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Laws of the Four Species
Laws of the Calendar
Sources
A
MISHNA:
Rabbi Yishmael says:
The mitzva of the four species is to take
three myrtle branches, and two willow branches, one
lulav
, and one
etrog
.
With regard to the myrtle branches,
even if
the tops of
two are severed and
the top of
one is not severed,
it is fit.
Rabbi Tarfon says: Even if
the tops of
all three are severed,
it is fit.
Rabbi Akiva says
with regard to the number of each of the species:
Just as
there is
one
lulav
and one
etrog
…
Sukkah 34b:2-35a:3
MISHNA:
A
lulav
that was stolen or that is
completely
dry
is
unfit
for use in fulfilling the mitzva of the four species. The
lulav
of a tree worshipped as idolatry [
asheira
] and
a
lulav
from a city
whose residents were
incited
to idolatry, which must be burned along with all the city’s property, are
unfit. If the top
of the
lulav
was severed or if the
palm
leaves were severed
from the spine of the
lulav
, it is
unfit…
Sukkah 29b:4-30a:1
§ Apropos the
halakha
cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yoḥai, the Gemara cites additional
halakhot
.
Ḥizkiya said
that
Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai:
With regard to
all
objects used in performance of
each and every
one of
the mitzvot, a person fulfills his obligation only
when the objects are positioned
in the manner of their growth.
One must take the
lulav
with the bottom of the branch facing down,
as it is stated
with regard to the beams of the Tabernacle:
“Acacia wood…
Sukkah 45b:2
The Gemara asks:
And with regard to an
etrog
, does Rabbi Yehuda require beauty? But isn’t it taught
in a
baraita
: With regard to
the four species of the
lulav
, just as one may not diminish from their
number,
so too, one may not add to their
number.
If one did not find an
etrog
, he should not bring a quince, a pomegranate, or any other item
instead. If the species are slightly
dried,
they
are fit.
If they are completely
dry,
they
are unfit. Rabbi Yehuda says: Even dry
etrogim
are fit.
…
Sukkah 31a:17-32b:13
GEMARA:
From where are these matters
derived, that one does not fulfill his obligation with the
lulav
of another on the first day of the Festival? It is
as the Sages taught
that it is written:
“And you shall take
for yourselves on the first day the fruit of a beautiful tree, branches of a date palm, and boughs of a dense-leaved tree, and willows of the brook” (Leviticus 23:40). The use of second person plural in the phrase: “And you shall take,” indicates
that there should be taking in the hand of each and every
person…
Sukkah 41b:5-9
When Ravin came
from Eretz Yisrael to Babylonia, he said that
Rabbi Yoḥanan said:
One recites a blessing over
both this,
the mitzva of
sukka
,
and
over
that,
the mitzva of
lulav
, all
seven
days.
Rav Yosef said: Take
the statement
of Rabba bar bar Ḥana in your hand, as all the
amora’im
who transmitted statements of Rabbi Yoḥanan
hold in accordance with his
opinion
in
matters related to
sukka
.
The Gemara
raises an objection
based on a
baraita
:…
Sukkah 45b:12-46a:1
The Gemara asks:
And
in
what
way is it
different from that which was stated
with regard to a different
halakha
: In the case of one who
separated seven
etrogim
for
each of
the seven
Festival
days,
one for each day,
Rav said: He fulfills
his obligation
through each and every one
of them when he recites the blessing over the
lulav
and
etrog
,
and
if he so desires
he may eat it immediately
after the blessing…
Beitzah 30b:13
The Sages
say: For them
in Eretz Yisrael
it also does not override
Shabbat. The Gemara asks:
But
if that is the case, the contradiction between
these two
sources is
difficult, as it was taught in one
mishna:
All the people bring their
lulavim
to the Temple Mount
on Friday,
and it was taught in another
mishna that they bring their
lulavim
to the synagogue. And we resolved
this contradiction as follows:
Here,
where the mishna says that they bring their
lulavim
to the Temple Mount…
Sukkah 44a:1
On a related note, the Gemara asks:
Who
is the
tanna
who
taught
in the
baraita
: There is
a mitzva to bind the
myrtle and the willow with the
lulav
, and if he did not bind it, it is fit? Whose
opinion is it?
If
the
baraita
is in accordance with the opinion of
Rabbi Yehuda, when he did not bind it, why is it fit? If
it is in accordance with the opinion of
the Rabbis, what mitzva did he perform?
The Gemara answers:
Actually, it is
in accordance with the opinion of
the Rabbis…
Sukkah 33a:15-33b:15
Rabba bar Rav Huna says:
In a case of
brothers who acquired an
etrog
with
money from the jointly
held
property
of the estate,
and
one of them took it
on
Sukkot
and
attempted to
fulfill
his obligation
with it,
the
halakha
depends on the limits of his ownership of the
etrog
:
If he may eat it,
i.e., his brothers allow him to do so,
he has fulfilled
his obligation to perform the mitzva,
and if not, he has not fulfilled
his obligation…
Bava Batra 137b:3-5
§
And Rabba said:
One takes the
lulav
bound with the other two species
in the right
hand
and the
etrog
in the left.
The Gemara explains:
What is the reason
for that arrangement?
These
species constitute
three mitzvot, and this
etrog
is
only
one mitzva.
One accords deference to the greater number of mitzvot by taking the three species in the right hand.
Rabbi Yirmeya said to Rabbi Zerika: What is the reason
that
we recite the blessing only
with the formula:
About taking the
lulav
…
Sukkah 37b:6-7
§
It was stated
that the
amora’im
disagree with regard to
an
etrog
that mice pierced. Rav said: That is not beautiful. Is that so? But wouldn’t Rabbi Ḥanina dip
his
etrog
, eat part of it,
and fulfill his obligation with
what remained of
it?
The Gemara asks:
And for Rabbi Ḥanina, the mishna is difficult,
as it states that an incomplete
etrog
is unfit. The Gemara explains:
Granted, for Rabbi Ḥanina, the mishna is not difficult,
as it can be explained that
here…
Sukkah 36b:3-4
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…
Sukkah 46b:9
The Gemara cites support for the custom mentioned above, as
it is taught
in a
baraita
that
Rabbi Elazar bar Tzadok says: This was the custom of the people of Jerusalem
during the festival of
Sukkot
.
A person leaves his house, and his
lulav
is in his hand; he goes to the synagogue,
and
his
lulav
is in his hand; he recites
Shema
and prays, and his
lulav
is in his hand; he reads the Torah and
a priest
lifts his hands
to recite the priestly benediction…
Sukkah 41b:12
MISHNA:
One may bind the
lulav
only with its own species;
i.e., one of the four species taken with the
lulav
. This is
the statement of Rabbi Yehuda. Rabbi Meir says:
One may do so
even with a string
or
with a cord. Rabbi Meir said:
There was
an incident involving the men of Jerusalem who would bind their
lulavim
with gold rings.
The Sages
said to him: They would bind it with its own species beneath
the rings, which serve a merely decorative purpose and not a halakhic one…
Sukkah 36b:8-37b:2
Rava said: Even if you say that
it is referring to a case where
he did not invert it, with what are we dealing here?
It is with a case
where he took
the
lulav
out in a vessel
and did not fulfill his obligation. The Gemara asks:
But isn’t Rava the one who said
that
taking by means of another object is considered taking?
The Gemara answers:
This applies only
when the addition is in
a deferential manner,
for wrapping or ornamentation.
But
if the addition is in
a degrading manner,
as in this case…
Sukkah 42a:2
The Gemara notes:
And
other
amora’im
disagree
with regard to
the matter of
the dispute of Rabbi Yoḥanan 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…
Sukkah 46b:11-12
MISHNA:
Originally,
during the Temple era, the
lulav
was taken in the Temple
for
seven
days,
and in the
rest of the
country
outside the Temple it was taken for
one day. Once the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted
an ordinance
that the
lulav
should
be taken
even
in the
rest of the
country
for
seven
days, in
commemoration of the Temple.
Sukkah 41a:6
The Gemara further asks:
What is added
by the ruling of the following
baraita
:
Everyone is obligated in
the mitzva of
lulav
?
The Gemara answers: This clause serves
to add a minor who knows
how
to wave
the
lulav
.
As we learned
in a mishna (
Sukka
42a):
A minor who knows
how
to wave
the
lulav
is obligated in
the mitzva of
lulav
.
Arakhin 2b:5
said that
Reish Lakish said:
The purpose is
in order to educate him in mitzvot,
to teach him how to observe the mitzva of naziriteship. The Gemara asks:
If so, even a woman as well
should be able to impose naziriteship on her son for educational purposes. The Gemara answers: Reish Lakish
holds
that
a man is obligated to educate his son in mitzvot, but a woman is not obligated to educate her son
in mitzvot.
Nazir 29a:1
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