## Sukkah Daf 34a

###### Sukkah 34a:1
[Sukkah 34a:1](https://torahapp.org/share/book/Sukkah/r/34a:1)

אַבָּא שָׁאוּל אוֹמֵר: ״עַרְבֵי״ — שְׁתַּיִם. אַחַת לַלּוּלָב, וְאַחַת לַמִּקְדָּשׁ.

**William Davidson Edition - English:**
**Abba Shaul says: “Willows”** in the plural teaches that there are **two** mitzvot that involve use of the willow branch. **One** is the willow branch **for the *lulav*, and one is** the willow branch taken **for the Temple,** with which the people would circle the altar on *Sukkot*.


###### Sukkah 34a:2
[Sukkah 34a:2](https://torahapp.org/share/book/Sukkah/r/34a:2)

וְרַבָּנַן, לַמִּקְדָּשׁ מְנָא לְהוּ? הִלְכְתָא גְּמִירִי לְהוּ. דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה וְנִיסּוּךְ הַמַּיִם — הֲלָכָה לְמֹשֶׁה מִסִּינַי.

**William Davidson Edition - English:**
**And the Rabbis,** who do not interpret the verse that way, **from where** do **they** derive the mitzva of the willow branch **for the Temple?** It is **a *halakha*** transmitted to Moses from Sinai that **they learned through tradition** and not from a verse, **as Rabbi Asi said** that **Rabbi Yoḥanan said:** There are three *halakhot* for which the Sages unsuccessfully sought a Torah source. The first is the *halakha of* **ten saplings.** There is a mitzva by Torah law to extend the sanctity of the Sabbatical Year and to begin refraining from plowing thirty days before the Sabbatical Year begins. However, one may plow around individual saplings to sustain them. In a field that is one *beit se’a*, fifty by fifty cubits, in which there are ten evenly spaced saplings, it is permitted to plow the entire field until the onset of the Sabbatical Year to sustain the saplings. The second *halakha* is the mitzva of the **willow branch** in the Temple. **And** the third *halakha* is the mitzva of **the water libation** on the altar, which accompanies the daily offerings each day of *Sukkot*, together with the daily wine libation. No Torah source was found for these *halakhot*, as each is a ***halakha*** transmitted **to Moses from Sinai.**


###### Sukkah 34a:3
[Sukkah 34a:3](https://torahapp.org/share/book/Sukkah/r/34a:3)

תָּנוּ רַבָּנַן: ״עַרְבֵי נַחַל״ — הַגְּדֵילוֹת עַל הַנַּחַל, פְּרָט לְצַפְצָפָה הַגְּדֵילָה בֵּין הֶהָרִים. אָמַר רַבִּי זֵירָא, מַאי קְרָאָה: ״קָח עַל מַיִם רַבִּים צַפְצָפָה שָׂמוֹ״.

**William Davidson Edition - English:**
**The Sages taught** an additional *baraita*: **“Willows of the brook”** is referring to those **that grow by the river,** which comes **to exclude a *tzaftzafa*, which grows among the mountains** and not near a brook. **Rabbi Zeira said: What is the verse** from which the fact that the *tzaftzafa* is unfit is derived? It is derived from the reprimand that is written: **“He placed it by great waters, and set it as a *tzaftzafa*”** (Ezekiel 17:5). The Jewish people were planted like a willow on great waters, but ultimately became like a *tzaftzafa*. Apparently, a *tzaftzafa* does not grow on great waters.


###### Sukkah 34a:4
[Sukkah 34a:4](https://torahapp.org/share/book/Sukkah/r/34a:4)

אֲמַר לֵיהּ אַבָּיֵי: וְדִילְמָא פָּרוֹשֵׁי קָא מְפָרֵשׁ — ״קָח עַל מַיִם רַבִּים״, וּמַאי נִיהוּ — צַפְצָפָה! אִם כֵּן, מַאי ״שָׂמוֹ״? אָמַר רַבִּי אֲבָהוּ: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי אָמַרְתִּי שֶׁיְּהוּ יִשְׂרָאֵל לְפָנַי כְּ״קָח עַל מַיִם רַבִּים״, וּמַאי נִיהוּ — עֲרָבָה, וְהֵן שָׂמוּ עַצְמָן כְּצַפְצָפָה שֶׁבֶּהָרִים.

**William Davidson Edition - English:**
**Abaye said to** Rabbi Zeira: **And perhaps** the second part of the verse **is** merely **explaining** the first part, and it means: **He placed it by great waters, and what is it** that He placed there? It is **a *tzaftzafa*.** Rabbi Zeira answered: **If so,** and that is the meaning of the verse, **what is** the meaning of the term **“set it”?** Rather, the verse means that the willow branch was transformed into a *tzaftzafa*. That is how Rabbi Abbahu explained the verse, as **Rabbi Abbahu said** that **the Holy One, Blessed be He, said: I said that the Jewish people should be before Me as** a plant **placed by great waters, and what is** that plant? It is **a willow. And they set themselves as a *tzaftzafa* of the mountains.**


###### Sukkah 34a:5
[Sukkah 34a:5](https://torahapp.org/share/book/Sukkah/r/34a:5)

אִיכָּא דְּמַתְנֵי לַהּ לְהַאי קְרָא אַמַּתְנִיתָא: ״קָח עַל מַיִם רַבִּים צַפְצָפָה שָׂמוֹ״. מַתְקֵיף לַהּ רַבִּי זֵירָא: וְדִילְמָא פָּרוֹשֵׁי קָא מְפָרֵשׁ ״קָח עַל מַיִם רַבִּים״, מַאי נִיהוּ — צַפְצָפָה! אִם כֵּן — מַאי ״שָׂמוֹ״? אָמַר רַבִּי אֲבָהוּ: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי אָמַרְתִּי שֶׁיְּהוּ יִשְׂרָאֵל לְפָנַי כְּ״קָח עַל מַיִם רַבִּים״, וּמַאי נִיהוּ — עֲרָבָה, וְהֵן שָׂמוּ עַצְמָן כְּצַפְצָפָה שֶׁבֶּהָרִים.

**William Davidson Edition - English:**
**Some taught this verse as** the conclusion of **the *baraita*** and Rabbi Zeira raised the objection, and the response to his objection is unattributed: **He placed it by great waters, and set it as a *tzaftzafa*. Rabbi Zeira strongly objects: And perhaps** the second part of the verse **is** merely **explaining** the first part, and it means: **He placed it by great waters, and what is it** that He placed there? It is **a *tzaftzafa*.** The Gemara rejects this suggestion: **If so,** and that is the meaning of the verse, **what is** the meaning of the term **“set it”? Rabbi Abbahu said** that **the Holy One, Blessed be He, said: I said that the Jewish people should be before Me as** a plant **placed by great waters, and what is** that plant? It is **a willow. And they set themselves as a *tzaftzafa* of the mountains.**


###### Sukkah 34a:6
[Sukkah 34a:6](https://torahapp.org/share/book/Sukkah/r/34a:6)

תָּנוּ רַבָּנַן: אֵי זֶהוּ עֲרָבָה וְאֵיזֶהוּ צַפְצָפָה? עֲרָבָה, קָנֶה שֶׁלָּהּ אָדוֹם, וְעָלֶה שֶׁלָּהּ מָשׁוּךְ וּפִיהָ חָלָק. צַפְצָפָה, קָנֶה שֶׁלָּהּ לָבָן, וְעָלֶה שֶׁלָּהּ עָגוֹל וּפִיהָ דּוֹמֶה לְמַגָּל. וְהָא תַּנְיָא: דּוֹמֶה לְמַגָּל כָּשֵׁר, דּוֹמֶה לְמַסָּר — פָּסוּל! אֲמַר אַבָּיֵי: כִּי תַּנְיָא הָהִיא, בְּחִילְפָא גִּילָא.

**William Davidson Edition - English:**
Apropos the defining characteristics of the willow branch, in contrast to similar species that are unfit, **the Sages taught: What is a willow and what is a *tzaftzafa*?** With regard to **a willow** branch, **its stem is red, and its leaf is elongated, and** the **edge** of **its** leaf **is smooth.** With regard to **a *tzaftzafa*, its stem is white, its leaf is round, and** the **edge** of **its** leaf **is serrated like a sickle.** The Gemara objects: **But isn’t it taught** in a *baraita*: If the edge of its leaf is serrated **like a sickle it is fit,** but if it is serrated **like a saw,** whose teeth are uneven in both size and sequence, **it is unfit? Abaye said: When that** *baraita* **was taught, it was** referring **to** a particular type of willow called ***ḥilfa gila*,** whose leaves are serrated. However, all other types of willow branches have leaves with a smooth edge.


###### Sukkah 34a:7
[Sukkah 34a:7](https://torahapp.org/share/book/Sukkah/r/34a:7)

אָמַר אַבָּיֵי: שְׁמַע מִינַּהּ הַאי חִילְפָא גִּילָא — כָּשֵׁר לְהוֹשַׁעְנָא. פְּשִׁיטָא! מַהוּ דְּתֵימָא: הוֹאִיל וְאִית לֵיהּ שֵׁם לְוַוי לָא נִתַּכְשַׁר, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**Abaye said: Conclude from it** that **this *ḥilfa gila* is fit for** use in **the *hoshana*** of the four species. The Gemara wonders: That is **obvious.** The Gemara answers: **Lest you say that since its** name is accompanied by **a modifier,** as it is called *ḥilfa gila*, **it should not be fit.** Therefore, Abaye **teaches us** that it is fit.


###### Sukkah 34a:8
[Sukkah 34a:8](https://torahapp.org/share/book/Sukkah/r/34a:8)

וְאֵימָא הָכִי נָמֵי! ״עַרְבֵי נַחַל״ אָמַר רַחֲמָנָא, מִכׇּל מָקוֹם.

**William Davidson Edition - English:**
The Gemara asks: **And say it is indeed so,** that since its name is accompanied by a modifier it is unfit. The Gemara answers: **The Merciful One states: “Willows of the brook,”** in the plural, teaching that the branches of willows are fit **in any case.**


###### Sukkah 34a:9
[Sukkah 34a:9](https://torahapp.org/share/book/Sukkah/r/34a:9)

אָמַר רַב חִסְדָּא: הָנֵי תְּלָת מִילֵּי אִשְׁתַּנִּי שְׁמַיְיהוּ מִכִּי חֲרַב בֵּית הַמִּקְדָּשׁ: חֲלַפְתָּא — עֲרַבְתָּא, עֲרַבְתָּא — חֲלַפְתָּא. מַאי נָפְקָא מִינַּהּ? לְלוּלָב.

**William Davidson Edition - English:**
Apropos the branches of the willow and the *tzaftzafa*, the Gemara cites what **Rav Ḥisda said: These three objects’ names changed since the Temple was destroyed.** That which was called **willow** was called in later generations ***ḥalfata*,** which is another name for *tzaftzafa*, and that which was called ***ḥalfata* was** called **willow.** The Gemara asks: **What is the** practical halakhic **difference** that emerges from the name change? The Gemara answers: It is with regard **to** the mitzva of taking the ***lulav*,** as one of the species bound with the *lulav* is a willow branch, which is now called *tzaftzafa*.


###### Sukkah 34a:10
[Sukkah 34a:10](https://torahapp.org/share/book/Sukkah/r/34a:10)

שִׁיפּוּרָא — חֲצוֹצַרְתָּא, חֲצוֹצַרְתָּא — שִׁיפּוּרָא. מַאי נָפְקָא מִינַּהּ? לְשׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה.

**William Davidson Edition - English:**
In addition, that which was called **trumpet** was called ***shofar*** in later generations, and that which was called ***shofar*** was called **trumpet** in later generations. The Gemara asks: **What is the** practical halakhic **difference** whether a *shofar* is called *shofar* or trumpet? The Gemara answers: It is significant with regard **to** the *halakhot* of ***shofar* of Rosh HaShana.** On Rosh HaShana, one fulfills his obligation only by sounding a *shofar*. If one comes today and asks what instrument he should use to sound the requisite blasts, he should be told to use a trumpet.


###### Sukkah 34a:11
[Sukkah 34a:11](https://torahapp.org/share/book/Sukkah/r/34a:11)

פָּתוּרְתָּא — פָּתוּרָא, פָּתוּרָא — פָּתוּרְתָּא. לְמַאי נָפְקָא מִינַּהּ? לְמִקָּח וּמִמְכָּר.

**William Davidson Edition - English:**
Also, that which was called ***petorata***, originally meaning a small table, was called in later generations ***petora*,** and that which was called ***petora*, originally meaning a large table, was called <b>*petorata*** in later generations.</b> The Gemara asks: **What is the** practical halakhic **difference** that emerges from the change of name? The Gemara answers: It is with regard **to** the laws of **buying and selling.** One who orders a *petora* should know that he ordered a small table and not a large one.


###### Sukkah 34a:12
[Sukkah 34a:12](https://torahapp.org/share/book/Sukkah/r/34a:12)

אָמַר אַבָּיֵי, אַף אֲנִי אוֹמֵר: בֵּי כָסֵי — הוּבְלִילָא, הוּבְלִילָא — בֵּי כָסֵי.

**William Davidson Edition - English:**
**Abaye said: I too** shall **speak** of changes in the meaning of terms in this generation. That which was called ***huvlila*,** the first compartment of the stomach of animals that chew their cud, is, in recent generations, called ***bei kasei*,** the name of the second compartment of the animal’s stomach. Similarly, that which was once called ***bei kasei*** is called ***huvlila*** in recent generations.


###### Sukkah 34a:13
[Sukkah 34a:13](https://torahapp.org/share/book/Sukkah/r/34a:13)

לְמַאי נָפְקָא מִינַּהּ? לְמַחַט הַנִּמְצָא בְּעוֹבִי בֵּית הַכּוֹסוֹת.

**William Davidson Edition - English:**
**What is the** practical halakhic **difference** that emerges from this change of names? It is **with regard to a needle that is found in the thick** wall **of the second compartment of the stomach.** In the *halakhot* of *tereifot*, it is prohibited to eat animals with a life expectancy of less than a year. It was established that if a needle punctures the wall of the second compartment of the stomach from only one side, the animal is kosher. If the needle penetrates the wall in a manner visible from both sides, the animal assumes the halakhic status of a *tereifa*. In the first stomach, even if the needle penetrated only one side of the wall, the animal assumes the halakhic status of a *tereifa*. Therefore, it is crucial to distinguish between the first and the second compartments of the stomach.


###### Sukkah 34a:14
[Sukkah 34a:14](https://torahapp.org/share/book/Sukkah/r/34a:14)

אָמַר רָבָא בַּר יוֹסֵף, אַף אֲנִי אוֹמֵר: בָּבֶל — בּוֹרְסִיף, בּוֹרְסִיף — בָּבֶל. לְמַאי

**William Davidson Edition - English:**
**Rava bar Yosef said: I too** shall **speak** of changes in the meaning of terms in this generation. The city that in biblical times was called **Babylon** was called **Bursif** in later generations, and **Bursif** was called **Babylon** in later generations. The Gemara asks: **What is**