Sukkah

Until this self-same day,1 [which means] until the very day itself, and he is of the opinion that the expression ‘until’ is meant to include [the terminus in the prohibition].2 But does he3 hold a similar opinion?4 Does he not in fact disagree with him, as we have learnt,5 When the Temple was destroyed, R. Johanan b. Zakkai instituted that on the whole of the Day of the Waving it should be forbidden [to eat of the new corn]. Said R. Judah to him, But6 is it not forbidden Pentateuchally, since it is written, ‘Until the self-same day’7 [which means] until the very day itself?8 — It is R. Judah who was under a misapprehension, He thought that [R. Johanan b. Zakkai] meant that it9 was forbidden as a Rabbinical prohibition, but it is not so. He meant it as a Pentateuchal prohibition. But does it not say, ‘He instituted’?10 — What is meant by ‘he instituted’ is that he expounded (the Pentateuchal verse]11 and instituted the law accordingly. MISHNAH. IF THE FIRST DAY OF THE FESTIVAL12 FALLS ON A SABBATH, ALL THE PEOPLE BRING THEIR LULABS TO THE SYNAGOGUE [ON THE PREVIOUS DAY]. ON THE MORROW THEY ARISE EARLY [AND COME TO THE SYNAGOGUE] AND EACH ONE RECOGNIZES HIS OWN [LULAB] AND TAKES IT, SINCE THE SAGES LAID DOWN THAT NO ONE CAN FULFIL HIS OBLIGATION ON THE FIRST DAY OF THE FESTIVAL WITH THE LULAB OF HIS FELLOW. BUT ON THE OTHER DAYS OF THE FESTIVAL A MAN MAY FULFIL HIS OBLIGATION WITH THE LULAB OF HIS FELLOW. R. JOSE RULED, IF THE FIRST DAY OF THE FESTIVAL FELL ON THE SABBATH, AND A MAN FORGOT AND CARRIED OUT HIS LULAB INTO A PUBLIC DOMAIN, HE IS NOT CULPABLE, SINCE HE BROUGHT IT OUT WHILE UNDER THE INFLUENCE [OF A RELIGIOUS ACT].13 GEMARA. Whence do we know this?14 — From what our Rabbis have taught, ‘And ye shall take’15 [implies] that there should be a ‘taking’ with the hand of each individual, ‘to you,’ implies that it should be yours, excluding a borrowed or a stolen [lulab]. From this verse the Sages deduced that no one can fulfil his obligation on the first day of the Festival with the lulab of his fellow, unless the latter gave it to him as a gift. And it once happened that when R. Gamaliel, R. Joshua, R. Eleazar b. ‘Azariah and R. Akiba were travelling on a ship16 and R. Gamaliel alone had a lulab which he had bought for one thousand zuz, R. Gamaliel took it and fulfilled his obligation with it; then he gave it as a gift to R. Joshua who took it, fulfilled his obligation with it and gave it as a gift to R. Eleazar b. ‘Azariah who took it, fulfilled his obligation with it, and gave it as a gift to R. Akiba who took it, fulfilled his obligation with it and then returned it to R. Gamaliel. Why does he need mention that he17 returned it?18 — He teaches us something incidentally viz., that a gift made on condition that it be returned constitutes a valid gift; as also follows from what Raba said: [If a man say to his fellow], ‘Here is an ethrog [as a gift] on condition that you return it to me’, and the latter took it and fulfilled his obligation with it, if he returned it, he is regarded as having fulfilled his obligation,19 but if he did not return it, he is regarded as not having fulfilled his obligation.20 For what purpose need he mention that [R. Gamaliel] had bought it for one thousand zuz? — In order to let you know how precious to them was the opportunity of fulfilling a religious duty. Mar b. Amemar said to R. Ashi, My father used to recite his prayers [while holding the lulab in his hand].21 It was objected: A man should not hold his tefillin in his hand or a Scroll of the Law in his bosom while reciting his prayers,22 nor [while wearing his tefillin] should he let water, or doze or sleep.23 And in connection with this Samuel said, The same24 applies to a knife,25 a dish,26 a loaf of bread27 and money?28 — In the latter cases he is not performing a religious duty29 and, therefore, would worry over them30 but in the former one31 he is fulfilling a religious duty32 and, therefore, he would not worry over it.33 It has been taught, R. Eleazar b. Zadok stated, This was the custom of the men34 of Jerusalem. When a man left his house he carried his lulab in his hand; when he went to the synagogue his lulab was in his hand, when he read the Shema’35 and his prayers36 his lulab was still in his hand, but when he read in the Law or37 recited the priestly benediction38 he would lay it on the ground.39 If he went to visit the sick or to comfort mourners, he would go with his lulab in his hand, but when he entered the House of Study, he would send his lulab by the hand of his son, his slave or his messenger.40 What does this41 teach us? — It serves to inform you how zealous they were in the performance of religious duties. R. JOSE RULED, [IF THE FIRST DAY OF] THE FESTIVAL etc. Abaye stated, Sabbath on which such carrying is forbidden. priestly benediction. hands.