MISHNAH: A robbed or dried up lulav 23:40 : You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows . The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27 ). is disqualified. Of an ashera or a seduced city13:13–18 . , it is disqualified. If it was truncated, its leaves broken out, it is disqualified. If its leaves were spread out, it is qualified; Rebbi Jehudah says, he shall tie them at the top. The stone palms of Iron Mountain are qualified. Any lulav three hand-breadths long to shake it, Ps. 113–118 . is qualified.
HALAKHAH: “A robbed or dried up lulav is disqualified,” etc. Rebbi Ḥiyya stated: You shall take for yourselves 23:40 : You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows . The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27 ). , from what is your own17(2 ). The paragraph is a much shortened version of Lev. r . 30(6 ), starting with R. Ḥiyya’s statement and ending with the lesson “woe to this one …” . Rebbi Levi said, to what is one compared who takes a robbed lulav ? To one who honored the ruler with a basket and it turned out that it belonged to the latter. One says, woe to this one whose defender became his prosecutor.
12:2 (Notes 50–59 , ז ). A ram’s horn of idolatry or a seduced city28a , agrees. . Rebbi Eleazar said, it is qualified. Rebbi Ḥiyya stated, it is qualified. Rebbi Hoshaia stated, it is disqualified28a , disagrees in this case since a ram's horn in a “seduced city” must be burned and therefore is considered to be ashes even if not burned. Arguments of this kind are absent in the Yerushalmi. . Everybody agrees about a lulav that it is disqualified. What is the difference between a ram’s horn and a lulav ? Rebbi Yose said, about a lulav it is written: You shall take for yourselves 23:40 : You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows . The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27 ). , from what is your own17(2 ). The paragraph is a much shortened version of Lev. r . 30(6 ), starting with R. Ḥiyya’s statement and ending with the lesson “woe to this one …” . Not from what is forbidden for usufruct. But here, a day of horn blowing it shall be for you . 29:1 . . Rebbi Eleazar said, there he fulfills his obligation by the thing itself § 274). Therefore it is the robber’s property and even in the case of a lulav could be used on the holiday. . But here he fulfills his obligation by the sound. Is there a sound which is forbidden for usufruct?
Where do they disagree. 29:1 . ? If he robbed it smoothed. But if he robbed it and smoothed it, he owes him money § 274). Therefore it is the robber’s property and even in the case of a lulav could be used on the holiday. . If he robbed a lulav from one, a myrtle branch from another, and a willow branch from a third and tied them together? Let us hear from the following: A robbed sukkah , there are Tannaim who stated, it is qualified; there are Tannaim who stated, it is disqualified. Rebbi Simon in the name of Rebbi Joshua ben Levi: He who said, it is qualified, if he robbed the real estate on it. The Babli 31a disagrees since (1) real estate cannot be robbed since the owners eventually will be able to reclaim their property by proving their title in court (a principle accepted in the Yerushalmi, Peah 2:7 Note 132 , Kilaim 7:5 Note 72, Bava qamma 10:6 Note 66 ) and (2) the sukkah is only a temporary building. . He who said, it is disqualified, if he robbed the agricultural waste. It is impossible that he not tie them together. If he places it from the top. The rabbis of Caesarea in the name of Rebbi Joḥanan: In every case it is disqualified. What is the robbed one which is disqualified”? ? Any time a person enters another’s sukkah without his knowledge. As the following. Gamliel the twin made himself a sukkah on the market without proper authorization is robbing the public. . Rebbi Simeon ben Laqish passed by and told him, who gave you permission?
“Dried up is disqualified.” Rebbi Abbin in the name of Rebbi Jehudah bar Pazi: The dried-up is disqualified because the dead ones cannot praise the Eternal 115:17 . . It was stated in the name of Rebbi Jehudah, “the dried up one is qualified. Rebbi Jehudah told them, do they not have their sons inherit their lulavim in the port cities overseas every year. כרך is Greek χάραξ “palisade”. Tosephta 2:9 , Babli 31a/b . ? They told him, one does not make inferences from emergency situations.” They asked before Rebbi Avinna, if its fringe was dried up, what? What is the difference to when its head was chopped off? He told them, the first is splendor, the second is not splendor.
Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palms 23:40 : You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows . The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27 ). . Rebbi Tarphon says, tied date-palms. Rebbi Aqiba says, palms of date palms as they are called. Rebbi Jehudah says, if they are spread out he shall tie them together16(4 ). .
The following are the stone palms of Iron Mountain which are qualified: Any of which the top of one reaches the root of the next. It was stated: Burned is disqualified, looking like burned is qualified.
Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified must be large enough so that one may hold it in his hand, and it visibly bends somewhat if one shakes it. . It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth, the placenta a hand-breadth, and some are saying, also the third wall a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine has to be formed by its leaves, not the spine. Similarly, the top of the hyssop dipped in the purifying water is not counted for the minimum length. ? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.
MISHNAH: A robbed or dried up myrtle is disqualified. Of an ashera or a seduced city13:13–18 . , it is disqualified. If it was truncated, its leaves broken out, or its berries more than its leaves, it is disqualified; if one reduced their number it is qualified but one may not reduce on the holiday.
HALAKHAH: It is written, and a branch from the rope tree 23:40 : You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows . The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27 ). , a tree whose branches cover it and it rises like plaiting. Which one is this? The myrtle. If you would say the olive tree, it rises like plaiting but its branches do not cover it. If you would say the vine). , its branches cover it but it does not rise like plaiting. Therefore, which one is this? The myrtle.
Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish. They taught about the blackish ones. Why? Because they do not resemble its wood or because its fruit is ripened? What is the difference between these? If it is used to grow green ones. If you are saying, because they do not resemble its wood, they do not resemble its wood. Therefore the reason must be because its fruit is ripened.
MISHNAH: A robbed or dried up willow twig is disqualified. Of an ashera or a seduced city13:13–18 . , it is disqualified. If it was truncated, its leaves broken out, or the osier are disqualified. Wilted, and of which part of the leaves have fallen off, and from an unirrigated place. , are qualified.
HALAKHAH: 16(6 ), Babli 34a . “It is written, and brook-willows 23:40 : You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows . The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27 ). . I admit not only from a brook, from where also from an unirrigated place or from mountains? The verse says, and willows . Abba Shaul says, brook-willows , two. A willow twig for the lulav and a willow twig for the Temple but also to surround the altar ( Mishnah 4:4 ). This explains both the plural and the prefixed “and”. .” Then why was it written and brook-willows ? To exclude the osier. “What is an osier? If its is like a sickle. It was stated: Like a sickle it is disqualified, like a plane it is (qualified) [disqualified]. What is a disqualified willow twig? The leaf is round and the stem white. What is a qualified willow twig? The leaf is long and the stem red.”
MISHNAH: Rebbi Ismael says, three myrtle branches and two willow twigs, one lulav and one etrog ; even two truncated and one not chopped off. Rebbi Tarphon says, even all three truncated. Rebbi Aqiba says, just as there is one lulav and one etrog so there is one myrtle branch and one willow twig.
HALAKHAH: 15(7 ), Babli 34b . “Rebbi Ismael explained, 23:40 : You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows . The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27 ). a fruit of the splendor tree , one. Date-palm roped , one. A branch of the rope tree, three. And brook-willows , two. And two lifted ones; one which is not truncated. Rebbi Tarphon says, even if all three are truncated.” Rebbi Abba bar Mamal asked before Rebbi Immi: Since Rebbi Ismael adds for the myrtle and only one etrog instead of two each. , should he not add for the other kinds? He answered, you are thinking that Rebbi Ismael thinks that truncated is splendor, and we have stated, “Rebbi Tarphon says, even if all three are truncates.” Nobody says “even” if he does not accept the preceding statement. Rebbi Ḥaggai asked before Rebbi Jose: What does Rebbi Tarphon add to the words of Rebbi Ismael? He answered him, Rebbi Ismael does not think that truncated is splendor, but Rebbi Tarphon thinks that truncated is splendor. When Rebbi Yasa came up here he saw them being selective about myrtle branches. He said, why are the Westerners selective about myrtle branches? He had not heard thar Rebbi Simon said in the name of Rebbi Joshua ben Levi: And they made known and proclaimed in all cities . 8:15 . In the verse, myrtle and branches of the `avot tree are mentioned separately. How can they be identified? etc. Myrtle is not the same as rope tree , but myrtle is for the sukkah , and rope tree for the lulav . Babli 12a . . Rebbi Ze`ira blew it blowing on New Year’s Day he instructed on the requirement for a qualified myrtle. .
6:10 , Yerushalmi Berakhot 9:3, Note 185 ; Babli Sukkah 46a . He who makes a lulav for himself says, praise to Him who sanctified us by His commandments and commanded us to make a lulav . For another, to make a lulav in his name. When he takes it he says, praise to Him who sanctified us by His commandments and commanded us about taking the lulav . If he prayed with it he says, praise to Him Who let us live, and kept us, and let us reach this time. He says the benediction every time when he takes it. How does one recite the benediction for the Ḥanukkah light? Rav said, praised to Him who sanctified us by His commandments and commanded us the commandment [to kindle]23a . the light of Ḥanukkah . Everybody agrees that on the first day he says, about taking the lulav . What do they disagree about? The remaining days. Rebbi Joḥanan said, about taking the lulav . Rebbi Joshua ben Levi said, about commandments of the Elders 23:40 . . What did Rav say for the lulav ? Since for Ḥanukkah which is from their words he is saying, about the commandment of the light of Ḥanukkah , for lulav which is from the Torah not so much more? What did Rebbi Joshua ben Levi say on Ḥanukkah ? Since for lulav which is from the Torah he is saying, about commandments of the Elders, for Ḥanukkah which is from their words not so much more? The only problem is, what did Rebbi Joḥanan say on Ḥanukkah ?
Ḥiyya the son of Rav was reciting the benediction every single time 3:3, Note 131 . . Rav Ḥuna recited it only once. Rebbi Ḥuna in the name of Rav Joseph: The reason of Rav Ḥuna. Demay . is from their words and the remaining days are from their words. Since for demay one does not recite a benediction23a . , also for the remaining days one does not recite a benediction.
MISHNAH: A robbed or dried up etrog , identified as “fruit of the Hadar tree”. is disqualified. Of an ashera or a seduced city13:13–18 . , it is disqualified. Of ` orlah , it is disqualified. Of impure heave, it is disqualified; of pure one should not take but if he took it is qualified. Of demay . , the House of Shammai disqualify to be given even to the poor without separating the heave of the tithe, it is not edible at this moment. but the House of Hillel qualify; of Second Tithe in Jerusalem one should not take but if he took it is qualified.
HALAKHAH: It is written, a fruit of the splendor tree , a tree whose fruit is splendor and its wood is splendor. Which one is that? This is the etrog . If you would say, the pomegranate, its (wood) [fruit] is splendor but its (fruit) [wood] is not splendor. 8:8 ) and certainly tastes much better than carob pods. . If you would say, the carob, its wood is splendor but its fruit is not splendor. Which one is it? The etrog . Hadar ; Rebbi Levi said, for it stays on its tree from one year to the next/ and make no difference between ד nd דּ since he reads הָדָר “splendor” as הַדָּר “who dwells”. . Rebbi Tanḥuma said, Aquila translated הדָר by ‘ύδωρ / or as Polish / ó /. ; a tree which grows on the water. “Rebbi Simeon ben Ioḥai stated: You shall take for yourselves . . a fruit of the splendor tree , a tree whose fruit is splendor and its wood is splendor; the smell of its fruit is the smell of its wood, the smell of its wood is the smell of its fruit; its fruit looks like its wood, its wood looks like its fruit. Which one is it? The etrog .”16(4 ), with different name traditions.
Chapter 3, Notes 76–78 . If the text is read as relevant to the discussion here, the question must be why the use of Second Tithe in Jerusalem, while disapproved of, is accepted by everybody when it should be disqualified by the House of Shammai. Rebbi Jacob the Southerner asked, is our Mishnah not following the House of Shammai? As we have stated, “of demay , the House of Shammai disqualify but the House of Hillel qualify. Of Second Tithe in Jerusalem one should not take but if he took it is valid.”
MISHNAH: If scabs covered most of it. , or its protuberance was removed, or it was perforated, or peeled, or cracked, if anything was missing it is disqualified. If scabs covered a smaller part, or the stem was removed, or it was perforated but nothing was missing, it is qualified. A black etrog is disqualified, and the green like leeks Rebbi Meïr qualifies but Rebbi Jehudah disqualifies.
HALAKHAH: Rebbi Isaac bar Naḥman in the name of Samuel: All disqualifications only disqualify on the first day of the holiday. There, they are saying, most of it on one side; its protuberance is disqualifying like most of it is disqualified if either on one side most of it is covered by scab, as noted here, or if all around it has infected spots, as noted in the next Halakhah. Therefore if the top was covered by scab it is covered on all sides and therefore disqualified. .
“If its protuberance was removed.” There, they say: its lily. Rebbi Isaac bar Ḥaqula said, the peak has to beheld so that the protuberance is the top. . If it was perforated but not pierced inside it is qualified, as we have stated there, “if the stem was removed, or it was perforated but nothing was missing, it is qualified.”
“A black etrog is disqualified.” What comes from the black one is qualified is infected and probably inedible; its seeds may produce normal trees and normal fruit. .
“The green like leeks.” Rebbi Ze`ira asked before Rebbi Immi: Leek-colored or like leek-colored? He told him, leek-colored. What is the deepest ירק 13:49 , cf. Sifra Tazria Pereq 14(2). ? Rebbi Eleazar said, like wax and like the flower of the qarmal tree; Symmachos says, like a peacock’s wings. What is the deepest red? That is deep crimson. And here, he says so but yellow for skin disease? ? Rebbi Phineas said, there is a difference there because it says, deepest green .
MISHNAH: The measure of a small etrog , Rebbi Meïr says, like a walnut, Rebbi Jehudah says, like an egg. And a large one, so that he is able to hold the two of them and the lulav together. in one hand, the words of Rebbi Jehudah; Rebbi Yose says, even one in both of his hands.
HALAKHAH: 1:4, Notes 99–106, ע . A parallel but different discussion is in the Babli 36a/b . Rebbi Aqiba says an unripe cedrat is not a fruit, but the Sages say it is a fruit. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Eleazar: It follows that Rebbi Simeon1:4 he frees unripe etrog from tithes. follows the argument of his teacher, Rebbi Aqiba. Just as Rebbi Aqiba said it is not a fruit, so Rebbi Simeon said it is not a fruit. Rebbi Yose said, is everything qualified for lulav subject to tithes and everything disqualified for lulav not subject to tithes? Did they not object, there is the spotted one is disqualified if either on one side most of it is covered by scab, as noted here, or if all around it has infected spots, as noted in the next Halakhah. Therefore if the top was covered by scab it is covered on all sides and therefore disqualified. , one that grew in a form, or one shaped like a ball, which are disqualified for lulav but subject to tithes! It is reasonable {to hold that} Rebbi Simeon agrees with Rebbi Aqiba but Rebbi Aqiba does not agree with Rebbi Simeon. Rebbi Simeon agrees with Rebbi Aqiba since it is written fruit 23:40 . and it is not a fruit. Rebbi Aqiba does not agree with Rebbi Simeon, there is the spotted one, one that grew in a form, or one shaped like a ball, which are disqualified for lulav but subject to tithes.
We have stated, “like a walnut.” There are Tannaim who state, “up to a walnut.” He who says “like a walnut”, as a walnut itself is qualified. He who says “up to a walnut”, as a walnut itself is disqualified.
Rebbi Yose must be kept separate from the other items is ascribed to R. Eleazar (the Tanna) in Sifra Emor Pereq 15(7 ). said, if there were written and date-palm palms , it would be correct. Only date-palm palms is written, even one in one hand and the other in the other hand. They said about Rebbi Aqiba that he entered the synagogue with an etrog on his shoulders.
MISHNAH: One ties the lulav only with its own kind, the words of Rebbi Jehudah. Rebbi Meïr says, even with a string. Rebbi Meïr said, it happened that the people of Jerusalem did tie their lulavim with golden jewels. They told him, under these they tied it with its own kind. Where did they move is the recitation of Hallel , Pss . 113–118 , where the lulav is moved at the recitation or repetition of designated verses. ? At thank the Eternal 118:1 , 29 . beginning and end, and also at please, Eternal, please save 118:25 . , following the words of the House of Hillel. The House of Shammai say, also at please, Eternal, please give success 118:25 . . Rebbi Aqiba said, I was watching Rabban Gamliel and Rebbi Joshua, when all the people were shaking their lulavim but they moved them only at please, Eternal, please save . If somebody returns from a trip where he had no lulav , when he enters his house he can take it at his table. If he did not take it in the morning he may take it in the afternoon since the entire day is qualified for the lulav .
HALAKHAH: Therefore not at thank at the beginning and the end of Ps. 118 , which is accepted by all traditions and was never in doubt? The answer is that he only excludes action following the House of Shammai. ? To exclude also at please, Eternal, please give success .
Rav Ḥiyya bar Ashi in the name of Rav: If one rises early to go on a trip, he takes a lulav and moves it, or the shofar and blows it30a . . When the time arrives to read the shema` , he reads and prays. It was stated, he was to move three times. Rebbi Ze`ira asked, so one and so one, or so and so one one is to move it away and return it near one’s body. The question is whether this counts as one or as two motions. ? There, we have stated9:7. In a test of a stain whether it is from blood or not one has to move each chemical three times over the stain. The same question arises, are forth and back counted as two or one motions? Babli Niddah 63a ; also Menaḥot 76a , Bava qamma 119b , in the name of R. Ze`ira’s student R. Jeremiah. : “He has to rub each kind three times.” Rebbi Ze`ira asked, so one and so one, or so and so one?
MISHNAH: A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him. If a male adult reads for him, he answers halleluja after him by heart, must have the psalms recited to him to make the movements prescribed in Mishnah 8. If a person who is not obligated to recite the Hallel and to move the lulav (a slave, woman, or minor) recites for him, he does not fulfill his duty by listening to them; he must repeat word for word. He is cursed for being an adult illiterate. If an obligated person reads for him, he is not different from people listening to the reader in the synagogue and answers halleluja 123 times (cf. Šabbat Chapter 16, Note 59 ). .
HALAKHAH: 3:3, Notes 153–157 , ב . It also is copied in Roš Haššanah 3:10 , ר . It is stated: 20b ; Tosephta Berakhot 5:11 . “In truth, they said a woman may say Grace for her husband, a slave for his master, and a minor for his father. One understands a woman for her husband, a slave for his master. A minor for his father? Did not Rebbi Aḥa say in the name of Rebbi Yose bar Nahora: All they said about a minor is for the latter's education? Explain it that he recites after him, as we stated there 118:21–29 are customarily recited twice; either everybody recites them twice or the reader sings them first and the congregation repeats after him; cf. the author’s The Scholar’s Haggadah , p.368. In the Yemenite rite, also the starting clauses of Pss . 114 , 116 , 117 , 118 are repeated by the congregation. : “A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him.” [Also they said,] there should be a curse on the man of twenty years who needs the child of ten.
MISHNAH: At a place where there is the custom to repeat, one repeats 118:21–29 are customarily recited twice; either everybody recites them twice or the reader sings them first and the congregation repeats after him; cf. the author’s The Scholar’s Haggadah , p.368. In the Yemenite rite, also the starting clauses of Pss . 114 , 116 , 117 , 118 are repeated by the congregation. , to recite a blessing afterwards, one recites a blessing afterwards113–118 . ; everything follows local custom. If one buys a lulav from another in the Sabbatical year he has to give him the etrog as a gift since one is not permitted to buy it in the Sabbatical year may not be sold separately; one sells the 4 kinds together and declares that payment is taken only for the three inedible kinds. .
HALAKHAH: 1:11 (fol. 72a, מ). Cf. Babli Pesaḥim 117a . Rav and Samuel. One said hallelu yah , and the other one said hallēluja . For him who said hallelu yah it is split but cannot be erased. 12:4 , referring to vv. 2,3.) . For him who said hallelujah it may be erased but cannot be split. We do not know who said what. Since Rav said, I heard from my uncle, if somebody would give me a book of Psalms written by Rebbi Meïr I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah . The words of the rabbis disagree, as Rebbi Simon said in the name of Rebbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”, with “excellence”, with melody, with song, with chant, with instruction, with shout, with thanksgiving, with prayer, with blessing. The most beatific of all of them is hallelujah since both the Name and praise are contained in it cannot be erased since it contains the Name. .
Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.], is the only one which makes sense. One may answer either hallelu yah or hallelujah . Rebbi Jonah answered both ways. Rebbi Eliezer read: Eleazar. did not answer any way“As it was stated: if he heard but did not answer he fulfilled his obligation, if he answered but did not hear he did not fulfill his obligation.” . Rav in the name of Rav Abba bar Ḥana 8:9, Notes 177–182 , ב . Babli 38b . in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal 113:1 . In Yemenite prayer books the instructions for the recitation are, with the responses added in brackets: Hallelujah [hallelujah], praise, servants of the Eternal, [hallelujah], praise the Name of the Eternal [hallelujah] . Babli 38b . . They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal 118:26 . Approved in the Babli 38b . Yerushalmi Berakhot 8:9 Note 178 . , and both have fulfilled their obligation.
8:9 . Rebbi Hoshaya stated: One answers Amen even if he did not eat7:2 . , but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated3:27 , Babli Berakhot 47a . : “One answers neither an orphan Amen, nor a plucked Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written. 7:14 . You shall be blessed by all peoples . A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written. 27:29 . Those who curse you are cursed, but those who bless you are blessed .
Rebbi used to repeat things in it; Rebbi Eleazar ben Proteus recited simply in it.
Rebbi Eleazar said, this follows the Elders of Galilea, for the Elders of Galilea say, it is forbidden to hand over food for two meals to a person suspect in matters of Sabbatical from a person trading in Sabbatical produce. The Elders of Galilee do not permit to deal with such a person except for the absolute necessities of sustenance. . Rebbi Mattaniah said, explain it as opinion of everybody, in case that etrogim are sold at an elevated price in the Sabbatical year. The only way not to “put a stone before a blind man”, in this case to prevent the non-observant from trading in etrogim , is to eliminate all considerations of money from the transfer of possession of the etrog . . 2:3, Note 68 . As the following: The cedrats, Farsi תרנגִ toranj , used for all citrus fruits. were scarce there when Rav Naḥman bar Jacob gave an etrog as gift to his son and told him, if you have acquired it and fulfilled its obligation, return it to me must be the personal property of the user may be satisfied even by a gift given on condition that it be returned; therefore certainly a permanent gift as described in the Mishnah. .
MISHNAH: Originally the lulav was taken in the Temple for seven {days} and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as remembrance of the Temple, and that the day of waving be entirely forbidden sacrifice of newly cut barley, by pharisaic tradition on the 16 of Nisan; Lev. 23:14 . In the Temple the sacrifice was brought early in the morning; therefore new grain was permitted on that day. Rabban Joḥanan ben Zakkai instituted that new grain should not be used until it automatically became permitted on the 17. . If the first day of Tabernacles is a Sabbath, everybody brings their lulav to the synagogue may not be carried in the public domain on the Sabbath. As Mishnah 4:3 shows, this refers to any place outside the Temple Mount, where the obligation to take the lulav is biblical only on the first day. . The next day they come in the morning and everybody recognizes his own and takes it, since they said that nobody can fulfill his obligation with another person’s lulav on the first day of Tabernacles; but on the other days of the holiday a person can fulfill his obligation with another person’s lulav , implying it need not be yours on any other day. . Rebbi Yose says, if somebody forgot and took the lulav into the public domain on the first day of Tabernacles which is a Sabbath he is not liable since he took it out with permission which would be muqṣeh if the Sabbath were on another day of the holiday week. .
HALAKHAH: It is written 23:40 , the verse about the lulav and the 4 kinds. : and you shall enjoy before the Eternal, your God, for seven days . There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. 16:11 , 15 ) is read as referring to the joyous family meals connected with the holiday pilgrimage to the Temple. This interpretation would read the verse as duplicate of the same exhortation in Deut . 16:15 . . There are Tannaim who state, the verse speaks of the enjoyment of the lulav 23:40 separate from Deut . 16:15 , commanding a lulav festivity in the Temple, “ before the Eternal ”, in addition to the requirement of taking the lulav on the first day, independent of location. Babli 43a . . For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on basis of a word from the Torah”. Since in this case there is a biblical requirement to take the lulav for seven days in the Temple, taking the lulav for seven days has biblical roots, and the statement about Rabban Joḥanan ben Zakkai makes sense. . For him who is saying, the verse speaks of the enjoyment of lulav , the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on basis of their words. But is there institution after institution anywhere, Rabban Joḥanan ben Zakkai would have extended a purely customary observation from the Temple to the outside world. Since rabbinic extensions of Biblical prescriptions are legitimate only as “fences around the law”, extending any of these is unnecessary. Therefore Rabban Joḥanan ben Zakkai must have held that Lev. 23:40 refers to lulav ( Note 149 ). Babli Šabbat 11a . ?
The colleagues asked before Rebbi Jonah: Since you are saying there, and you shall offer a gift to the Eternal seven days 23:8 . , there are no seven without a Sabbath. 28–29 , it is written in v. 28:24 that on the Holiday of unleavened bread there have to be sacrifices for seven days. Therefore the mention of the seven days of sacrifices in Lev. 23:8 , in the holiday list whose emphasis is not on the sacrifices, can be read as emphasizing that these sacrifices have to be offered also on the Sabbath, the Sabbath prohibition being not applicable in this regard. , why not similarly and you shall enjoy before the Eternal, your God, for seven days , there are no seven without a Sabbath on a Sabbath which is the first day of the holiday, since it was established in the preceding paragraph that the second part of Lev. 23:40 also refers to lulav . ? He answered them, there is a difference, for it is written You shall take for yourselves on the First Day , He separated the first from them 23:40 must refer to lulav . . Then it should push aside in the Temple, it should not push aside in the country23:8 and Num . 28:24 refer to the Temple service, the argument should be transferable to Lev. 23:40 . . Rebbi Jonah said, if it had said, “you shall take before the Eternal, your God,” I would have said, here he excluded and at another place included to the Temple. . But you shall take for yourselves everywhere, and you shall enjoy before the Eternal, your God, for seven days , in Jerusalem. 14:26 ); by the previous argument this cannot apply to lifting the Sabbath rules on the first day, and, therefore, not to any other day. .
The colleagues say, the words of Rebbi Yose are that a positive commandment pushes aside a prohibition has precedence over the prohibition of work on the Sabbath. . Rebbi Yose told them, it is not from this but as Rebbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands or to read in the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it, if a person takes up the lulav and takes it outside when he does not need it any more on that day, he is liable for a Sabbath violation also for R. Yose. .” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. 19, Notes 140–141 ; also Pesaḥim 6:7 , Yebamot 8:1 Notes 106–107 . Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.
MISHNAH: A woman may receive when the men have performed the prescribed motions, since if it is not muqṣeh for one person it cannot be muqṣeh for another. from her son’s hand or her husband’s hand and return it to the water on the Sabbath. Rebbi Jehudah says, on the Sabbath one returns, on the holiday one adds, on the intermediate days one exchanges and twigs fresh. . A minor who knows how to move is obligated for the lulav .
HALAKHAH: If he knows how to move is the recitation of Hallel , Pss . 113–118 , where the lulav is moved at the recitation or repetition of designated verses. he is obligated for lulav . If he knows how to dress, he is obligated for ṣiṣit 2b ; Tosephta Ḥagigah 1:2 . . If he knows how to talk, his father teaches him the language of the Torah. If he knows how to keep his hands clean, one eats heave on his hands. If he knows how to keep his body clean, one eats food in purity on his body. But he does not go before the Ark, nor lift his hands, nor stands on the podium, before he grows a beard. Rebbi says, all of them at the age of twenty years, as it is said3:8 . The age limit was established for the second Temple, therefore it is valid for the future. The pentateuchal age limit for Levites was 25 years; Num . 8:24 . : They appointed the Levites, twenty years or older, to direct the work of the Eternal’s House .