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

Today's Daf Yomi

August 22, 2021 | 讬状讚 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 46

Today鈥檚 daf is sponsored by Dodi Lamm in memory of her sister Judy Young, Yehudis Leiba bat Shprintza A鈥橦S. 鈥淢y sister鈥檚 whole life revolved around teaching Torah, being mekarev the disenchanted, and dedicating herself to her beautiful family. She had an abundance of energy and radiated that love of life to all those she encountered far and wide. Her motto was, 鈥榟ow can I make Hashem proud of me?鈥 We were all proud of her.鈥 And by Mark and Debbie Ziering in memory of Mark鈥檚 mother, Lea bat Mazalta and Yosef on her yahrzeit. “Lea was a dignified woman who raised her family dedicated to the values of modesty and commitment to Judaism.”

The gemara brings a difficulty from the Tosefta on the opinion of Rabbi Yochanan (according to Rabba Bar Bar Hanna) who held that one makes a blessing the sukkah all seven days and the lulav only one day. The Tosefta says the reverse. The gemara answers that regarding lulav, the Tosefta was referring to when the Temple was around and Rabbi yochanan was referring to after the Temple was dstroyed. Regarding sukkah, they say that there is a tanaitic dispute on the issue and they bring a braita regarding tefillin. Rabbi Yochanan holds like the other tanna. Various amoraim disagree regarding the lulav blessing on all other days (excluding the first day). Rav held that he blesses all seven days – some people learn this from his opinion on Hanukkah and some say that he said this directly about the lulav. In the Tosefta quoted above, it says that one should make a shehechiyanu when building the sukkah and when binding the lulav. Another braita is brought regarding shehechiyanu on building the sukkah. And Rav Kahana鈥檚 practice is brought that he would say it with Kiddush. When one has to do several mitzvot, does one make one blessing on all or separate blessings for each? Usually, an empty vessel can accept contents and a full one cannot but with Torah and mitzvot, it is the opposite. Only those who have learned, can hold more. And only who reviews can one hold more. There is a controversy between Rabbi Yochanan and Reish Lakish: At what point can one benefit from one’s etrog? How is our mishna used to question each opinion. Rabbi Zeira did not allow people to give a lulav to a child before performing the mitzvah on the first day because it is possible to give a gift to a child but the child is not able to return it as their action of passing on ownership is not considered in halakha. When can you enjoy lulav abroad when the eighth day is potentially also the seventh?

讛注讜砖讛 诇讜诇讘 诇注爪诪讜 讗讜诪专 讘专讜讱 砖讛讞讬讬谞讜 讜拽讬讬诪谞讜 讜讛讙讬注谞讜 诇讝诪谉 讛讝讛 谞讟诇讜 诇爪讗转 讘讜 讗讜诪专 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 注诇 谞讟讬诇转 诇讜诇讘 讜讗祝 注诇 驻讬 砖讘讬专讱 注诇讬讜 讬讜诐 专讗砖讜谉 讞讜讝专 讜诪讘专讱 讻诇 砖讘注讛 讛注讜砖讛 住讜讻讛 诇注爪诪讜 讗讜诪专 讘专讜讱 砖讛讞讬讬谞讜 讜拽讬讬诪谞讜 讻讜壮 谞讻谞住 诇讬砖讘 讘讛 讗讜诪专 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 诇讬砖讘 讘住讜讻讛 讜讻讬讜谉 砖讘讬专讱 讬讜诐 专讗砖讜谉 砖讜讘 讗讬谞讜 诪讘专讱

One who prepares a lulav for himself, but not one who prepares for others, recites when preparing it on the eve of the Festival: Blessed鈥ho has given us life, sustained us, and brought us to this time. When he takes it during the Festival in order to fulfill his obligation, he says: Blessed鈥ho sanctified us with His mitzvot and commanded us concerning the taking of a lulav. And even though he recited the blessing over the lulav on the first day of the Festival, he repeats and recites the blessing over the lulav all seven days when fulfilling the mitzva. One who establishes a sukka for himself recites: Blessed鈥ho has given us life, sustained us, and brought us to this time. When he enters to sit in the sukka, he recites: 鈥淏lessed鈥Who has sanctified us with His mitzvot and commanded us to reside in the sukka. And once he recited the blessing on the first day, he no longer recites it on the rest of the days, as all seven days are considered a single unit.

拽砖讬讗 诇讜诇讘 讗诇讜诇讘 拽砖讬讗 住讜讻讛 讗住讜讻讛

Now, the halakha cited in this baraita that the blessing over lulav is recited all seven days is difficult; it contradicts the halakha stated by Rabba bar bar 岣na in the name of Rabbi Yo岣nan, that the blessing over lulav is recited only on the first day. The halakha cited in this baraita that the blessing over sukka is recited only on the first day is likewise difficult, as it contradicts the halakha that Rabba bar bar 岣na said that Rabbi Yo岣nan said, that the blessing over sukka is recited all seven days.

讘砖诇诪讗 诇讜诇讘 讗诇讜诇讘 诇讗 拽砖讬讗 讻讗谉 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讻讗谉 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 讗诇讗 住讜讻讛 讗住讜讻讛 拽砖讬讗

The Gemara continues: Granted, the contradiction between the halakha with regard to lulav in the baraita and the halakha with regard to lulav stated in the name of Rabbi Yo岣nan is not difficult. Here, in the baraita, where the halakha is to recite the blessing each day, it is referring to a time when the Temple is in existence, where the mitzva of lulav is performed all seven days. There, in the case of the statement of Rabbi Yo岣nan that the blessing is recited only on the first day, it is referring to a time when the Temple is not in existence. However, the contradiction between one halakha of sukka and the other halakha of sukka remains difficult, as Rabbi Yo岣nan鈥檚 statement indicates that the mitzva of sukka during the Festival is considered seven separate mitzvot, while the halakha in the baraita indicates that it is one extended mitzva.

转谞讗讬 讛讬讗 讚转谞讬讗 转驻讬诇讬谉 讻诇 讝诪谉 砖诪谞讬讞谉 诪讘专讱 注诇讬讛谉 讚讘专讬 专讘讬 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谞讜 诪讘专讱 讗诇讗 砖讞专讬转 讘诇讘讚

The Gemara answers: This matter is related to a general dispute between tanna鈥檌m, as it was taught in a baraita: With regard to phylacteries, every time one dons them he recites the blessing over them; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: One recites the blessing only in the morning. Apparently, these tanna鈥檌m would dispute the issue of sukka as well: Does one recite the blessing each time he performs the mitzva or only the first time he performs it at the beginning of Sukkot?

讗转诪专 讗讘讬讬 讗诪专 讛诇讻转讗 讻专讘讬 讜专讘讗 讗诪专 讛诇讻转讗 讻专讘谞谉 讗诪专 专讘 诪专讬 讘专讛 讚讘转 砖诪讜讗诇 讞讝讬谞讗 诇讬讛 诇专讘讗 讚诇讗 注讘讬讚 讻砖诪注转讬讛 讗诇讗 诪拽讚讬诐 讜拽讗讬 讜注讬讬诇 讘讬转 讛讻住讗 讜谞驻讬拽 讜诪砖讬 讬讚讬讛 讜诪谞讞 转驻讬诇讬谉 讜诪讘专讱 讜讻讬 讗爪讟专讬讱 讝讬诪谞讗 讗讞专讬谞讗 注讬讬诇 诇讘讬转 讛讻住讗 讜谞驻讬拽 讜诪砖讬 讬讚讬讛 讜诪谞讞 转驻讬诇讬谉 讜诪讘专讱 讜讗谞谉 谞诪讬 讻专讘讬 注讘讚讬谞谉 讜诪讘专讻讬谉 讻诇 砖讘注讛

Apropos phylacteries, it was stated that Abaye said: The halakha is in accordance with the opinion of Rabbi Yehuda HaNasi, and Rava said: The halakha is in accordance with the opinion of the Rabbis. Rav Mari, son of the daughter of Shmuel, said: I observed Rava, who did not act in accordance with his own halakha and recite the blessing over phylacteries only once. Rather, he rises early, and enters the bathroom, and exits, and washes his hands, and dons phylacteries, and recites the blessing. And when he needs to go another time, he enters the bathroom, and exits, and washes his hands, and then dons phylacteries, and then recites the blessing. And we too, in the case of sukka, act in accordance with the opinion of Rabbi Yehuda HaNasi and recite the blessing all seven days.

讗诪专 诪专 讝讜讟专讗 讞讝讬谞讗 诇讬讛 诇专讘 驻驻讬 讚讻诇 讗讬诪转 讚诪谞讞 转驻讬诇讬谉 诪讘专讱 专讘谞谉 讚讘讬 专讘 讗砖讬 讻诇 讗讬诪转 讚诪砖诪砖讬 讘讛讜 诪讘专讻讬

Mar Zutra said: I observed Rav Pappi, who recited the blessing whenever he donned phylacteries. The Sages of the school of Rav Ashi recited the blessing whenever they touched the phylacteries that they were donning.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪爪讜转 诇讜诇讘 讻诇 砖讘注讛 讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 讬讜诐 专讗砖讜谉 诪爪讜转 诇讜诇讘 诪讻讗谉 讜讗讬诇讱 诪爪讜转 讝拽谞讬诐 讜专讘讬 讬爪讞拽 讗诪专 讻诇 讬讜诪讗 诪爪讜转 讝拽谞讬诐 讜讗驻讬诇讜 讬讜诐 专讗砖讜谉 讜讛讗 拽讬讬诪讗 诇谉 讚讬讜诐 专讗砖讜谉 讚讗讜专讬讬转讗 讗讬诪讗 讘专 诪讬讜诐 专讗砖讜谉 讗讬 讛讻讬 讛讬讬谞讜 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗讬诪讗 讜讻谉 讗诪专 专讘讬 讬爪讞拽

Rav Yehuda said that Shmuel said: The blessing over the mitzva of lulav is recited all seven days of the Festival. And Rabbi Yehoshua ben Levi said: On the first day, there is the mitzva of lulav by Torah law, and one recites a blessing. From that point onward it is a mitzva of the Elders, a rabbinic ordinance to commemorate the Temple, and one is not required to recite a blessing. Rabbi Yitz岣k said: On each day of Sukkot it is a mitzva of the Elders. The Gemara wonders: Even on the first day? But don鈥檛 we maintain that on the first day the mitzva of lulav is by Torah law? The Gemara emends the citation. Say that Rabbi Yitz岣k said: On each day of Sukkot except for the first day. The Gemara asks: If so, that opinion is the same as that of Rabbi Yehoshua ben Levi; but they appear to disagree. The Gemara answers: Emend the citation and say: And likewise, Rabbi Yitz岣k said, in agreement with Rabbi Yehoshua ben Levi.

讜讗祝 专讘 住讘专 讻诇 砖讘注讛 诪爪讜转 诇讜诇讘 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 讛诪讚诇讬拽 谞专 砖诇 讞谞讜讻讛 爪专讬讱 诇讘专讱 专讘讬 讬专诪讬讛 讗诪专 讛专讜讗讛 谞专 砖诇 讞谞讜讻讛 爪专讬讱 诇讘专讱 诪讗讬 诪讘专讱 讗诪专 专讘 讬讛讜讚讛 讬讜诐 专讗砖讜谉 讛诪讚诇讬拽 诪讘专讱 砖诇砖 讛专讜讗讛 诪讘专讱 砖转讬诐 诪讻讗谉 讜讗讬诇讱 诪讚诇讬拽 诪讘专讱 砖转讬诐 讜专讜讗讛 诪讘专讱 讗讞转

The Gemara notes: And Rav also held that the blessing over the mitzva of lulav is recited all seven days, and one recites the blessing even on the six days when the mitzva is by rabbinic law, as Rabbi 岣yya bar Ashi said that Rav said: One who lights a Hanukkah light must recite a blessing. Rabbi Yirmeya said: One who sees a burning Hanukkah light must recite a blessing. What blessings does one recite? Rav Yehuda said: On the first day of Hanukkah, the one who lights recites three blessings: To light the Hanukkah light, Who has performed miracles, and the blessing of time. The one who sees burning lights recites two blessings. From this point onward, from the second day of Hanukkah, the one who lights recites two blessings, and the one who sees recites one blessing.

讜诪讗讬 诪讘专讱 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 诇讛讚诇讬拽 谞专 (砖诇) 讞谞讜讻讛 讜讛讬讻谉 爪讜谞讜 诪诇讗 转住讜专 讜专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 砖讗诇 讗讘讬讱 讜讬讙讚讱

The Gemara asks: And what is the first blessing that one recites? He recites: Blessed鈥ho has made us holy through His mitzvot and has commanded us to light the Hanukkah light. The Gemara asks: And where did He command us? The mitzva of Hanukkah is not mentioned in the Torah, so how can one say that it was commanded to us by God? The Gemara answers: The obligation to recite this blessing is derived from the verse: 鈥淵ou shall not turn aside from the sentence which they shall declare unto you, to the right, nor to the left鈥 (Deuteronomy 17:11). From this verse, the mitzva incumbent upon all Jews to heed the statements and decrees of the Sages is derived. Therefore, one who fulfills their directives fulfills a mitzva by Torah law. Rav Na岣an bar Yitz岣k said that the mitzva to heed the voice of the Elders is derived from the verse: 鈥淎sk your father, and he will declare unto you, your Elders, and they will tell you鈥 (Deuteronomy 32:7).

(诪讗讬 诪诪注讟 讝诪谉 讗讬诪讗 诪诪注讟 谞住 谞住 讻诇 讬讜诪讗 讗讬转讬讛) 专讘 谞讞诪谉 讘专 讬爪讞拽 诪转谞讬 诇讛 讘讛讚讬讗 讗诪专 专讘 讻诇 砖讘注讛 诪爪讜转 诇讜诇讘

The Gemara asks: What blessing does he omit on the other days of Hanukkah? The Gemara answers: He omits the blessing of time: Who has given us life, sustained us, and brought us to this time. The Gemara asks: And say that he omits the blessing of the miracle: Who has performed miracles. The Gemara answers: The miracle is relevant on all of the days, whereas the blessing: Who has given us life, is pertinent only to the first time one performs the mitzva each year. In any event, from the statement of Rav it is clear that one recites a blessing over a rabbinic mitzva, and therefore one recites the blessing over the lulav all seven days. Rav Na岣an bar Yitz岣k taught this halakha in the name of Rav explicitly, and it is unnecessary to infer Rav鈥檚 opinion from statements in other areas of halakha. Rav said: On all seven days, one recites the blessing over the mitzva of lulav.

转谞讜 专讘谞谉 讛注讜砖讛 住讜讻讛 诇注爪诪讜 讗讜诪专 讘专讜讱 砖讛讞讬讬谞讜 讻讜壮 谞讻谞住 诇讬砖讘 讘讛 讗讜诪专 讘专讜讱 讗砖专 拽讚砖谞讜 讻讜壮 讛讬转讛 注砖讜讬讛 讜注讜诪讚转 讗诐 讬讻讜诇 诇讞讚砖 讘讛 讚讘专 诪讘专讱 讗诐 诇讗讜 诇讻砖讬讻谞住 诇讬砖讘 讘讛 诪讘专讱 砖转讬诐 讗诪专 专讘 讗砖讬 讞讝讬谞讗 诇讬讛 诇专讘 讻讛谞讗 讚拽讗诪专 诇讛讜 诇讻讜诇讛讜 讗讻住讗 讚拽讚讜砖讗

The Sages taught in a baraita: One who establishes a sukka for himself recites: Blessed鈥ho has given us life, sustained us, and brought us to this time. When he enters to reside in the sukka, he recites: 鈥淏lessed鈥Who has sanctified us with His mitzvot and commanded us to reside in the sukka. If the sukka was already established and standing and was not constructed for the sake of the mitzva of sukka, then if he is able to introduce a novel element in the sukka for the sake of the mitzva, he recites the blessing: Who has given us life. And if not, then when he enters to reside in the sukka on the Festival he recites two blessings: To reside in the sukka, and: Who has given us life. Rav Ashi said: I observed Rav Kahana, who recites all these blessings over the cup on which he recites kiddush.

转谞讜 专讘谞谉 讛讬讜 诇驻谞讬讜 诪爪讜转 讛专讘讛 讗讜诪专 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 注诇 讛诪爪讜转 专讘讬 讬讛讜讚讛 讗讜诪专 诪讘专讱 注诇 讻诇 讗讞转 讜讗讞转 讘驻谞讬 注爪诪讛 讗诪专 专讘讬 讝讬专讗 讜讗讬转讬诪讗 专讘讬 讞谞讬谞讗 讘专 驻驻讗 讛诇讻转讗 讻专讘讬 讬讛讜讚讛 讜讗诪专 专讘讬 讝讬专讗 讜讗讬转讬诪讗 专讘讬 讞谞讬谞讗 讘专 驻驻讗 诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讚讻转讬讘 讘专讜讱 讛壮 讬讜诐 讬讜诐 讜讻讬 讘讬讜诐 诪讘专讻讬谉 讗讜转讜 讜讘诇讬诇讛 讗讬谉 诪讘专讻讬谉 讗讜转讜 讗诇讗 讘讗 诇讜诪专 诇讱 讘讻诇 讬讜诐 讜讬讜诐 转谉 诇讜 诪注讬谉 讘专讻讜转讬讜 讛讻讗 谞诪讬 讘讻诇 讚讘专 讜讚讘专 转谉 诇讜 诪注讬谉 讘专讻讜转讬讜

The Sages taught: If one had several mitzvot before him to fulfill, he recites: Blessed鈥ho has sanctified us with His mitzvot, and commanded us concerning the mitzvot. Rabbi Yehuda says: He recites a blessing over each and every one in and of itself. Rabbi Zeira said, and some say that it was Rabbi 岣nina bar Pappa who said: The halakha is in accordance with the opinion of Rabbi Yehuda. And Rabbi Zeira said, and some say that it was Rabbi 岣nina bar Pappa who said: What is the rationale for the opinion of Rabbi Yehuda? It is as it is written: 鈥淏lessed is the Lord, day by day鈥 (Psalms 68:20). The question arises: Is it so that one blesses Him by day and does not bless Him at night? Rather, the verse comes to tell you: Each and every day, give the Lord the blessings appropriate for that day. Here too, with regard to each and every matter, give Him blessings appropriate to that matter, and do not group the blessings together.

讜讗诪专 专讘讬 讝讬专讗 讜讗讬转讬诪讗 专讘讬 讞谞讬谞讗 讘专 驻驻讗 讘讗 讜专讗讛 砖诇讗 讻诪讚转 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讚转 讘砖专 讜讚诐 诪讚转 讘砖专 讜讚诐 讻诇讬 专讬拽谉

Apropos the halakha transmitted by this pair of amora鈥檌m, the Gemara continues: Rabbi Zeira said, and some say that it was Rabbi 岣nina bar Pappa who said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that an empty vessel

诪讞讝讬拽 诪诇讗 讗讬谞讜 诪讞讝讬拽 讗讘诇 诪讚转 讛拽讚讜砖 讘专讜讱 讛讜讗 诪诇讗 诪讞讝讬拽 专讬拽谉 讗讬谞讜 诪讞讝讬拽 砖谞讗诪专 讜讛讬讛 讗诐 砖诪讜注 转砖诪注 讜讙讜壮 讗诐 砖诪讜注 转砖诪注 讜讗诐 诇讗讜 诇讗 转砖诪注 讚讘专 讗讞专 讗诐 砖诪讜注 讘讬砖谉 转砖诪注 讘讞讚砖 讜讗诐 讬驻谞讛 诇讘讘讱 砖讜讘 诇讗 转砖诪注

holds that which is placed within it, while a full vessel does not hold it. However, the attribute of the Holy One, Blessed be He, is: If God adds to someone who is a full vessel in terms of knowledge or good attributes, he holds it; a person who is an empty vessel will not hold it. This is alluded to by the verse where it is stated: 鈥淎nd it shall come to pass, if you will hearken diligently [shamoa tishma] unto the voice of the Lord your God, to observe to do all his commandments鈥 (Deuteronomy 28:1). This verse is interpreted homiletically: If you hearken [shamoa] in the present, you will hearken [tishma] in the future as well; and if not, you will not hearken. Alternatively: If you hearkened to the old, i.e., if you review what you already learned, you will hearken to the new as well. 鈥淏ut if your heart turns away鈥 (Deuteronomy 30:17), you will no longer be able to hearken.

诪讬讚 转讬谞讜拽讜转 讜讻讜壮 讗诪专 专讘讬 讬讜讞谞谉 讗转专讜讙 讘砖讘讬注讬 讗住讜专 讘砖诪讬谞讬 诪讜转专 住讜讻讛 讗驻讬诇讜 讘砖诪讬谞讬 讗住讜专讛 讜专讬砖 诇拽讬砖 讗诪专 讗转专讜讙 讗驻讬诇讜 讘砖讘讬注讬 谞诪讬 诪讜转专

搂 The mishna continues: Immediately after fulfilling the mitzva of taking the four species on the seventh day of Sukkot, children remove their lulavim from the binding and eat their etrogim in an expression of extreme joy. Rabbi Yo岣nan said: It is prohibited to derive benefit from the etrog on the seventh day of the festival of Sukkot; however, on the eighth day it is permitted. It is prohibited to derive benefit from the sukka even on the eighth day. And Reish Lakish said: It is permitted to derive benefit from the etrog even on the seventh day, once the mitzva has been fulfilled.

讘诪讗讬 拽讗 诪讬驻诇讙讬 诪专 住讘专 诇诪爪讜转讛 讗转拽爪讗讬 讜诪专 住讘专 讻讜诇讬 讬讜诪讗 讗转拽爪讗讬

The Gemara asks: With regard to what do they disagree? One Sage, Reish Lakish, holds that the etrog was set aside for its mitzva; once the mitzva has been fulfilled there is no legal barrier to eating the etrog on the seventh day. And one Sage, Rabbi Yo岣nan, holds that the etrog was set aside for the entire day. Therefore, one may not derive benefit from it even after he fulfills the mitzva.

讗讬转讬讘讬讛 专讬砖 诇拽讬砖 诇专讘讬 讬讜讞谞谉 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 诪讗讬 诇讗讜 讛讜讗 讛讚讬谉 诇讙讚讜诇讬诐 诇讗 转讬谞讜拽讜转 讚讜拽讗

Reish Lakish raised an objection to the opinion of Rabbi Yo岣nan from the mishna: Immediately after fulfilling the mitzva, children remove their lulavim from the binding and eat their etrogim. What, is it not that the same is true for etrogim belonging to adults, and it would be permitted to eat those as well? Apparently, it is permitted to derive benefit from the etrog immediately after the mitzva is performed. Rabbi Yo岣nan rejected this: No, the mishna is referring to children specifically, who are not obligated by Torah law to fulfill the mitzva. However, etrogim belonging to adults were set aside for the entire day.

讗讬讻讗 讚讗诪专讬 讗讬转讬讘讬讛 专讘讬 讬讜讞谞谉 诇专讬砖 诇拽讬砖 诪讬讚 讛转讬谞讜拽讜转 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 转讬谞讜拽讜转 讗讬谉 讙讚讜诇讬诐 诇讗 讛讜讗 讛讚讬谉 讚讗驻讬诇讜 讙讚讜诇讬诐 讜讛讗讬 讚拽转谞讬 转讬谞讜拽讜转 讗讜专讞讗 讚诪诇转讗 拽转谞讬

Some say another version of the exchange between Rabbi Yo岣nan and Reish Lakish. Rabbi Yo岣nan raised an objection to the opinion of Reish Lakish from mishna: Immediately after fulfilling the mitzva, children remove their lulavim from the binding and eat their etrogim. One can conclude by inference: Etrogim belonging to children, yes, they may be eaten; etrogim belonging to adults, no, they may not be eaten until the conclusion of the Festival. Reish Lakish responded: The same is true for etrogim belonging to adults, i.e., it would be permitted to eat those as well, and the reason that the mishna is teaching specifically about etrogim belonging to children is that it is teaching the manner in which the matter typically occurs, because children are entertained by eating the etrogim.

讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 诇专讘讬 讬讜讞谞谉 诪讗讬 砖谞讗 住讜讻讛 诪讗讬 砖谞讗 讗转专讜讙

Rav Pappa said to Abaye: According to Rabbi Yo岣nan, who holds that an object set aside for a mitzva is set aside for the entire day, what is different with regard to a sukka such that it is prohibited even on the eighth day, and what is different with regard to an etrog?

讗诪专 诇讬讛 住讜讻讛 讚讞讝讬讗 诇讘讬谉 讛砖诪砖讜转 讚讗讬 讗讬转专诪讬 诇讬讛 住注讜讚转讗 讘注讬 诪讬转讘 讘讙讜讜讛 讜诪讬讻诇 (讘讛) 讘讙讜讜讛 讗转拽爪讗讬 诇讘讬谉 讛砖诪砖讜转 讜诪讬讙讜 讚讗转拽爪讗讬 诇讘讬谉 讛砖诪砖讜转 讗转拽爪讗讬 诇讻讜诇讬 讬讜诪讗 讚砖诪讬谞讬 讗转专讜讙 讚诇讗 讞讝讬 诇讘讬谉 讛砖诪砖讜转 诇讗 讗转拽爪讗讬 诇讘讬谉 讛砖诪砖讜转 讜诇讗 讗转拽爪讗讬 诇讻讜诇讬 讬讜诪讗 讚砖诪讬谞讬

Abaye said to him: With regard to a sukka, it is suitable for use even during twilight at the end of the seventh day, as, if a meal happens to present itself to him at that time, he is required to sit in the sukka and eat in the sukka. Therefore, the sukka is set aside for the mitzva for the twilight period, and since it is set aside for the twilight period, it is set aside for the entire eighth day. Since the status of the twilight period is uncertain, it may be the evening of the eighth day, and once it is set aside for the potential start of the eighth day, it is set aside for the entire eighth day. However, with regard to an etrog, which, once the mitzva has been fulfilled, is not suitable for use during the twilight period, it is not set aside during the twilight period. Since it was not set aside then, it is not set aside for the entire eighth day.

讜诇讜讬 讗诪专 讗转专讜讙 讗驻讬诇讜 讘砖诪讬谞讬 讗住讜专 讜讗讘讜讛 讚砖诪讜讗诇 讗诪专 讗转专讜讙 讘砖讘讬注讬 讗住讜专 讘砖诪讬谞讬 诪讜转专 拽诐 讗讘讜讛 讚砖诪讜讗诇 讘砖讬讟转讬讛 讚诇讜讬 拽诐 专讘讬 讝讬专讗 讘砖讬讟转讬讛 讚讗讘讜讛 讚砖诪讜讗诇 讚讗诪专 专讘讬 讝讬专讗 讗转专讜讙 砖谞驻住诇讛 讗住讜专 诇讗讜讻诇讛 讻诇 砖讘注讛

And Levi said: It is prohibited to use the etrog even on the eighth day. The father of Shmuel said: It is prohibited to use the etrog on the seventh day, and it is permitted on the eighth day. The Gemara notes that ultimately, the father of Shmuel reconsidered his opinion and assumed the opinion of Levi. Rabbi Zeira, however, assumed the opinion of the father of Shmuel, as Rabbi Zeira said: With regard to an etrog that was rendered unfit for any reason, it is prohibited to eat it all seven days, as it was set aside for the mitzva until the end of the Festival.

讗诪专 专讘讬 讝讬专讗 诇讗 诇讬拽谞讬 讗讬谞讬砖 讛讜砖注谞讗 诇讬谞讜拽讗 讘讬讜诪讗 讟讘讗 拽诪讗 诪讗讬 讟注诪讗 讚讬谞讜拽讗 诪拽谞讗 拽谞讬 讗拽谞讜讬讬 诇讗 诪拽谞讬 讜讗砖转讻讞 讚拽讗 谞驻讬拽 讘诇讜诇讘 砖讗讬谞讜 砖诇讜

Rabbi Zeira said: A person should not transfer ownership of the four species to a child by means of a gift on the first day of the Festival. What is the rationale for this halakha? It is due to the fact with regard to acquisition, a child is able to acquire objects; however, with regard to transferring ownership, he is not able to transfer ownership to others. In other words, a child is legally able to acquire an item given to him, but he does not have the legal cognizance to transfer ownership of an item to another. In this case, if an adult gives the child the four species as a gift before having fulfilled the mitzva himself, the child will be unable to effect the transfer of ownership back to the adult. And in that case, a situation will result where the adult is seeking to fulfill his obligation with a lulav that is not his.

讜讗诪专 专讘讬 讝讬专讗 诇讗 诇讬诪讗 讗讬谞讬砖 诇讬谞讜拽讗 讚讬讛讬讘谞讗 诇讱 诪讬讚讬 讜诇讗 讬讛讬讘 诇讬讛 诪砖讜诐 讚讗转讬 诇讗讙诪讜专讬讛 砖讬拽专讗 砖谞讗诪专 诇诪讚讜 诇砖讜谞诐 讚讘专 砖拽专

And Rabbi Zeira said: A person should not say to a child: I will give you something, and then not give it to him, because he thereby comes to teach him about lying, as it is stated: 鈥淭hey have taught their tongues to speak lies鈥 (Jeremiah 9:4). One must not accustom a child to fail to honor commitments.

讜讘驻诇讜讙转讗 讚专讘讬 讬讜讞谞谉 讜专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讚讗讬转诪专 讛驻专讬砖 砖讘注讛 讗转专讜讙讬谉 诇砖讘注讛 讬诪讬诐 讗诪专 专讘 讻诇 讗讞转 讜讗讞转 讬讜爪讗 讘讛 讜讗讜讻诇讛 诇讗诇转专 讜专讘 讗住讬 讗诪专 讻诇 讗讞转 讜讗讞转 讬讜爪讗 讘讛 讜讗讜讻诇讛 诇诪讞专 讘诪讗讬 拽讗 诪讬驻诇讙讬 诪专 住讘专 诇诪爪讜转讛 讗转拽爪讗讬 讜诪专 住讘专 诇讻讜诇讬 讬讜诪讗 讗转拽爪讗讬

The Gemara notes: And other amora鈥檌m disagree with regard to the matter of the dispute of Rabbi Yo岣nan and Rabbi Shimon ben Lakish, as it was stated: If one designated seven etrogim for the seven days of the Festival. Rav said: With each and every one, he fulfills his obligation with it and he may then eat it immediately. And Rav Asi said: With each and every one, he fulfills his obligation with it and he may then eat it the following day. With regard to what principle do they disagree? One Sage, Rav, holds: The etrog was set aside for the mitzva; once the mitzva has been fulfilled it is no longer prohibited to derive benefit from the item. The other Sage, Rav Asi, holds: It was set aside for the entire day. Deriving benefit from the etrog remains prohibited until the end of the day, even after one has fulfilled the mitzva.

讜讗谞谉 讚讗讬转 诇谉 转专讬 讬讜诪讬 讛讬讻讬 注讘讚讬谞谉 讗诪专 讗讘讬讬 砖诪讬谞讬 住驻拽 砖讘讬注讬 讗住讜专 转砖讬注讬 住驻拽 砖诪讬谞讬 诪讜转专 诪专讬诪专 讗诪专 讗驻讬诇讜 砖诪讬谞讬 住驻拽 砖讘讬注讬 诪讜转专

The Gemara asks: And we, who live outside of Eretz Yisrael, who have two days of the Festival due to uncertainty whether the eighth day is actually the seventh day of Sukkot, how do we act with regard to deriving benefit from the four species? Abaye said: On the eighth day, with regard to which there is uncertainty that it might be the seventh day, it is prohibited, as due to that uncertainty, the day retains the sanctity of Sukkot. However, on the ninth day, with regard to which there is uncertainty as it might be the eighth day, it is certainly permitted. Mareimar said: Even on the eighth day, with regard to which there is uncertainty that it might be the seventh day, it is permitted. Since that is also the first day of the Eighth Day of Assembly, no vestige of the sanctity of the festival of Sukkot is attached to it.

讘住讜专讗 注讘讚讬 讻诪专讬诪专 专讘 砖讬砖讗 讘专讬讛 讚专讘 讗讬讚讬 注讘讬讚 讻讗讘讬讬 讜讛诇讻转讗 讻讗讘讬讬

The Gemara notes: In Sura they acted in accordance with the opinion of Mareimar and derived benefit from the etrog on the eighth day. Rav Sheisha, son of Rav Idi, acted in accordance with the opinion of Abaye. The Gemara notes: The halakha is in accordance with the opinion of Abaye.

讗诪专 专讘 讬讛讜讚讛 讘专讬讛 讚专讘 砖诪讜讗诇 讘专 砖讬诇转 诪砖诪讬讛 讚专讘 砖诪讬谞讬 住驻拽 砖讘讬注讬 砖讘讬注讬 诇住讜讻讛 讜砖诪讬谞讬 诇讘专讻讛 讜专讘讬 讬讜讞谞谉 讗诪专 砖诪讬谞讬 诇讝讛 讜诇讝讛 诪讬转讘 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚讬转讘讬谞谉 讻讬 驻诇讬讙讬

搂 Apropos the matter of the Eighth Day of Assembly in the Diaspora, the Gemara notes: Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Outside of Eretz Yisrael, on the eighth day, with regard to which there is uncertainty that it might be the seventh day of Sukkot, its status is like that of the seventh day with regard to the mitzva of sukka and like that of the eighth day with regard to the blessing, i.e., in Grace after Meals, in kiddush, and in the Amida prayer, the Eighth Day of Assembly is mentioned. Rabbi Yo岣nan said: Its status is like that of the eighth day both with regard to this, the mitzva of sukka, and to that, the blessing. The Gemara explains: Everyone, even Rabbi Yo岣nan, agrees that we reside in the sukka on the eighth day, with regard to which there is uncertainty that it might be the seventh day. When they disagree is

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 42-48 – Daf Yomi: One Week at a Time

This week we will finish the 3rd chapter of Sukka and begin the 4th chapter. We will learn if a...
talking talmud_square

Sukkah 46: When the Children Ate Their Etrogim

On establishing the halakhot of certain blessings, specifically on the mitzvah of sukkah - which brachot does one make, and...
alon shvut women

Halachic Development

Daf 46 Overview by Susan Suna Daf 46 is the intersection between Halachic development and modern day practice. We know...

Sukkah 46

The William Davidson Talmud | Powered by Sefaria

Sukkah 46

讛注讜砖讛 诇讜诇讘 诇注爪诪讜 讗讜诪专 讘专讜讱 砖讛讞讬讬谞讜 讜拽讬讬诪谞讜 讜讛讙讬注谞讜 诇讝诪谉 讛讝讛 谞讟诇讜 诇爪讗转 讘讜 讗讜诪专 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 注诇 谞讟讬诇转 诇讜诇讘 讜讗祝 注诇 驻讬 砖讘讬专讱 注诇讬讜 讬讜诐 专讗砖讜谉 讞讜讝专 讜诪讘专讱 讻诇 砖讘注讛 讛注讜砖讛 住讜讻讛 诇注爪诪讜 讗讜诪专 讘专讜讱 砖讛讞讬讬谞讜 讜拽讬讬诪谞讜 讻讜壮 谞讻谞住 诇讬砖讘 讘讛 讗讜诪专 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 诇讬砖讘 讘住讜讻讛 讜讻讬讜谉 砖讘讬专讱 讬讜诐 专讗砖讜谉 砖讜讘 讗讬谞讜 诪讘专讱

One who prepares a lulav for himself, but not one who prepares for others, recites when preparing it on the eve of the Festival: Blessed鈥ho has given us life, sustained us, and brought us to this time. When he takes it during the Festival in order to fulfill his obligation, he says: Blessed鈥ho sanctified us with His mitzvot and commanded us concerning the taking of a lulav. And even though he recited the blessing over the lulav on the first day of the Festival, he repeats and recites the blessing over the lulav all seven days when fulfilling the mitzva. One who establishes a sukka for himself recites: Blessed鈥ho has given us life, sustained us, and brought us to this time. When he enters to sit in the sukka, he recites: 鈥淏lessed鈥Who has sanctified us with His mitzvot and commanded us to reside in the sukka. And once he recited the blessing on the first day, he no longer recites it on the rest of the days, as all seven days are considered a single unit.

拽砖讬讗 诇讜诇讘 讗诇讜诇讘 拽砖讬讗 住讜讻讛 讗住讜讻讛

Now, the halakha cited in this baraita that the blessing over lulav is recited all seven days is difficult; it contradicts the halakha stated by Rabba bar bar 岣na in the name of Rabbi Yo岣nan, that the blessing over lulav is recited only on the first day. The halakha cited in this baraita that the blessing over sukka is recited only on the first day is likewise difficult, as it contradicts the halakha that Rabba bar bar 岣na said that Rabbi Yo岣nan said, that the blessing over sukka is recited all seven days.

讘砖诇诪讗 诇讜诇讘 讗诇讜诇讘 诇讗 拽砖讬讗 讻讗谉 讘讝诪谉 砖讘讬转 讛诪拽讚砖 拽讬讬诐 讻讗谉 讘讝诪谉 砖讗讬谉 讘讬转 讛诪拽讚砖 拽讬讬诐 讗诇讗 住讜讻讛 讗住讜讻讛 拽砖讬讗

The Gemara continues: Granted, the contradiction between the halakha with regard to lulav in the baraita and the halakha with regard to lulav stated in the name of Rabbi Yo岣nan is not difficult. Here, in the baraita, where the halakha is to recite the blessing each day, it is referring to a time when the Temple is in existence, where the mitzva of lulav is performed all seven days. There, in the case of the statement of Rabbi Yo岣nan that the blessing is recited only on the first day, it is referring to a time when the Temple is not in existence. However, the contradiction between one halakha of sukka and the other halakha of sukka remains difficult, as Rabbi Yo岣nan鈥檚 statement indicates that the mitzva of sukka during the Festival is considered seven separate mitzvot, while the halakha in the baraita indicates that it is one extended mitzva.

转谞讗讬 讛讬讗 讚转谞讬讗 转驻讬诇讬谉 讻诇 讝诪谉 砖诪谞讬讞谉 诪讘专讱 注诇讬讛谉 讚讘专讬 专讘讬 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谞讜 诪讘专讱 讗诇讗 砖讞专讬转 讘诇讘讚

The Gemara answers: This matter is related to a general dispute between tanna鈥檌m, as it was taught in a baraita: With regard to phylacteries, every time one dons them he recites the blessing over them; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: One recites the blessing only in the morning. Apparently, these tanna鈥檌m would dispute the issue of sukka as well: Does one recite the blessing each time he performs the mitzva or only the first time he performs it at the beginning of Sukkot?

讗转诪专 讗讘讬讬 讗诪专 讛诇讻转讗 讻专讘讬 讜专讘讗 讗诪专 讛诇讻转讗 讻专讘谞谉 讗诪专 专讘 诪专讬 讘专讛 讚讘转 砖诪讜讗诇 讞讝讬谞讗 诇讬讛 诇专讘讗 讚诇讗 注讘讬讚 讻砖诪注转讬讛 讗诇讗 诪拽讚讬诐 讜拽讗讬 讜注讬讬诇 讘讬转 讛讻住讗 讜谞驻讬拽 讜诪砖讬 讬讚讬讛 讜诪谞讞 转驻讬诇讬谉 讜诪讘专讱 讜讻讬 讗爪讟专讬讱 讝讬诪谞讗 讗讞专讬谞讗 注讬讬诇 诇讘讬转 讛讻住讗 讜谞驻讬拽 讜诪砖讬 讬讚讬讛 讜诪谞讞 转驻讬诇讬谉 讜诪讘专讱 讜讗谞谉 谞诪讬 讻专讘讬 注讘讚讬谞谉 讜诪讘专讻讬谉 讻诇 砖讘注讛

Apropos phylacteries, it was stated that Abaye said: The halakha is in accordance with the opinion of Rabbi Yehuda HaNasi, and Rava said: The halakha is in accordance with the opinion of the Rabbis. Rav Mari, son of the daughter of Shmuel, said: I observed Rava, who did not act in accordance with his own halakha and recite the blessing over phylacteries only once. Rather, he rises early, and enters the bathroom, and exits, and washes his hands, and dons phylacteries, and recites the blessing. And when he needs to go another time, he enters the bathroom, and exits, and washes his hands, and then dons phylacteries, and then recites the blessing. And we too, in the case of sukka, act in accordance with the opinion of Rabbi Yehuda HaNasi and recite the blessing all seven days.

讗诪专 诪专 讝讜讟专讗 讞讝讬谞讗 诇讬讛 诇专讘 驻驻讬 讚讻诇 讗讬诪转 讚诪谞讞 转驻讬诇讬谉 诪讘专讱 专讘谞谉 讚讘讬 专讘 讗砖讬 讻诇 讗讬诪转 讚诪砖诪砖讬 讘讛讜 诪讘专讻讬

Mar Zutra said: I observed Rav Pappi, who recited the blessing whenever he donned phylacteries. The Sages of the school of Rav Ashi recited the blessing whenever they touched the phylacteries that they were donning.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪爪讜转 诇讜诇讘 讻诇 砖讘注讛 讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 讬讜诐 专讗砖讜谉 诪爪讜转 诇讜诇讘 诪讻讗谉 讜讗讬诇讱 诪爪讜转 讝拽谞讬诐 讜专讘讬 讬爪讞拽 讗诪专 讻诇 讬讜诪讗 诪爪讜转 讝拽谞讬诐 讜讗驻讬诇讜 讬讜诐 专讗砖讜谉 讜讛讗 拽讬讬诪讗 诇谉 讚讬讜诐 专讗砖讜谉 讚讗讜专讬讬转讗 讗讬诪讗 讘专 诪讬讜诐 专讗砖讜谉 讗讬 讛讻讬 讛讬讬谞讜 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗讬诪讗 讜讻谉 讗诪专 专讘讬 讬爪讞拽

Rav Yehuda said that Shmuel said: The blessing over the mitzva of lulav is recited all seven days of the Festival. And Rabbi Yehoshua ben Levi said: On the first day, there is the mitzva of lulav by Torah law, and one recites a blessing. From that point onward it is a mitzva of the Elders, a rabbinic ordinance to commemorate the Temple, and one is not required to recite a blessing. Rabbi Yitz岣k said: On each day of Sukkot it is a mitzva of the Elders. The Gemara wonders: Even on the first day? But don鈥檛 we maintain that on the first day the mitzva of lulav is by Torah law? The Gemara emends the citation. Say that Rabbi Yitz岣k said: On each day of Sukkot except for the first day. The Gemara asks: If so, that opinion is the same as that of Rabbi Yehoshua ben Levi; but they appear to disagree. The Gemara answers: Emend the citation and say: And likewise, Rabbi Yitz岣k said, in agreement with Rabbi Yehoshua ben Levi.

讜讗祝 专讘 住讘专 讻诇 砖讘注讛 诪爪讜转 诇讜诇讘 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 讛诪讚诇讬拽 谞专 砖诇 讞谞讜讻讛 爪专讬讱 诇讘专讱 专讘讬 讬专诪讬讛 讗诪专 讛专讜讗讛 谞专 砖诇 讞谞讜讻讛 爪专讬讱 诇讘专讱 诪讗讬 诪讘专讱 讗诪专 专讘 讬讛讜讚讛 讬讜诐 专讗砖讜谉 讛诪讚诇讬拽 诪讘专讱 砖诇砖 讛专讜讗讛 诪讘专讱 砖转讬诐 诪讻讗谉 讜讗讬诇讱 诪讚诇讬拽 诪讘专讱 砖转讬诐 讜专讜讗讛 诪讘专讱 讗讞转

The Gemara notes: And Rav also held that the blessing over the mitzva of lulav is recited all seven days, and one recites the blessing even on the six days when the mitzva is by rabbinic law, as Rabbi 岣yya bar Ashi said that Rav said: One who lights a Hanukkah light must recite a blessing. Rabbi Yirmeya said: One who sees a burning Hanukkah light must recite a blessing. What blessings does one recite? Rav Yehuda said: On the first day of Hanukkah, the one who lights recites three blessings: To light the Hanukkah light, Who has performed miracles, and the blessing of time. The one who sees burning lights recites two blessings. From this point onward, from the second day of Hanukkah, the one who lights recites two blessings, and the one who sees recites one blessing.

讜诪讗讬 诪讘专讱 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 诇讛讚诇讬拽 谞专 (砖诇) 讞谞讜讻讛 讜讛讬讻谉 爪讜谞讜 诪诇讗 转住讜专 讜专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 砖讗诇 讗讘讬讱 讜讬讙讚讱

The Gemara asks: And what is the first blessing that one recites? He recites: Blessed鈥ho has made us holy through His mitzvot and has commanded us to light the Hanukkah light. The Gemara asks: And where did He command us? The mitzva of Hanukkah is not mentioned in the Torah, so how can one say that it was commanded to us by God? The Gemara answers: The obligation to recite this blessing is derived from the verse: 鈥淵ou shall not turn aside from the sentence which they shall declare unto you, to the right, nor to the left鈥 (Deuteronomy 17:11). From this verse, the mitzva incumbent upon all Jews to heed the statements and decrees of the Sages is derived. Therefore, one who fulfills their directives fulfills a mitzva by Torah law. Rav Na岣an bar Yitz岣k said that the mitzva to heed the voice of the Elders is derived from the verse: 鈥淎sk your father, and he will declare unto you, your Elders, and they will tell you鈥 (Deuteronomy 32:7).

(诪讗讬 诪诪注讟 讝诪谉 讗讬诪讗 诪诪注讟 谞住 谞住 讻诇 讬讜诪讗 讗讬转讬讛) 专讘 谞讞诪谉 讘专 讬爪讞拽 诪转谞讬 诇讛 讘讛讚讬讗 讗诪专 专讘 讻诇 砖讘注讛 诪爪讜转 诇讜诇讘

The Gemara asks: What blessing does he omit on the other days of Hanukkah? The Gemara answers: He omits the blessing of time: Who has given us life, sustained us, and brought us to this time. The Gemara asks: And say that he omits the blessing of the miracle: Who has performed miracles. The Gemara answers: The miracle is relevant on all of the days, whereas the blessing: Who has given us life, is pertinent only to the first time one performs the mitzva each year. In any event, from the statement of Rav it is clear that one recites a blessing over a rabbinic mitzva, and therefore one recites the blessing over the lulav all seven days. Rav Na岣an bar Yitz岣k taught this halakha in the name of Rav explicitly, and it is unnecessary to infer Rav鈥檚 opinion from statements in other areas of halakha. Rav said: On all seven days, one recites the blessing over the mitzva of lulav.

转谞讜 专讘谞谉 讛注讜砖讛 住讜讻讛 诇注爪诪讜 讗讜诪专 讘专讜讱 砖讛讞讬讬谞讜 讻讜壮 谞讻谞住 诇讬砖讘 讘讛 讗讜诪专 讘专讜讱 讗砖专 拽讚砖谞讜 讻讜壮 讛讬转讛 注砖讜讬讛 讜注讜诪讚转 讗诐 讬讻讜诇 诇讞讚砖 讘讛 讚讘专 诪讘专讱 讗诐 诇讗讜 诇讻砖讬讻谞住 诇讬砖讘 讘讛 诪讘专讱 砖转讬诐 讗诪专 专讘 讗砖讬 讞讝讬谞讗 诇讬讛 诇专讘 讻讛谞讗 讚拽讗诪专 诇讛讜 诇讻讜诇讛讜 讗讻住讗 讚拽讚讜砖讗

The Sages taught in a baraita: One who establishes a sukka for himself recites: Blessed鈥ho has given us life, sustained us, and brought us to this time. When he enters to reside in the sukka, he recites: 鈥淏lessed鈥Who has sanctified us with His mitzvot and commanded us to reside in the sukka. If the sukka was already established and standing and was not constructed for the sake of the mitzva of sukka, then if he is able to introduce a novel element in the sukka for the sake of the mitzva, he recites the blessing: Who has given us life. And if not, then when he enters to reside in the sukka on the Festival he recites two blessings: To reside in the sukka, and: Who has given us life. Rav Ashi said: I observed Rav Kahana, who recites all these blessings over the cup on which he recites kiddush.

转谞讜 专讘谞谉 讛讬讜 诇驻谞讬讜 诪爪讜转 讛专讘讛 讗讜诪专 讘专讜讱 讗砖专 拽讚砖谞讜 讘诪爪讜转讬讜 讜爪讜谞讜 注诇 讛诪爪讜转 专讘讬 讬讛讜讚讛 讗讜诪专 诪讘专讱 注诇 讻诇 讗讞转 讜讗讞转 讘驻谞讬 注爪诪讛 讗诪专 专讘讬 讝讬专讗 讜讗讬转讬诪讗 专讘讬 讞谞讬谞讗 讘专 驻驻讗 讛诇讻转讗 讻专讘讬 讬讛讜讚讛 讜讗诪专 专讘讬 讝讬专讗 讜讗讬转讬诪讗 专讘讬 讞谞讬谞讗 讘专 驻驻讗 诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讚讻转讬讘 讘专讜讱 讛壮 讬讜诐 讬讜诐 讜讻讬 讘讬讜诐 诪讘专讻讬谉 讗讜转讜 讜讘诇讬诇讛 讗讬谉 诪讘专讻讬谉 讗讜转讜 讗诇讗 讘讗 诇讜诪专 诇讱 讘讻诇 讬讜诐 讜讬讜诐 转谉 诇讜 诪注讬谉 讘专讻讜转讬讜 讛讻讗 谞诪讬 讘讻诇 讚讘专 讜讚讘专 转谉 诇讜 诪注讬谉 讘专讻讜转讬讜

The Sages taught: If one had several mitzvot before him to fulfill, he recites: Blessed鈥ho has sanctified us with His mitzvot, and commanded us concerning the mitzvot. Rabbi Yehuda says: He recites a blessing over each and every one in and of itself. Rabbi Zeira said, and some say that it was Rabbi 岣nina bar Pappa who said: The halakha is in accordance with the opinion of Rabbi Yehuda. And Rabbi Zeira said, and some say that it was Rabbi 岣nina bar Pappa who said: What is the rationale for the opinion of Rabbi Yehuda? It is as it is written: 鈥淏lessed is the Lord, day by day鈥 (Psalms 68:20). The question arises: Is it so that one blesses Him by day and does not bless Him at night? Rather, the verse comes to tell you: Each and every day, give the Lord the blessings appropriate for that day. Here too, with regard to each and every matter, give Him blessings appropriate to that matter, and do not group the blessings together.

讜讗诪专 专讘讬 讝讬专讗 讜讗讬转讬诪讗 专讘讬 讞谞讬谞讗 讘专 驻驻讗 讘讗 讜专讗讛 砖诇讗 讻诪讚转 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讚转 讘砖专 讜讚诐 诪讚转 讘砖专 讜讚诐 讻诇讬 专讬拽谉

Apropos the halakha transmitted by this pair of amora鈥檌m, the Gemara continues: Rabbi Zeira said, and some say that it was Rabbi 岣nina bar Pappa who said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that an empty vessel

诪讞讝讬拽 诪诇讗 讗讬谞讜 诪讞讝讬拽 讗讘诇 诪讚转 讛拽讚讜砖 讘专讜讱 讛讜讗 诪诇讗 诪讞讝讬拽 专讬拽谉 讗讬谞讜 诪讞讝讬拽 砖谞讗诪专 讜讛讬讛 讗诐 砖诪讜注 转砖诪注 讜讙讜壮 讗诐 砖诪讜注 转砖诪注 讜讗诐 诇讗讜 诇讗 转砖诪注 讚讘专 讗讞专 讗诐 砖诪讜注 讘讬砖谉 转砖诪注 讘讞讚砖 讜讗诐 讬驻谞讛 诇讘讘讱 砖讜讘 诇讗 转砖诪注

holds that which is placed within it, while a full vessel does not hold it. However, the attribute of the Holy One, Blessed be He, is: If God adds to someone who is a full vessel in terms of knowledge or good attributes, he holds it; a person who is an empty vessel will not hold it. This is alluded to by the verse where it is stated: 鈥淎nd it shall come to pass, if you will hearken diligently [shamoa tishma] unto the voice of the Lord your God, to observe to do all his commandments鈥 (Deuteronomy 28:1). This verse is interpreted homiletically: If you hearken [shamoa] in the present, you will hearken [tishma] in the future as well; and if not, you will not hearken. Alternatively: If you hearkened to the old, i.e., if you review what you already learned, you will hearken to the new as well. 鈥淏ut if your heart turns away鈥 (Deuteronomy 30:17), you will no longer be able to hearken.

诪讬讚 转讬谞讜拽讜转 讜讻讜壮 讗诪专 专讘讬 讬讜讞谞谉 讗转专讜讙 讘砖讘讬注讬 讗住讜专 讘砖诪讬谞讬 诪讜转专 住讜讻讛 讗驻讬诇讜 讘砖诪讬谞讬 讗住讜专讛 讜专讬砖 诇拽讬砖 讗诪专 讗转专讜讙 讗驻讬诇讜 讘砖讘讬注讬 谞诪讬 诪讜转专

搂 The mishna continues: Immediately after fulfilling the mitzva of taking the four species on the seventh day of Sukkot, children remove their lulavim from the binding and eat their etrogim in an expression of extreme joy. Rabbi Yo岣nan said: It is prohibited to derive benefit from the etrog on the seventh day of the festival of Sukkot; however, on the eighth day it is permitted. It is prohibited to derive benefit from the sukka even on the eighth day. And Reish Lakish said: It is permitted to derive benefit from the etrog even on the seventh day, once the mitzva has been fulfilled.

讘诪讗讬 拽讗 诪讬驻诇讙讬 诪专 住讘专 诇诪爪讜转讛 讗转拽爪讗讬 讜诪专 住讘专 讻讜诇讬 讬讜诪讗 讗转拽爪讗讬

The Gemara asks: With regard to what do they disagree? One Sage, Reish Lakish, holds that the etrog was set aside for its mitzva; once the mitzva has been fulfilled there is no legal barrier to eating the etrog on the seventh day. And one Sage, Rabbi Yo岣nan, holds that the etrog was set aside for the entire day. Therefore, one may not derive benefit from it even after he fulfills the mitzva.

讗讬转讬讘讬讛 专讬砖 诇拽讬砖 诇专讘讬 讬讜讞谞谉 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 诪讗讬 诇讗讜 讛讜讗 讛讚讬谉 诇讙讚讜诇讬诐 诇讗 转讬谞讜拽讜转 讚讜拽讗

Reish Lakish raised an objection to the opinion of Rabbi Yo岣nan from the mishna: Immediately after fulfilling the mitzva, children remove their lulavim from the binding and eat their etrogim. What, is it not that the same is true for etrogim belonging to adults, and it would be permitted to eat those as well? Apparently, it is permitted to derive benefit from the etrog immediately after the mitzva is performed. Rabbi Yo岣nan rejected this: No, the mishna is referring to children specifically, who are not obligated by Torah law to fulfill the mitzva. However, etrogim belonging to adults were set aside for the entire day.

讗讬讻讗 讚讗诪专讬 讗讬转讬讘讬讛 专讘讬 讬讜讞谞谉 诇专讬砖 诇拽讬砖 诪讬讚 讛转讬谞讜拽讜转 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 转讬谞讜拽讜转 讗讬谉 讙讚讜诇讬诐 诇讗 讛讜讗 讛讚讬谉 讚讗驻讬诇讜 讙讚讜诇讬诐 讜讛讗讬 讚拽转谞讬 转讬谞讜拽讜转 讗讜专讞讗 讚诪诇转讗 拽转谞讬

Some say another version of the exchange between Rabbi Yo岣nan and Reish Lakish. Rabbi Yo岣nan raised an objection to the opinion of Reish Lakish from mishna: Immediately after fulfilling the mitzva, children remove their lulavim from the binding and eat their etrogim. One can conclude by inference: Etrogim belonging to children, yes, they may be eaten; etrogim belonging to adults, no, they may not be eaten until the conclusion of the Festival. Reish Lakish responded: The same is true for etrogim belonging to adults, i.e., it would be permitted to eat those as well, and the reason that the mishna is teaching specifically about etrogim belonging to children is that it is teaching the manner in which the matter typically occurs, because children are entertained by eating the etrogim.

讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 诇专讘讬 讬讜讞谞谉 诪讗讬 砖谞讗 住讜讻讛 诪讗讬 砖谞讗 讗转专讜讙

Rav Pappa said to Abaye: According to Rabbi Yo岣nan, who holds that an object set aside for a mitzva is set aside for the entire day, what is different with regard to a sukka such that it is prohibited even on the eighth day, and what is different with regard to an etrog?

讗诪专 诇讬讛 住讜讻讛 讚讞讝讬讗 诇讘讬谉 讛砖诪砖讜转 讚讗讬 讗讬转专诪讬 诇讬讛 住注讜讚转讗 讘注讬 诪讬转讘 讘讙讜讜讛 讜诪讬讻诇 (讘讛) 讘讙讜讜讛 讗转拽爪讗讬 诇讘讬谉 讛砖诪砖讜转 讜诪讬讙讜 讚讗转拽爪讗讬 诇讘讬谉 讛砖诪砖讜转 讗转拽爪讗讬 诇讻讜诇讬 讬讜诪讗 讚砖诪讬谞讬 讗转专讜讙 讚诇讗 讞讝讬 诇讘讬谉 讛砖诪砖讜转 诇讗 讗转拽爪讗讬 诇讘讬谉 讛砖诪砖讜转 讜诇讗 讗转拽爪讗讬 诇讻讜诇讬 讬讜诪讗 讚砖诪讬谞讬

Abaye said to him: With regard to a sukka, it is suitable for use even during twilight at the end of the seventh day, as, if a meal happens to present itself to him at that time, he is required to sit in the sukka and eat in the sukka. Therefore, the sukka is set aside for the mitzva for the twilight period, and since it is set aside for the twilight period, it is set aside for the entire eighth day. Since the status of the twilight period is uncertain, it may be the evening of the eighth day, and once it is set aside for the potential start of the eighth day, it is set aside for the entire eighth day. However, with regard to an etrog, which, once the mitzva has been fulfilled, is not suitable for use during the twilight period, it is not set aside during the twilight period. Since it was not set aside then, it is not set aside for the entire eighth day.

讜诇讜讬 讗诪专 讗转专讜讙 讗驻讬诇讜 讘砖诪讬谞讬 讗住讜专 讜讗讘讜讛 讚砖诪讜讗诇 讗诪专 讗转专讜讙 讘砖讘讬注讬 讗住讜专 讘砖诪讬谞讬 诪讜转专 拽诐 讗讘讜讛 讚砖诪讜讗诇 讘砖讬讟转讬讛 讚诇讜讬 拽诐 专讘讬 讝讬专讗 讘砖讬讟转讬讛 讚讗讘讜讛 讚砖诪讜讗诇 讚讗诪专 专讘讬 讝讬专讗 讗转专讜讙 砖谞驻住诇讛 讗住讜专 诇讗讜讻诇讛 讻诇 砖讘注讛

And Levi said: It is prohibited to use the etrog even on the eighth day. The father of Shmuel said: It is prohibited to use the etrog on the seventh day, and it is permitted on the eighth day. The Gemara notes that ultimately, the father of Shmuel reconsidered his opinion and assumed the opinion of Levi. Rabbi Zeira, however, assumed the opinion of the father of Shmuel, as Rabbi Zeira said: With regard to an etrog that was rendered unfit for any reason, it is prohibited to eat it all seven days, as it was set aside for the mitzva until the end of the Festival.

讗诪专 专讘讬 讝讬专讗 诇讗 诇讬拽谞讬 讗讬谞讬砖 讛讜砖注谞讗 诇讬谞讜拽讗 讘讬讜诪讗 讟讘讗 拽诪讗 诪讗讬 讟注诪讗 讚讬谞讜拽讗 诪拽谞讗 拽谞讬 讗拽谞讜讬讬 诇讗 诪拽谞讬 讜讗砖转讻讞 讚拽讗 谞驻讬拽 讘诇讜诇讘 砖讗讬谞讜 砖诇讜

Rabbi Zeira said: A person should not transfer ownership of the four species to a child by means of a gift on the first day of the Festival. What is the rationale for this halakha? It is due to the fact with regard to acquisition, a child is able to acquire objects; however, with regard to transferring ownership, he is not able to transfer ownership to others. In other words, a child is legally able to acquire an item given to him, but he does not have the legal cognizance to transfer ownership of an item to another. In this case, if an adult gives the child the four species as a gift before having fulfilled the mitzva himself, the child will be unable to effect the transfer of ownership back to the adult. And in that case, a situation will result where the adult is seeking to fulfill his obligation with a lulav that is not his.

讜讗诪专 专讘讬 讝讬专讗 诇讗 诇讬诪讗 讗讬谞讬砖 诇讬谞讜拽讗 讚讬讛讬讘谞讗 诇讱 诪讬讚讬 讜诇讗 讬讛讬讘 诇讬讛 诪砖讜诐 讚讗转讬 诇讗讙诪讜专讬讛 砖讬拽专讗 砖谞讗诪专 诇诪讚讜 诇砖讜谞诐 讚讘专 砖拽专

And Rabbi Zeira said: A person should not say to a child: I will give you something, and then not give it to him, because he thereby comes to teach him about lying, as it is stated: 鈥淭hey have taught their tongues to speak lies鈥 (Jeremiah 9:4). One must not accustom a child to fail to honor commitments.

讜讘驻诇讜讙转讗 讚专讘讬 讬讜讞谞谉 讜专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讚讗讬转诪专 讛驻专讬砖 砖讘注讛 讗转专讜讙讬谉 诇砖讘注讛 讬诪讬诐 讗诪专 专讘 讻诇 讗讞转 讜讗讞转 讬讜爪讗 讘讛 讜讗讜讻诇讛 诇讗诇转专 讜专讘 讗住讬 讗诪专 讻诇 讗讞转 讜讗讞转 讬讜爪讗 讘讛 讜讗讜讻诇讛 诇诪讞专 讘诪讗讬 拽讗 诪讬驻诇讙讬 诪专 住讘专 诇诪爪讜转讛 讗转拽爪讗讬 讜诪专 住讘专 诇讻讜诇讬 讬讜诪讗 讗转拽爪讗讬

The Gemara notes: And other amora鈥檌m disagree with regard to the matter of the dispute of Rabbi Yo岣nan and Rabbi Shimon ben Lakish, as it was stated: If one designated seven etrogim for the seven days of the Festival. Rav said: With each and every one, he fulfills his obligation with it and he may then eat it immediately. And Rav Asi said: With each and every one, he fulfills his obligation with it and he may then eat it the following day. With regard to what principle do they disagree? One Sage, Rav, holds: The etrog was set aside for the mitzva; once the mitzva has been fulfilled it is no longer prohibited to derive benefit from the item. The other Sage, Rav Asi, holds: It was set aside for the entire day. Deriving benefit from the etrog remains prohibited until the end of the day, even after one has fulfilled the mitzva.

讜讗谞谉 讚讗讬转 诇谉 转专讬 讬讜诪讬 讛讬讻讬 注讘讚讬谞谉 讗诪专 讗讘讬讬 砖诪讬谞讬 住驻拽 砖讘讬注讬 讗住讜专 转砖讬注讬 住驻拽 砖诪讬谞讬 诪讜转专 诪专讬诪专 讗诪专 讗驻讬诇讜 砖诪讬谞讬 住驻拽 砖讘讬注讬 诪讜转专

The Gemara asks: And we, who live outside of Eretz Yisrael, who have two days of the Festival due to uncertainty whether the eighth day is actually the seventh day of Sukkot, how do we act with regard to deriving benefit from the four species? Abaye said: On the eighth day, with regard to which there is uncertainty that it might be the seventh day, it is prohibited, as due to that uncertainty, the day retains the sanctity of Sukkot. However, on the ninth day, with regard to which there is uncertainty as it might be the eighth day, it is certainly permitted. Mareimar said: Even on the eighth day, with regard to which there is uncertainty that it might be the seventh day, it is permitted. Since that is also the first day of the Eighth Day of Assembly, no vestige of the sanctity of the festival of Sukkot is attached to it.

讘住讜专讗 注讘讚讬 讻诪专讬诪专 专讘 砖讬砖讗 讘专讬讛 讚专讘 讗讬讚讬 注讘讬讚 讻讗讘讬讬 讜讛诇讻转讗 讻讗讘讬讬

The Gemara notes: In Sura they acted in accordance with the opinion of Mareimar and derived benefit from the etrog on the eighth day. Rav Sheisha, son of Rav Idi, acted in accordance with the opinion of Abaye. The Gemara notes: The halakha is in accordance with the opinion of Abaye.

讗诪专 专讘 讬讛讜讚讛 讘专讬讛 讚专讘 砖诪讜讗诇 讘专 砖讬诇转 诪砖诪讬讛 讚专讘 砖诪讬谞讬 住驻拽 砖讘讬注讬 砖讘讬注讬 诇住讜讻讛 讜砖诪讬谞讬 诇讘专讻讛 讜专讘讬 讬讜讞谞谉 讗诪专 砖诪讬谞讬 诇讝讛 讜诇讝讛 诪讬转讘 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚讬转讘讬谞谉 讻讬 驻诇讬讙讬

搂 Apropos the matter of the Eighth Day of Assembly in the Diaspora, the Gemara notes: Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Outside of Eretz Yisrael, on the eighth day, with regard to which there is uncertainty that it might be the seventh day of Sukkot, its status is like that of the seventh day with regard to the mitzva of sukka and like that of the eighth day with regard to the blessing, i.e., in Grace after Meals, in kiddush, and in the Amida prayer, the Eighth Day of Assembly is mentioned. Rabbi Yo岣nan said: Its status is like that of the eighth day both with regard to this, the mitzva of sukka, and to that, the blessing. The Gemara explains: Everyone, even Rabbi Yo岣nan, agrees that we reside in the sukka on the eighth day, with regard to which there is uncertainty that it might be the seventh day. When they disagree is

Scroll To Top