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Today's Daf Yomi

August 21, 2021 | 讬状讙 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).

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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 45

How was the mitzva of arava performed in the Temple? Where were the aravot taken from? What did they say at the ceremony? What did they do differently when the last day fell on Shabbat? Rabbi Yochanan ben Broka had a different tradition regarding the custom and instead of arava they used palm branches and placed them on the sides of the altar. What was the height of the aravot that were placed near the altar? Why? The gemara brings several different drashot on the verse “isru chag鈥 on the corners of the altar” One of the drashot was said by Rabbi Yirmiah in the name of Rabbi Shimon Bar Yochai and the gemara quotes several statements made by Rabbi Yirmiah in the same of Rabbi Shimon Bar Yochai. In some of them, R. Shimon Bar Yochai talks about his greatness and that of his son. He speaks of them as if there are no others like them and the gemara raises a question on this from other sources, including one that mentions the 36 righteous people in every generation. Do we make a bracha on a lulav every day of the holiday? What about Sukkah? What are the different opinions?

讜讻讬 诇讬讬讘砖谉 讛讜讗 爪专讬讱 讗诇讗 讗讬诪讗 注诇 讙讘 讛讗讬爪讟讘讗 讗诪专 专讞讘讗 讗诪专 (专讘) 讬讛讜讚讛 讛专 讛讘讬转 住讟讬讜 讻驻讜诇 讛讬讛 住讟讬讜 诇驻谞讬诐 诪住讟讬讜

And does he need to dry them? Clearly, that is not his intention. Why, then, would he place the lulavim on the roof? Rather, emend your version and say: On the bench beneath the roof, in a place designated for that purpose. Ra岣va said that Rav Yehuda said: The Temple Mount was a double colonnade [setav], a colonnade within a colonnade, and there was room there to place the lulavim.

诪转谞讬壮 诪爪讜转 注专讘讛 讻讬爪讚 诪拽讜诐 讛讬讛 诇诪讟讛 诪讬专讜砖诇讬诐 讜谞拽专讗 诪讜爪讗 讬讜专讚讬谉 诇砖诐 讜诪诇拽讟讬谉 诪砖诐 诪讜专讘讬讜转 砖诇 注专讘讛 讜讘讗讬谉 讜讝讜拽驻讬谉 讗讜转谉 讘爪讚讬 讛诪讝讘讞 讜专讗砖讬讛谉 讻驻讜驻讬谉 注诇 讙讘讬 讛诪讝讘讞 转拽注讜 讜讛专讬注讜 讜转拽注讜 讘讻诇 讬讜诐 诪拽讬驻讬谉 讗转 讛诪讝讘讞 驻注诐 讗讞转 讜讗讜诪专讬诐 讗谞讗 讛壮 讛讜砖讬注讛 谞讗 讗谞讗 讛壮 讛爪诇讬讞讛 谞讗 专讘讬 讬讛讜讚讛 讗讜诪专 讗谞讬 讜讛讜 讛讜砖讬注讛 谞讗 讜讗讜转讜 讛讬讜诐 诪拽讬驻讬谉 讗转 讛诪讝讘讞 砖讘注 驻注诪讬诐 讘砖注转 驻讟讬专转谉 诪讛 讛谉 讗讜诪专讬诐 讬讜驻讬 诇讱 诪讝讘讞 讬讜驻讬 诇讱 诪讝讘讞 专讘讬 讗诇注讝专 讗讜诪专 诇讬讛 讜诇讱 诪讝讘讞 诇讬讛 讜诇讱 诪讝讘讞

MISHNA: How is the mitzva of the willow branch fulfilled? There was a place below Jerusalem, and it was called Motza. They would descend there and gather willow branches [murbiyyot] from there. And they would then come and stand them upright at the sides of the altar, and the tops of the branches would be inclined over the top of the altar. They then sounded a tekia, a simple uninterrupted blast, sounded a terua, a broken sound and/or a series of short staccato blasts, and sounded another tekia. Each day they would circle the altar one time and say: 鈥淟ord, please save us. Lord, please grant us success鈥 (Psalms 118:25). Rabbi Yehuda says that they would say: Ani vaho, please save us. And on that day, the seventh day of Sukkot, they would circle the altar seven times. At the time of their departure at the end of the Festival, what would they say? It is beautiful for you, altar; it is beautiful for you, altar. Rabbi Elazar said that they would say: To the Lord and to you, altar; to the Lord and to you, altar.

讻诪注砖讛讜 讘讞讜诇 讻讱 诪注砖讛讜 讘砖讘转 讗诇讗 砖讛讬讜 诪诇拽讟讬谉 讗讜转谉 诪注专讘 讜诪谞讬讞讬谉 讗讜转谉 讘讙讬讙讬讜转 砖诇 讝讛讘 讻讚讬 砖诇讗 讬讻诪讜砖讜 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专 讞专讬讜转 砖诇 讚拽诇 讛讬讜 诪讘讬讗讬谉 讜讞讜讘讟讬谉 讗讜转谉 讘拽专拽注 讘爪讚讬 讛诪讝讘讞 讜讗讜转讜 讛讬讜诐 谞拽专讗 讞讘讜讟 讞专讬讜转 诪讬讚 转讬谞讜拽讜转 砖讜诪讟讬谉 讗转 诇讜诇讘讬讛谉 讜讗讜讻诇讬谉 讗转专讜讙讬讛谉

The mishna notes: As its performance during the week, so is its performance on Shabbat; except for the fact that they would gather the branches from Shabbat eve and place them in basins of gold so that they would not dry. Rabbi Yo岣nan ben Beroka says: There was a unique custom on the seventh day. They would bring palm branches to the Temple and place them on the ground at the sides of the altar, and that seventh day of Sukkot was called: The day of the placing of palm branches. Immediately after fulfilling the mitzva of taking the four species on the seventh day of the festival of Sukkot, children remove their lulavim from the binding and eat their etrogim as an expression of extreme joy.

讙诪壮 转谞讗 诪拽讜诐 拽诇谞讬讗 讛讜讛 讜转谞讗 讚讬讚谉 诪讗讬 讟注诪讗 拽专讬 诇讬讛 诪讜爪讗 讗讬讬讚讬 讚诪讬驻拽 诪讻专讙讗 讚诪诇讻讗 拽专讬 诇讬讛 诪讜爪讗

GEMARA: It was taught: Motza, which was mentioned in the mishna, was a Roman military colony [kelanya]. The Gemara asks: And the tanna of our mishna, what is the reason that he called it Motza? The reason is that since it is exempted from the king鈥檚 tax [karga], they call it Motza, meaning removed.

讜讘讗讬谉 讜讝讜拽驻讬谉 讗讜转谉 讘爪讚讬 讻讜壮 转谞讗 专讘讜转 讜讗专讜讻讜转 讜讙讘讜讛讜转 讗讞讚 注砖专 讗诪讛 讻讚讬 砖讬讛讜 讙讜讞讜转 注诇 讛诪讝讘讞 讗诪讛

搂 The mishna continues: And after gathering the willow branches, they would then come and stand them upright at the sides of the altar. It was taught: The willow branches were numerous and long, and eleven cubits high, so that they would lean over the altar one cubit.

讗诪专 诪专讬诪专 诪砖讜诐 诪专 讝讜讟专讗 砖诪注 诪讬谞讛 注诇 讛讬住讜讚 诪谞讞 诇讛讜 讚讗讬 住诇拽讗 讚注转讱 讗讗专注讗 诪谞讞 诇讛讜 诪讻讚讬 注诇讛 讗诪讛 讜讻谞住 讗诪讛 讝讛讜 讬住讜讚 注诇讛 讞诪砖 讜讻谞住 讗诪讛 讝讛讜 住讜讘讘 注诇讛 砖诇砖 讝讛讜 诪拽讜诐 讛拽专谞讜转 讙讜讞讜转 注诇 讙讘讬 讛诪讝讘讞 讛讬讻讬 诪砖讻讞转 诇讛 讗诇讗 诇讗讜 砖诪注 诪讬谞讛 讗讬住讜讚 诪谞讞 诇讛讜 砖诪注 诪讬谞讛

Mareimar said in the name of Mar Zutra: Learn from it that one places them on the base of the altar and not on the ground, as, if it enters your mind that one places them on the ground, it would pose a difficulty in understanding the mishna. Now, since the following is stated with regard to the structure of the altar: The altar ascended one cubit high and indented one cubit and that is the base, and it ascended five additional cubits and indented one cubit and that is the surrounding ledge, and it ascended three additional cubits and that is the location of the horns of the altar, as the height of the altar totaled nine cubits; consequently, where can you find a case where the willow branches lean over the altar one cubit? Due to the indentations, the branches would need to stand inclined. Eleven cubits would not be sufficiently high to lean one cubit over the altar. Rather, is it not that one must conclude from this that the branches were placed on the base, adding a cubit to their height? The Gemara concludes: Indeed, conclude from it that it is so.

讗诪专 专讘讬 讗讘讛讜 诪讗讬 拽专讗讛 砖谞讗诪专 讗住专讜 讞讙 讘注讘讜转讬诐 注讚 拽专谞讜转 讛诪讝讘讞 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗诇注讝专 讻诇 讛谞讜讟诇 诇讜诇讘 讘讗讙讜讚讜 讜讛讚住 讘注讘讜转讜 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 讘谞讛 诪讝讘讞 讜讛拽专讬讘 注诇讬讜 拽专讘谉 砖谞讗诪专

Rabbi Abbahu said: What is the verse that alludes to the fact that the branches must lean one cubit over the top of the altar? It is as it is stated: 鈥淓ncircle [isru] with branches on the Festival until the horns of the altar鈥 (Psalms 118:27), indicating that willow branches should surround the horns of the altar. That is facilitated by standing the branches on the base. The Gemara cites derivations based on different interpretations of the terms in that verse. Rabbi Abbahu said that Rabbi Elazar said: With regard to anyone who takes a lulav in its binding and a myrtle branch in its dense-leaved form, the verse ascribes him credit as though he built an altar and sacrificed an offering upon it, as it is stated:

讗住专讜 讞讙 讘注讘讜转讬诐 注讚 拽专谞讜转 讛诪讝讘讞 讗诪专 专讘讬 讬专诪讬讛 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讜专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讛诪讞讜讝讬 诪砖讜诐 专讘讬 讬讜讞谞谉 讛诪讻讜转讬 讻诇 讛注讜砖讛 讗讬住讜专 诇讞讙 讘讗讻讬诇讛 讜砖转讬讛 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 讘谞讛 诪讝讘讞 讜讛拽专讬讘 注诇讬讜 拽专讘谉 砖谞讗诪专 讗住专讜 讞讙 讘注讘讜转讬诐 注讚 拽专谞讜转 讛诪讝讘讞

鈥淏ind [isru] with dense-leaved branches [ba鈥檃votim] on the Festival until the horns of the altar鈥 (Psalms 118:27), which alludes to both the binding of the lulav and to the myrtle branch, referred to in the Torah as the branch of a dense-leaved tree [anaf etz avot]. Rabbi Yirmeya said in the name of Rabbi Shimon ben Yo岣i, and Rabbi Yo岣nan said in the name of Rabbi Shimon HaMe岣zi, who said in the name of Rabbi Yo岣nan HaMakkoti: With regard to anyone who establishes an addition [issur] to the Festival on the day after the Festival by eating and drinking, the verse ascribes him credit as though he built an altar and sacrificed an offering upon it, as it is stated: 鈥淎dd [isru] to the Festival with fattened animals [ba鈥檃votim] until the horns of the altar.鈥

讗诪专 讞讝拽讬讛 讗诪专 专讘讬 讬专诪讬讛 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讻诇 讛诪爪讜转 讻讜诇谉 讗讬谉 讗讚诐 讬讜爪讗 讘讛谉 讗诇讗 讚专讱 讙讚讬诇转谉 砖谞讗诪专 注爪讬 砖讟讬诐 注讜诪讚讬诐

搂 Apropos the halakha cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yo岣i, the Gemara cites additional halakhot. 岣zkiya said that Rabbi Yirmeya said in the name of Rabbi Shimon ben Yo岣i: With regard to all objects used in performance of each and every one of the mitzvot, a person fulfills his obligation only when the objects are positioned in the manner of their growth. One must take the lulav with the bottom of the branch facing down, as it is stated with regard to the beams of the Tabernacle: 鈥淎cacia wood, standing鈥 (Exodus 26:15), indicating that the beams stood in the manner of their growth.

转谞讬讗 谞诪讬 讛讻讬 注爪讬 砖讟讬诐 注讜诪讚讬诐 砖注讜诪讚讬诐 讚专讱 讙讚讬诇转谉 讚讘专 讗讞专 注讜诪讚讬诐 砖诪注诪讬讚讬谉 讗转 爪讬驻讜讬谉 讚讘专 讗讞专 注讜诪讚讬诐 砖诪讗 转讗诪专 讗讘讚 住讬讘专诐 讜讘讟诇 住讬讻讜讬讬谉 转诇诪讜讚 诇讜诪专 注爪讬 砖讟讬诐 注讜诪讚讬诐 砖注讜诪讚讬诐 诇注讜诇诐 讜诇注讜诇诪讬 注讜诇诪讬诐

That was also taught in a baraita: 鈥淎cacia wood, standing,鈥 indicating that they stand in the Tabernacle in the manner of their growth in nature. Alternatively, standing means that the beams support their gold plating that is affixed to the beams with nails. Alternatively, standing teaches: Lest you say that after the destruction of the Tabernacle their hope is lost and their prospect is abolished, and they will never serve a sacred purpose again, therefore the verse states: 鈥淎cacia wood, standing,鈥 meaning that they stand forever and for all time and will yet be revealed and utilized again.

讜讗诪专 讞讝拽讬讛 讗诪专 专讘讬 讬专诪讬讛 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讬讻讜诇 讗谞讬 诇驻讟讜专 讗转 讻诇 讛注讜诇诐 讻讜诇讜 诪谉 讛讚讬谉 诪讬讜诐 砖谞讘专讗转讬 注讚 注转讛 讜讗讬诇诪诇讬 讗诇讬注讝专 讘谞讬 注诪讬 诪讬讜诐 砖谞讘专讗 讛注讜诇诐 讜注讚 注讻砖讬讜 讜讗讬诇诪诇讬 讬讜转诐 讘谉 注讜讝讬讛讜 注诪谞讜 诪讬讜诐 砖谞讘专讗 讛注讜诇诐 注讚 住讜驻讜

And 岣zkiya said that Rabbi Yirmeya said in the name of Rabbi Shimon ben Yo岣i: I am able to absolve the entire world from judgment for sins committed from the day I was created until now. The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. And were the merit accrued by Eliezer, my son, calculated along with my own, we would absolve the world from judgment for sins committed from the day that the world was created until now. And were the merit accrued by the righteous king, Jotham ben Uzziah, calculated with our own, we would absolve the world from judgment for sins committed from the day that the world was created until its end. The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world.

讜讗诪专 讞讝拽讬讛 讗诪专 专讘讬 讬专诪讬讛 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 专讗讬转讬 讘谞讬 注诇讬讬讛 讜讛谉 诪讜注讟讬谉 讗诐 讗诇祝 讛谉 讗谞讬 讜讘谞讬 诪讛谉 讗诐 诪讗讛 讛诐 讗谞讬 讜讘谞讬 诪讛谉 讗诐 砖谞讬诐 讛谉 讗谞讬 讜讘谞讬 讛谉 讜诪讬 讝讜讟专讬 讻讜诇讬 讛讗讬 讜讛讗 讗诪专 专讘讗 转诪谞讬 住专讬 讗诇驻讬 讚专讗 讛讜讛 讚拽诪讬讛 拽讜讚砖讗 讘专讬讱 讛讜讗 砖谞讗诪专 住讘讬讘 砖诪谞讛 注砖专 讗诇祝 诇讗 拽砖讬讗 讛讗 讚诪住转讻诇讬 讘讗住驻拽诇专讬讗 讛诪讗讬专讛 讛讗 讚诇讗 诪住转讻诇讬 讘讗住驻拽诇专讬讗 讛诪讗讬专讛

And 岣zkiya said that Rabbi Yirmeya said in the name of Rabbi Shimon ben Yo岣i: I have seen members of the caste of the spiritually prominent, who are truly righteous, and they are few. If they number one thousand, I and my son are among them. If they number one hundred, I and my son are among them; and if they number two, I and my son are they. The Gemara asks: Are they so few? But didn鈥檛 Rava say: There are eighteen thousand righteous individuals in a row before the Holy One, Blessed be He, as it is stated: 鈥淪urrounding are eighteen thousand鈥 (Ezekiel 48:35)? Apparently, the righteous are numerous. The Gemara answers: This is not difficult. This statement of Rabbi Shimon ben Yo岣i is referring to the very few who view the Divine Presence through a bright, mirror-like partition, while that statement of Rava is referring to those who do not view the Divine Presence through a bright partition.

讜讚诪住转讻诇讬 讘讗住驻拽诇专讬讗 讛诪讗讬专讛 诪讬 讝讜讟专讬 讻讜诇讬 讛讗讬 讜讛讗 讗诪专 讗讘讬讬 诇讗 驻讞讜转 注诇诪讗 诪转诇转讬谉 讜砖讬转讗 爪讚讬拽讬 讚诪拽讘诇讬 讗驻讬 砖讻讬谞讛 讘讻诇 讬讜诐 砖谞讗诪专 讗砖专讬 讻诇 讞讜讻讬 诇讜 诇讜 讘讙讬诪讟专讬讗 转诇转讬谉 讜砖讬转讗 讛讜讜 诇讗 拽砖讬讗 讛讗 讚注讬讬诇讬 讘讘专 讛讗 讚注讬讬诇讬 讘诇讗 讘专

The Gemara asks further: And are those who view the Divine Presence through a bright partition so few? But didn鈥檛 Abaye say: The world has no fewer than thirty-six righteous people in each generation who greet the Divine Presence every day, as it is stated: 鈥淗appy are all they that wait for Him [lo]鈥 (Isaiah 30:18)? The numerological value of lo, spelled lamed vav, is thirty-six, alluding to the fact that there are at least thirty-six full-fledged righteous individuals in each generation. The Gemara answers: This is not difficult. This statement of Abaye is referring to those who enter to greet the Divine Presence by requesting and being granted permission, while that statement of Rabbi Shimon ben Yo岣i is referring to those who enter even without requesting permission, for whom the gates of Heaven are open at all times. They are very few indeed.

讘砖注转 驻讟讬专转谉 诪讛 讛谉 讗讜诪专讬诐 讜讻讜壮 讜讛讗 拽讗 诪砖转转祝 砖诐 砖诪讬诐 讜讚讘专 讗讞专 讜转谞讬讗 讻诇 讛诪砖转祝 砖诐 砖诪讬诐 讜讚讘专 讗讞专 谞注拽专 诪谉 讛注讜诇诐 砖谞讗诪专 讘诇转讬 诇讛壮 诇讘讚讜 讛讻讬 拽讗诪专 诇讬讛 讗谞讞谞讜 诪讜讚讬诐 讜诇讱 讗谞讜 诪砖讘讞讬谉 诇讬讛 讗谞讞谞讜 诪讜讚讬诐 讜诇讱 讗谞讜 诪拽诇住讬谉

搂 The mishna asks: At the time of their departure at the end of the Festival, what would they say? The mishna answers that they would praise the altar and glorify God. The Gemara challenges this: But in doing so aren鈥檛 they joining the name of Heaven and another entity, and it was taught in a baraita: Anyone who joins the name of Heaven and another entity is uprooted from the world, as it is stated: 鈥淗e that sacrifices unto the gods, save unto the Lord only, shall be utterly destroyed鈥 (Exodus 22:19)? The Gemara answers that this is what the people are saying when they depart the Temple: To the Lord, we acknowledge that He is our God, and to you, the altar, we give praise; to the Lord, we acknowledge that He is our God, and to you, the altar, we give acclaim. The praise to God and the praise to the altar are clearly distinct.

讻诪注砖讛讜 讘讞讜诇 讗诪专 专讘 讛讜谞讗 诪讗讬 讟注诪讗 讚专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讚讻转讬讘 讻驻讜转 砖谞讬诐 讗讞转 诇诇讜诇讘 讜讗讞转 诇诪讝讘讞 讜专讘谞谉 讗诪专讬 讻驻转 讻转讬讘

搂 The mishna continues: As its performance during the week, so is its performance on Shabbat. And according to Rabbi Yo岣nan ben Beroka, on the seventh day of the Festival they would bring palm branches to the Temple. Rav Huna said: What is the rationale for the opinion of Rabbi Yo岣nan ben Beroka? It is as it is written: 鈥淎nd you shall take for yourselves on the first day the fruit of a beautiful tree, branches of a date palm鈥 (Leviticus 23:40). Branches in the plural indicates that two branches must be taken, one for the lulav and one for placement around the altar. And the Rabbis say: Although the word is vocalized in the plural, based on tradition it is written kappot, without the letter vav. Therefore, it is interpreted as if it were written kappat, indicating that only one palm branch need be taken.

专讘讬 诇讜讬 讗讜诪专 讻转诪专 诪讛 转诪专 讝讛 讗讬谉 诇讜 讗诇讗 诇讘 讗讞讚 讗祝 讬砖专讗诇 讗讬谉 诇讛诐 讗诇讗 诇讘 讗讞讚 诇讗讘讬讛诐 砖讘砖诪讬诐

Rabbi Levi says: The rationale for the opinion of Rabbi Yo岣nan ben Beroka is not based on a verse. Rather, it is a custom that developed to express praise for the Jewish people, likening them to a date palm. Just as the date palm has only one heart, as branches do not grow from its trunk but rather the trunk rises and branches emerge only at the top, so too, the Jewish people have only one heart directed toward their Father in Heaven.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诇讜诇讘 砖讘注讛 讜住讜讻讛 讬讜诐 讗讞讚 诪讗讬 讟注诪讗 诇讜诇讘 讚诪驻住拽讬 诇讬诇讜转 诪讬诪讬诐 讻诇 讬讜诪讗 诪爪讜讛 讘讗驻讬讛 谞驻砖讬讛 讛讜讗 住讜讻讛 讚诇讗 诪驻住拽讬 诇讬诇讜转 诪讬诪讬诐 讻讜诇讛讜 砖讘注讛 讻讞讚 讬讜诪讗 讗专讬讻讗 讚诪讜

Rav Yehuda said that Shmuel said: The blessing over the mitzva of lulav is recited seven days and the blessing over the mitzva of sukka is recited one day. What is the rationale for this distinction? It is written explicitly in the Torah that the mitzva to sit in the sukka applies all seven days. The Gemara explains: With regard to the lulav, where the nights are distinct from the days, as the mitzva of lulav is not in effect at night, each day is a mitzva in and of itself. A separate blessing is recited over each mitzva. However, with regard to sukka, where the nights are not distinct from the days, as the mitzva of sukka is in effect at night just as it is during the day, the legal status of all seven days of the Festival is like that of one long day.

讜专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 住讜讻讛 砖讘注讛 讜诇讜诇讘 讬讜诐 讗讞讚 诪讗讬 讟注诪讗 住讜讻讛 讚讗讜专讬讬转讗 砖讘注讛 诇讜诇讘 讚专讘谞谉 住讙讬 诇讬讛 讘讞讚 讬讜诪讗

But Rabba bar bar 岣na said that Rabbi Yo岣nan said: The blessing over the mitzva of sukka is recited seven days and the blessing over the mitzva of lulav is recited one day. What is the rationale for this distinction? The Gemara explains: The mitzva of sukka is a mitzva by Torah law all seven days of the Festival. Therefore, a blessing is recited for seven days. However, the mitzva of lulav, other than on the first day, is a mitzva by rabbinic law, as the Sages instituted an ordinance to take the lulav for all seven days to commemorate the practice in the Temple. Therefore, it is enough to recite the blessing one day, on the first day.

讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬讜讞谞谉 讗讞讚 讝讛 讜讗讞讚 讝讛 砖讘注讛 讗诪专 专讘 讬讜住祝 谞拽讜讟 讚专讘讛 讘专 讘专 讞谞讛 讘讬讚讱 讚讻讜诇讛讜 讗诪讜专讗讬 拽讬讬诪讬 讻讜讜转讬讛 讘住讜讻讛

When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yo岣nan said: One recites a blessing over both this, the mitzva of sukka, and over that, the mitzva of lulav, all seven days. Rav Yosef said: Take the statement of Rabba bar bar 岣na in your hand, as all the amora鈥檌m who transmitted statements of Rabbi Yo岣nan hold in accordance with his opinion in matters related to sukka.

诪讬转讬讘讬

The Gemara raises an objection based on a baraita:

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).
  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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.

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Sukkah 45

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Sukkah 45

讜讻讬 诇讬讬讘砖谉 讛讜讗 爪专讬讱 讗诇讗 讗讬诪讗 注诇 讙讘 讛讗讬爪讟讘讗 讗诪专 专讞讘讗 讗诪专 (专讘) 讬讛讜讚讛 讛专 讛讘讬转 住讟讬讜 讻驻讜诇 讛讬讛 住讟讬讜 诇驻谞讬诐 诪住讟讬讜

And does he need to dry them? Clearly, that is not his intention. Why, then, would he place the lulavim on the roof? Rather, emend your version and say: On the bench beneath the roof, in a place designated for that purpose. Ra岣va said that Rav Yehuda said: The Temple Mount was a double colonnade [setav], a colonnade within a colonnade, and there was room there to place the lulavim.

诪转谞讬壮 诪爪讜转 注专讘讛 讻讬爪讚 诪拽讜诐 讛讬讛 诇诪讟讛 诪讬专讜砖诇讬诐 讜谞拽专讗 诪讜爪讗 讬讜专讚讬谉 诇砖诐 讜诪诇拽讟讬谉 诪砖诐 诪讜专讘讬讜转 砖诇 注专讘讛 讜讘讗讬谉 讜讝讜拽驻讬谉 讗讜转谉 讘爪讚讬 讛诪讝讘讞 讜专讗砖讬讛谉 讻驻讜驻讬谉 注诇 讙讘讬 讛诪讝讘讞 转拽注讜 讜讛专讬注讜 讜转拽注讜 讘讻诇 讬讜诐 诪拽讬驻讬谉 讗转 讛诪讝讘讞 驻注诐 讗讞转 讜讗讜诪专讬诐 讗谞讗 讛壮 讛讜砖讬注讛 谞讗 讗谞讗 讛壮 讛爪诇讬讞讛 谞讗 专讘讬 讬讛讜讚讛 讗讜诪专 讗谞讬 讜讛讜 讛讜砖讬注讛 谞讗 讜讗讜转讜 讛讬讜诐 诪拽讬驻讬谉 讗转 讛诪讝讘讞 砖讘注 驻注诪讬诐 讘砖注转 驻讟讬专转谉 诪讛 讛谉 讗讜诪专讬诐 讬讜驻讬 诇讱 诪讝讘讞 讬讜驻讬 诇讱 诪讝讘讞 专讘讬 讗诇注讝专 讗讜诪专 诇讬讛 讜诇讱 诪讝讘讞 诇讬讛 讜诇讱 诪讝讘讞

MISHNA: How is the mitzva of the willow branch fulfilled? There was a place below Jerusalem, and it was called Motza. They would descend there and gather willow branches [murbiyyot] from there. And they would then come and stand them upright at the sides of the altar, and the tops of the branches would be inclined over the top of the altar. They then sounded a tekia, a simple uninterrupted blast, sounded a terua, a broken sound and/or a series of short staccato blasts, and sounded another tekia. Each day they would circle the altar one time and say: 鈥淟ord, please save us. Lord, please grant us success鈥 (Psalms 118:25). Rabbi Yehuda says that they would say: Ani vaho, please save us. And on that day, the seventh day of Sukkot, they would circle the altar seven times. At the time of their departure at the end of the Festival, what would they say? It is beautiful for you, altar; it is beautiful for you, altar. Rabbi Elazar said that they would say: To the Lord and to you, altar; to the Lord and to you, altar.

讻诪注砖讛讜 讘讞讜诇 讻讱 诪注砖讛讜 讘砖讘转 讗诇讗 砖讛讬讜 诪诇拽讟讬谉 讗讜转谉 诪注专讘 讜诪谞讬讞讬谉 讗讜转谉 讘讙讬讙讬讜转 砖诇 讝讛讘 讻讚讬 砖诇讗 讬讻诪讜砖讜 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讗讜诪专 讞专讬讜转 砖诇 讚拽诇 讛讬讜 诪讘讬讗讬谉 讜讞讜讘讟讬谉 讗讜转谉 讘拽专拽注 讘爪讚讬 讛诪讝讘讞 讜讗讜转讜 讛讬讜诐 谞拽专讗 讞讘讜讟 讞专讬讜转 诪讬讚 转讬谞讜拽讜转 砖讜诪讟讬谉 讗转 诇讜诇讘讬讛谉 讜讗讜讻诇讬谉 讗转专讜讙讬讛谉

The mishna notes: As its performance during the week, so is its performance on Shabbat; except for the fact that they would gather the branches from Shabbat eve and place them in basins of gold so that they would not dry. Rabbi Yo岣nan ben Beroka says: There was a unique custom on the seventh day. They would bring palm branches to the Temple and place them on the ground at the sides of the altar, and that seventh day of Sukkot was called: The day of the placing of palm branches. Immediately after fulfilling the mitzva of taking the four species on the seventh day of the festival of Sukkot, children remove their lulavim from the binding and eat their etrogim as an expression of extreme joy.

讙诪壮 转谞讗 诪拽讜诐 拽诇谞讬讗 讛讜讛 讜转谞讗 讚讬讚谉 诪讗讬 讟注诪讗 拽专讬 诇讬讛 诪讜爪讗 讗讬讬讚讬 讚诪讬驻拽 诪讻专讙讗 讚诪诇讻讗 拽专讬 诇讬讛 诪讜爪讗

GEMARA: It was taught: Motza, which was mentioned in the mishna, was a Roman military colony [kelanya]. The Gemara asks: And the tanna of our mishna, what is the reason that he called it Motza? The reason is that since it is exempted from the king鈥檚 tax [karga], they call it Motza, meaning removed.

讜讘讗讬谉 讜讝讜拽驻讬谉 讗讜转谉 讘爪讚讬 讻讜壮 转谞讗 专讘讜转 讜讗专讜讻讜转 讜讙讘讜讛讜转 讗讞讚 注砖专 讗诪讛 讻讚讬 砖讬讛讜 讙讜讞讜转 注诇 讛诪讝讘讞 讗诪讛

搂 The mishna continues: And after gathering the willow branches, they would then come and stand them upright at the sides of the altar. It was taught: The willow branches were numerous and long, and eleven cubits high, so that they would lean over the altar one cubit.

讗诪专 诪专讬诪专 诪砖讜诐 诪专 讝讜讟专讗 砖诪注 诪讬谞讛 注诇 讛讬住讜讚 诪谞讞 诇讛讜 讚讗讬 住诇拽讗 讚注转讱 讗讗专注讗 诪谞讞 诇讛讜 诪讻讚讬 注诇讛 讗诪讛 讜讻谞住 讗诪讛 讝讛讜 讬住讜讚 注诇讛 讞诪砖 讜讻谞住 讗诪讛 讝讛讜 住讜讘讘 注诇讛 砖诇砖 讝讛讜 诪拽讜诐 讛拽专谞讜转 讙讜讞讜转 注诇 讙讘讬 讛诪讝讘讞 讛讬讻讬 诪砖讻讞转 诇讛 讗诇讗 诇讗讜 砖诪注 诪讬谞讛 讗讬住讜讚 诪谞讞 诇讛讜 砖诪注 诪讬谞讛

Mareimar said in the name of Mar Zutra: Learn from it that one places them on the base of the altar and not on the ground, as, if it enters your mind that one places them on the ground, it would pose a difficulty in understanding the mishna. Now, since the following is stated with regard to the structure of the altar: The altar ascended one cubit high and indented one cubit and that is the base, and it ascended five additional cubits and indented one cubit and that is the surrounding ledge, and it ascended three additional cubits and that is the location of the horns of the altar, as the height of the altar totaled nine cubits; consequently, where can you find a case where the willow branches lean over the altar one cubit? Due to the indentations, the branches would need to stand inclined. Eleven cubits would not be sufficiently high to lean one cubit over the altar. Rather, is it not that one must conclude from this that the branches were placed on the base, adding a cubit to their height? The Gemara concludes: Indeed, conclude from it that it is so.

讗诪专 专讘讬 讗讘讛讜 诪讗讬 拽专讗讛 砖谞讗诪专 讗住专讜 讞讙 讘注讘讜转讬诐 注讚 拽专谞讜转 讛诪讝讘讞 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗诇注讝专 讻诇 讛谞讜讟诇 诇讜诇讘 讘讗讙讜讚讜 讜讛讚住 讘注讘讜转讜 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 讘谞讛 诪讝讘讞 讜讛拽专讬讘 注诇讬讜 拽专讘谉 砖谞讗诪专

Rabbi Abbahu said: What is the verse that alludes to the fact that the branches must lean one cubit over the top of the altar? It is as it is stated: 鈥淓ncircle [isru] with branches on the Festival until the horns of the altar鈥 (Psalms 118:27), indicating that willow branches should surround the horns of the altar. That is facilitated by standing the branches on the base. The Gemara cites derivations based on different interpretations of the terms in that verse. Rabbi Abbahu said that Rabbi Elazar said: With regard to anyone who takes a lulav in its binding and a myrtle branch in its dense-leaved form, the verse ascribes him credit as though he built an altar and sacrificed an offering upon it, as it is stated:

讗住专讜 讞讙 讘注讘讜转讬诐 注讚 拽专谞讜转 讛诪讝讘讞 讗诪专 专讘讬 讬专诪讬讛 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讜专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讛诪讞讜讝讬 诪砖讜诐 专讘讬 讬讜讞谞谉 讛诪讻讜转讬 讻诇 讛注讜砖讛 讗讬住讜专 诇讞讙 讘讗讻讬诇讛 讜砖转讬讛 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 讘谞讛 诪讝讘讞 讜讛拽专讬讘 注诇讬讜 拽专讘谉 砖谞讗诪专 讗住专讜 讞讙 讘注讘讜转讬诐 注讚 拽专谞讜转 讛诪讝讘讞

鈥淏ind [isru] with dense-leaved branches [ba鈥檃votim] on the Festival until the horns of the altar鈥 (Psalms 118:27), which alludes to both the binding of the lulav and to the myrtle branch, referred to in the Torah as the branch of a dense-leaved tree [anaf etz avot]. Rabbi Yirmeya said in the name of Rabbi Shimon ben Yo岣i, and Rabbi Yo岣nan said in the name of Rabbi Shimon HaMe岣zi, who said in the name of Rabbi Yo岣nan HaMakkoti: With regard to anyone who establishes an addition [issur] to the Festival on the day after the Festival by eating and drinking, the verse ascribes him credit as though he built an altar and sacrificed an offering upon it, as it is stated: 鈥淎dd [isru] to the Festival with fattened animals [ba鈥檃votim] until the horns of the altar.鈥

讗诪专 讞讝拽讬讛 讗诪专 专讘讬 讬专诪讬讛 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讻诇 讛诪爪讜转 讻讜诇谉 讗讬谉 讗讚诐 讬讜爪讗 讘讛谉 讗诇讗 讚专讱 讙讚讬诇转谉 砖谞讗诪专 注爪讬 砖讟讬诐 注讜诪讚讬诐

搂 Apropos the halakha cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yo岣i, the Gemara cites additional halakhot. 岣zkiya said that Rabbi Yirmeya said in the name of Rabbi Shimon ben Yo岣i: With regard to all objects used in performance of each and every one of the mitzvot, a person fulfills his obligation only when the objects are positioned in the manner of their growth. One must take the lulav with the bottom of the branch facing down, as it is stated with regard to the beams of the Tabernacle: 鈥淎cacia wood, standing鈥 (Exodus 26:15), indicating that the beams stood in the manner of their growth.

转谞讬讗 谞诪讬 讛讻讬 注爪讬 砖讟讬诐 注讜诪讚讬诐 砖注讜诪讚讬诐 讚专讱 讙讚讬诇转谉 讚讘专 讗讞专 注讜诪讚讬诐 砖诪注诪讬讚讬谉 讗转 爪讬驻讜讬谉 讚讘专 讗讞专 注讜诪讚讬诐 砖诪讗 转讗诪专 讗讘讚 住讬讘专诐 讜讘讟诇 住讬讻讜讬讬谉 转诇诪讜讚 诇讜诪专 注爪讬 砖讟讬诐 注讜诪讚讬诐 砖注讜诪讚讬诐 诇注讜诇诐 讜诇注讜诇诪讬 注讜诇诪讬诐

That was also taught in a baraita: 鈥淎cacia wood, standing,鈥 indicating that they stand in the Tabernacle in the manner of their growth in nature. Alternatively, standing means that the beams support their gold plating that is affixed to the beams with nails. Alternatively, standing teaches: Lest you say that after the destruction of the Tabernacle their hope is lost and their prospect is abolished, and they will never serve a sacred purpose again, therefore the verse states: 鈥淎cacia wood, standing,鈥 meaning that they stand forever and for all time and will yet be revealed and utilized again.

讜讗诪专 讞讝拽讬讛 讗诪专 专讘讬 讬专诪讬讛 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讬讻讜诇 讗谞讬 诇驻讟讜专 讗转 讻诇 讛注讜诇诐 讻讜诇讜 诪谉 讛讚讬谉 诪讬讜诐 砖谞讘专讗转讬 注讚 注转讛 讜讗讬诇诪诇讬 讗诇讬注讝专 讘谞讬 注诪讬 诪讬讜诐 砖谞讘专讗 讛注讜诇诐 讜注讚 注讻砖讬讜 讜讗讬诇诪诇讬 讬讜转诐 讘谉 注讜讝讬讛讜 注诪谞讜 诪讬讜诐 砖谞讘专讗 讛注讜诇诐 注讚 住讜驻讜

And 岣zkiya said that Rabbi Yirmeya said in the name of Rabbi Shimon ben Yo岣i: I am able to absolve the entire world from judgment for sins committed from the day I was created until now. The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. And were the merit accrued by Eliezer, my son, calculated along with my own, we would absolve the world from judgment for sins committed from the day that the world was created until now. And were the merit accrued by the righteous king, Jotham ben Uzziah, calculated with our own, we would absolve the world from judgment for sins committed from the day that the world was created until its end. The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world.

讜讗诪专 讞讝拽讬讛 讗诪专 专讘讬 讬专诪讬讛 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 专讗讬转讬 讘谞讬 注诇讬讬讛 讜讛谉 诪讜注讟讬谉 讗诐 讗诇祝 讛谉 讗谞讬 讜讘谞讬 诪讛谉 讗诐 诪讗讛 讛诐 讗谞讬 讜讘谞讬 诪讛谉 讗诐 砖谞讬诐 讛谉 讗谞讬 讜讘谞讬 讛谉 讜诪讬 讝讜讟专讬 讻讜诇讬 讛讗讬 讜讛讗 讗诪专 专讘讗 转诪谞讬 住专讬 讗诇驻讬 讚专讗 讛讜讛 讚拽诪讬讛 拽讜讚砖讗 讘专讬讱 讛讜讗 砖谞讗诪专 住讘讬讘 砖诪谞讛 注砖专 讗诇祝 诇讗 拽砖讬讗 讛讗 讚诪住转讻诇讬 讘讗住驻拽诇专讬讗 讛诪讗讬专讛 讛讗 讚诇讗 诪住转讻诇讬 讘讗住驻拽诇专讬讗 讛诪讗讬专讛

And 岣zkiya said that Rabbi Yirmeya said in the name of Rabbi Shimon ben Yo岣i: I have seen members of the caste of the spiritually prominent, who are truly righteous, and they are few. If they number one thousand, I and my son are among them. If they number one hundred, I and my son are among them; and if they number two, I and my son are they. The Gemara asks: Are they so few? But didn鈥檛 Rava say: There are eighteen thousand righteous individuals in a row before the Holy One, Blessed be He, as it is stated: 鈥淪urrounding are eighteen thousand鈥 (Ezekiel 48:35)? Apparently, the righteous are numerous. The Gemara answers: This is not difficult. This statement of Rabbi Shimon ben Yo岣i is referring to the very few who view the Divine Presence through a bright, mirror-like partition, while that statement of Rava is referring to those who do not view the Divine Presence through a bright partition.

讜讚诪住转讻诇讬 讘讗住驻拽诇专讬讗 讛诪讗讬专讛 诪讬 讝讜讟专讬 讻讜诇讬 讛讗讬 讜讛讗 讗诪专 讗讘讬讬 诇讗 驻讞讜转 注诇诪讗 诪转诇转讬谉 讜砖讬转讗 爪讚讬拽讬 讚诪拽讘诇讬 讗驻讬 砖讻讬谞讛 讘讻诇 讬讜诐 砖谞讗诪专 讗砖专讬 讻诇 讞讜讻讬 诇讜 诇讜 讘讙讬诪讟专讬讗 转诇转讬谉 讜砖讬转讗 讛讜讜 诇讗 拽砖讬讗 讛讗 讚注讬讬诇讬 讘讘专 讛讗 讚注讬讬诇讬 讘诇讗 讘专

The Gemara asks further: And are those who view the Divine Presence through a bright partition so few? But didn鈥檛 Abaye say: The world has no fewer than thirty-six righteous people in each generation who greet the Divine Presence every day, as it is stated: 鈥淗appy are all they that wait for Him [lo]鈥 (Isaiah 30:18)? The numerological value of lo, spelled lamed vav, is thirty-six, alluding to the fact that there are at least thirty-six full-fledged righteous individuals in each generation. The Gemara answers: This is not difficult. This statement of Abaye is referring to those who enter to greet the Divine Presence by requesting and being granted permission, while that statement of Rabbi Shimon ben Yo岣i is referring to those who enter even without requesting permission, for whom the gates of Heaven are open at all times. They are very few indeed.

讘砖注转 驻讟讬专转谉 诪讛 讛谉 讗讜诪专讬诐 讜讻讜壮 讜讛讗 拽讗 诪砖转转祝 砖诐 砖诪讬诐 讜讚讘专 讗讞专 讜转谞讬讗 讻诇 讛诪砖转祝 砖诐 砖诪讬诐 讜讚讘专 讗讞专 谞注拽专 诪谉 讛注讜诇诐 砖谞讗诪专 讘诇转讬 诇讛壮 诇讘讚讜 讛讻讬 拽讗诪专 诇讬讛 讗谞讞谞讜 诪讜讚讬诐 讜诇讱 讗谞讜 诪砖讘讞讬谉 诇讬讛 讗谞讞谞讜 诪讜讚讬诐 讜诇讱 讗谞讜 诪拽诇住讬谉

搂 The mishna asks: At the time of their departure at the end of the Festival, what would they say? The mishna answers that they would praise the altar and glorify God. The Gemara challenges this: But in doing so aren鈥檛 they joining the name of Heaven and another entity, and it was taught in a baraita: Anyone who joins the name of Heaven and another entity is uprooted from the world, as it is stated: 鈥淗e that sacrifices unto the gods, save unto the Lord only, shall be utterly destroyed鈥 (Exodus 22:19)? The Gemara answers that this is what the people are saying when they depart the Temple: To the Lord, we acknowledge that He is our God, and to you, the altar, we give praise; to the Lord, we acknowledge that He is our God, and to you, the altar, we give acclaim. The praise to God and the praise to the altar are clearly distinct.

讻诪注砖讛讜 讘讞讜诇 讗诪专 专讘 讛讜谞讗 诪讗讬 讟注诪讗 讚专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讛 讚讻转讬讘 讻驻讜转 砖谞讬诐 讗讞转 诇诇讜诇讘 讜讗讞转 诇诪讝讘讞 讜专讘谞谉 讗诪专讬 讻驻转 讻转讬讘

搂 The mishna continues: As its performance during the week, so is its performance on Shabbat. And according to Rabbi Yo岣nan ben Beroka, on the seventh day of the Festival they would bring palm branches to the Temple. Rav Huna said: What is the rationale for the opinion of Rabbi Yo岣nan ben Beroka? It is as it is written: 鈥淎nd you shall take for yourselves on the first day the fruit of a beautiful tree, branches of a date palm鈥 (Leviticus 23:40). Branches in the plural indicates that two branches must be taken, one for the lulav and one for placement around the altar. And the Rabbis say: Although the word is vocalized in the plural, based on tradition it is written kappot, without the letter vav. Therefore, it is interpreted as if it were written kappat, indicating that only one palm branch need be taken.

专讘讬 诇讜讬 讗讜诪专 讻转诪专 诪讛 转诪专 讝讛 讗讬谉 诇讜 讗诇讗 诇讘 讗讞讚 讗祝 讬砖专讗诇 讗讬谉 诇讛诐 讗诇讗 诇讘 讗讞讚 诇讗讘讬讛诐 砖讘砖诪讬诐

Rabbi Levi says: The rationale for the opinion of Rabbi Yo岣nan ben Beroka is not based on a verse. Rather, it is a custom that developed to express praise for the Jewish people, likening them to a date palm. Just as the date palm has only one heart, as branches do not grow from its trunk but rather the trunk rises and branches emerge only at the top, so too, the Jewish people have only one heart directed toward their Father in Heaven.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诇讜诇讘 砖讘注讛 讜住讜讻讛 讬讜诐 讗讞讚 诪讗讬 讟注诪讗 诇讜诇讘 讚诪驻住拽讬 诇讬诇讜转 诪讬诪讬诐 讻诇 讬讜诪讗 诪爪讜讛 讘讗驻讬讛 谞驻砖讬讛 讛讜讗 住讜讻讛 讚诇讗 诪驻住拽讬 诇讬诇讜转 诪讬诪讬诐 讻讜诇讛讜 砖讘注讛 讻讞讚 讬讜诪讗 讗专讬讻讗 讚诪讜

Rav Yehuda said that Shmuel said: The blessing over the mitzva of lulav is recited seven days and the blessing over the mitzva of sukka is recited one day. What is the rationale for this distinction? It is written explicitly in the Torah that the mitzva to sit in the sukka applies all seven days. The Gemara explains: With regard to the lulav, where the nights are distinct from the days, as the mitzva of lulav is not in effect at night, each day is a mitzva in and of itself. A separate blessing is recited over each mitzva. However, with regard to sukka, where the nights are not distinct from the days, as the mitzva of sukka is in effect at night just as it is during the day, the legal status of all seven days of the Festival is like that of one long day.

讜专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 住讜讻讛 砖讘注讛 讜诇讜诇讘 讬讜诐 讗讞讚 诪讗讬 讟注诪讗 住讜讻讛 讚讗讜专讬讬转讗 砖讘注讛 诇讜诇讘 讚专讘谞谉 住讙讬 诇讬讛 讘讞讚 讬讜诪讗

But Rabba bar bar 岣na said that Rabbi Yo岣nan said: The blessing over the mitzva of sukka is recited seven days and the blessing over the mitzva of lulav is recited one day. What is the rationale for this distinction? The Gemara explains: The mitzva of sukka is a mitzva by Torah law all seven days of the Festival. Therefore, a blessing is recited for seven days. However, the mitzva of lulav, other than on the first day, is a mitzva by rabbinic law, as the Sages instituted an ordinance to take the lulav for all seven days to commemorate the practice in the Temple. Therefore, it is enough to recite the blessing one day, on the first day.

讻讬 讗转讗 专讘讬谉 讗诪专 专讘讬 讬讜讞谞谉 讗讞讚 讝讛 讜讗讞讚 讝讛 砖讘注讛 讗诪专 专讘 讬讜住祝 谞拽讜讟 讚专讘讛 讘专 讘专 讞谞讛 讘讬讚讱 讚讻讜诇讛讜 讗诪讜专讗讬 拽讬讬诪讬 讻讜讜转讬讛 讘住讜讻讛

When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yo岣nan said: One recites a blessing over both this, the mitzva of sukka, and over that, the mitzva of lulav, all seven days. Rav Yosef said: Take the statement of Rabba bar bar 岣na in your hand, as all the amora鈥檌m who transmitted statements of Rabbi Yo岣nan hold in accordance with his opinion in matters related to sukka.

诪讬转讬讘讬

The Gemara raises an objection based on a baraita:

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