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Today's Daf Yomi

August 5, 2021 | ื›ืดื– ื‘ืื‘ ืชืฉืคืดื

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).

A month of shiurim are sponsored by Terri Krivosha for a refuah shleima for her beloved husband Rabbi Hayim Herring.

And for a refuah shleima for Pesha Etel bat Sarah.

  • This monthโ€™s learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. โ€œAnd with thanks to Rabbanit Farber and Hadran who have made our learning possible.โ€

Sukkah 29

Today’s shiur is dedicated by Natalie Taylor for the refuah shleima of two women whom I love very much: Bracha bat Rachel and Devora Shulamit bat Yocheved Chana. May both these amazing women have successful operations this week and an easy recovery.

What items should/should not be brought into the Sukkah? If it starts to rain, at what point can you leave and at what point do you need to come back to the Sukkah once the rain stops? If it rains on Sukkot, it is seen as a bad sign. The gemara explains the parable mentioned in the mishna. The gemara mentioned other natural phenomena that are seen as a bad sign from God, such as, solar and lunar eclipse. Several sources are brought which suggest the meaning behind those events. A stolen lulav or a dry one is disqualified. Also, one from an Ashera tree and a city whose inhabitants all worships idols (ir hanidachat) are disqualified. What are other potential issues regarding a lulav? The gemara assumes that the mishna is referring to all the days of the holiday. If a stolen sukkah is disqualified because the lulav has to be your own, that would only be relevant for the first day! Rabbi Yochanan explains that it is disqualified as one cannot fulfill a mitzva through means of a transgression.

ื›ื™ ื”ื (ื“ืจื‘ื”) ื‘ืจ ื—ืžื ื›ื™ ื”ื•ื• ืงื™ื™ืžื™ ืžืงืžื™ื” ื“ืจื‘ ื—ืกื“ื ืžืจื”ื˜ื™ ื‘ื’ืžืจื ื‘ื”ื“ื™ ื”ื“ื“ื™ ื•ื”ื“ืจ ืžืขื™ื™ื ื™ ื‘ืกื‘ืจื

As in that situation involving Rava and Rami bar แธคama, when they would stand before Rav แธคisda, after he taught them a halakha they would quickly review the tradition that they heard from him together and only then analyze the rationale of the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.

ืืžืจ ืจื‘ื ืžืื ื™ ืžืฉืชื™ื ื‘ืžื˜ืœืœืชื ืžืื ื™ ืžื™ื›ืœื ื‘ืจ ืžืžื˜ืœืœืชื ื—ืฆื‘ื ื•ืฉื—ื™ืœ ื‘ืจ ืžืžื˜ืœืœืชื ื•ืฉืจื’ื ื‘ืžื˜ืœืœืชื ื•ืืžืจื™ ืœื” ื‘ืจ ืžืžื˜ืœืœืชื ื•ืœื ืคืœื™ื’ื™ ื”ื ื‘ืกื•ื›ื” ื’ื“ื•ืœื” ื”ื ื‘ืกื•ื›ื” ืงื˜ื ื”

With regard to residence in the sukka, Rava said: Drinking vessels such as cups, which are usually clean, remain in the sukka. Eating vessels are taken out of the sukka after use. An earthenware jug and a wicker basket [shaแธฅil ] that are used for drawing water are taken outside the sukka. And a lamp remains inside the sukka, and some say it is taken outside the sukka. The Gemara comments: And they do not disagree. Rather, this opinion, that a lamp remains inside the sukka, is referring to a large sukka, where the lamp and its odor do not disturb those residing in the sukka. And that opinion, that the lamp is taken outside the sukka, is referring to a small sukka, where the lampโ€™s odor is offensive.

ื™ืจื“ื• ื’ืฉืžื™ื ืชื ื ืžืฉืชืกืจื— ื”ืžืงืคื” ืฉืœ ื’ืจื™ืกื™ืŸ

ยง The mishna stated: If rain fell, it is permitted to leave the sukka from the point that it is raining so hard that the congealed dish will spoil. It was taught in the Tosefta: The measure is from when a congealed dish of pounded grain, a dish ruined by even slight rainfall, will spoil.

ืื‘ื™ื™ ื”ื•ื” ืงื ื™ืชื™ื‘ ืงืžื™ื” ื“ืจื‘ ื™ื•ืกืฃ ื‘ืžื˜ืœืœืชื ื ืฉื‘ ื–ื™ืงื ื•ืงื ืžื™ื™ืชื™ ืฆื™ื‘ื•ืชื ืืžืจ ืœื”ื• ืจื‘ ื™ื•ืกืฃ ืคื ื• ืœื™ ืžืื ื™ ืžื”ื›ื ืืžืจ ืœื™ื” ืื‘ื™ื™ ื•ื”ื ืชื ืŸ ืžืฉืชืกืจื— ื”ืžืงืคื” ืืžืจ ืœื™ื” ืœื“ื™ื“ื™ ื›ื™ื•ืŸ ื“ืื ื™ื ื ื“ืขืชืื™ ื›ืžื™ ืฉืชืกืจื— ื”ืžืงืคื” ื“ืžื™ ืœื™

Abaye was sitting before Rav Yosef in the sukka. The wind blew and brought with it splinters from the roofing, and they fell onto the food. Rav Yosef said to him: Vacate my vessels from here, and I will eat in the house. Abaye said to him: Didnโ€™t we learn in the mishna that one remains in the sukka until the congealed dish will spoil? That is not yet the case. He said to him: For me, since I am delicate, this situation is as if the congealed dish will spoil.

ืชื ื• ืจื‘ื ืŸ ื”ื™ื” ืื•ื›ืœ ื‘ืกื•ื›ื” ื•ื™ืจื“ื• ื’ืฉืžื™ื ื•ื™ืจื“ ืื™ืŸ ืžื˜ืจื™ื—ื™ืŸ ืื•ืชื• ืœืขืœื•ืช ืขื“ ืฉื™ื’ืžื•ืจ ืกืขื•ื“ืชื• ื”ื™ื” ื™ืฉืŸ ืชื—ืช ื”ืกื•ื›ื” ื•ื™ืจื“ื• ื’ืฉืžื™ื ื•ื™ืจื“ ืื™ืŸ ืžื˜ืจื™ื—ื™ืŸ ืื•ืชื• ืœืขืœื•ืช ืขื“ ืฉื™ืื•ืจ

The Sages taught: If one was eating in the sukka, and rain fell, and he descended from the sukka on the roof to eat in his house, one does not burden him to ascend back to the sukka once the rain ceases until after he finishes his meal. Similarly, if one was sleeping under the roofing of the sukka, and rain fell, and he descended to sleep in the house, one does not burden him to ascend back to the sukka once the rain ceases; rather, he may sleep in the house until it becomes light.

ืื™ื‘ืขื™ื ืœื”ื• ืขื“ ืฉื™ืขื•ืจ ืื• ืขื“ ืฉื™ืื•ืจ ืชื ืฉืžืข ืขื“ ืฉื™ืื•ืจ ื•ื™ืขืœื” ืขืžื•ื“ ื”ืฉื—ืจ ืชืจืชื™ ืืœื ืื™ืžื ืขื“ ืฉื™ืขื•ืจ ื•ื™ืขืœื” ืขืžื•ื“ ื”ืฉื—ืจ

A dilemma was raised before the Sages: Is the correct reading of the baraita: Until one awakens [sheyeor], spelled with an ayin, and once he awakens he returns to the sukka even in the middle of the night? Or is the correct reading: Until it becomes light [sheyeor], spelled with an alef, and he need not return to the sukka until morning? Come and hear a proof that will resolve the matter from a related baraita: One need not return to the sukka until it becomes light [sheyeor], spelled with an alef, and dawn arrives. The Gemara asks: Why did the baraita repeat the arrival of light two times (Ritva)? Rather, say instead: Until he awakens [sheyeor], spelled with an ayin, and the dawn arrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.

ืžืฉืœ ืœืžื” ื”ื“ื‘ืจ ื“ื•ืžื” ืื™ื‘ืขื™ื ืœื”ื• ืžื™ ืฉืคืš ืœืžื™ ืชื ืฉืžืข ื“ืชื ื™ื ืฉืคืš ืœื• ืจื‘ื• ืงื™ืชื•ืŸ ืขืœ ืคื ื™ื• ื•ืืžืจ ืœื• ืื™ ืืคืฉื™ ื‘ืฉืžื•ืฉืš

ยง The mishna continues: The Sages told a parable: To what is this matter comparable? It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. A dilemma was raised before the Sages: Who poured the water in whose face? Come and hear a proof, as it is taught explicitly in a baraita: His master poured a jug of water on his face and said to him: I do not want your service.

ืชื ื• ืจื‘ื ืŸ ื‘ื–ืžืŸ ืฉื”ื—ืžื” ืœื•ืงื” ืกื™ืžืŸ ืจืข ืœื›ืœ ื”ืขื•ืœื ื›ื•ืœื• ืžืฉืœ ืœืžื” ื”ื“ื‘ืจ ื“ื•ืžื” ืœืžืœืš ื‘ืฉืจ ื•ื“ื ืฉืขืฉื” ืกืขื•ื“ื” ืœืขื‘ื“ื™ื• ื•ื”ื ื™ื— ืคื ืก ืœืคื ื™ื”ื ื›ืขืก ืขืœื™ื”ื ื•ืืžืจ ืœืขื‘ื“ื• ื˜ื•ืœ ืคื ืก ืžืคื ื™ื”ื ื•ื”ื•ืฉื™ื‘ื ื‘ื—ื•ืฉืš

Apropos the fact that rain on Sukkot is an indication of divine rebuke, the Gemara cites several related topics. The Sages taught: When the sun is eclipsed it is a bad omen for the entire world. The Gemara tells a parable. To what is this matter comparable? It is comparable to a king of flesh and blood who prepared a feast for his servants and placed a lantern [panas] before them to illuminate the hall. He became angry at them and said to his servant: Take the lantern from before them and seat them in darkness.

ืชื ื™ื ืจื‘ื™ ืžืื™ืจ ืื•ืžืจ ื›ืœ ื–ืžืŸ ืฉืžืื•ืจื•ืช ืœื•ืงื™ืŸ ืกื™ืžืŸ ืจืข ืœืฉื•ื ืื™ื”ื ืฉืœ ื™ืฉืจืืœ ืžืคื ื™ ืฉืžืœื•ืžื“ื™ืŸ ื‘ืžื›ื•ืชื™ื”ืŸ ืžืฉืœ ืœืกื•ืคืจ ืฉื‘ื ืœื‘ื™ืช ื”ืกืคืจ ื•ืจืฆื•ืขื” ื‘ื™ื“ื• ืžื™ ื“ื•ืื’ ืžื™ ืฉืจื’ื™ืœ ืœืœืงื•ืช ื‘ื›ืœ ื™ื•ื ื•ื™ื•ื ื”ื•ื ื“ื•ืื’

It is taught in a baraita that Rabbi Meir says: When the heavenly lights, i.e., the sun and the moon, are eclipsed, it is a bad omen for the enemies of the Jewish people, which is a euphemism for the Jewish people, because they are experienced in their beatings. Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests a parable: This is similar to a teacher who comes to the school with a strap in his hand. Who worries? The child who is accustomed to be beaten each and every day is the one who worries.

ืชื ื• ืจื‘ื ืŸ ื‘ื–ืžืŸ ืฉื”ื—ืžื” ืœื•ืงื” ืกื™ืžืŸ ืจืข ืœื’ื•ื™ื ืœื‘ื ื” ืœื•ืงื” ืกื™ืžืŸ ืจืข ืœืฉื•ื ืื™ื”ื ืฉืœ ื™ืฉืจืืœ ืžืคื ื™ ืฉื™ืฉืจืืœ ืžื•ื ื™ืŸ ืœืœื‘ื ื” ื•ื’ื•ื™ื ืœื—ืžื” ืœื•ืงื” ื‘ืžื–ืจื— ืกื™ืžืŸ ืจืข ืœื™ื•ืฉื‘ื™ ืžื–ืจื— ื‘ืžืขืจื‘ ืกื™ืžืŸ ืจืข ืœื™ื•ืฉื‘ื™ ืžืขืจื‘ ื‘ืืžืฆืข ื”ืจืงื™ืข ืกื™ืžืŸ ืจืข ืœื›ืœ ื”ืขื•ืœื ื›ื•ืœื•

The Sages taught in another baraita: When the sun is eclipsed, it is a bad omen for the other nations. When the moon is eclipsed, it is a bad omen for the enemies of the Jewish people. This is due to the fact that the Jewish people calculate their calendar primarily based on the moon, and the other nations calculate based on the sun. When the sun is eclipsed in the east, it is a bad omen for the residents of the lands of the east. When it is eclipsed in the west, it is a bad omen for the residents of the lands of the west. When it is eclipsed in the middle of the sky, it is a bad omen for the entire world.

ืคื ื™ื• ื“ื•ืžื™ืŸ ืœื“ื ื—ืจื‘ ื‘ื ืœืขื•ืœื ืœืฉืง ื—ื™ืฆื™ ืจืขื‘ ื‘ืื™ืŸ ืœืขื•ืœื ืœื–ื• ื•ืœื–ื• ื—ืจื‘ ื•ื—ื™ืฆื™ ืจืขื‘ ื‘ืื™ืŸ ืœืขื•ืœื ืœืงื” ื‘ื›ื ื™ืกืชื• ืคื•ืจืขื ื•ืช ืฉื•ื”ื” ืœื‘ื ื‘ื™ืฆื™ืืชื• ืžืžื”ืจืช ืœื‘ื ื•ื™ืฉ ืื•ืžืจื™ื ื—ื™ืœื•ืฃ ื”ื“ื‘ืจื™ื

If, during an eclipse, the visage of the sun is red like blood, it is an omen that sword, i.e., war, is coming to the world. If the sun is black like sackcloth made of dark goat hair, it is an omen that arrows of hunger are coming to the world, because hunger darkens peopleโ€™s faces. When it is similar both to this, to blood, and to that, to sackcloth, it is a sign that both sword and arrows of hunger are coming to the world. If it was eclipsed upon its entry, soon after rising, it is an omen that calamity is tarrying to come. If the sun is eclipsed upon its departure at the end of the day, it is an omen that calamity is hastening to come. And some say the matters are reversed: An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.

ื•ืื™ืŸ ืœืš ื›ืœ ืื•ืžื” ื•ืื•ืžื” ืฉืœื•ืงื” ืฉืื™ืŸ ืืœื”ื™ื” ืœื•ืงื” ืขืžื” ืฉื ืืžืจ ื•ื‘ื›ืœ ืืœื”ื™ ืžืฆืจื™ื ืืขืฉื” ืฉืคื˜ื™ื ื•ื‘ื–ืžืŸ ืฉื™ืฉืจืืœ ืขื•ืฉื™ืŸ ืจืฆื•ื ื• ืฉืœ ืžืงื•ื ืื™ืŸ ืžืชื™ืจืื™ืŸ ืžื›ืœ ืืœื• ืฉื ืืžืจ ื›ื” ืืžืจ ื”ืณ ืืœ ื“ืจืš ื”ื’ื•ื™ื ืืœ ืชืœืžื“ื• ื•ืžืื•ืชื•ืช ื”ืฉืžื™ื ืืœ ืชื—ืชื• ื›ื™ ื™ื—ืชื• ื”ื’ื•ื™ื ืžื”ืžื” ื’ื•ื™ื ื™ื—ืชื• ื•ืื™ืŸ ื™ืฉืจืืœ ื™ื—ืชื•

The Sages said: There is no nation that is afflicted whose god is not afflicted with it, as it is stated: โ€œAnd against all the gods of Egypt I will mete out judgment; I am Godโ€ (Exodus 12:12). The Gemara adds: When the Jewish people perform Godโ€™s will, they need not fear any of these omens, as it is stated: โ€œThus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at themโ€ (Jeremiah 10:2). The nations will be dismayed, but the Jewish people will not be dismayed, provided they do not follow the ways of the nations.

ืชื ื• ืจื‘ื ืŸ ื‘ืฉื‘ื™ืœ ืืจื‘ืขื” ื“ื‘ืจื™ื ื—ืžื” ืœื•ืงื” ืขืœ ืื‘ ื‘ื™ืช ื“ื™ืŸ ืฉืžืช ื•ืื™ื ื• ื ืกืคื“ ื›ื”ืœื›ื” ื•ืขืœ ื ืขืจื” ื”ืžืื•ืจืกื” ืฉืฆืขืงื” ื‘ืขื™ืจ ื•ืื™ืŸ ืžื•ืฉื™ืข ืœื” ื•ืขืœ ืžืฉื›ื‘ ื–ื›ื•ืจ ื•ืขืœ ืฉื ื™ ืื—ื™ืŸ ืฉื ืฉืคืš ื“ืžืŸ ื›ืื—ื“

The Sages taught that on account of four matters the sun is eclipsed: On account of a president of the court who dies and is not eulogized appropriately, and the eclipse is a type of eulogy by Heaven; on account of a betrothed young woman who screamed in the city that she was being raped and there was no one to rescue her; on account of homosexuality; and on account of two brothers whose blood was spilled as one.

ื•ื‘ืฉื‘ื™ืœ ืืจื‘ืขื” ื“ื‘ืจื™ื ืžืื•ืจื•ืช ืœื•ืงื™ืŸ ืขืœ ื›ื•ืชื‘ื™ (ืคืœืกืชืจ) ื•ืขืœ ืžืขื™ื“ื™ ืขื“ื•ืช ืฉืงืจ ื•ืขืœ ืžื’ื“ืœื™ ื‘ื”ืžื” ื“ืงื” ื‘ืืจืฅ ื™ืฉืจืืœ ื•ืขืœ ืงื•ืฆืฆื™ ืื™ืœื ื•ืช ื˜ื•ื‘ื•ืช

And on account of four matters the heavenly lights are eclipsed: On account of forgers of a fraudulent document [pelaster] that is intended to discredit others; on account of testifiers of false testimony; on account of raisers of small domesticated animals in Eretz Yisrael in a settled area; and on account of choppers of good, fruit-producing trees.

ื•ื‘ืฉื‘ื™ืœ ืืจื‘ืขื” ื“ื‘ืจื™ื ื ื›ืกื™ ื‘ืขืœื™ ื‘ืชื™ื ื ืžืกืจื™ืŸ ืœืžืœื›ื•ืช ืขืœ ืžืฉื”ื™ ืฉื˜ืจื•ืช ืคืจื•ืขื™ื ื•ืขืœ ืžืœื•ื™ ื‘ืจื‘ื™ืช

And on account of four matters the property of homeowners is delivered to the monarchy as punishment: On account of those keepers of paid promissory notes, who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; and on account of lenders with interest;

ื•ืขืœ ืฉื”ื™ื” ืกืคืง ื‘ื™ื“ื ืœืžื—ื•ืช ื•ืœื ืžื™ื—ื• ื•ืขืœ ืฉืคื•ืกืงื™ื ืฆื“ืงื” ื‘ืจื‘ื™ื ื•ืื™ื ืŸ ื ื•ืชื ื™ืŸ

and on account of those who had the ability to reprimand sinners and did not reprimand them; and on account of those who issued a commitment to give charity in public and ultimately do not give the charity to which they committed.

ืืžืจ ืจื‘ ื‘ืฉื‘ื™ืœ ืืจื‘ืขื” ื“ื‘ืจื™ื ื ื›ืกื™ ื‘ืขืœื™ ื‘ืชื™ื ื™ื•ืฆืื™ืŸ ืœื˜ืžื™ื•ืŸ ืขืœ ื›ื•ื‘ืฉื™ ืฉื›ืจ ืฉื›ื™ืจ ื•ืขืœ ืขื•ืฉืงื™ ืฉื›ืจ ืฉื›ื™ืจ ื•ืขืœ ืฉืคื•ืจืงื™ืŸ ืขื•ืœ ืžืขืœ ืฆื•ืืจื™ื”ืŸ ื•ื ื•ืชื ื™ืŸ ืขืœ ื—ื‘ืจื™ื”ืŸ ื•ืขืœ ื’ืกื•ืช ื”ืจื•ื— ื•ื’ืกื•ืช ื”ืจื•ื— ื›ื ื’ื“ ื›ื•ืœืŸ ืื‘ืœ ื‘ืขื ื•ื™ื ื›ืชื™ื‘ ื•ืขื ื•ื™ื ื™ื™ืจืฉื• ืืจืฅ ื•ื”ืชืขื ื’ื• ืขืœ ืจื‘ ืฉืœื•ื

Rav said: On account of four matters the property of homeowners is confiscated by the state treasury [timyon]: On account of those who delay payment of the salary of hired laborers (see Leviticus 19:13; Deuteronomy 24:15); on account of those who withhold the salary of hired laborers and do not pay at all; and on account of those who throw off the yoke of communal responsibility from their own necks and place that yoke on the necks of their friends; and on account of the arrogance of those who, due to their wealth, exercise power over the community. And the punishment for arrogance is equal to them all. However, with regard to the humble it is written: โ€œThe humble will inherit the land and delight themselves in the abundance of peaceโ€ (Psalms 37:11).

ื”ื“ืจืŸ ืขืœืš ื”ื™ืฉืŸ

 

ืžืชื ื™ืณ ืœื•ืœื‘ ื”ื’ื–ื•ืœ ื•ื”ื™ื‘ืฉ ืคืกื•ืœ ืฉืœ ืืฉื™ืจื” ื•ืฉืœ ืขื™ืจ ื”ื ื“ื—ืช ืคืกื•ืœ ื ืงื˜ื ืจืืฉื• ื ืคืจืฆื• ืขืœื™ื• ืคืกื•ืœ ื ืคืจื“ื• ืขืœื™ื• ื›ืฉืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื™ืื’ื“ื ื• ืžืœืžืขืœื” ืฆื™ื ื™ ื”ืจ ื”ื‘ืจื–ืœ ื›ืฉื™ืจื•ืช ืœื•ืœื‘ ืฉื™ืฉ ื‘ื• ืฉืœืฉื” ื˜ืคื—ื™ื ื›ื“ื™ ืœื ืขื ืข ื‘ื• ื›ืฉืจ

MISHNA: A lulav that was stolen or that is completely dry is unfit for use in fulfilling the mitzva of the four species. The lulav of a tree worshipped as idolatry [asheira] and a lulav from a city whose residents were incited to idolatry, which must be burned along with all the cityโ€™s property, are unfit. If the top of the lulav was severed or if the palm leaves were severed from the spine of the lulav, it is unfit. If its leaves, although still attached, were spread and are no longer completely joined to the spine, it is fit. Rabbi Yehuda says: In that case, one should bind the lulav from the top, to join the leaves that spread to the spine. A lulav from the palms of the Iron Mountain are fit for use, although it differs from one taken from a standard palm tree, in that its leaves are shorter and do not cover the entire spine. A lulav that has three handbreadths in length, sufficient to enable one to wave with it, is fit for use in fulfilling the mitzva.

ื’ืžืณ ืงื ืคืกื™ืง ื•ืชื ื™ ืœื ืฉื ื ื‘ื™ื•ื ื˜ื•ื‘ ืจืืฉื•ืŸ ื•ืœื ืฉื ื ื‘ื™ื•ื ื˜ื•ื‘ ืฉื ื™

GEMARA: The ruling in the mishna is that a stolen lulav is unfit. The Gemara posits: The mishna teaches this halakha unequivocally, indicating that there is no difference whether the stolen lulav is used on the first day of the festival of Sukkot, when taking the four species is a mitzva by Torah law, and there is no difference whether the stolen lulav is used beginning on the second day of the festival of Sukkot, when it is a mitzva by rabbinic law.

ื‘ืฉืœืžื ื™ื‘ืฉ ื”ื“ืจ ื‘ืขื™ื ืŸ ื•ืœื™ื›ื ืืœื ื’ื–ื•ืœ ื‘ืฉืœืžื ื™ื•ื ื˜ื•ื‘ ืจืืฉื•ืŸ ื“ื›ืชื™ื‘ ืœื›ื ืžืฉืœื›ื ืืœื ื‘ื™ื•ื ื˜ื•ื‘ ืฉื ื™ ืืžืื™ ืœื

The Gemara asks: Granted, a dry lulav is unfit both on the first day and subsequently. It is unfit for use because the term hadar is used with regard to the four species, from which it is derived that we require beauty. And since in a dry lulav there is not beauty, it is unfit. However, with regard to a stolen lulav, granted, on the first day of the Festival it is unfit, as it is written: โ€œAnd you shall take for yourselves on the first dayโ€ (Leviticus 23:40), indicating that the four species must be taken from your own property. However, beginning on the second day of the Festival, why does one not fulfill his obligation with a stolen lulav?

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืฉื•ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ื™ื•ื—ื™

Rabbi Yoแธฅanan said in the name of Rabbi Shimon ben Yoแธฅai:

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).
  • This monthโ€™s learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. โ€œAnd with thanks to Rabbanit Farber and Hadran who have made our learning possible.โ€

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The William Davidson Talmud | Powered by Sefaria

Sukkah 29

ื›ื™ ื”ื (ื“ืจื‘ื”) ื‘ืจ ื—ืžื ื›ื™ ื”ื•ื• ืงื™ื™ืžื™ ืžืงืžื™ื” ื“ืจื‘ ื—ืกื“ื ืžืจื”ื˜ื™ ื‘ื’ืžืจื ื‘ื”ื“ื™ ื”ื“ื“ื™ ื•ื”ื“ืจ ืžืขื™ื™ื ื™ ื‘ืกื‘ืจื

As in that situation involving Rava and Rami bar แธคama, when they would stand before Rav แธคisda, after he taught them a halakha they would quickly review the tradition that they heard from him together and only then analyze the rationale of the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.

ืืžืจ ืจื‘ื ืžืื ื™ ืžืฉืชื™ื ื‘ืžื˜ืœืœืชื ืžืื ื™ ืžื™ื›ืœื ื‘ืจ ืžืžื˜ืœืœืชื ื—ืฆื‘ื ื•ืฉื—ื™ืœ ื‘ืจ ืžืžื˜ืœืœืชื ื•ืฉืจื’ื ื‘ืžื˜ืœืœืชื ื•ืืžืจื™ ืœื” ื‘ืจ ืžืžื˜ืœืœืชื ื•ืœื ืคืœื™ื’ื™ ื”ื ื‘ืกื•ื›ื” ื’ื“ื•ืœื” ื”ื ื‘ืกื•ื›ื” ืงื˜ื ื”

With regard to residence in the sukka, Rava said: Drinking vessels such as cups, which are usually clean, remain in the sukka. Eating vessels are taken out of the sukka after use. An earthenware jug and a wicker basket [shaแธฅil ] that are used for drawing water are taken outside the sukka. And a lamp remains inside the sukka, and some say it is taken outside the sukka. The Gemara comments: And they do not disagree. Rather, this opinion, that a lamp remains inside the sukka, is referring to a large sukka, where the lamp and its odor do not disturb those residing in the sukka. And that opinion, that the lamp is taken outside the sukka, is referring to a small sukka, where the lampโ€™s odor is offensive.

ื™ืจื“ื• ื’ืฉืžื™ื ืชื ื ืžืฉืชืกืจื— ื”ืžืงืคื” ืฉืœ ื’ืจื™ืกื™ืŸ

ยง The mishna stated: If rain fell, it is permitted to leave the sukka from the point that it is raining so hard that the congealed dish will spoil. It was taught in the Tosefta: The measure is from when a congealed dish of pounded grain, a dish ruined by even slight rainfall, will spoil.

ืื‘ื™ื™ ื”ื•ื” ืงื ื™ืชื™ื‘ ืงืžื™ื” ื“ืจื‘ ื™ื•ืกืฃ ื‘ืžื˜ืœืœืชื ื ืฉื‘ ื–ื™ืงื ื•ืงื ืžื™ื™ืชื™ ืฆื™ื‘ื•ืชื ืืžืจ ืœื”ื• ืจื‘ ื™ื•ืกืฃ ืคื ื• ืœื™ ืžืื ื™ ืžื”ื›ื ืืžืจ ืœื™ื” ืื‘ื™ื™ ื•ื”ื ืชื ืŸ ืžืฉืชืกืจื— ื”ืžืงืคื” ืืžืจ ืœื™ื” ืœื“ื™ื“ื™ ื›ื™ื•ืŸ ื“ืื ื™ื ื ื“ืขืชืื™ ื›ืžื™ ืฉืชืกืจื— ื”ืžืงืคื” ื“ืžื™ ืœื™

Abaye was sitting before Rav Yosef in the sukka. The wind blew and brought with it splinters from the roofing, and they fell onto the food. Rav Yosef said to him: Vacate my vessels from here, and I will eat in the house. Abaye said to him: Didnโ€™t we learn in the mishna that one remains in the sukka until the congealed dish will spoil? That is not yet the case. He said to him: For me, since I am delicate, this situation is as if the congealed dish will spoil.

ืชื ื• ืจื‘ื ืŸ ื”ื™ื” ืื•ื›ืœ ื‘ืกื•ื›ื” ื•ื™ืจื“ื• ื’ืฉืžื™ื ื•ื™ืจื“ ืื™ืŸ ืžื˜ืจื™ื—ื™ืŸ ืื•ืชื• ืœืขืœื•ืช ืขื“ ืฉื™ื’ืžื•ืจ ืกืขื•ื“ืชื• ื”ื™ื” ื™ืฉืŸ ืชื—ืช ื”ืกื•ื›ื” ื•ื™ืจื“ื• ื’ืฉืžื™ื ื•ื™ืจื“ ืื™ืŸ ืžื˜ืจื™ื—ื™ืŸ ืื•ืชื• ืœืขืœื•ืช ืขื“ ืฉื™ืื•ืจ

The Sages taught: If one was eating in the sukka, and rain fell, and he descended from the sukka on the roof to eat in his house, one does not burden him to ascend back to the sukka once the rain ceases until after he finishes his meal. Similarly, if one was sleeping under the roofing of the sukka, and rain fell, and he descended to sleep in the house, one does not burden him to ascend back to the sukka once the rain ceases; rather, he may sleep in the house until it becomes light.

ืื™ื‘ืขื™ื ืœื”ื• ืขื“ ืฉื™ืขื•ืจ ืื• ืขื“ ืฉื™ืื•ืจ ืชื ืฉืžืข ืขื“ ืฉื™ืื•ืจ ื•ื™ืขืœื” ืขืžื•ื“ ื”ืฉื—ืจ ืชืจืชื™ ืืœื ืื™ืžื ืขื“ ืฉื™ืขื•ืจ ื•ื™ืขืœื” ืขืžื•ื“ ื”ืฉื—ืจ

A dilemma was raised before the Sages: Is the correct reading of the baraita: Until one awakens [sheyeor], spelled with an ayin, and once he awakens he returns to the sukka even in the middle of the night? Or is the correct reading: Until it becomes light [sheyeor], spelled with an alef, and he need not return to the sukka until morning? Come and hear a proof that will resolve the matter from a related baraita: One need not return to the sukka until it becomes light [sheyeor], spelled with an alef, and dawn arrives. The Gemara asks: Why did the baraita repeat the arrival of light two times (Ritva)? Rather, say instead: Until he awakens [sheyeor], spelled with an ayin, and the dawn arrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.

ืžืฉืœ ืœืžื” ื”ื“ื‘ืจ ื“ื•ืžื” ืื™ื‘ืขื™ื ืœื”ื• ืžื™ ืฉืคืš ืœืžื™ ืชื ืฉืžืข ื“ืชื ื™ื ืฉืคืš ืœื• ืจื‘ื• ืงื™ืชื•ืŸ ืขืœ ืคื ื™ื• ื•ืืžืจ ืœื• ืื™ ืืคืฉื™ ื‘ืฉืžื•ืฉืš

ยง The mishna continues: The Sages told a parable: To what is this matter comparable? It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. A dilemma was raised before the Sages: Who poured the water in whose face? Come and hear a proof, as it is taught explicitly in a baraita: His master poured a jug of water on his face and said to him: I do not want your service.

ืชื ื• ืจื‘ื ืŸ ื‘ื–ืžืŸ ืฉื”ื—ืžื” ืœื•ืงื” ืกื™ืžืŸ ืจืข ืœื›ืœ ื”ืขื•ืœื ื›ื•ืœื• ืžืฉืœ ืœืžื” ื”ื“ื‘ืจ ื“ื•ืžื” ืœืžืœืš ื‘ืฉืจ ื•ื“ื ืฉืขืฉื” ืกืขื•ื“ื” ืœืขื‘ื“ื™ื• ื•ื”ื ื™ื— ืคื ืก ืœืคื ื™ื”ื ื›ืขืก ืขืœื™ื”ื ื•ืืžืจ ืœืขื‘ื“ื• ื˜ื•ืœ ืคื ืก ืžืคื ื™ื”ื ื•ื”ื•ืฉื™ื‘ื ื‘ื—ื•ืฉืš

Apropos the fact that rain on Sukkot is an indication of divine rebuke, the Gemara cites several related topics. The Sages taught: When the sun is eclipsed it is a bad omen for the entire world. The Gemara tells a parable. To what is this matter comparable? It is comparable to a king of flesh and blood who prepared a feast for his servants and placed a lantern [panas] before them to illuminate the hall. He became angry at them and said to his servant: Take the lantern from before them and seat them in darkness.

ืชื ื™ื ืจื‘ื™ ืžืื™ืจ ืื•ืžืจ ื›ืœ ื–ืžืŸ ืฉืžืื•ืจื•ืช ืœื•ืงื™ืŸ ืกื™ืžืŸ ืจืข ืœืฉื•ื ืื™ื”ื ืฉืœ ื™ืฉืจืืœ ืžืคื ื™ ืฉืžืœื•ืžื“ื™ืŸ ื‘ืžื›ื•ืชื™ื”ืŸ ืžืฉืœ ืœืกื•ืคืจ ืฉื‘ื ืœื‘ื™ืช ื”ืกืคืจ ื•ืจืฆื•ืขื” ื‘ื™ื“ื• ืžื™ ื“ื•ืื’ ืžื™ ืฉืจื’ื™ืœ ืœืœืงื•ืช ื‘ื›ืœ ื™ื•ื ื•ื™ื•ื ื”ื•ื ื“ื•ืื’

It is taught in a baraita that Rabbi Meir says: When the heavenly lights, i.e., the sun and the moon, are eclipsed, it is a bad omen for the enemies of the Jewish people, which is a euphemism for the Jewish people, because they are experienced in their beatings. Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests a parable: This is similar to a teacher who comes to the school with a strap in his hand. Who worries? The child who is accustomed to be beaten each and every day is the one who worries.

ืชื ื• ืจื‘ื ืŸ ื‘ื–ืžืŸ ืฉื”ื—ืžื” ืœื•ืงื” ืกื™ืžืŸ ืจืข ืœื’ื•ื™ื ืœื‘ื ื” ืœื•ืงื” ืกื™ืžืŸ ืจืข ืœืฉื•ื ืื™ื”ื ืฉืœ ื™ืฉืจืืœ ืžืคื ื™ ืฉื™ืฉืจืืœ ืžื•ื ื™ืŸ ืœืœื‘ื ื” ื•ื’ื•ื™ื ืœื—ืžื” ืœื•ืงื” ื‘ืžื–ืจื— ืกื™ืžืŸ ืจืข ืœื™ื•ืฉื‘ื™ ืžื–ืจื— ื‘ืžืขืจื‘ ืกื™ืžืŸ ืจืข ืœื™ื•ืฉื‘ื™ ืžืขืจื‘ ื‘ืืžืฆืข ื”ืจืงื™ืข ืกื™ืžืŸ ืจืข ืœื›ืœ ื”ืขื•ืœื ื›ื•ืœื•

The Sages taught in another baraita: When the sun is eclipsed, it is a bad omen for the other nations. When the moon is eclipsed, it is a bad omen for the enemies of the Jewish people. This is due to the fact that the Jewish people calculate their calendar primarily based on the moon, and the other nations calculate based on the sun. When the sun is eclipsed in the east, it is a bad omen for the residents of the lands of the east. When it is eclipsed in the west, it is a bad omen for the residents of the lands of the west. When it is eclipsed in the middle of the sky, it is a bad omen for the entire world.

ืคื ื™ื• ื“ื•ืžื™ืŸ ืœื“ื ื—ืจื‘ ื‘ื ืœืขื•ืœื ืœืฉืง ื—ื™ืฆื™ ืจืขื‘ ื‘ืื™ืŸ ืœืขื•ืœื ืœื–ื• ื•ืœื–ื• ื—ืจื‘ ื•ื—ื™ืฆื™ ืจืขื‘ ื‘ืื™ืŸ ืœืขื•ืœื ืœืงื” ื‘ื›ื ื™ืกืชื• ืคื•ืจืขื ื•ืช ืฉื•ื”ื” ืœื‘ื ื‘ื™ืฆื™ืืชื• ืžืžื”ืจืช ืœื‘ื ื•ื™ืฉ ืื•ืžืจื™ื ื—ื™ืœื•ืฃ ื”ื“ื‘ืจื™ื

If, during an eclipse, the visage of the sun is red like blood, it is an omen that sword, i.e., war, is coming to the world. If the sun is black like sackcloth made of dark goat hair, it is an omen that arrows of hunger are coming to the world, because hunger darkens peopleโ€™s faces. When it is similar both to this, to blood, and to that, to sackcloth, it is a sign that both sword and arrows of hunger are coming to the world. If it was eclipsed upon its entry, soon after rising, it is an omen that calamity is tarrying to come. If the sun is eclipsed upon its departure at the end of the day, it is an omen that calamity is hastening to come. And some say the matters are reversed: An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.

ื•ืื™ืŸ ืœืš ื›ืœ ืื•ืžื” ื•ืื•ืžื” ืฉืœื•ืงื” ืฉืื™ืŸ ืืœื”ื™ื” ืœื•ืงื” ืขืžื” ืฉื ืืžืจ ื•ื‘ื›ืœ ืืœื”ื™ ืžืฆืจื™ื ืืขืฉื” ืฉืคื˜ื™ื ื•ื‘ื–ืžืŸ ืฉื™ืฉืจืืœ ืขื•ืฉื™ืŸ ืจืฆื•ื ื• ืฉืœ ืžืงื•ื ืื™ืŸ ืžืชื™ืจืื™ืŸ ืžื›ืœ ืืœื• ืฉื ืืžืจ ื›ื” ืืžืจ ื”ืณ ืืœ ื“ืจืš ื”ื’ื•ื™ื ืืœ ืชืœืžื“ื• ื•ืžืื•ืชื•ืช ื”ืฉืžื™ื ืืœ ืชื—ืชื• ื›ื™ ื™ื—ืชื• ื”ื’ื•ื™ื ืžื”ืžื” ื’ื•ื™ื ื™ื—ืชื• ื•ืื™ืŸ ื™ืฉืจืืœ ื™ื—ืชื•

The Sages said: There is no nation that is afflicted whose god is not afflicted with it, as it is stated: โ€œAnd against all the gods of Egypt I will mete out judgment; I am Godโ€ (Exodus 12:12). The Gemara adds: When the Jewish people perform Godโ€™s will, they need not fear any of these omens, as it is stated: โ€œThus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at themโ€ (Jeremiah 10:2). The nations will be dismayed, but the Jewish people will not be dismayed, provided they do not follow the ways of the nations.

ืชื ื• ืจื‘ื ืŸ ื‘ืฉื‘ื™ืœ ืืจื‘ืขื” ื“ื‘ืจื™ื ื—ืžื” ืœื•ืงื” ืขืœ ืื‘ ื‘ื™ืช ื“ื™ืŸ ืฉืžืช ื•ืื™ื ื• ื ืกืคื“ ื›ื”ืœื›ื” ื•ืขืœ ื ืขืจื” ื”ืžืื•ืจืกื” ืฉืฆืขืงื” ื‘ืขื™ืจ ื•ืื™ืŸ ืžื•ืฉื™ืข ืœื” ื•ืขืœ ืžืฉื›ื‘ ื–ื›ื•ืจ ื•ืขืœ ืฉื ื™ ืื—ื™ืŸ ืฉื ืฉืคืš ื“ืžืŸ ื›ืื—ื“

The Sages taught that on account of four matters the sun is eclipsed: On account of a president of the court who dies and is not eulogized appropriately, and the eclipse is a type of eulogy by Heaven; on account of a betrothed young woman who screamed in the city that she was being raped and there was no one to rescue her; on account of homosexuality; and on account of two brothers whose blood was spilled as one.

ื•ื‘ืฉื‘ื™ืœ ืืจื‘ืขื” ื“ื‘ืจื™ื ืžืื•ืจื•ืช ืœื•ืงื™ืŸ ืขืœ ื›ื•ืชื‘ื™ (ืคืœืกืชืจ) ื•ืขืœ ืžืขื™ื“ื™ ืขื“ื•ืช ืฉืงืจ ื•ืขืœ ืžื’ื“ืœื™ ื‘ื”ืžื” ื“ืงื” ื‘ืืจืฅ ื™ืฉืจืืœ ื•ืขืœ ืงื•ืฆืฆื™ ืื™ืœื ื•ืช ื˜ื•ื‘ื•ืช

And on account of four matters the heavenly lights are eclipsed: On account of forgers of a fraudulent document [pelaster] that is intended to discredit others; on account of testifiers of false testimony; on account of raisers of small domesticated animals in Eretz Yisrael in a settled area; and on account of choppers of good, fruit-producing trees.

ื•ื‘ืฉื‘ื™ืœ ืืจื‘ืขื” ื“ื‘ืจื™ื ื ื›ืกื™ ื‘ืขืœื™ ื‘ืชื™ื ื ืžืกืจื™ืŸ ืœืžืœื›ื•ืช ืขืœ ืžืฉื”ื™ ืฉื˜ืจื•ืช ืคืจื•ืขื™ื ื•ืขืœ ืžืœื•ื™ ื‘ืจื‘ื™ืช

And on account of four matters the property of homeowners is delivered to the monarchy as punishment: On account of those keepers of paid promissory notes, who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; and on account of lenders with interest;

ื•ืขืœ ืฉื”ื™ื” ืกืคืง ื‘ื™ื“ื ืœืžื—ื•ืช ื•ืœื ืžื™ื—ื• ื•ืขืœ ืฉืคื•ืกืงื™ื ืฆื“ืงื” ื‘ืจื‘ื™ื ื•ืื™ื ืŸ ื ื•ืชื ื™ืŸ

and on account of those who had the ability to reprimand sinners and did not reprimand them; and on account of those who issued a commitment to give charity in public and ultimately do not give the charity to which they committed.

ืืžืจ ืจื‘ ื‘ืฉื‘ื™ืœ ืืจื‘ืขื” ื“ื‘ืจื™ื ื ื›ืกื™ ื‘ืขืœื™ ื‘ืชื™ื ื™ื•ืฆืื™ืŸ ืœื˜ืžื™ื•ืŸ ืขืœ ื›ื•ื‘ืฉื™ ืฉื›ืจ ืฉื›ื™ืจ ื•ืขืœ ืขื•ืฉืงื™ ืฉื›ืจ ืฉื›ื™ืจ ื•ืขืœ ืฉืคื•ืจืงื™ืŸ ืขื•ืœ ืžืขืœ ืฆื•ืืจื™ื”ืŸ ื•ื ื•ืชื ื™ืŸ ืขืœ ื—ื‘ืจื™ื”ืŸ ื•ืขืœ ื’ืกื•ืช ื”ืจื•ื— ื•ื’ืกื•ืช ื”ืจื•ื— ื›ื ื’ื“ ื›ื•ืœืŸ ืื‘ืœ ื‘ืขื ื•ื™ื ื›ืชื™ื‘ ื•ืขื ื•ื™ื ื™ื™ืจืฉื• ืืจืฅ ื•ื”ืชืขื ื’ื• ืขืœ ืจื‘ ืฉืœื•ื

Rav said: On account of four matters the property of homeowners is confiscated by the state treasury [timyon]: On account of those who delay payment of the salary of hired laborers (see Leviticus 19:13; Deuteronomy 24:15); on account of those who withhold the salary of hired laborers and do not pay at all; and on account of those who throw off the yoke of communal responsibility from their own necks and place that yoke on the necks of their friends; and on account of the arrogance of those who, due to their wealth, exercise power over the community. And the punishment for arrogance is equal to them all. However, with regard to the humble it is written: โ€œThe humble will inherit the land and delight themselves in the abundance of peaceโ€ (Psalms 37:11).

ื”ื“ืจืŸ ืขืœืš ื”ื™ืฉืŸ

 

ืžืชื ื™ืณ ืœื•ืœื‘ ื”ื’ื–ื•ืœ ื•ื”ื™ื‘ืฉ ืคืกื•ืœ ืฉืœ ืืฉื™ืจื” ื•ืฉืœ ืขื™ืจ ื”ื ื“ื—ืช ืคืกื•ืœ ื ืงื˜ื ืจืืฉื• ื ืคืจืฆื• ืขืœื™ื• ืคืกื•ืœ ื ืคืจื“ื• ืขืœื™ื• ื›ืฉืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื™ืื’ื“ื ื• ืžืœืžืขืœื” ืฆื™ื ื™ ื”ืจ ื”ื‘ืจื–ืœ ื›ืฉื™ืจื•ืช ืœื•ืœื‘ ืฉื™ืฉ ื‘ื• ืฉืœืฉื” ื˜ืคื—ื™ื ื›ื“ื™ ืœื ืขื ืข ื‘ื• ื›ืฉืจ

MISHNA: A lulav that was stolen or that is completely dry is unfit for use in fulfilling the mitzva of the four species. The lulav of a tree worshipped as idolatry [asheira] and a lulav from a city whose residents were incited to idolatry, which must be burned along with all the cityโ€™s property, are unfit. If the top of the lulav was severed or if the palm leaves were severed from the spine of the lulav, it is unfit. If its leaves, although still attached, were spread and are no longer completely joined to the spine, it is fit. Rabbi Yehuda says: In that case, one should bind the lulav from the top, to join the leaves that spread to the spine. A lulav from the palms of the Iron Mountain are fit for use, although it differs from one taken from a standard palm tree, in that its leaves are shorter and do not cover the entire spine. A lulav that has three handbreadths in length, sufficient to enable one to wave with it, is fit for use in fulfilling the mitzva.

ื’ืžืณ ืงื ืคืกื™ืง ื•ืชื ื™ ืœื ืฉื ื ื‘ื™ื•ื ื˜ื•ื‘ ืจืืฉื•ืŸ ื•ืœื ืฉื ื ื‘ื™ื•ื ื˜ื•ื‘ ืฉื ื™

GEMARA: The ruling in the mishna is that a stolen lulav is unfit. The Gemara posits: The mishna teaches this halakha unequivocally, indicating that there is no difference whether the stolen lulav is used on the first day of the festival of Sukkot, when taking the four species is a mitzva by Torah law, and there is no difference whether the stolen lulav is used beginning on the second day of the festival of Sukkot, when it is a mitzva by rabbinic law.

ื‘ืฉืœืžื ื™ื‘ืฉ ื”ื“ืจ ื‘ืขื™ื ืŸ ื•ืœื™ื›ื ืืœื ื’ื–ื•ืœ ื‘ืฉืœืžื ื™ื•ื ื˜ื•ื‘ ืจืืฉื•ืŸ ื“ื›ืชื™ื‘ ืœื›ื ืžืฉืœื›ื ืืœื ื‘ื™ื•ื ื˜ื•ื‘ ืฉื ื™ ืืžืื™ ืœื

The Gemara asks: Granted, a dry lulav is unfit both on the first day and subsequently. It is unfit for use because the term hadar is used with regard to the four species, from which it is derived that we require beauty. And since in a dry lulav there is not beauty, it is unfit. However, with regard to a stolen lulav, granted, on the first day of the Festival it is unfit, as it is written: โ€œAnd you shall take for yourselves on the first dayโ€ (Leviticus 23:40), indicating that the four species must be taken from your own property. However, beginning on the second day of the Festival, why does one not fulfill his obligation with a stolen lulav?

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืฉื•ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ื™ื•ื—ื™

Rabbi Yoแธฅanan said in the name of Rabbi Shimon ben Yoแธฅai:

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