Perek IV Daf 44 Amud a

NOTES Th e Sages say: For them in Eretz Yisrael it also does not overrideN ָא ְמִרי: ְלִד ְיד ּהו ַנ ִמי ָלא ָ ּד ֵחי. ְו ֶא ָּלא ַק ׁ ְשָיא The : ְלִד ְיד ּהו ַנ ִמי ָלא ָ ּד ֵחי – Shabbat. Th e Gemara asks: But if that is the case, the contradic- For them it also does not override Rambam explains that the Sages instituted ordinances to ָה ֵני ַּתְר ֵּתי; ְ ּד ָת ָנא ֲח ָדא: ָּכל ָה ָﬠם ִמוֹל ִיכין -tion between these two sources is diffi cult, as it was taught in prevent the Jews from splitting into sects where some seg ֶאת ּלו ְל ֵב ֶיהן ְל ַהר ַה ַּבִית, ְו ַת ְנָיא ִא ָיד ְך: one mishna: All the people bring their lulavim to the Temple -ments of the people practice one custom and other seg ְל ֵבית ַה ְּכ ֶנ ֶסת. ּו ְמ ָתְר ִצ ַינן: ָּכאן – ִּבְז ַמן Mount on Friday, and it was taught in another mishna that they ments either do not practice it or practice another custom bring their lulavim to the synagogue. And we resolved this con- instead. Although in other matters, e.g., the second day of ׁ ֶש ֵּבית ַה ִּמ ְקָ ּד ׁש ַקָיּים, ָּכאן – ִּבְז ַמן ׁ ֶש ֵאין ,tradiction as follows: Here, where the mishna says that they bring the Festivals observed in the Diaspora, this is not a concern ֵּבית ַה ִּמ ְקָ ּד ׁש ַקָיּים. their lulavim to the Temple Mount, it is referring to when the as can be explained the way Ritva explained it here: With Temple is standing, and there, where the mishna says that they regard to lulav, the Sages instituted that everyone follows his ancestral custom. Therefore, in the Diaspora the practice bring their lulavim to the synagogue, it is referring to when the is not to take the lulav on Shabbat, since in ancient times it Temple is not standing. Based on the above, when the Temple is was never the practice to take the lulav on Shabbat due to not in existence the mitzva of lulav does not override Shabbat. the uncertainty concerning the correct date of the Festival. Based on the conclusion of the Gemara here, apparently Th e Gemara resolves the contradiction: No, both this mishna and the practice in Temple times in the outlying areas of Eretz לֹא, ִא ִידי ְו ִא ִידי – ִּבְז ַמן ׁ ֶש ֵּבית ַה ִּמ ְקָ ּד ׁש that mishna are referring to Eretz Yisrael when the Temple is in Yisrael was not to take the lulav on Shabbat so as not to ַקָיּים, ְו ָלא ַק ׁ ְשָיא: ָּכאן – ַּב ִּמ ְקָ ּד ׁש, ָּכאן – deviate from the custom of the rest of Jewry. Therefore, existence; and nevertheless, it is not diffi cult. Here, where the ַּב ְּג ּבו ִלין. mishna says that they bring their lulavim to the Temple Mount, it even today, the lulav is not taken in Eretz Yisrael on Shabbat, is referring to the procedure in the Temple. And there, where the in keeping with the ancestral custom. mishna says that they bring their lulavim to the synagogue, it is HALAKHA referring to the procedure in the outlying areas in the rest of Eretz Nowadays the lulav is : ּלו ָלב ַּבְזּ ַמן ַהֶזּה – Yisrael, where they knew when the new month was established. Lulav nowadays However, today, neither in the Diaspora nor in Eretz Yisrael does not taken on Shabbat at all, even on the first day of the H Festival and even in Eretz Yisrael (Rambam Sefer Zemanim, the mitzva of lulav override Shabbat. Hilkhot Lulav 7:17–18). Since the mitzva of : ֲﬠָר ָבה ַּבְזּ ַמן ַהֶזּה – Abaye said to Rava: What is diff erent about lulav such that we Willow branch today ָא ַמר ֵל ּיה ַא ַּבֵיי ְלָר ָבא: ַמאי ׁ ְש ָנא ּלו ָלב perform the mitzva seven days in commemoration of the Tem- the willow branch is not explicitly written in the Torah, the ְ ּד ָﬠ ְבִד ַינן ֵל ּיה ׁ ִש ְב ָﬠה ֵז ֶכר ַל ִּמ ְקָ ּד ׁש, ּו ַמאי ple, and what is diff erent about the willow branch that we do Sages restricted their ordinance to taking it on the seventh day of Sukkot in commemoration of the Temple (Rambam ׁ ְש ָנא ֲﬠָר ָבה ְ ּד ָלא ָﬠ ְבִד ַינן ָל ּה ׁ ִש ְב ָﬠה ֵז ֶכר not perform the mitzva seven days in commemoration of the .(H Sefer Zemanim, Hilkhot Lulav 7:22 ַל ִּמ ְקָ ּד ׁש? ָא ַמר ֵל ּיה: ִהוֹאיל ְו ָאָדם ֵיוֹצא Temple? Rava said to him: Since a person fulfi lls his obligation -with the willow branch in the lulav, no additional commemora ְיֵדי ָחוֹבתוֹ ָּב ֲﬠָר ָבה ׁ ֶש ַּב ּל ּו ָלב. ָא ַמר ֵל ּיה: tion is necessary. Abaye said to him: Th at is not a satisfactory ַה ּהוא ִמ ּׁש ּום ּלו ָלב ּהוא ְ ּד ָקא ָﬠ ֵביד ֵל ּיה. answer, as he is performing that action due to the mitzva of ְו ִכי ֵּת ָימא ְ ּד ָקא ַמ ְג ַּב ּה ֵל ּיה ַו ֲהַדר ַמ ְג ַּב ּה taking the lulav and the other species. And if you say that he lift s ֵל ּיה – ְו ָהא ַמ ֲﬠ ִׂשים ְּב ָכל יוֹם ְ ּד ָלא ָקא the willow branch bound with the lulav to fulfi ll the mitzva of the ָﬠ ְבִד ַינן ָה ִכי! four species and then lift s it again in commemoration of the willow branch in the Temple, aren’t actions performed daily proof that we do not do so, as no one lift s the lulav twice? Rav Zevid said in the name of Rava: Since the mitzva of lulav is ָא ַמר ַרב ְז ִביד ִמ ְּׁש ֵמ ּיה ְ ּדָר ָבא: ּלו ָלב -a mitzva by Torah law, we perform it seven days in commemora ְ ּד ַאוֹרְי ָיתא – ָﬠ ְבִד ַינן ׁ ִש ְב ָﬠה ֵז ֶכר ַל ִּמ ְקָ ּד ׁש. tion of the Temple even today. Since the mitzva of the willow ֲﬠָר ָבה ְ ּדַר ָּב ַנן – ָלא ָﬠ ְבִד ַינן ָל ּה ׁ ִש ְב ָﬠה branch is a mitzva by rabbinic law, we do not perform it seven ֵז ֶכר ַל ִּמ ְקָ ּד ׁש. days in commemoration of the Temple. Th e Gemara asks: In accordance with whose opinion did Rava ְל ַמאן? ִא ֵיל ָימא ַא ָּבא ׁ ָש ּאול – ָה ָא ַמר: say this? If we say that Rava said this in accordance with the ַ״ﬠְר ֵבי ָנ ַחל״ ְּכ ִתיב, ׁ ְש ַּתִים – ַא ַחת ַל ּל ּו ָלב opinion of Abba Shaul, didn’t he say that it is writt en: Willows ְו ַא ַחת ַל ִּמ ְק ָ ּד ׁש. ִאי ְלַר ָּב ַנן – ִה ְל ְכ ָתא of the river, i.e., in the plural, indicating two willow branches, one ְּג ִמ ִירי ָל ּה. ְ ּד ָא ַמר ַר ִּבי ַא ִסי ָא ַמר ַר ִּבי for the lulav and one for the Temple? In his opinion, the mitzva .of the willow branch in the Temple is also a mitzva by Torah law ָיוֹח ָנן ִמ ּׁש ּום ַר ִּבי ְנ ּחו ְנָיא ִא ׁיש ִּב ְק ַﬠת ,If Rava said this in accordance with the opinion of the Rabbis ֵּבית ְחוֹר ָתן: ֶﬠ ֶׂשר ְנ ִטיעוֹת, ֲﬠָר ָבה, ְו ִנ ּיס ּו ְך ,they learned this as a halakha transmitt ed to Moses from Sinai ַה ַּמִים – ֲה ָל ָכה ְלמֹ ׁ ֶשה ִמ ִּס ַיני. as Rabbi Asi said that Rabbi Yoĥanan said in the name of Rabbi Neĥunya of the valley of Beit Ĥortan: Th e halakha of the ten saplings, the mitzva of the willow branch in the Temple, and the mitzva of the water libation on the altar during the festival of Sukkot are each a halakha transmitt ed to Moses from Sinai. Rather, Rav Zevid said in the name of Rava: With regard to the ֶא ָּלא ָא ַמר ַרב ְז ִביד ִמ ְּׁש ֵמ ּיה ְ ּדָר ָבא: ּלו ָלב ,mitzva of lulav, which has its basis writt en explicitly in the Torah ְ ּד ִאית ֵל ּיה ִﬠ ָּיקר ִמן ַה ּת ָוֹרה – ַּב ְּג ּבו ִלין -in the outlying areas we perform it seven days in commemora ָﬠ ְבִד ַינן ֵל ּיה ׁ ִש ְב ָﬠה ֵז ֶכר ַל ִּמ ְקָ ּד ׁש, ֲﬠָר ָבה tion of the Temple. With regard to the mitzva of the willow ְ ּד ֵלית ָל ּה ִﬠ ָּיקר ִמן ַה ּת ָוֹרה – ַּב ְּג ּבו ִלין ָלא branch, which does not have its basis writt en explicitly in the Torah, in the outlying areas we do not perform it seven days in ָﬠ ְבִד ַינן ׁ ִש ְב ָﬠה ֵז ֶכר ַל ִּמ ְקָ ּד ׁש, commemoration of the Temple. Perek IV . 44a 215 . פרק ד׳ דף מד. NOTES :Apropos the willow branch in the Temple, Reish Lakish said ָא ַמר ֵר ׁיש ָל ִק ׁיש: ּכֹ ֲה ִנים ַּב ֲﬠ ֵלי Some say that Priests with physical defectsN enter between the Entrance Hall : ּכֹ ֲה ִנים ַּב ֲﬠ ֵלי ּמו ִמין – Priests with physical defects ּמו ִמין ִנ ְכ ָנ ִסין ֵּבין ָה ּאו ָלם ְו ַל ִּמְז ֵּבח -since in this case individuals with physical defects were permit and the altar in order to fulfi ll the obligation of the mitzva of the ְּכֵדי ָל ֵצאת ָּב ֲﬠָר ָבה. ָא ַמר ֵל ּיה ַר ִּבי ted to enter the area between the Entrance Hall and the altar, it willow branch. Although due to their blemishes it is prohibited ָיוֹח ָנן: ִמי ֲא ָמָר ּה? ִמי ֲא ָמָר ּה?! ָהא indicates that the prohibition against entering there in general is by rabbinic law. Such a prohibition is suspended for the sake for them to pass there, as they circle the altar with the willow branches they inevitably pass between the Entrance Hall and the ִא ּיהו ָא ַמר, ְ ּד ָא ַמר ַר ִּבי ַא ִסי ָא ַמר ַר ִּבי of the mitzva. On that basis, it may be permitted for non-priests altar. Rabbi Yoĥanan said to him: Who stated this halakha? Th e ָיוֹח ָנן ִמ ּׁש ּום ַר ִּבי ְנ ּחו ְנָיא ִא ׁיש ִּב ְק ַﬠת to enter there as well, given that the elevated sanctity of that Gemara wonders about Rabbi Yoĥanan’s question: Who stated ֵּבית ְחוֹר ָתן: ֶﬠ ֶׂשר ְנ ִטיעוֹת, ֲﬠָר ָבה, area is by rabbinic law and not by Torah law (see Ritva and later authorities). it? Didn’t Rabbi Yoĥanan himself state it? As Rabbi Asi said that ְו ִנ ּיס ּו ְך ַה ַּמִים ֲה ָל ָכה ְלמֹ ׁ ֶשה ִמ ִּס ַיני! An ordinance of the prophets and a custom practiced by the Rabbi Yoĥanan said in the name of Rabbi Neĥunya of the valley The practical difference of Beit Ĥortan: Th e halakha of the ten saplings, the mitzva of the : ְיסוֹד ְנ ִב ִיאים ּו ִמ ְנ ַהג ְנ ִב ִיאים – prophets between the two is that if it is an ordinance of the prophets it willow branch in the Temple, and the mitzva of the water liba- would be appropriate to recite a blessing over its performance, just as a blessing is recited over rabbinic ordinances instituted tion on the altar during the festival of Sukkot are each a halakha throughout the generations, e.g., joining of courtyards, ritual transmitt ed to Moses from Sinai. washing of hands, and others, as the Torah commands one to Rather, Rabbi Yoĥanan’s question was: Who said that the mitzva ֶא ָּלא: ִמי ֲא ָמָר ּה ִּב ְנ ִט ָילה, ִ ּד ְל ָמא obey the Sages. In contrast, a custom of the prophets indicates ?is fulfi lled by taking the willow branch and circling the altar ִּבְז ִק ָיפה? ִמי ֲא ָמָר ּה ְּב ַב ֲﬠ ֵלי ּמו ִמין, that a ritual was practiced by the prophets themselves and Perhaps the mitzva is only fulfi lled by standing the willow ִ ּד ְל ָמא ִּב ְת ִמ ִימים? ,others followed suit and began practicing the same custom although it was never formally instituted. In that case, as is the branches upright surrounding the altar. Who said that the mitzva case with other customs, no blessing would be recited. may be fulfi lled even by those with physical defects? Perhaps it .The later au- may be fulfi lled only by unblemished priests : ָחְז ּרו ִו ָיס ּדום – The prophets reinstituted them thorities discussed a fundamental aspect of this matter. From It was stated that there is a dispute between Rabbi Yoĥanan and ִא ְּת ַמר: ַר ִּבי ָיוֹח ָנן ְוַר ִּבי ְי ׁ ֻהוֹשﬠ ֶּבן ֵלִוי, the Gemara in tractate Temura it is clear that a prophet may Rabbi Yehoshua ben Levi. One said that the mitzva of the willow ַחד ָא ַמר: ֲﬠָר ָבה ְיסוֹד ְנ ִב ִיאים, ְו ַחד ,not introduce halakha by Torah law based on prophecy. In fact according to the Rambam, doing so proves that the individual branch is an ordinance of the prophets, as Haggai, Zechariah, ָא ַמר: ֲﬠָר ָבה ִמ ְנ ַהג ְנ ִב ִיאים. ִּת ְס ַּתֵיּים -is a false prophet. If so, how could prophets reinstitute a hala and Malachi instituted it in the Temple as obligatory. And one ְ ּדַר ִּבי ָיוֹח ָנן ּהוא ְ ּד ָא ַמר ְיסוֹד ְנ ִב ִיאים, kha transmitted to Moses from Sinai that was forgotten? Some explain that prophecy may be used to add or clarify a point that said that the mitzva of the willow branch is an ancient custom N practiced by the prophets and adopted by others as well. It was ְ ּד ָא ַמר ַר ִּבי ַא ָּב ּהו ָא ַמר ַר ִּבי ָיוֹח ָנן: facilitates the performance of a mitzva and not the mitzva itself -not instituted as a binding ordinance. Th e Gemara suggests: Con ֲﬠָר ָבה ְיסוֹד ְנ ִב ִיאים ּהוא, ִּת ְס ַּתֵיּים . Mitzpe Eitan). Others suggest that the intent here is that the later) prophets reestablished the halakha not based on their prophecy clude that it was Rabbi Yoĥanan who said that it is an ordinance but through reason and analysis (Rabbi Tzvi Hirsch Chajes). of the prophets, as Rabbi Abbahu said that Rabbi Yoĥanan said: .The Arukh explains that Rabbi Yoĥanan Th e mitzva of the willow branch is an ordinance of the prophets :ִ ּד ְלכוֹן ָא ְמִרי – Yours say said this to Ĥizkiya, who was also from Babylonia, meaning that Th e Gemara concurs: Indeed, conclude that it is so. one of the Babylonians transmitted this halakha. -Rabbi Zeira said to Rabbi Abbahu: Did Rabbi Yoĥanan actu ָא ַמר ֵל ּיה ַר ִּבי ֵז ָירא ְלַר ִּבי ַא ָּב ּהו: ִמי ally say that? Didn’t Rabbi Yoĥanan say in the name of Rabbi ָא ַמר ַר ִּבי ָיוֹח ָנן ָה ִכי? ְו ָה ֲא ַמר ַר ִּבי Neĥunya of the valley of Beit Ĥortan: Th e halakha of the ten ָיוֹח ָנן ִמ ּׁש ּום ַר ִּבי ְנ ּחו ְנָיא ִא ׁיש ִּב ְק ַﬠת saplings, the mitzva of the willow branch in the Temple, and the ֵּבית ְחוֹר ָתן: ֶﬠ ֶׂשר ְנ ִטיעוֹת, ֲﬠָר ָבה, mitzva of the water libation on the altar during the festival of Sukkot are each a halakha transmitt ed to Moses from Sinai? How ְו ִנ ּיס ּו ְך ַה ַּמ ִים ֲה ָל ָכה ְלמֹ ׁ ֶשה ִמ ִּס ַיני! then could he att ribute the origin of the mitzva of the willow ֶ״א ׁ ְש ּת ַוֹמם ְּכ ׁ ָש ָﬠה ֲח ָדא״ ְו ָא ַמר: branch to the prophets? “He was astonished for a while” (Daniel ׁ ְש ָכ ּחום ְו ָחְז ּרו ִו ָיס ּדום. :), and aft er considering the apparent contradiction he said that indeed Rabbi Yoĥanan maintains that the mitzva of the willow branch is a halakha transmitt ed to Moses from Sinai. However, over the course of time during the Babylonian exile they forgot some halakhot, including the mitzva of the willow branch, and then the prophets reinstituted them.N

Th e Gemara asks: And did Rabbi Yoĥanan actually say that it ּו ִמי ָא ַמר ַר ִּבי ָיוֹח ָנן ָה ִכי? ְו ָה ֲא ַמר ַר ִּבי is a halakha transmitt ed to Moses from Sinai? And didn’t Rabbi ָיוֹח ָנן: ִ ּד ְלכוֹן ָא ְמִרי, ִ ּד ְלהוֹן ִהיא! ָלא N -Yoĥanan say: Yours, i.e., the Babylonian Sages, say that this or ַק ׁ ְשָיא; dinance is theirs, instituted by the Sages, and it is neither a hala- kha transmitt ed to Moses from Sinai nor an ordinance instituted by the prophets. Th e Gemara answers: Th is is not diffi cult;

Perek IV Daf 44 Amud b

HALAKHA Here, where Rabbi Yoĥanan said that it is a halakha transmitt ed ָּכאן – ַּב ִּמ ְקָ ּד ׁש, ָּכאן – ַּב ְּג ּבו ִלין. The mitzva of to Moses from Sinai, he is referring to the mitzva of the willow : ְנ ִט ַילת ֲﬠָר ָבה – The taking of the willow branch taking the willow branch in the Temple is a halakha transmitted to Moses from Sinai, and in the outlying areas it is a custom of branch in the Temple; there, where he said that it was established the prophets (Rambam Sefer Zemanim, Hilkhot Lulav 7:20). by the prophets, he was referring to the taking of the willow branch in the outlying areas.H פרק ד׳ דף מד: . Perek IV . 44b 216 NOTES Rabbi Ami said: Th e willow branch taken to fulfi ll the § ָא ַמר ַר ִּבי ַא ִמי: ֲﬠָר ָבה ְצִר ָיכה ׁ ִש ּיעור, -Since the hala : ַּכ ָּמה ׁ ִש ּיעוָר ּה – What is its requisite measure mitzva requires a certain measure, and it is taken only in and ְו ֵא ָינ ּה ִנ ֶּיט ֶלת ֶא ָּלא ִּב ְפ ֵני ַﬠ ְצ ָמ ּה, ְו ֵאין H khot of the willow branch used in the Temple are distinct from of itself and not with the lulav, and a person does not fulfi ll those of the willow branch used as one of the four species, it is ָאָדם ֵיוֹצא ְיֵדי ָחוֹבתוֹ ָּב ֲﬠָר ָבה ׁ ֶש ַּב ּל ּו ָלב. his obligation with the willow branch that is bound with the necessary to inquire as to its exact requirements. H ֵּכ ָיון ְ ּד ָא ַמר ָמר: ֵא ָינ ּה ִנ ֶּיט ֶלת ֶא ָּלא ִּב ְפ ֵני lulav. Th e Gemara asks: Since the Master said: It is taken Some explain : ִמ ְנ ַהג ְנ ִב ִיאים ּהוא – only in and of itself, it is obvious that a person does not It is a custom of the prophets ַﬠ ְצ ָמ ּה – ְּפ ׁ ִש ָיטא ְ ּד ֵאין ָאָדם ֵיוֹצא ָּב ֲﬠָר ָבה that the custom originating with the prophets is not to recite ׁ ֶש ַּב ּל ּו ָלב! fulfi ll his obligation with the willow branch that is bound a blessing on the willow branch (see Sefer Yere’im, Sefer Mitzvot with the lulav. Why are both statements necessary? Katan, and the commentary of Rav Yehuda ben Rav Binyamin HaRofeh). Although this explanation is a bit forced in this con- Th e Gemara answers: It is necessary lest you say that this text, it does provide a solution to several other questions (see ַמ ּהו ְ ּד ֵת ָימא: ָה ֵני ִמ ֵּילי – ֵה ָיכא ְ ּד ָלא .(applies only to a case where he did not lift the willow branch Tosafot and others ַא ְג ְּב ֵה ּיה ַו ֲהַדר ַא ְג ְּב ֵה ּיה, ֲא ָבל ַא ְג ְּב ֵה ּיה Rav Tzemaĥ Gaon : ּצוַרת ָה ֲﬠָר ָבה – bound with the lulav and then lift it again to fulfi ll the mitzva Shape of the willow branch ַו ֲהַדר ַא ְג ְּב ֵה ּיה – ֵא ָימא ָלא, ָקא ַמ ׁ ְש ַמע of the willow branch; however, in a case where he lift ed the explains that the willow branch evokes the lips, as its leaves are ָלן. ְוַרב ִח ְסָ ּדא ָא ַמר ַר ִּבי ִי ְצ ָחק: ָאָדם ֵיוֹצא lulav and then lift ed it again, say no, he fulfi lls his obligation shaped like lips. Indeed, each of the four species represents a with the willow branch in the lulav. Th erefore, he teaches us different part of the human body. This idea can be found in ְיֵדי ָחוֹבתוֹ ָּב ֲﬠָר ָבה ׁ ֶש ַּב ּל ּו ָלב ( ְּביוֹם טוֹב -that even if one takes the four species a second time with the various old liturgical poems in Sephardic prayer books. Beat ָהִר ׁאשוֹן ׁ ֶשל ַחג). express intent of fulfi lling the mitzva of the willow branch, he ing the willow branch on the ground serves as atonement, to a certain degree, for sins that one committed with his mouth, did not fulfi ll his obligation, as he must take the willow branch similar to the verse: “Let him put his mouth in dust; perhaps by itself. And Rav Ĥisda said that Rabbi Yitzĥak said: A per- there is hope” (Lamentations 3:29). son fulfi lls his obligation with the willow branch that is bound with the lulav on the fi rst day of the festival of Sukkot. PERSONALITIES According to Rashi, Aivu, who transmits the : ַא ְי ּיבו – Aivu -Rabbi Ami said that the willow branch requires a certain mea ְו ַכ ָּמה ׁ ִש ּיעוָר ּה? ָא ַמר ַרב ַנ ְח ָמן: ׁ ְשלֹ ׁ ָשה NH halakha here in the name of Rabbi Elazar bar Tzadok, is Aivu, ,sure. Th e Gemara asks: And what is its requisite measure? father of Rav. Rav’s lineage is only partially known; however ַּבֵ ּדי ָﬠ ִלין ַל ִחין. ְוַרב ׁ ֵש ׁ ֶשת ָא ַמר: ֲא ִפ ּיל ּו Rav Naĥman said: It is three branches of moist leaves. And it is known that his grandfather, Rabbi Abba bar Aĥa, had ָﬠ ֶלה ֶא ָחד ּו ַבד ֶא ָחד. ָﬠ ֶלה ֶא ָחד ּו ַבד ֶא ָחד Rav Sheshet said: It is even one leaf and one branch. Th e five sons, each of whom was a Torah scholar in his own right. ָס ְל ָקא ַ ּד ֲﬠ ָת ְך?! ֶא ָּלא ֵא ָימא: ֲא ִפ ּיל ּו ָﬠ ֶלה Gemara wonders about the statement of Rav Sheshet: Does it The youngest and most significant of them was Rabbi Ĥiyya. enter your mind that one takes a single leaf and a single The grandchildren of Rabbi Abba bar Aĥa were among the ֶא ָחד ְּב ַבד ֶא ָחד. branch separately? Rather, emend Rav Sheshet’s statement foremost scholars of the following generation. Aivu immigrated to Eretz Yisrael to study Torah there, and and say: One fulfi lls his obligation even with one leaf on one he, like his son, was privileged to have statements cited in his branch. name in the Gemara. As was the custom in those days, Rav named his descen- P Th e Gemara relates that Aivu, father of the amora Rav, said: dants after his parents and other relatives, and one of Rav’s § ָא ַמר ַא ְי ּיבו: ֲהָוה ָק ֵא ְימ ָנא ַק ֵּמ ּיה ְ ּדַר ִּבי .I was standing before Rabbi Elazar bar Tzadok, and a certain grandchildren was named after Rav’s father, Aivu ֶא ְל ָﬠָזר ַּבר ָצדוֹק, ְו ַא ְי ֵיתי ַה ּהוא ַּג ְבָרא .man brought a willow branch before him to fulfi ll the mitzva ֲﬠָר ָבה ַק ֵּמ ּיה, ׁ ָש ֵקיל, ָח ֵביט ָח ֵביט ְו ָלא He took it and waved it; he waved it and did not recite a H ָּבֵר ְיך. ָק ָס ַבר: ִמ ְנ ַהג ְנ ִב ִיאים ּהוא. ַא ְי ּיבו blessing. Th is indicates that he holds that the mitzva of the willow branch is a custom of the prophetsN and is therefore ְו ִחְז ִק ָיּה ְּב ֵני ְּבַר ֵּת ּיה ְ ּדַרב ַא ְי ּיתו ֲﬠָר ָבה performed without a blessing. Similarly, the Gemara relates ְל ַק ֵּמ ּיה ְ ּדַרב, ָח ֵביט ָח ֵביט ְו ָלא ָּבֵר ְיך, ָקא that Aivu and Ĥizkiya, sons of the daughter of Rav, brought ָס ַבר: ִמ ְנ ַהג ְנ ִב ִיאים ּהוא. a willow branch before Rav to fulfi ll the mitzva. He waved it; he waved it and did not recite a blessing.N Th is indicates that he, too, holds that it is a custom of the prophets.

HALAKHA The minimum measure for the willow branch is one leaf ֲﬠָר ָבה… – The willow branch…is taken only in and of itself -When taken for its own mitzva, the on one branch. However, Rav Hai Gaon writes that it is de : ֵא ָינ ּה ִנ ֶּיט ֶלת ֶא ָּלא ִּב ְפ ֵני ַﬠ ְצ ָמ ּה willow branch must be taken by itself, not bound together testable to use such a branch, and it is preferable to take a with any other item (Shulĥan Arukh, Oraĥ Ĥayyim 664:5). willow branch that meets the requirements for the willow branch taken with the lulav. Any factor that invalidates a A person does not fulfill his obligation with the willow willow branch in the lulav invalidates it for this purpose as ֵאין ָאָדם ֵיוֹצא ְיֵדי ָחוֹבתוֹ – branch that is bound with the lulav well (Ran). Based on the teachings of Rabbi Yitzĥak Luria, the One does not fulfill his obligation to take the : ַּב ֲﬠָר ָבה ׁ ֶש ַּב ּלו ָלב custom is to take five willow branches (Shulĥan Arukh, Oraĥ willow branch by using the one that is bound with the four Ĥayyim 664:4). species, even if he lifted the lulav twice with the intent to fulfill the mitzva of the willow branch the second time (Tur, citing : ָח ֵביט ְו ָלא ָּבֵר ְיך – He waved it and did not recite a blessing Rambam). Others say that he does fulfill his obligation (Tur, No blessing is recited when taking the willow branch nor citing Avi HaEzri and Rosh). However, one should certainly when waving it. The custom is to beat the willow branch on take a separate willow branch ab initio (Shulĥan Arukh, Oraĥ the ground. Based on the teachings of Rabbi Yitzĥak Luria, the Ĥayyim 664:2, 6). custom is to beat it on the ground five times (Shulĥan Arukh, .(Oraĥ Ĥayyim 664:2, 4 : ׁ ִש ּיעור ָה ֲﬠָר ָבה – The requisite measure of the willow branch

Perek IV . 44b 217 . פרק ד׳ דף מד: NOTES ,Apropos the exchange between Aivu and Rabbi Elazar bar Tzadok ָא ַמר ַא ְי ּיבו: ֲהָוה ָק ֵא ְימ ָנא ַק ֵּמ ּיה ְ ּדַר ִּבי the Gemara cites another halakha that was transmitt ed in the same ְמ ַק ׁ ְש ְק ׁ ִשין – Hoe [mekashkeshin] the olive groves ֶא ְל ָﬠָזר ַּבר ָצדוֹק, ֲא ָתא ְל ַק ֵּמ ּיה ַה ּהוא The Arukh and Rashi in Mo’ed Katan write that : ְּב ַכְר ַמ ָיּא -manner. Aivu said: I was standing before Rabbi Elazar bar Tzad ַּג ְבָרא. ָא ַמר ֵל ּיה: ִקְרָי ָיתא ִאית ִלי, ַּכְר ַמ ָיּא the gerunds kishkush and iddur that appear in Mo’ed ok, and a certain man came before him and said to him: I have ִאית ִלי, ֵז ַיתָיּא ִאית ִלי, ְו ָא ּתו ְּב ֵני ִקְרָי ָיתא -Katan both mean hoeing. The difference is that kish kush is the term used for an olive grove, while iddur is villages, I have olive groves, and I have olives, and the villagers come and hoe the olive grovesNH during the Sabbatical Year and ּו ְמ ַק ׁ ְש ְק ׁ ִשין ְּב ַכְר ַמ ָיּא ְו ְאוֹכ ִלין ְּבֵז ַיתָיּא, ֲאִר ְיך .the term for a vineyard N אוֹ ָלא ֲאִר ְיך? ָא ַמר ֵל ּיה: ָלא ֲאִר ְיך. ֲהָוה ָקא eat from the olive trees. Is it appropriate or inappropriate to : ֲאִר ְיך אוֹ ָלא ֲאִר ְיך – Is it appropriate or inappropriate allow this to continue? He said to him: It is inappropriate. As the ׁ ָש ֵביק ֵל ּיה ְו ָאֵזיל. ֲא ַמר: ְּכ ּדו ֲהֵו ִיתי ָ ּד ְי ִירי ,The commentaries explain this in several ways. In fact man was leaving him and going on his way, Rabbi Elazar bar ְּב ַאְר ָﬠא ֲהָדא ַאְר ָּב ִﬠים ׁ ְש ִנין, ְו ָלא ָח ֵמ ִיתי ַּבר ,the owner of the field need not have taken any action as it is permitted for the poor to enter the olive groves Tzadok said: I have already resided in this land for forty years ֱא ָינ ׁש ְמ ַה ֵּל ְך ְּב ָאְר ָחן ְ ּד ַת ְק ַנן ְּכֵדין. ֲהַדר ְו ָא ֵתי and eat the olives growing there during the Sabbati- and I have not seen a person walk in a path as straight as this man ְו ָא ַמר ֵל ּיה: ַמאי ִמ ֲיﬠ ַבד? ָא ַמר ֵל ּיה: ַא ְפ ַקר cal Year. Whatever labor they choose to perform on does. Th e man came back to Rabbi Elazar bar Tzadok and said to ֵז ַיתָיּא ַל ֲח ׁש ּו ַכָיּא, ְו ֵתן ְּפִר ַיט ָיּא ְל ַק ׁ ְש ּקו ׁ ֵשי .their own is of no concern to the owner of the grove However, the owner was asking whether, by allowing him: What should I do to ameliorate the situation? He said to him: Declare the olives ownerless for the poor, and give perutot ְּכָר ִמים. this activity to continue, he might be causing others H to sin. Therefore, he did not ask whether it was pro- coins to hired laborers as payment to hoe the olive groves. hibited to allow them to continue; rather, he asked Th e Gemara asks: Is hoeing olive groves permitt ed during the ְו ַק ׁ ְש ּקו ׁ ֵשי ִמי ׁ ָשֵרי? ְו ָהא ַּת ְנָיא: ְ״ו ַה ְּׁש ִב ִיﬠית .whether it was appropriate to allow them to continue :Sabbatical Year? But wasn’t it taught in a baraita that it is writt en ִּת ׁ ְש ְמ ֶט ָּנה ּו ְנ ַט ׁ ְש ָּת ּה״. ִּ״ת ׁ ְש ְמ ֶט ָּנה״ – Consequently, Rabbi Elazar bar Tzadok praised him for following a straight path and for going beyond the But the seventh year you shall let it rest and lie fallow” (Exodus“ ִמ ְּל ַק ׁ ְש ֵק ׁש, ּ״ו ְנ ַט ׁ ְש ָּת ּה״ – ִמ ְּל ַס ֵּקל! ָא ַמר letter of the law (Arukh LaNer). :); meaning you shall let it rest from hoeing, and lie fallow ַרב ּעו ְק ָבא ַּבר ָח ָמא: ְּתֵרי ַק ׁ ְש ּקו ׁ ֵשי ָה ּוו, The from clearing the fi eld of rocks? Apparently, hoeing is prohibited : ֵיוֹתר ִמ ָּׁשלֹ ׁש ַּפְר ָסאוֹת – More than three parasangs during the Sabbatical Year. Rav Ukva bar Ĥama said: Th ere are ַחד ַס ּת ּו ֵמי ִפ ֵילי, ְו ַחד ַא ְב ּרו ֵיי ִא ָיל ֵני. ַא ְב ּרו ֵיי commentaries and halakhic authorities discussed this two types of hoeing, one whose objective is to seal cracks in the ִא ָיל ֵני – ָא ּסור, ַס ּת ּו ֵמי ִפ ֵילי – ׁ ָשֵרי. distance extensively. In Arukh LaNer the question is raised with regard to the meaning of this specific dis- ground and one to enhance the trees’ health. Enhancing the tance and why it was selected. Some explain that its trees’ health is prohibited; sealing cracks is permitt ed, as it is significance is related to the time that it takes to walk that distance. If one who departs in the morning walks merely to prevent the trees from dying and not to accelerate their no more than three parasangs, the majority of the day growth. will remain for him to prepare his Shabbat meals (see An additional halakha was transmitt ed in the same manner. Aivu ָא ַמר ַא ְי ּיבו ִמ ּׁש ּום ַר ִּבי ֶא ְל ָﬠָזר ַּבר ָצדוֹק: ַאל -Rambam). Others explain that this measure is specifi said in the name of Rabbi Elazar bar Tzadok: A person should ְי ַה ֵּל ְך ָאָדם ְּב ַﬠְר ֵבי ׁ ַש ָּבתוֹת ֵיוֹתר ִמ ָּׁשלֹ ׁש cally with regard to walking, as opposed to traveling H -not walk on Shabbat eves more than a distance of three para ַּפְר ָסאוֹת. ָא ַמר ַרב ָּכ ֲה ָנא: ָלא ֲא ַמַרן ֶא ָּלא on horseback or in a wagon. If one walks a greater distance, he will grow weary and will not have the sangs [parsaot].NL Rather, he should reach the place where he will ְל ֵב ֵית ּיה, ֲא ָבל ְל ּאו ׁ ְש ִּפ ֵיז ּיה – ַא ַּמאי ְ ּד ָנ ֵקיט strength to prepare for Shabbat. stay on Shabbat early enough to ensure that he will have meals prepared for Shabbat. Rav Kahana said: We said that restriction ָס ֵמ ְיך. LANGUAGE only with regard to a case where he is returning to his house. How- Called a Persian mile in the ever, if he is going to an inn, he relies on the food that he took : ַּפ ָרסה – [Parasang [parsa ancient world, this measurement was adopted in a with him. As he cannot assume that he will fi nd lodgings with food, number of languages, including Greek, Syriac, and in this case the Jewish dialect of Aramaic. It appears that he brings food suffi cient for his needs. Th erefore, it is permitt ed for the word comes from the Middle Iranian frasax. In the him to travel a greater distance. talmudic system of measurement, one parsa equals Some say that Rav Kahana said: Th is restriction that one may not ְו ִא ָּיכא ְ ּד ָא ְמִרי, ָא ַמר ַרב ָּכ ֲה ָנא: לֹא ִנ ְצְר ָכא .four mil walk a distance of more than three parasangs on Shabbat eves was ֶא ָּלא ֲא ִפ ּיל ּו ְל ֵב ֵית ּיה. ָא ַמר ַרב ָּכ ֲה ָנא: ְּבִד ִידי required even with regard to one traveling to his house, and all ֲהָוה ָעוֹבָדא, ַו ֲא ִפ ּיל ּו ָּכ ָסא ְ ּד ַהְר ְס ָנא ָלא BACKGROUND the more so with regard to one traveling to an inn, as he cannot ַא ׁ ְש ַּכח. Fried fish was a popular : ָּכ ָסא ְ ּד ַהְר ְס ָנא – Small fried fish dish in Babylonia and was commonly eaten by the assume that he will fi nd food there. Rav Kahana said: Th ere was poor. It was made from small, flour-coated salted fish, an incident that happened with me where I traveled a distance to fried in oil with vinegar. reach my home on Friday and I did not fi nd even small fried fi sh [deharsena]B to eat in the house. One must prepare for Shabbat well in advance of the onset of Shabbat. Th e mishna continues: How is the mitzva of lulav fulfi lled in § ִ״מ ְצַות ּלו ָלב ֵּכ ַיצד״. ָּת ֵני ַּת ָּנא ַק ֵּמ ּיה ְ ּדַרב ?the Temple when the fi rst day of the Festival occurs on Shabbat ַנ ְח ָמן: ְסוֹדִרין ַﬠל ַּגג ָה ִא ְיצ ַט ָּבא. ָא ַמר ֵל ּיה: Th e mishna then explains how the att endants arrange their lulavim on the bench in the Temple. Th e tanna who recited mishnayot in the study hall taught a version of the mishna before Rav Naĥman: Th e att endant arranges them on the roof over the bench in the Temple. Rav Naĥman said to him:

HALAKHA With regard to one fruit of that field as his wages. This is in order to avoid the ap- one is in an unsettled area where he will be unable to prepare : ְמ ַק ׁ ְש ְק ׁ ִשין ְּב ַכְר ַמ ָיּא – Hoe the olive groves who hoes under olive trees during the Sabbatical Year, the fol- pearance that the fruit it being used for commercial purposes for Shabbat, it is preferable that he travel to a settled area, even lowing distinction applies: If he does so to enhance the trees’ (Rambam Sefer Zera’im, Hilkhot Shemitta VeYovel 1:16, 6:11). if that entails walking more than three parasangs (Beit Yosef ). If health, it is prohibited. However, if he does so to seal the cracks one sent word of his planned arrival for Shabbat, it is also per- One may not walk mitted for him to travel farther (Beit Yosef, based on Rabbeinu : ֲה ִל ָיכה ְּב ֶﬠֶרב ׁ ַש ָּבת – in the ground and to prevent the trees from dying, it is permit- Walking on Shabbat eve ted (Rambam Sefer Zera’im, Hilkhot Shemitta VeYovel 1:7). more than a distance of three parasangs on a Friday, to ensure Yeruĥam). The custom is to be lenient in situations where one that he will arrive at his destination in time to prepare for Shab- is riding in a carriage or similar modes of transportation (Baĥ). -bat. There is no difference whether he is going home or going In recent years, when it is customary to prepare more expan ְׂש ַכר ְמ ָל ָאכה – Wages for labor during the Sabbatical Year One who performs permitted labor in another’s field elsewhere, as most of the early authorities ruled in accordance sive Shabbat meals, this halakha is not observed at all (Magen : ַּב ְּׁש ִב ִיﬠית during the Sabbatical Year may not receive payment from the with the latter version of Rav Kahana’s statement. However, if Avraham, based on Aguda; Shulĥan Arukh, Oraĥ Ĥayyim 249:1).

פרק ד׳ דף מד: . Perek IV . 44b 218