦΌΧΦΌΦΈΧ¨Φ΄ΧΧ Χ Φ΄ΧΧ Φ°ΧΧΦΌ! ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ°Χ©ΧΦΆΧ§ΦΌΦ°Χ¦ΦΈΧ¦ΦΈΧ, ΧΦ°Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ, ΧΦΌΧ©ΧΦ°ΧΦ·Χ’ ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ ΧΦΌΦ°ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ Χ§Φ°Χ¦Φ΄ΧΧ¦ΦΈΧͺΦΈΧ ΧΧΦΉ ΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ, ΧΦΌΧͺΦ°ΧΧΦΌΧΦ°ΧͺΦΌΦΈΧ ΧΦΌΦ°Χ¨Φ·Χ!
What are the circumstances? If we say that the baraita is referring to a case where he did not subsequently cut the vines, why does the tanna particularly teach that it is unfit due to the principle: Prepare it, and not from that which has already been prepared? Let him derive that the climbing plants are unfit for roofing due to the fact that they are attached to the ground, unrelated to the manner in which they were placed. Rather, it must be referring to a case where he cut them and nevertheless, the baraita is teaching that the vines are unfit, and learn from it that we do not say: Their cutting is their preparation; and this is a conclusive refutation of the opinion of Rav.
ΧΦΈΧΦ·Χ¨ ΧΦ°ΧΦΈ Χ¨Φ·Χ: ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΧ Χ’ΦΈΧ‘Φ°Χ§Φ΄ΧΧ Φ·Χ β ΧΦΌΦ°Χ©ΧΦ·ΧΦ°Χ€Φ΄ΧΧ Φ°ΧΧΦΌ Χ©ΧΦ·ΧΦΌΧΦΉΧ€Φ΅Χ, ΧΦΌΦ°ΧΦΈΧ ΧΦ΄ΧΧ ΦΌΦ·ΧΦ°Χ¨ΦΈΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧ ΧΦΌΦ΄ΧΧΦ°ΧΧΦΌ. ΧΦ΄ΧΦΌΧΧ ΧΦΈΧ§ΧΦΉΧ, ΧͺΦΌΦ°ΧΦΈΧΦΈΧ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° Χ€ΦΌΦΈΧ‘Φ·Χ§, Χ§Φ·Χ©ΧΦ°ΧΦΈΧ ΧΦ°Χ¨Φ·Χ! Χ§Φ·Χ©ΧΦ°ΧΦΈΧ.
Rav could have said to you: With what are we dealing here? It is a case where he pulled the branches until they broke off the tree. Since, in that case, their active preparation is not conspicuous, it does not render the climbing plants fit roofing. The Gemara asks: In any case, does that which was taught with regard to ritual fringes: If one attached the ritual fringes and only afterward cut their strands, etc., pose a difficulty to the opinion of Rav? The Gemara concludes: Indeed, it remains difficult according to Rav.
ΧΦ΅ΧΧΦΈΧ ΧΦΌΦ°ΧͺΦ·Χ ΦΌΦΈΧΦ΅Χ. Χ’ΦΈΧΦ·Χ¨ ΧΦ°ΧΦ΄ΧΧ§ΦΌΦ°ΧΦΈΧ β Χ€ΦΌΦΈΧ‘ΧΦΌΧ, ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦ·Χ¨ ΧΦ°ΧΧΦΉΧ¦ΦΈΧΦΈΧ§. ΧΦ·ΧΦ²ΧΦΈΧΦ΄ΧΧ ΧΦ·ΧΦ°Χ©ΧΦ΄ΧΧ¨Φ΄ΧΧ.
The Gemara suggests: Let us say that this dispute is parallel to a dispute between tannaβim. If black berries grew on a myrtle branch, one of the four species taken on Sukkot, and its berries were more numerous than its leaves, the myrtle branch is unfit for use in fulfilling the mitzva of taking the four species on Sukkot. However, if one picked enough berries so that the leaves were more numerous, it is fit, although one may not pick the berries on the Festival itself. If he transgressed and picked them on the Festival, it is unfit; this is the statement of Rabbi Shimon bar Yehotzadak. And the Rabbis deem it fit in that case.
Χ‘Φ·ΧΦ°Χ¨ΧΦΌΧΦΈ ΧΦΌΦ°ΧΧΦΌΧΦΌΦ΅Χ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΧΦΌΧΦΈΧ Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦΆΧΦΆΧ, ΧΦ°ΧΦΈΧΦ°Χ€Φ΄ΧΧ Φ·Χ ΧΧΦΌΧΦΈΧ ΧΦ΄Χ‘ΦΌΧΦΌΧΦΌΦΈΧ. ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ‘ΧΦΌΧΦΌΦΈΧ: Χ΄ΧͺΦΌΦ·Χ’Φ²Χ©ΧΦΆΧΧ΄ β ΧΦ°ΧΦΉΧ ΧΦ΄Χ ΧΦΆΧ’ΦΈΧ©ΧΧΦΌΧ.
The Gemara proceeds to explain the basis for the comparison between the dispute with regard to the roofing of the sukka and the dispute with regard to the myrtle branch. The Sages initially thought that everyone, Rabbi Shimon bar Yehotzadak and the Rabbis, agrees that in fulfilling the mitzva of the four species, the three species, i.e., the lulav, the myrtle branch, and the willow branch, require a binding by Torah law. Therefore, it is relevant to discuss preparation with regard to this binding. And the Sages also initially thought that everyone agrees that we derive the halakhot of lulav from the halakhot of sukka, as it is written with regard to sukka: Prepare, from which is derived the principle: Prepare it, and not from that which has already been prepared, and the same applies to the halakhot of lulav as well.
ΧΦ·ΧΧ ΧΦΈΧΧ, ΧΦΌΦ°ΧΦΈΧ Χ§ΦΈΧ ΧΦ΄ΧΧ€ΦΌΦ·ΧΦ°ΧΦ΄Χ: ΧΦΌΦ°ΧΦ·ΧΧ ΧΦΌΦ°ΧΦ·ΧΦ°Χ©ΧΦ·ΧΧ¨ Χ‘ΦΈΧΦ·Χ¨: ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ‘ΧΦΌΧΦΌΦΈΧ Χ§Φ°Χ¦Φ΄ΧΧ¦ΦΈΧͺΦΈΧ ΧΧΦΉ ΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ, ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ ΧΦ°Χ§Φ΄ΧΧΦΈΧͺΦΈΧ ΧΧΦΉ ΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ. ΧΦΌΧΦ·ΧΧ ΧΦΌΦ°Χ€ΦΈΧ‘Φ΅ΧΧ Χ‘ΦΈΧΦ·Χ¨: ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ‘ΧΦΌΧΦΌΦΈΧ Χ§Φ°Χ¦Φ΄ΧΧ¦ΦΈΧͺΦΈΧ ΧΧΦΉ ΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ, ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ ΧΦ°Χ§Φ΄ΧΧΦΈΧͺΦΈΧ ΧΧΦΉ ΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ!
What, is it not that the tannaβim disagree with regard to the following? That the one who deems the myrtle branch whose berries were picked on the Festival fit, holds that with regard to the branches on a sukka we say: Their cutting is their preparation, and therefore, with regard to berries on the myrtle branch as one of the species bound with the lulav as well, we say: Their picking is their preparation, and no further action is required. And the one who deems it unfit holds that with regard to the branches on a sukka we do not say: Their cutting is their preparation, and therefore, with regard to lulav as well, we do not say: Their picking is their preparation. Therefore, since the myrtle branch was not prepared for use prior to the Festival, and it was bound together with the other species, it is considered already prepared and picking the fruit off the branch is not active preparation sufficient to render it fit.
ΧΦΈΧ, ΧΦΌΦ°ΧΧΦΌΧΦΌΦ΅Χ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ‘ΧΦΌΧΦΌΦΈΧ Χ§Φ°Χ¦Φ΄ΧΧ¦ΦΈΧͺΦΈΧ ΧΧΦΉ ΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦ΄ΧΦΌΦΈΧΧͺΦΈΧ, ΧΦ°ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ΅ΧΧΦ·Χ£ ΧΧΦΌΧΦΈΧ ΧΦ΄Χ‘ΦΌΧΦΌΧΦΌΦΈΧ Χ§ΦΈΧΦ΄ΧΧ€ΦΌΦ·ΧΦ°ΧΦ΄Χ. ΧΦ·ΧΧ ΧΦΌΦ°ΧΦ·ΧΦ°Χ©ΧΦ·Χ¨ Χ‘ΦΈΧΦ·Χ¨: ΧΦΈΧ ΧΦΈΧΦ°Χ€Φ΄ΧΧ Φ·Χ ΧΧΦΌΧΦΈΧ ΧΦ΄Χ‘ΦΌΧΦΌΧΦΌΦΈΧ, ΧΦΌΧΦ·ΧΧ ΧΦΌΦ°Χ€ΦΈΧ‘Φ΅ΧΧ Χ‘ΦΈΧΦ·Χ¨: ΧΦΈΧΦ°Χ€Φ΄ΧΧ Φ·Χ ΧΧΦΌΧΦΈΧ ΧΦ΄Χ‘ΦΌΧΦΌΧΦΌΦΈΧ.
The Gemara rejects that explanation of the dispute. No, the fact is that everyone agrees that we do not say with regard to sukka: Their cutting is their preparation, and here in the case of the myrtle branch, it is with regard to deriving the halakhot of lulav from the halakhot of sukka that they disagree. The one who deems the myrtle branch fit holds that we do not derive the halakhot of lulav from the halakhot of sukka, and therefore the principle: Prepare it, and not from that which has already been prepared, does not apply to lulav. And the one who deems the myrtle branch unfit holds that we derive the halakhot of lulav from the halakhot of sukka.
ΧΦ°ΧΦ΄Χ ΧΦΌΦΈΧ’Φ΅ΧΧͺ ΧΦ΅ΧΧΦΈΧ: ΧΦ΄Χ Χ‘Φ°ΧΦ΄ΧΧ¨ΦΈΧ ΧΦ·Χ ΧΦΌΦ°ΧΧΦΌΧΦΈΧ Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦΆΧΦΆΧ, ΧΦΌΧΦΌΧΦΌΦ΅Χ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ Χ€ΦΌΦ°ΧΦ΄ΧΧΦ΄Χ ΧΦΌΦ°ΧΦΈΧΦ°Χ€Φ΄ΧΧ Φ·Χ ΧΧΦΌΧΦΈΧ ΧΦ΄Χ‘ΦΌΧΦΌΧΦΌΦΈΧ. ΧΦ°ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦΈΧ Χ§ΦΈΧΦ΄ΧΧ€ΦΌΦ·ΧΦ°ΧΦ΄Χ, ΧΦΈΧ¨ Χ‘ΦΈΧΦ·Χ¨: Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦΆΧΦΆΧ, ΧΦΌΧΦ·Χ¨ Χ‘ΦΈΧΦ·Χ¨: ΧΦ΅ΧΧ Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦΆΧΦΆΧ. ΧΦΌΧΦ΄Χ€Φ°ΧΧΦΌΧΦ°ΧͺΦΌΦΈΧ ΧΦ°ΧΦΈΧ Φ΅Χ ΧͺΦΌΦ·Χ ΦΌΦΈΧΦ΅Χ, ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΧΦΌΧΦΈΧ, ΧΦΌΦ΅ΧΧ ΧΦΈΧΧΦΌΧ ΧΦΌΦ΅ΧΧ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦΈΧΧΦΌΧ β ΧΦΌΦΈΧ©ΧΦ΅Χ¨, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΈΧΧΦΌΧ β ΧΦΌΦΈΧ©ΧΦ΅Χ¨, Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦΈΧΧΦΌΧ β Χ€ΦΌΦΈΧ‘ΧΦΌΧ.
And if you wish, say instead: If we hold that lulav requires a binding, everyone agrees that we derive the halakhot of lulav from the halakhot of sukka and the principle: Prepare it, and not from that which has already been prepared, applies to the halakhot of the four species as well. And here it is with regard to the following that they disagree: One Sage, Rabbi Shimon bar Yehotzadak, holds that the lulav requires a binding, and therefore the myrtle branch is unfit; and the other Sage, i.e., the Rabbis, holds that the lulav does not require a binding, and therefore, preparation is not relevant with regard to lulav and it makes no difference whether the berries were picked before or after the myrtle branch was bound together with the lulav and the willow branch. And they disagree with regard to the same topic as in the dispute between these tannaβim, as it is taught in a baraita: A lulav, whether it is bound with the myrtle and willow and whether it is not bound, is fit. Rabbi Yehuda says: If it is bound it is fit; if it is not bound it is unfit.
ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ? ΧΦΈΧΦ΅ΧΧ£ Χ΄ΧΦ°Χ§Φ΄ΧΧΦΈΧΧ΄ Χ΄ΧΦ°Χ§Φ΄ΧΧΦΈΧΧ΄ ΧΦ΅ΧΦ²ΧΧΦΌΧΦΌΦ·Χͺ ΧΦ΅ΧΧΦΉΧ. ΧΦΌΦ°ΧͺΦ΄ΧΧ ΧΦΈΧͺΦΈΧ: Χ΄ΧΦΌΧΦ°Χ§Φ·ΧΦ°ΧͺΦΌΦΆΧ ΧΦ²ΧΧΦΌΧΦΌΦ·Χͺ ΧΦ΅ΧΧΦΉΧΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ ΧΦΈΧΦΈΧ: Χ΄ΧΦΌΧΦ°Χ§Φ·ΧΦ°ΧͺΦΌΦΆΧ ΧΦΈΧΦΆΧ ΧΦΌΦ·ΧΦΌΧΦΉΧ ΧΦΈΧ¨Φ΄ΧΧ©ΧΧΦΉΧΧ΄. ΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦ²ΧΧΦΌΧΦΌΦΈΧ, ΧΦ·Χ£ ΧΦΌΦΈΧΧ Χ ΦΈΧΦ΅Χ ΧΦΌΦ·ΧΦ²ΧΧΦΌΧΦΌΦΈΧ. ΧΦ°Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄ΧΦ°Χ§Φ΄ΧΧΦΈΧΧ΄ ΧΦ΄Χ΄ΧΦΌΦ°Χ§Φ΄ΧΧΦΈΧΧ΄ ΧΦΈΧ ΧΦΈΧΦ°Χ€Φ΄ΧΧ Φ·Χ.
The Gemara asks: What is the rationale for the opinion of Rabbi Yehuda? From where does he derive this requirement by Torah law? The Gemara answers: By means of a verbal analogy, he derives the term taking, written with regard to the four species, from the term taking written with regard to the bundle of hyssop. It is written there, in the context of the sacrifice of the Paschal lamb in Egypt: βTake a bundle of hyssopβ (Exodus 12:22), and it is written here, in the context of the four species: βAnd you shall take for yourselves on the first day the fruit of a beautiful tree, branches of a date palm, and boughs of a dense-leaved tree, and willows of the brook, and you shall rejoice before the Lord your God seven daysβ (Leviticus 23:40). Just as there, with regard to the Paschal lamb, the mitzva to take the hyssop is specifically in a bundle, so too here, the mitzva to take the four species is specifically in a bundle. And the Rabbis hold: We do not derive the term taking from the term taking by means of the verbal analogy.
ΧΦΌΦ°ΧΦ·ΧΧ ΧΦΈΧΦ°ΧΦΈΧ ΧΦΈΧ ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΧΦΌΧΦΈΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦ°ΧΧΦΉΧΦ°ΧΧΦΉ, ΧΦ°ΧΦ΄Χ ΧΦΉΧ ΧΦ²ΧΦΈΧΧΦΉ β ΧΦΌΦΈΧ©ΧΦ΅Χ¨. ΧΦ΄Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ, ΧΦΌΦ΄Χ ΧΦΉΧ ΧΦ²ΧΦΈΧΧΦΉ ΧΦ·ΧΦΌΦ·ΧΧ ΧΦΌΦΈΧ©ΧΦ΅Χ¨? ΧΦ΄Χ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ, ΧΦ·ΧΦΌΦ·ΧΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ? ΧΦ°Χ’ΧΦΉΧΦΈΧ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ΄ΧΧ, ΧΦΌΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΆΧ ΧΦ΅ΧΦ΄Χ ΧΦ°ΧΦ·Χ Φ°ΧΦ΅ΧΧΦΌΧ΄ β ΧΦ΄ΧͺΦ°Χ ΦΈΧΦΆΧ ΧΦ°Χ€ΦΈΧ ΦΈΧΧ ΧΦΌΦ°ΧΦ΄Χ¦Φ°ΧΦΉΧͺ.
The Gemara asks: In accordance with whose opinion is that which is taught in this baraita: There is a mitzva to bind the myrtle and the willow with the lulav. And if he did not bind it, it is fit. If the baraita is in accordance with the opinion of Rabbi Yehuda, when one did not bind it, why is it fit? If it is in accordance with the opinion of the Rabbis, why is there a mitzva to bind it at all? The Gemara answers: Actually, it is in accordance with the opinion of the Rabbis. And the reason that there is a mitzva to bind it is due to the fact that it is stated: βThis is my God and I will glorify Him [veβanvehu]β (Exodus 15:2), which they interpreted to mean: Beautify yourself [hitnaβe] before Him in the performance of the mitzvot. The Rabbis agree that although failure to bind the three species does not render them unfit for the mitzva, the performance of the mitzva is more beautiful when the lulav is bound.
ΧΦΆΧ ΧΦ·ΧΦΌΦ°ΧΦΈΧ: ΧΦΌΧΧ ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΦΌΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦΌΧΦΌΧ³. ΧΦ°Χ ΦΈΧ ΧΦΈΧ Φ΅Χ ΧΦ΄ΧΧΦΌΦ΅Χ? ΧΦΈΧΦ·Χ¨ Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ, ΧΦΈΧΦ·Χ¨ Χ§Φ°Χ¨ΦΈΧ: Χ΄ΧΦ°ΧΦ΅Χ ΧΦ·Χ’Φ²ΧΦΆΧ ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯Χ΄. ΧΦΈΧ ΧΦ΅Χ β ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧΦ΄ΧΧΦΌΧΦΌΧΧΦΉ ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯, ΧΦ·Χ£ Χ‘ΧΦΌΧΦΌΦΈΧ β ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧΦ΄ΧΧΦΌΧΦΌΧΧΦΉ ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯.
Β§ We learned in the mishna: This is the principle with regard to the roofing of a sukka: One may not roof the sukka with anything that is susceptible to ritual impurity or whose growth is not from the ground. The Gemara asks: From where are these matters with regard to the roofing of a sukka derived? Reish Lakish said that the verse states: βAnd there went up a mist from the earth, and watered the entire face of the groundβ (Genesis 2:6); just as mist, i.e., a cloud, is a substance not capable of contracting ritual impurity, and its growth is from the ground, i.e., arises from the ground, so too, the roofing of the sukka must consist of a substance that is not susceptible to ritual impurity and its growth is from the ground. Since the mitzva of sukka evokes the clouds of glory with which God enveloped the Israelites in the desert, the legal status of roofing should be like that of a cloud.
ΧΦΈΧ Φ΄ΧΧΦΈΧ ΧΦ°ΧΦ·ΧΧ ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ’Φ·Χ Φ°Χ Φ΅Χ ΧΦΈΧΧΦΉΧ ΧΦΈΧΧΦΌ. ΧΦΆΧΦΌΦΈΧ ΧΦ°ΧΦ·ΧΧ ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ‘ΧΦΌΧΦΌΧΦΉΧͺ ΧΦ·ΧΦΌΦΈΧ©Χ Χ’ΦΈΧ©ΧΧΦΌ ΧΦΈΧΦΆΧ, ΧΦ·ΧΧ ΧΦ΄ΧΧΦΌΦΈΧ ΧΦ°ΧΦ΅ΧΧΦ·Χ¨? ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: Χ΄ΧΦΌΦ΄Χ ΧΦ·Χ‘ΦΌΧΦΌΧΦΌΧΦΉΧͺ ΧΧΦΉΧ©ΧΦ·ΧΦ°ΧͺΦΌΦ΄Χ ΧΦΆΧͺ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅ΧΧ΄, Χ’Φ·Χ Φ°Χ Φ΅Χ ΧΦΈΧΧΦΉΧ ΧΦΈΧΧΦΌ, ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨. Χ¨Φ·ΧΦΌΦ΄Χ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: Χ‘ΧΦΌΧΦΌΧΦΉΧͺ ΧΦ·ΧΦΌΦΈΧ©Χ Χ’ΦΈΧ©ΧΧΦΌ ΧΦΈΧΦΆΧ. ΧΦΈΧ Φ΄ΧΧΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨, ΧΦΆΧΦΌΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ ΧΦ·ΧΧ ΧΦ΄ΧΧΦΌΦΈΧ ΧΦ°ΧΦ΅ΧΧΦ·Χ¨?
The Gemara asks: This works out well according to the one who said that the sukkot mentioned in the verse: βI made the children of Israel to reside in sukkotβ (Leviticus 23:43), were clouds of glory, as it is reasonable that the roofing of the sukka is modeled after clouds. However, according to the one who said that the children of Israel established for themselves actual sukkot in the desert, and the sukkot of today commemorate those, what can be said? According to that opinion, there is no connection between a sukka and a cloud. As it is taught in a baraita that the verse states: βI made the children of Israel to reside in sukkotβ; these booths were clouds of glory, this is the statement of Rabbi Eliezer. Rabbi Akiva says: They established for themselves actual sukkot. This works out well according to Rabbi Eliezer; however, according to Rabbi Akiva what can be said?
ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ Χ¨Φ·Χ ΧΦΌΦ΄ΧΧΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ, ΧΦΈΧΦ·Χ¨ Χ§Φ°Χ¨ΦΈΧ: Χ΄ΧΦ·Χ ΧΦ·Χ‘ΦΌΧΦΌΧΦΌΧΦΉΧͺ ΧͺΦΌΦ·Χ’Φ²Χ©ΧΦΆΧ ΧΦ°ΧΦΈΧ΄, ΧΦ·Χ§ΦΌΦ΄ΧΧ©Χ Χ‘ΧΦΌΧΦΌΦΈΧ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦΈΧ. ΧΦΈΧ ΧΦ²ΧΦ΄ΧΧΦΈΧ β ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧΦ΄ΧΧΦΌΧΦΌΧΧΦΉ ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯, ΧΦ·Χ£ Χ‘ΧΦΌΧΦΌΦΈΧ β ΧΦΌΦΈΧΦΈΧ¨ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦ°ΧΦ΄ΧΧΦΌΧΦΌΧΧΦΉ ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯.
When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi YoαΈ₯anan said that the verse states: βYou shall prepare for you the festival of Sukkotβ (Deuteronomy 16:13). The expression βfestival of Sukkotβ likens sukka to the Festival peace-offering [αΈ₯agiga]. Just as the Festival peace-offering is an item not susceptible to ritual impurity, and its growth is from the ground, as animals draw nourishment from vegetation, so too, the roofing of the sukka must be a substance that is not susceptible to ritual impurity and its growth is from the ground.
Follow
