Sukkah

to male [animals and birds],1 but with regard to female ones, all agree that they may be redeemed with slaughtered ones, but not with live ones, since a preventive measure has been enacted against one's possible rearing of flocks from them. R. Ashi said, The dispute2 concerns only the original produce itself,3 but with regard to secondary produce,4 both agree that [it can be redeemed] either by way of sale, or by way of exchange: and the reason that the term ‘purchased’ was continually repeated5 is that since in the first clause the term ‘purchased’ was used it was used in the latter clause also. 6 Rabina raised an objection against R. Ashi, [It has been taught]: If a man has a sela’ of [the proceeds of the produce of] the Sabbatical Year,7 and wishes to purchase therewith a shirt,8 how should he proceed?9 Let him go to his regular shopkeeper10 and say to him, ‘Give me a sela’ worth of fruit’ and give it to him.11 Then he tells him, ‘Behold this fruit12 is given to you as a gift’,13 and [the shopkeeper] answers him, ‘And here is a gift for you of a sela’’14 And the latter may purchase with it whatsoever he desires.15 Now here, surely, the sela’ is a secondary produce,16 and yet it teaches, does it not, [that it may be redeemed only] by way of sale, and not by way of exchange?17 — Rather, said R. Ashi, the dispute [of R. Eleazar and R. Johanan] centres round the secondary produce, but with regard to the primary produce all agree that [it may be redeemed] only by way of sale, and not by way of exchange; and as to what has been stated,18 ‘Both the produce of the Sabbatical Year and of the Second Tithe [may be redeemed by exchange]’,19 what is meant by ‘the produce of the Sabbatical Year’ is the money for which the produce is exchanged. For if you will not say so, then ‘tithe’ also must mean actual tithe,20 surely it is written, Thou shalt bind the money in thy hand?21 Consequently it must mean the money for which tithe [was exchanged],22 and so here also it means the money for which the produce of the Sabbatical Year [is exchanged]. MISHNAH. FORMERLY23 THE LULAB WAS TAKEN FOR SEVEN DAYS IN THE TEMPLE, AND IN THE PROVINCES24 FOR ONE DAY ONLY. WHEN THE TEMPLE WAS DESTROYED, R. JOHANAN R. ZAKKAI INSTITUTED THAT THE LULAB SHOULD BE TAKEN IN THE PROVINCES FOR SEVEN DAYS IN MEMORY OF THE TEMPLE, [AND HE ALSO INSTITUTED] THAT ON THE WHOLE OF THE DAY OF WAVING25 IT SHALL BE FORBIDDEN [TO EAT THE NEW PRODUCE OF THE YEAR].26 GEMARA. Whence do we know that we must perform [ceremonies] in memory of the Temple? — R. Johanan replied, Since Scripture says, For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord, Because they have called thee an outcast. She is Zion, there is none that seeketh for her.27 ‘There is none that seeketh for her’, implies that she should be sought. 28 AND THAT ON THE WHOLE OF THE DAY OF WAVING. What is the reason? — The Temple may be rebuilt speedily, and people29 would say, ‘Did we not eat [the new corn] last year from the time that day dawned in the East? Let us now also eat it [from the same time]’ and they would be unaware of the fact that in the previous year, when there was no Temple, once day dawned in the East it was permitted [to eat of the new corn], but now that the Temple is rebuilt,it is only the [waving of the] ‘omer which [commences] the permission.30 But when [does this assume the Temple to be] rebuilt? If you will say that it is rebuilt on the sixteenth [of Nisan], then obviously it is permitted to eat from the time that day dawned in the East?31 If, however, it is rebuilt on the fifteenth32 why should it not be permitted after midday, for surely we have learnt, Those that lived at a distance33 were permitted [to eat of the new corn] from midday34 onwards, because [they knew that] the Beth din would not be negligent in the matter?35 — This36 was necessary [only in case] it is rebuilt at night,37 or [on the fifteenth] close to sunset.38 R.39 Nahman b. Isaac replied, R. Johanan b. Zakkai instituted this in accordance with a principle of R. Judah40 who holds that Pentateuchally all that day41 is forbidden,42 since it is written, the Sages. redeemed in the process of exchange and can, therefore, be used to purchase anything. the man to redeem the sela’ with any produce he has in his own house. How then could R. Ashi maintain that secondary produce may be redeemed by way of exchange? Temple it was Pentateuchally permitted from the early morning (cf. Men. 68a). R. Johanan b. Zakkai, however, forbade it the whole day. ye have brought the offering, the first part of which permits it the moment day dawns, the second when the offering has been brought. V. Men. 68a. midday on the sixteenth. On the question how the Temple could be rebuilt on the fifteenth day, being a Festival day. v. Rashi and Tosaf. opinion.