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 Summary 

 Abayye to Rabbah: Why do we take the lulav on all seven days because of zecher l’mikdash, but we don’t take the aravah at all?

 Rabbah: There’s an aravah taken with the lulav every day.

 Abayye: But that’s taken because of the lulav. It is not picked up twice with different intentions.

 Rav Zvid from Rava: A zecher is made only to the mitzvah of lulav because it is a d’orayso. 

 Challenge: Aravah is d’orayso too:

Abba Shaul: It is written “arvei nachal” in plural, to teach about the two aravos one in the lulav and one taken on its own in the Beis Hamikdash.

 Rabbanan: It is a Halacha L’Moshe MiSinai. As taught (27.4) by Rabbi Asi quoting Rabbi Yochanan from Rabbi Nechunya of bikaas Beis Churson: The law of Ten Saplings [planted within a beis sa’asayim may be plowed up until shvi’is], Aravah, and Nisuch Hamayim are Halacha L’Moshe MiSinai.

 Rav Zvid from Rava: A zecher is made only to the mitzvah of lulav because it is d’orayso on the first day even outside of the Mikdash. 

 Reish Lakish: Kohanim baalei mumin may enter the area between the Ulam and Mizbeach for the mitzvah of aravah [which can only be entered even by kohanim for the purpose of doing the avodah]. 

 Rabbi Yochanan to Reish Lakish: Who permitted such a thing?

 Challenge: Rabbi Yochanan himself! After all, Rabbi Asi quoting Rabbi Yochanan from Rabbi Nechunya of bikaas Beis Churson taught that Aravah is Halacha L’Moshe MiSinai. [So it’s a mitzvah and it would be permitted for kohanim to enter for that purpose]. 

 Resolution: Who says the mitzvah is to surround the mizbeach holding aravos? Perhaps the mitzvah is to surround the mizbeach with aravos (34.5). Who says the mitzvah can be done by baalei mumin, perhaps only by regular Kohanim.

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 The aravah is not taken on Shabbos nowadays because we aren’t certain which day is the seventh.

Challenge: Let it be taken in Eretz Yisroel where they do know?

Rav Yosef: Who says the mitzvah is to surround the mizbeach holding aravos? Perhaps the mitzvah is to surround the mizbeach with aravos [and since there is no mizbeach nowadays it is not possible to make a zecher to this mitzvah]. The beraisa that seems like they circled the mizbeach means that they circled it with lulavim. 

 Summary 

 Abayye to Rav Yosef: “The lulav overrides Shabbos at the beginning of Yom Tov and the aravah at the end of Yom Tov.

It once happened that the seventh day fell on Shabbos; on Friday they brought big aravah branches to the Beis Hamikdash. The Baytusin [dissidents who did not approve of the mitzvah of aravah which is not written explicitly in the Torah] hid the branches under stones.

On Shabbos the common folk noticed and brought them out from under the stones [they were amei ha’aretz who weren’t careful with muktzah but were loyal to the sages]. Then the kohanim took them and set them up around the mizbeach. The Baytusin did this because they didn’t agree that aravah overrides Shabbos.

So we see that the mitzvah was to handle the aravos on Shabbos, otherwise the Baytusin would not have opposed it.

So the Challenge stands: Let them do the mitzvah of aravah nowadays in Eretz Yisroel when the seventh day falls on Shabbos.

 Resolution: Since we don’t do the mitzvah here, they don’t do it either to be in unison with us.

 Challenge: But regarding lulav we did say (34.2) that in Eretz Yisroel it overrides Shabbos on the first day but not elsewhere? 

 Resolution: Actually the lulav doesn’t either override the Shabbos anywhere nowadays. 

Although we previously brought a proof (34.2) from two mishnas, one which said that people brought the lulav to Har Habayis before Shabbos, and one which said that they brought it to the Beis Haknesses. And it was explained that the first mishna is discussing the practice during the times of the Beis Hamikdash, and the second mishna is discussing the practice after the Destruction.

We can explain that both mishnas are referring to the times of the Beis Hamikdash, the second mishna discusses the practice in all other places outside of Yerushalayim.

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 The aravah is not taken on Shabbos nowadays because we aren’t certain which day is the seventh. 

 Summary 

 Challenge: Let it be taken in Eretz Yisroel where they do know?

When Bar Hedya came from Eretz Yisroel: It never happens that the seventh day falls on Shabbos.

When Ravin and all those who came [from the yeshivos in Eretz Yisroel to convey information to the yeshivos in Bavel] came from Eretz Yisroel: It can happen, but the mitzvah is not done. 

The challenge thus stands. 

 Rav Yosef: Who says the mitzvah is to surround the mizbeach holding aravos? Perhaps the mitzvah is to surround the mizbeach with aravos [and since there is no mizbeach nowadays it is not possible to make a zecher to this mitzvah]. 

 Abayye to Rav Yosef: The mishna (34.1) lumps lulav and aravah together, so the mitzvos are probably done in the same manner. 

 Response: Not necessarily. 

 Abayye to Rav Yosef: “Every day the mizbeach is surrounded by the kohanim once. On the seventh day it is surrounded seven times”. It seems that a procession holding aravos in their hands would surround the mizbeach. 

 Response: No. They would hold lulavim. 

 Challenge: But Rav Nachman quoted Rabbah bar Avuha: It was with the aravah. 

 Rav Yosef: He says it was the aravah, but I’m telling you it was the lulav [I’m an amora too]. 

 We Learned: Rabbi Elazar: With the lulav. Rav Shmuel bar Nosson quoting Rabbi Chanina: With the aravah. And so taught Rav Nachman quoting Rabbah bar Avuha: With the aravah. 

 Rava to Rav Yitzchok son of Rabbah bar bar Chana: Ben Torah! Come and let me tell you of the wonderful things I heard from your father [Rabbah bar bar Chana]. He explained the mishna which says “Every day the mizbeach is surrounded by the kohanim once. On the seventh day it is surrounded seven times”. So your father quoted from Rabbi Elazar: With the lulav.

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 We learned in the mishna (34.1) that the mitzvah of Aravah supersedes the Shabbos in the Beis Hamikdash only on the seventh day of Sukkos. The mitzvah of lulav supersedes the Shabbos only on the first day of Sukkos. 

 Summary 

 Question: Why does the aravah supersede Shabbos on the seventh day? 

 Rabbi Yochanan: To let everyone know that it is a Torah law [this is referring to the aravah taken in the beis hamikdash, not to the aravos we take on Hoshana Rabbah which is a minhag nevi’im].

 Challenge: Then lulav [which is a Torah law too] should also supersede the Shabbos?

 Resolution: Indeed, but there is the gezeirah of Rabbah (34.2).

 Challenge: Why doesn’t Rabbah’s gezeirah apply to Aravah? 

 Resolution: The Aravah is done by the emissaries of Beis Din, while the lulav is done by the common folk.* 

 Challenge: Why doesn’t the aravah supersede Shabbos on all seven days to show that it’s a Torah law?

 Resolution: People would say that lulav is not important.

 Challenge: So let the aravah supersede Shabbos only on the first day; like lulav? 

 Resolution: It wouldn’t demonstrate anything about aravah specifically; people would think that it is only done because lulav is also done on the first day.

 Challenge: Why specifically the seventh day, why not any of the other days?

 Resolution: Since it couldn’t be done on the first day, it was set for the seventh day [the first and last days are easy to remember, another day would be confusing]. 

 Challenge: Why isn’t it done on Shabbos nowadays? (By emissaries of Beis Din. Rashi.) 

 Resolution: We don’t know which day is the seventh (34.2).

 Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/14BFteFo7lfEWbOLkCQBWC8t7w_dRxnkK/view?usp=sharing 

________

* Rashi adds that besides for the bringing, which is by special emissary, the mitzvah of surrounding the mizbeach is done by the Kohanim. Tosfos: This is necessary to be pointed out, as the gemara continues, that lulav is done by the common folk. Otherwise the lulavim could also be brought by special emissaries before Shabbos. There is a difficulty however with the gemara’s question later “the aravah should be done nowadays on Shabbos too”, Rashi deals with this question.

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Taking the lulav on the first day is a Torah obligation even outside of the Beis Hamikdash.

 Summary 

 Question: Where do we find a Torah obligation on the first day? 

 Response: From the following beraisa: 

 “Ulekachtem” is plural, it means everyone must take the 4 minim (not just the king or kohen gadol). “Lachem” means it must be your own. This the source for the law that one cannot fulfill his obligation with his fellowman’s lulav (33.2). “Bayom” - it must be taken even on Shabbos. “Harishon” - it must be taken on the first day even outside of the Beis Hamikdash (the possuk says that it should be taken on the first day, but also that we should rejoice for seven days. It is now explained that seven day is the mitzvah in the Beis Hamikdash, while for the rest of the world, the mitzvah is only on the first day). “Ha-rishon” - only the first day supersedes Shabbos.

 Challenge: Why do we need a possuk to permit lulav on Shabbos? It’s only a Rabbinic issue of muktzeh (33.5)!

 Rava: This beraisa permits machshirim [preparations] on Shabbos, following the Tanna of this beraisa: 

 Lulav and its machshirim supersede the Shabbos according to Rabbi Eliezer [who famously permits chopping wood to kindle a fire to fashion iron into a knife for the mitzvah of milah]. 

 Question: Rabbi Eliezer derives this law from the word “Bayom”, what do the Chachomim learn from this?

 Response: They learn from it that the lulav is taken only during the day and not at night.

 Question: How does Rabbi Eliezer know this?

 Response: From the possuk “seven days” - it means day and not night.

The Chachomim counter that “seven days” can also mean night, as in the mitzvah of sukkah. 

 Question: How do we know that the mitzvah of sukkah applies to both daytime and nighttime?

 Beraisa: “Sit in the sukkah seven days”, it means even nights. Perhaps it means only days? After all, we see that by lulav it only means days. On the other hand [the word ‘klach’ is like lech lecha], the same expression is also used for the Milu’im, which included nights. 

We are inclined to learn the law of sukkah - a mitzvah which extends throughout the day - from milu’im - which extends throughout the day, rather than from lulav, whose mitzvah can be fulfilled in a moment.

On the other hand, sukkah is more similar to lulav which is a mitzvah for all generations, as opposed to Milu’im which was a one time thing.

For this reason there’s a gezeirah shaveh: The word ‘teishvu’ is used regarding both sukkah and milu’im to teach that the mitzvah of sukkah is both daytime and nighttime.

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 Summary 

 The mishna delineated the procedure of lulav when Yom Tov falls on Shabbos 

 Gemara: 

 Challenge: Why can’t the mitzvah be done on Shabbos? It’s only a Rabbinic issue of muktzeh! 

 Rabbah: We are concerned someone might have a question about the mitzvah and he will carry it 4 amos* to a learned person on Shabbos.

This is also the reason for Shofar [not being blown when Rosh Hashanah is on Shabbos]

And this is also the reason for Megillah [not being read when Purim falls on Shabbos].

 Challenge: Then the lulav shouldn’t be taken even when it’s the first day which falls on Shabbos?

 Resolution: The Chachomim specifically instituted that on Shabbos the lulav should be taken at home.

 Challenge: But what of all the years until this was instituted?

 Resolution: Since the Torah-obligation on the first day is universal [even outside of the Beis Hamikdash], the Chachomim did not interfere with the observance of the mitzvah on Shabbos.

But on the other days where there is no obligation outside of the Beis Hamikdash; the Chachomim abolished this mitzvah in deference to Shabbos.

 Challenge: Then the lulav should always be taken on the first day even nowadays [when we no longer have the Beis Hamikdash]?

 Resolution: We don’t know for sure when the first day of Yom Tov is**.

 Challenge: Then why don’t they take the lulav in Eretz Yisroel on the first day?

 Resolution: They do [we’ll see soon that it’s not so]. 

 A proof: 

We learn in one mishna (34.1): If the first day of Yom Tov was on Shabbos, everyone carried their lulav to Har Habayis. 

Yet we learn in a beraisa: If the first day of Yom Tov was on Shabbos, everyone carried their lulav to the Beis Haknesses. 

We must say that the mishna is discussing the practice during the times of the Beis Hamikdash, and the beraisa is discussing the practice after the Destruction*.

Click on the link to listen to the shiur with Tosfos: https://drive.google.com/file/d/1wmhKQbzyIpdE_zHuhlqH0lUJZjkIeRAj/view?usp=sharing

* The gemara should have said that he will come to “carry it out” from one domain to another.

 Rashi offers two explanations: 1. It may not be in a biblical “domain” but in a karmelis. 2. If he picked it up without the intent to carry it out, he is not considered liable for carrying it out.

 Tosfos prefers the first explanation, since one would not be liable for carrying something 4 amos either, if he picked it up without that intention. Tosfos offers another explanation, because people tend to be more cognizant of carrying from one domain to another and a gezeirah is not necessary.

* *Tosfos: Actually we do know because we have a calendar, but we act like we don’t know.

* Tosfos: This conclusion does not remain, actually the mitzvah is not done in Eretz Yisroel either, the gemara soon explains that the beraisa here is referring to the rest of Eretz Yisroel during the times of the beis hamikdash. But Shofar is different in that even in the times of the beis hamikdash it was only blown there but not in the rest of Eretz Yisroel. The difference is that Shofar is not only a matter of muktzeh but also a matter of specialized skill.

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 Summary 

 Mishna: 

The mitzvos of lulav and aravah may be fulfilled for six or seven days.

Hallel and simcha [eating shlamim from the table of Hakodosh Boruch Hu] are obligatory on all eight days [Tosfos: While it is not always possible to eat shlamim meat on all eight days, it is possible to fulfill the mitzvah of simcha with fine wine or by another method Click here to listen to the shiur with Tosfos]. https://drive.google.com/file/d/1myTrYrVn00U6X7NM4Gpjs-q468SVhyiV/view?usp=sharing_

The mitzvos of sukkah and nisuch hamayim are obligatory for seven days. 

The flute [the music at the simchas beis hashoeiva] may be fulfilled for five or six days [since it is not done on Yom Tov or on Shabbos]. 

 Lulav is seven days if the first day is Shabbos, on other days the lulav was not taken on Shabbos.

 Aravah is seven days if the last day is Shabbos, on other days the aravah was not taken on Shabbos.

If the first day of Yom Tov was on Shabbos, everyone carried their lulav to Har Habayis before Shabbos and the shamashim laid them all out on a platform. The older people placed theirs in a room. The people were taught to say “Anybody who will get my lulav, let him keep it as a gift from me”. The next day they would come early and the shamashim would throw the lulavim towards them and they would scramble to grab a lulav [this was a good procedure for a long time] but sometimes they hit each other [in the end], when Beis Din saw that this causes a sakanah , they instituted for everyone to fulfill the mitzvah in their own homes.

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 Summary 

 We continue a beraisa which discusses the obligations of a child. 

 In a case of safek tumah, it depends where the safek is. If it’s in a reshus hayachid it is tamei. If it’s in reshus horabbim it is tahor. 

 Beraisa [continued]: A child who can be trusted; his safek tumah is tamei in the reshus hayochid and tahor in the reshus horabbim. [If the child cannot yet be trusted, his safek is always tahor. Tosfos]. 

A child who knows how to do nesias kapayim, can get terumah in the grain-barn*.

A child who knows how to shecht (he has experience slaughtering for gentiles); his meat is kosher and may be eaten.

 Rav Huna: Provided that he is supervised by an adult.

A child who can eat a kzayis of grain; his feces and urine require one to distance himself 4 amos. 

 Rav Chisda: Provided that he can eat it within the time necessary to consume a four-egg-volume of bread.

 Rav Chiya brei d’Rav Yeiva: An adult’s feces is considered feces even if he cannot consume that amount as it states “If he increases in wisdom, he increases in discomfort” (the more wisdom one has, the more he must look at his feces. Like the sage who was shown great honor but reminded himself of his feces).

A child who can eat a kzayis of roasted meat; can be counted toward the Pesach. 

 Rabbi Yehuda: He must also be able to select his food - to know the difference between a nut and a rock.

Click here to listen to the shiur with Tosfos: https://drive.google.com/file/d/1_jeXShwnVdT3EK9E8fxTmWlZhKxbEgsV/view?usp=sharing

* Tosfos: If he cannot do nesias kapayim yet but can guard his terumah, it may be sent to his house for him, but he cannot pick it up at the barn. Rashi says that if he can do nesias kapayim everyone knows he is already a gadol, but it seems from the gemara that we’re discussing a child.

Although there is a gemara that says a child cannot do nesias kapayim, that may mean 1. He cannot do it on his own. 2. He cannot do it constantly. 3. He cannot do it during the High Holidays. The same applies to the rule that one cannot be a Shatz unless his beard grew in. It may mean 1. He cannot do it constantly. 2. He cannot do it during the High Holidays.

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 Summary 

 Mishna: 

On Shabbos, a woman may take the lulav from her son or husband (this is when there was a mitzvah to take the lulav on Shabbos too) and return it to the water. 

 Rabbi Yehuda: On Shabbos it may only be returned to water. On Yom Tov water may be added . On Chol Hamoed the water may be changed. 

 A child who knows how to shake the lulav, is obligated in the mitzvah.

 Gemara: 

 Challenge: Isn’t it obvious [that a woman may take the lulav]?

 Resolution: Since a woman is not obligated in the mitzvah of lulav, we would have thought it becomes muktzah for her; the mishna teaches that it is not so. (A lulav is muktzah, only that on Yom Tov it may be used for the mitzvah. The wild boys who dance with lulavim on Simchas Torah should be told that it’s muktzah. But for a woman it’s not muktzah on Yom Tov, since it’s useful on Yom Tov for others).

 A child who knows how to shake the lulav, is obligated in the mitzvah. 

 Beraisa: A child who knows how to shake the lulav, is obligated in the mitzvah, if he knows how to wrap himself in a four-cornered garment, he is obligated in tzitzis [on that garment, there is no obligation to buy such a garment in order to add tzitzis]. If he can watch his tefillin [not to fall asleep, or release gas], his father buys him tefillin [because he cannot use his father’s tefillin; he wore them all day]. As soon as he can speak, his father teaches him Torah and krias Shema [to get him accustomed to the idea that speech is only for Torah and Tefillah]. 

 Question: What kind of Torah is he taught?

 Rav Hamnuna: The Torah that Moshe commanded us is an inheritance for the entire congregation of Yaakov (The first lesson we teach a child is that Torah is the property of every single Jew). 

 Question: What is meant by krias Shema? 

 Response: The first possuk [Shema Yisroel].

 Beraisa [continued]: If he knows how to guard his body from serious forms of tumah, he doesn’t disqualify taharos by means of his body. Once he knows how to guard his hands, the taharos may be eaten even if he touched them with his hands.

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We learned in the mishna (33.2): “Rabbi Yosi: On the first day of Yom Tov which falls on Shabbos, if one forgot and carried out his lulav, he is pottur because he took it with mitzvah-permission.”

 Summary 

 Rav Huna: Rabbi Yosi: If a kohen ate an Olah bird thinking it was a Chatos bird, he is pottur [he need not bring a korban meilah because he was “mistaken with regard to a mitzvah”]. 

 Challenge: Why must this be taught again? It was already taught in our mishna. 

 Resolution: With regard to the lulav he actually did a mitzvah but the kohen who ate an olah didn’t do a mitzvah. 

 Challenge: Rabbi Yosi: If one slaughtered a Tomid on Shabbos, which wasn’t properly checked (it must be examined for 4 days first to ensure that it does not have a mum), he is guilty and another Tomid is necessary. 

 Rav Huna: That case cannot be considered here, because it was learned about that: Rav Shmuel bar Chasoi amar Rav Hamnuna Sava amar Rav Yitzchok bar Ashian amar Rav Huna amar Rav: It is a case where the animal was taken from the place of unexamined animals*. [It is thus not an error in a mitzvah matter but carelessness and negligence]. 

* Tosfos: Even if it is later found to be unblemished, the sacrifice is still not valid, because the 4 day examination is a condition in the korban which is derived from korban pesach.