Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

August 13, 2021 | 讛壮 讘讗诇讜诇 转砖驻状讗

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 month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Sukkah 38

If one did not fulfill one’s mitzva of taking a lulav in the morning, for how long can it be done? If one started eating, should one stop eating and take the lulav? Is it possible to fulfill one’s obligation of Hallel if one doesn’t know the words by having someone else read it for him? What difference does it make if the person reciting it for him is a man, or a woman, a Canaanite slave or a minor? Raba brings all kinds of customs of Hillel from which it is possible to learn different laws of the recitation of Hillel. One who hears one recite a blessing, it is as if one answered amen/recited it by oneself. From where is this learned?

砖讬专讬 诪爪讜讛 诪注讻讘讬谉 讗转 讛驻讜专注谞讜转 砖讛专讬 转谞讜驻讛 砖讬专讬 诪爪讜讛 讛讬讗 讜注讜爪专转 专讜讞讜转 讜讟诇诇讬诐 专注讬诐 讜讗诪专 专讘讗 讜讻谉 讘诇讜诇讘 专讘 讗讞讗 讘专 讬注拽讘 诪诪讟讬 诇讬讛 讜诪讬讬转讬 诇讬讛 讗诪专 讚讬谉 讙讬专讗 讘注讬谞讬讛 讚住讟谞讗 讜诇讗讜 诪诇转讗 讛讬讗 诪砖讜诐 讚讗转讬 诇讗讬讙专讜讬讬 讘讬讛

non-essential aspects of a mitzva avert calamity, as waving is a non-essential aspect of the mitzva, since even if one failed to wave the loaves he fulfilled his obligation, and nevertheless it halts harmful winds and dews. And Rava said: And likewise one should conduct himself the same way with a lulav, i.e., one should wave it to and fro and raise and lower it for the same reasons. When Rav A岣 bar Ya鈥檃kov would move the lulav to and fro, he would say: This is an arrow in the eye of Satan, as despite his best efforts, the Jewish people continue to joyously fulfill mitzvot. The Gemara notes: That is not a proper manner of conduct, as it will induce Satan to come to incite him to sin. Gloating due to his victory over the evil inclination will lead Satan to redouble his efforts to corrupt him.

诪转谞讬壮 诪讬 砖讘讗 讘讚专讱 讜诇讗 讛讬讛 讘讬讚讜 诇讜诇讘 诇讬讟讜诇 诇讻砖讬讻谞住 诇讘讬转讜 讬讟讜诇 注诇 砖诇讞谞讜 诇讗 谞讟诇 砖讞专讬转 讬讟讜诇 讘讬谉 讛注专讘讬诐 砖讻诇 讛讬讜诐 讻砖专 诇诇讜诇讘

MISHNA: With regard to one who was coming along the way and did not have a lulav in his hand to take and fulfill the mitzva while traveling, when he enters his house to eat,he should take the lulav at his table. He interrupts his meal to fulfill the mitzva of lulav. If he did not take the lulav in the morning, he should take it in the afternoon, as the entire day is suited for fulfilling the mitzva of lulav.

讙诪壮 讗诪专转 谞讜讟诇讜 注诇 砖诇讞谞讜 诇诪讬诪专讗 讚诪驻住讬拽 讜专诪讬谞讛讬 讗诐 讛转讞讬诇讜 讗讬谉 诪驻住讬拽讬谉 讗诪专 专讘 住驻专讗 诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 砖讛讜转 讘讬讜诐 讛讗 讚诇讬讻讗 砖讛讜转 讘讬讜诐

GEMARA: The Gemara analyzes the mishna. On one hand, you said that if he did not take the lulav before the meal then he takes it at his table. That is to say that if remembers that he did not yet take the lulav, he interrupts his meal, takes the lulav, and then continues his meal. And the Gemara raises a contradiction from a mishna (Shabbat 9b): One may not begin to eat before he recites the afternoon prayer; however, if they started a meal, they need not interrupt the meal in order to pray. Rav Safra said: This is not difficult, as that mishna, where one need not interrupt his meal, is referring to a case where there is opportunity to pray later in the day; this mishna, where one must interrupt his meal, is referring to a case where there is no opportunity to take the lulav later in the day. In that case, one must fulfill the mitzva immediately.

讗诪专 专讘讗 诪讗讬 拽讜砖讬讗 讚讬诇诪讗 讛讗 讚讗讜专讬讬转讗 讛讗 讚专讘谞谉 讗诇讗 讗诪专 专讘讗 讗讬 拽砖讬讗 讛讗 拽砖讬讗 诇讻砖讬讻谞住 诇讘讬转讜 谞讜讟诇讜 注诇 砖诇讞谞讜 讗诇诪讗 讚诪驻住讬拽 讜讛讚专 转谞讬 诇讗 谞讟诇 砖讞专讬转 讬讟讜诇 讘讬谉 讛注专讘讬诐 讗诇诪讗 诇讗 诪驻住讬拽

Rava said: What is the difficulty? The two cases are different, and there is no contradiction at all. Perhaps this mitzva of lulav is a mitzva by Torah law, and therefore one must interrupt his meal to take the lulav, while that mitzva to recite the afternoon prayer is a mitzva by rabbinic law, and therefore one need not interrupt his meal to pray. Rather, Rava said: If there is a difficulty, i.e., a contradiction, this is the difficulty: In the first clause in the mishna it says that when he enters his house to eat, he should take the lulav at his table. Apparently, one must interrupt his meal. And then in the latter clause of the mishna it is taught: If he did not take the lulav in the morning, he should take it in the afternoon. Apparently, he need not interrupt his meal.

讗诪专 专讘 住驻专讗 诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 砖讛讜转 讘讬讜诐 讛讗 讚诇讬讻讗 砖讛讜转 讘讬讜诐

Resolving the contradiction, Rav Safra said: This is not difficult. This clause, where one need not interrupt his meal, is referring to a case where there is opportunity to take the lulav later in the day; that clause, where one must interrupt his meal, is referring to a case where there is no opportunity to take the lulav later in the day.

讗诪专 专讘讬 讝讬专讗 诪讗讬 拽讜砖讬讗 讚诇诪讗 诪爪讜讛 诇讗驻住讜拽讬 讜讗讬 诇讗 驻住讬拽 讬讟讜诇 讘讬谉 讛注专讘讬诐 砖讻诇 讛讬讜诐 讻砖专 诇诇讜诇讘 讗诇讗 讗诪专 专讘讬 讝讬专讗 诇注讜诇诐 讻讚讗诪专讬谞谉 诪注讬拽专讗 讜讚拽砖讬讗 诇讱 讛讗 讚讗讜专讬讬转讗 讛讗 讚专讘谞谉 讛讻讗 讘讬讜诐 讟讜讘 砖谞讬 讚专讘谞谉 注住拽讬谞谉

Rabbi Zeira said: What is the difficulty? There is no contradiction, as perhaps the mishna is teaching that there is a mitzva to interrupt one鈥檚 meal and take the lulav; but if he did not interrupt his meal he should take it in the afternoon, as the entire day is suited for fulfilling the mitzva of lulav. Rather, Rabbi Zeira said: Actually, the contradiction is as we said initially, between the ruling with regard to lulav and the ruling with regard to the afternoon prayer. And as to that which you found difficult, i.e., there is no contradiction at all, as this mitzva of lulav is a mitzva by Torah law and that mitzva to recite the afternoon prayer is a mitzva by rabbinic law, that is not difficult; as here, in the case of lulav, we are dealing with the second day of the Festival and beyond, during the intermediate days, when the mitzva of lulav is by rabbinic law. The contradiction is therefore between the rulings pertaining to two mitzvot by rabbinic law.

讚讬拽讗 谞诪讬 诪讚拽转谞讬 诪讬 砖讘讗 讘讚专讱 讜讗讬谉 讘讬讚讜 诇讜诇讘 讚讗讬 住诇拽讗 讚注转讱 讘讬讜诐 讟讜讘 专讗砖讜谉 诪讬 砖专讬

The language of the mishna is also precise and indicates that it is dealing with the intermediate days of the Festival from the fact that it teaches: One who was coming along the way and does not have a lulav in his hand. As, if it enters your mind to say that the mishna is referring to the first day of the Festival, is it permitted to travel a long distance on that day? Rather, it is referring to the intermediate days.

诪转谞讬壮 诪讬 砖讛讬讛 注讘讚 讗讜 讗砖讛 讗讜 拽讟谉 诪拽专讬谉 讗讜转讜 注讜谞讛 讗讞专讬讛谉 诪讛 砖讛谉 讗讜诪专讬谉 讜转讘讗 诇讜 诪讗讬专讛 讗诐 讛讬讛 讙讚讜诇 诪拽专讗 讗讜转讜 注讜谞讛 讗讞专讬讜 讛诇诇讜讬讛 诪拽讜诐 砖谞讛讙讜 诇讻驻讜诇 讬讻驻讜诇 诇驻砖讜讟 讬驻砖讜讟 诇讘专讱 讬讘专讱 讛讻诇 讻诪谞讛讙 讛诪讚讬谞讛

MISHNA: With regard to one for whom a Canaanite slave, a woman, or a minor was reciting hallel, he repeats after them what they are saying word for word. The mishna notes: And may a curse come to him for being so ignorant that he needs them to recite it for him. If an adult male was reciting hallel on his behalf, he need not repeat each word, as the adult male can fulfill the obligation to recite hallel on his behalf. Rather, he simply answers: Halleluya, to each phrase that is recited. In a place where they were accustomed to repeat certain verses, he, too, should repeat them. If the custom is to recite them plainly, without repetition, he should recite them plainly. In a place where the custom is to recite a blessing when reciting hallel, he should recite a blessing. Everything is in accordance with the local custom in these matters.

讙诪壮 转谞讜 专讘谞谉 讘讗诪转 讗诪专讜 讘谉 诪讘专讱 诇讗讘讬讜 讜注讘讚 诪讘专讱 诇专讘讜 讜讗砖讛 诪讘专讻转 诇讘注诇讛 讗讘诇 讗诪专讜 讞讻诪讬诐 转讘讗 诪讗讬专讛 诇讗讚诐 砖讗砖转讜 讜讘谞讬讜 诪讘专讻讬谉 诇讜

GEMARA: The Sages taught: Actually, they said that a son may recite a blessing on behalf of his father, and a slave may recite a blessing on behalf of his master, and a woman may recite a blessing on behalf of her husband, but the Sages said: May a curse come to a man who, due to his ignorance, requires his wife and children to recite a blessing on his behalf.

讗诪专 专讘讗

Rava said:

讛诇讻转讗 讙讬讘专转讗 讗讬讻讗 诇诪砖诪注 诪诪谞讛讙讗 讚讛诇讬诇讗 讛讜讗 讗讜诪专 讛诇诇讜讬讛 讜讛谉 讗讜诪专讬诐 讛诇诇讜讬讛 诪讻讗谉 砖诪爪讜讛 诇注谞讜转 讛诇诇讜讬讛

Many significant halakhot can be learned from the custom of hallel based on the manner in which it was recited. In reciting hallel there are allusions to several halakhic matters and customs that the Sages instituted due to circumstances extant at the time. Although due to increased literacy and familiarity with the hallel liturgy the reasons no longer apply, these customs remain in practice. The prayer leader recites: 鈥Halleluya (Psalms 113:1), and the congregation recites: Halleluya, in response. From here is the source that there is a mitzva to respond: Halleluya.

讛讜讗 讗讜诪专 讛诇诇讜 注讘讚讬 讛壮 讜讛谉 讗讜诪专讬谉 讛诇诇讜讬讛 诪讻讗谉 砖讗诐 讛讬讛 讙讚讜诇 诪拽专讗 讗讜转讜 注讜谞讛 讗讞专讬讜 讛诇诇讜讬讛 讛讜讗 讗讜诪专 讛讜讚讜 诇讛壮 讜讛谉 讗讜诪专讬诐 讛讜讚讜 诇讛壮 诪讻讗谉 砖诪爪讜讛 诇注谞讜转 专讗砖讬 驻专拽讬诐 讗转诪专 谞诪讬 讗诪专 专讘 讞谞谉 讘专 专讘讗 诪爪讜讛 诇注谞讜转 专讗砖讬 驻专拽讬诐

Likewise, the prayer leader recites: 鈥淕ive praise, servants of the Lord鈥 (Psalms 113:1), and the congregation recites: Halleluya, in response. From here is the source of the halakha cited in the mishna that if an adult male was reciting hallel on his behalf, he answers: Halleluya. He recites: 鈥淭hank the Lord, for He is good鈥 (Psalms 118:1), and they respond: 鈥淭hank the Lord, for He is good.鈥 From here is the source that there is a mitzva to respond by reciting the beginnings of chapters. It was also stated that Rav 岣nan bar Rava said: There is a mitzva to respond by reciting the beginnings of chapters.

讛讜讗 讗讜诪专 讗谞讗 讛壮 讛讜砖讬注讛 谞讗 讜讛谉 讗讜诪专讬诐 讗谞讗 讛壮 讛讜砖讬注讛 谞讗 诪讻讗谉 砖讗诐 讛讬讛 拽讟谉 诪拽专讗 讗讜转讜 注讜谞讬谉 讗讞专讬讜 诪讛 砖讛讜讗 讗讜诪专

Rava continued to cite the significant halakhot learned from hallel. The prayer leader recites: 鈥淟ord, please save us鈥 (Psalms 118:25), and the congregation recites: 鈥淟ord, please save us,鈥 in response. From here is the source of the halakha cited in the mishna that if a minor was reciting a portion that is not from the beginning of a chapter on one鈥檚 behalf, he recites after him precisely what he says.

讛讜讗 讗讜诪专 讗谞讗 讛壮 讛爪诇讬讞讛 谞讗 讜讛谉 讗讜诪专讬诐 讗谞讗 讛壮 讛爪诇讬讞讛 谞讗 诪讻讗谉 砖讗诐 讘讗 诇讻驻讜诇 讻讜驻诇 讛讜讗 讗讜诪专 讘专讜讱 讛讘讗 讜讛谉 讗讜诪专讬诐 讘砖诐 讛壮 诪讻讗谉 诇砖讜诪注 讻注讜谞讛

The prayer leader recites: 鈥淟ord, please grant us success,鈥 and the congregation recites in response: 鈥Lord, please grant us success鈥 (Psalms 118:25). From here is the source of the halakha that if one comes to repeat a particular verse in hallel twice, he may repeat it. The prayer leader recites: 鈥淏lessed is one who comes鈥 (Psalms 118:26), and the congregation recites the rest of the verse: 鈥淚n the name of the Lord鈥 (Psalms 118:26), in response. From here is the source of the halakha that the halakhic status of one who hears a passage recited is equivalent to that of one who recites it, as the congregation fulfills its obligation even though it does not repeat the entire verse.

讘注讜 诪讬谞讬讛 诪专讘讬 讞讬讬讗 讘专 讗讘讗 砖诪注 讜诇讗 注谞讛 诪讛讜 讗诪专 诇讛讜 讞讻讬诪讬讗 讜住驻专讬讗 讜专讬砖讬 注诪讗 讜讚专砖讬讗 讗诪专讜 砖诪注 讜诇讗 注谞讛 讬爪讗

Apropos this halakha, the Gemara relates that the Sages raised a dilemma before Rabbi 岣yya bar Abba: If one heard a passage recited and did not recite it himself, what is the halakha? Did he fulfill his obligation or not? He said to them that the Sages, and the schoolteachers, and the heads of the nation, and the homiletic interpreters said: One who heard a passage recited and did not recite it himself fulfilled his obligation.

讗转诪专 谞诪讬 讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪砖讜诐 讘专 拽驻专讗 诪谞讬谉 诇砖讜诪注 讻注讜谞讛 讚讻转讬讘 讗转 (讛讚讘专讬诐) 讗砖专 拽专讗 (讬讗砖讬讛讜) 讜讻讬 讬讗砖讬讛讜 拽专讗谉 讜讛诇讗 砖驻谉 拽专讗谉 讚讻转讬讘 讜讬拽专讗讛讜 砖驻谉 (讗转 讻诇 讛讚讘专讬诐 讛讗诇讛) 诇驻谞讬 讛诪诇讱 讗诇讗 诪讻讗谉 诇砖讜诪注 讻注讜谞讛

It was also stated that Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of Bar Kappara: From where is it derived that the halakhic status of one who hears a passage recited is equivalent to that of one who recites it? It is as it is written: 鈥淎ll the words of the book which the king of Judea has read鈥 (II Kings 22:16). And did King Josiah read them? Didn鈥檛 Shaphan read them, as it is written: 鈥淎nd Shaphan read it before the king鈥 (II Kings 22:10)? Rather, from here it is derived that the halakhic status of one who hears a passage recited is equivalent to that of one who recites it, and it is as though Josiah read the words himself.

讜讚讬诇诪讗 讘转专 讚拽专讗谞讛讜 砖驻谉 拽专讗 讬讗砖讬讛讜 讗诪专 专讘 讗讞讗 讘专 讬注拽讘 诇讗 住诇拽讗 讚注转讱 讚讻转讬讘 讬注谉 专讱 诇讘讘讱 讜转讻谞注 诇驻谞讬 讛壮 讘砖诪注讱 (讗转 讛讚讘专讬诐 讛讗诇讛) 讘砖诪注讱 讜诇讗 讘拽专讗讱

The Gemara asks: And perhaps after Shaphan read them Josiah read them again? Rav A岣 bar Ya鈥檃kov said: It should not enter your mind to say so, as it is written: 鈥淏ecause your heart was tender and you humbled yourself before the Lord when you heard what I spoke in this place鈥 (II Kings 22:19). The Gemara infers: 鈥淲hen you heard鈥 is written in the verse, and not: When you read. In other words, immediately upon hearing Shaphan read the text, King Josiah sent for Huldah the prophetess, which shows that he humbled his heart. Clearly, the halakhic status of one who hears a passage recited is equivalent to that of one who recites it.

讗诪专 专讘讗 诇讗 诇讬诪讗 讗讬谞讬砖 讘专讜讱 讛讘讗 讜讛讚专 讘砖诐 讛壮 讗诇讗 讘专讜讱 讛讘讗 讘砖诐 讛壮 讘讛讚讚讬 (讗诪专 诇讬讛 专讘 住驻专讗

Apropos hallel, the Gemara cites additional halakhot. Rava said: Let a person not recite: 鈥淏lessed is one who comes,鈥 and then, after pausing, recite: 鈥淚n the name of the Lord.鈥 Rather, let him recite without pause: 鈥淏lessed is one who comes in the name of the Lord.鈥 Rav Safra said to Rava:

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).
  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Sukkah 35 – 41 – Daf Yomi: One Week at a Time

This week we will learn about the 4th species, the Etrog and what makes it valid or invalid. We will...
talking talmud_square

Sukkah 38: What If You Don’t Know How to Say Hallel?

The case of a traveler on Sukkot who doesn't have a lulav with him - when and how should he...

Sukkah 38

The William Davidson Talmud | Powered by Sefaria

Sukkah 38

砖讬专讬 诪爪讜讛 诪注讻讘讬谉 讗转 讛驻讜专注谞讜转 砖讛专讬 转谞讜驻讛 砖讬专讬 诪爪讜讛 讛讬讗 讜注讜爪专转 专讜讞讜转 讜讟诇诇讬诐 专注讬诐 讜讗诪专 专讘讗 讜讻谉 讘诇讜诇讘 专讘 讗讞讗 讘专 讬注拽讘 诪诪讟讬 诇讬讛 讜诪讬讬转讬 诇讬讛 讗诪专 讚讬谉 讙讬专讗 讘注讬谞讬讛 讚住讟谞讗 讜诇讗讜 诪诇转讗 讛讬讗 诪砖讜诐 讚讗转讬 诇讗讬讙专讜讬讬 讘讬讛

non-essential aspects of a mitzva avert calamity, as waving is a non-essential aspect of the mitzva, since even if one failed to wave the loaves he fulfilled his obligation, and nevertheless it halts harmful winds and dews. And Rava said: And likewise one should conduct himself the same way with a lulav, i.e., one should wave it to and fro and raise and lower it for the same reasons. When Rav A岣 bar Ya鈥檃kov would move the lulav to and fro, he would say: This is an arrow in the eye of Satan, as despite his best efforts, the Jewish people continue to joyously fulfill mitzvot. The Gemara notes: That is not a proper manner of conduct, as it will induce Satan to come to incite him to sin. Gloating due to his victory over the evil inclination will lead Satan to redouble his efforts to corrupt him.

诪转谞讬壮 诪讬 砖讘讗 讘讚专讱 讜诇讗 讛讬讛 讘讬讚讜 诇讜诇讘 诇讬讟讜诇 诇讻砖讬讻谞住 诇讘讬转讜 讬讟讜诇 注诇 砖诇讞谞讜 诇讗 谞讟诇 砖讞专讬转 讬讟讜诇 讘讬谉 讛注专讘讬诐 砖讻诇 讛讬讜诐 讻砖专 诇诇讜诇讘

MISHNA: With regard to one who was coming along the way and did not have a lulav in his hand to take and fulfill the mitzva while traveling, when he enters his house to eat,he should take the lulav at his table. He interrupts his meal to fulfill the mitzva of lulav. If he did not take the lulav in the morning, he should take it in the afternoon, as the entire day is suited for fulfilling the mitzva of lulav.

讙诪壮 讗诪专转 谞讜讟诇讜 注诇 砖诇讞谞讜 诇诪讬诪专讗 讚诪驻住讬拽 讜专诪讬谞讛讬 讗诐 讛转讞讬诇讜 讗讬谉 诪驻住讬拽讬谉 讗诪专 专讘 住驻专讗 诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 砖讛讜转 讘讬讜诐 讛讗 讚诇讬讻讗 砖讛讜转 讘讬讜诐

GEMARA: The Gemara analyzes the mishna. On one hand, you said that if he did not take the lulav before the meal then he takes it at his table. That is to say that if remembers that he did not yet take the lulav, he interrupts his meal, takes the lulav, and then continues his meal. And the Gemara raises a contradiction from a mishna (Shabbat 9b): One may not begin to eat before he recites the afternoon prayer; however, if they started a meal, they need not interrupt the meal in order to pray. Rav Safra said: This is not difficult, as that mishna, where one need not interrupt his meal, is referring to a case where there is opportunity to pray later in the day; this mishna, where one must interrupt his meal, is referring to a case where there is no opportunity to take the lulav later in the day. In that case, one must fulfill the mitzva immediately.

讗诪专 专讘讗 诪讗讬 拽讜砖讬讗 讚讬诇诪讗 讛讗 讚讗讜专讬讬转讗 讛讗 讚专讘谞谉 讗诇讗 讗诪专 专讘讗 讗讬 拽砖讬讗 讛讗 拽砖讬讗 诇讻砖讬讻谞住 诇讘讬转讜 谞讜讟诇讜 注诇 砖诇讞谞讜 讗诇诪讗 讚诪驻住讬拽 讜讛讚专 转谞讬 诇讗 谞讟诇 砖讞专讬转 讬讟讜诇 讘讬谉 讛注专讘讬诐 讗诇诪讗 诇讗 诪驻住讬拽

Rava said: What is the difficulty? The two cases are different, and there is no contradiction at all. Perhaps this mitzva of lulav is a mitzva by Torah law, and therefore one must interrupt his meal to take the lulav, while that mitzva to recite the afternoon prayer is a mitzva by rabbinic law, and therefore one need not interrupt his meal to pray. Rather, Rava said: If there is a difficulty, i.e., a contradiction, this is the difficulty: In the first clause in the mishna it says that when he enters his house to eat, he should take the lulav at his table. Apparently, one must interrupt his meal. And then in the latter clause of the mishna it is taught: If he did not take the lulav in the morning, he should take it in the afternoon. Apparently, he need not interrupt his meal.

讗诪专 专讘 住驻专讗 诇讗 拽砖讬讗 讛讗 讚讗讬讻讗 砖讛讜转 讘讬讜诐 讛讗 讚诇讬讻讗 砖讛讜转 讘讬讜诐

Resolving the contradiction, Rav Safra said: This is not difficult. This clause, where one need not interrupt his meal, is referring to a case where there is opportunity to take the lulav later in the day; that clause, where one must interrupt his meal, is referring to a case where there is no opportunity to take the lulav later in the day.

讗诪专 专讘讬 讝讬专讗 诪讗讬 拽讜砖讬讗 讚诇诪讗 诪爪讜讛 诇讗驻住讜拽讬 讜讗讬 诇讗 驻住讬拽 讬讟讜诇 讘讬谉 讛注专讘讬诐 砖讻诇 讛讬讜诐 讻砖专 诇诇讜诇讘 讗诇讗 讗诪专 专讘讬 讝讬专讗 诇注讜诇诐 讻讚讗诪专讬谞谉 诪注讬拽专讗 讜讚拽砖讬讗 诇讱 讛讗 讚讗讜专讬讬转讗 讛讗 讚专讘谞谉 讛讻讗 讘讬讜诐 讟讜讘 砖谞讬 讚专讘谞谉 注住拽讬谞谉

Rabbi Zeira said: What is the difficulty? There is no contradiction, as perhaps the mishna is teaching that there is a mitzva to interrupt one鈥檚 meal and take the lulav; but if he did not interrupt his meal he should take it in the afternoon, as the entire day is suited for fulfilling the mitzva of lulav. Rather, Rabbi Zeira said: Actually, the contradiction is as we said initially, between the ruling with regard to lulav and the ruling with regard to the afternoon prayer. And as to that which you found difficult, i.e., there is no contradiction at all, as this mitzva of lulav is a mitzva by Torah law and that mitzva to recite the afternoon prayer is a mitzva by rabbinic law, that is not difficult; as here, in the case of lulav, we are dealing with the second day of the Festival and beyond, during the intermediate days, when the mitzva of lulav is by rabbinic law. The contradiction is therefore between the rulings pertaining to two mitzvot by rabbinic law.

讚讬拽讗 谞诪讬 诪讚拽转谞讬 诪讬 砖讘讗 讘讚专讱 讜讗讬谉 讘讬讚讜 诇讜诇讘 讚讗讬 住诇拽讗 讚注转讱 讘讬讜诐 讟讜讘 专讗砖讜谉 诪讬 砖专讬

The language of the mishna is also precise and indicates that it is dealing with the intermediate days of the Festival from the fact that it teaches: One who was coming along the way and does not have a lulav in his hand. As, if it enters your mind to say that the mishna is referring to the first day of the Festival, is it permitted to travel a long distance on that day? Rather, it is referring to the intermediate days.

诪转谞讬壮 诪讬 砖讛讬讛 注讘讚 讗讜 讗砖讛 讗讜 拽讟谉 诪拽专讬谉 讗讜转讜 注讜谞讛 讗讞专讬讛谉 诪讛 砖讛谉 讗讜诪专讬谉 讜转讘讗 诇讜 诪讗讬专讛 讗诐 讛讬讛 讙讚讜诇 诪拽专讗 讗讜转讜 注讜谞讛 讗讞专讬讜 讛诇诇讜讬讛 诪拽讜诐 砖谞讛讙讜 诇讻驻讜诇 讬讻驻讜诇 诇驻砖讜讟 讬驻砖讜讟 诇讘专讱 讬讘专讱 讛讻诇 讻诪谞讛讙 讛诪讚讬谞讛

MISHNA: With regard to one for whom a Canaanite slave, a woman, or a minor was reciting hallel, he repeats after them what they are saying word for word. The mishna notes: And may a curse come to him for being so ignorant that he needs them to recite it for him. If an adult male was reciting hallel on his behalf, he need not repeat each word, as the adult male can fulfill the obligation to recite hallel on his behalf. Rather, he simply answers: Halleluya, to each phrase that is recited. In a place where they were accustomed to repeat certain verses, he, too, should repeat them. If the custom is to recite them plainly, without repetition, he should recite them plainly. In a place where the custom is to recite a blessing when reciting hallel, he should recite a blessing. Everything is in accordance with the local custom in these matters.

讙诪壮 转谞讜 专讘谞谉 讘讗诪转 讗诪专讜 讘谉 诪讘专讱 诇讗讘讬讜 讜注讘讚 诪讘专讱 诇专讘讜 讜讗砖讛 诪讘专讻转 诇讘注诇讛 讗讘诇 讗诪专讜 讞讻诪讬诐 转讘讗 诪讗讬专讛 诇讗讚诐 砖讗砖转讜 讜讘谞讬讜 诪讘专讻讬谉 诇讜

GEMARA: The Sages taught: Actually, they said that a son may recite a blessing on behalf of his father, and a slave may recite a blessing on behalf of his master, and a woman may recite a blessing on behalf of her husband, but the Sages said: May a curse come to a man who, due to his ignorance, requires his wife and children to recite a blessing on his behalf.

讗诪专 专讘讗

Rava said:

讛诇讻转讗 讙讬讘专转讗 讗讬讻讗 诇诪砖诪注 诪诪谞讛讙讗 讚讛诇讬诇讗 讛讜讗 讗讜诪专 讛诇诇讜讬讛 讜讛谉 讗讜诪专讬诐 讛诇诇讜讬讛 诪讻讗谉 砖诪爪讜讛 诇注谞讜转 讛诇诇讜讬讛

Many significant halakhot can be learned from the custom of hallel based on the manner in which it was recited. In reciting hallel there are allusions to several halakhic matters and customs that the Sages instituted due to circumstances extant at the time. Although due to increased literacy and familiarity with the hallel liturgy the reasons no longer apply, these customs remain in practice. The prayer leader recites: 鈥Halleluya (Psalms 113:1), and the congregation recites: Halleluya, in response. From here is the source that there is a mitzva to respond: Halleluya.

讛讜讗 讗讜诪专 讛诇诇讜 注讘讚讬 讛壮 讜讛谉 讗讜诪专讬谉 讛诇诇讜讬讛 诪讻讗谉 砖讗诐 讛讬讛 讙讚讜诇 诪拽专讗 讗讜转讜 注讜谞讛 讗讞专讬讜 讛诇诇讜讬讛 讛讜讗 讗讜诪专 讛讜讚讜 诇讛壮 讜讛谉 讗讜诪专讬诐 讛讜讚讜 诇讛壮 诪讻讗谉 砖诪爪讜讛 诇注谞讜转 专讗砖讬 驻专拽讬诐 讗转诪专 谞诪讬 讗诪专 专讘 讞谞谉 讘专 专讘讗 诪爪讜讛 诇注谞讜转 专讗砖讬 驻专拽讬诐

Likewise, the prayer leader recites: 鈥淕ive praise, servants of the Lord鈥 (Psalms 113:1), and the congregation recites: Halleluya, in response. From here is the source of the halakha cited in the mishna that if an adult male was reciting hallel on his behalf, he answers: Halleluya. He recites: 鈥淭hank the Lord, for He is good鈥 (Psalms 118:1), and they respond: 鈥淭hank the Lord, for He is good.鈥 From here is the source that there is a mitzva to respond by reciting the beginnings of chapters. It was also stated that Rav 岣nan bar Rava said: There is a mitzva to respond by reciting the beginnings of chapters.

讛讜讗 讗讜诪专 讗谞讗 讛壮 讛讜砖讬注讛 谞讗 讜讛谉 讗讜诪专讬诐 讗谞讗 讛壮 讛讜砖讬注讛 谞讗 诪讻讗谉 砖讗诐 讛讬讛 拽讟谉 诪拽专讗 讗讜转讜 注讜谞讬谉 讗讞专讬讜 诪讛 砖讛讜讗 讗讜诪专

Rava continued to cite the significant halakhot learned from hallel. The prayer leader recites: 鈥淟ord, please save us鈥 (Psalms 118:25), and the congregation recites: 鈥淟ord, please save us,鈥 in response. From here is the source of the halakha cited in the mishna that if a minor was reciting a portion that is not from the beginning of a chapter on one鈥檚 behalf, he recites after him precisely what he says.

讛讜讗 讗讜诪专 讗谞讗 讛壮 讛爪诇讬讞讛 谞讗 讜讛谉 讗讜诪专讬诐 讗谞讗 讛壮 讛爪诇讬讞讛 谞讗 诪讻讗谉 砖讗诐 讘讗 诇讻驻讜诇 讻讜驻诇 讛讜讗 讗讜诪专 讘专讜讱 讛讘讗 讜讛谉 讗讜诪专讬诐 讘砖诐 讛壮 诪讻讗谉 诇砖讜诪注 讻注讜谞讛

The prayer leader recites: 鈥淟ord, please grant us success,鈥 and the congregation recites in response: 鈥Lord, please grant us success鈥 (Psalms 118:25). From here is the source of the halakha that if one comes to repeat a particular verse in hallel twice, he may repeat it. The prayer leader recites: 鈥淏lessed is one who comes鈥 (Psalms 118:26), and the congregation recites the rest of the verse: 鈥淚n the name of the Lord鈥 (Psalms 118:26), in response. From here is the source of the halakha that the halakhic status of one who hears a passage recited is equivalent to that of one who recites it, as the congregation fulfills its obligation even though it does not repeat the entire verse.

讘注讜 诪讬谞讬讛 诪专讘讬 讞讬讬讗 讘专 讗讘讗 砖诪注 讜诇讗 注谞讛 诪讛讜 讗诪专 诇讛讜 讞讻讬诪讬讗 讜住驻专讬讗 讜专讬砖讬 注诪讗 讜讚专砖讬讗 讗诪专讜 砖诪注 讜诇讗 注谞讛 讬爪讗

Apropos this halakha, the Gemara relates that the Sages raised a dilemma before Rabbi 岣yya bar Abba: If one heard a passage recited and did not recite it himself, what is the halakha? Did he fulfill his obligation or not? He said to them that the Sages, and the schoolteachers, and the heads of the nation, and the homiletic interpreters said: One who heard a passage recited and did not recite it himself fulfilled his obligation.

讗转诪专 谞诪讬 讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪砖讜诐 讘专 拽驻专讗 诪谞讬谉 诇砖讜诪注 讻注讜谞讛 讚讻转讬讘 讗转 (讛讚讘专讬诐) 讗砖专 拽专讗 (讬讗砖讬讛讜) 讜讻讬 讬讗砖讬讛讜 拽专讗谉 讜讛诇讗 砖驻谉 拽专讗谉 讚讻转讬讘 讜讬拽专讗讛讜 砖驻谉 (讗转 讻诇 讛讚讘专讬诐 讛讗诇讛) 诇驻谞讬 讛诪诇讱 讗诇讗 诪讻讗谉 诇砖讜诪注 讻注讜谞讛

It was also stated that Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of Bar Kappara: From where is it derived that the halakhic status of one who hears a passage recited is equivalent to that of one who recites it? It is as it is written: 鈥淎ll the words of the book which the king of Judea has read鈥 (II Kings 22:16). And did King Josiah read them? Didn鈥檛 Shaphan read them, as it is written: 鈥淎nd Shaphan read it before the king鈥 (II Kings 22:10)? Rather, from here it is derived that the halakhic status of one who hears a passage recited is equivalent to that of one who recites it, and it is as though Josiah read the words himself.

讜讚讬诇诪讗 讘转专 讚拽专讗谞讛讜 砖驻谉 拽专讗 讬讗砖讬讛讜 讗诪专 专讘 讗讞讗 讘专 讬注拽讘 诇讗 住诇拽讗 讚注转讱 讚讻转讬讘 讬注谉 专讱 诇讘讘讱 讜转讻谞注 诇驻谞讬 讛壮 讘砖诪注讱 (讗转 讛讚讘专讬诐 讛讗诇讛) 讘砖诪注讱 讜诇讗 讘拽专讗讱

The Gemara asks: And perhaps after Shaphan read them Josiah read them again? Rav A岣 bar Ya鈥檃kov said: It should not enter your mind to say so, as it is written: 鈥淏ecause your heart was tender and you humbled yourself before the Lord when you heard what I spoke in this place鈥 (II Kings 22:19). The Gemara infers: 鈥淲hen you heard鈥 is written in the verse, and not: When you read. In other words, immediately upon hearing Shaphan read the text, King Josiah sent for Huldah the prophetess, which shows that he humbled his heart. Clearly, the halakhic status of one who hears a passage recited is equivalent to that of one who recites it.

讗诪专 专讘讗 诇讗 诇讬诪讗 讗讬谞讬砖 讘专讜讱 讛讘讗 讜讛讚专 讘砖诐 讛壮 讗诇讗 讘专讜讱 讛讘讗 讘砖诐 讛壮 讘讛讚讚讬 (讗诪专 诇讬讛 专讘 住驻专讗

Apropos hallel, the Gemara cites additional halakhot. Rava said: Let a person not recite: 鈥淏lessed is one who comes,鈥 and then, after pausing, recite: 鈥淚n the name of the Lord.鈥 Rather, let him recite without pause: 鈥淏lessed is one who comes in the name of the Lord.鈥 Rav Safra said to Rava:

Scroll To Top