## Sukkah Daf 37b

###### Sukkah 37b:1
[Sukkah 37b:1](https://torahapp.org/share/book/Sukkah/r/37b:1)

הָא הִפִּילוֹ הוּא — כָּשֵׁר. אַמַּאי? ״וְלָקְחוּ״ ״וְנָתַן״ אָמַר רַחֲמָנָא! אֶלָּא לָאו, שְׁמַע מִינַּהּ: לְקִיחָה עַל יְדֵי דָּבָר אַחֵר — שְׁמָהּ לְקִיחָה.

**William Davidson Edition - English:**
By inference, if **he spilled** the ashes intentionally from the tube into the water, **it is fit. Why?** Doesn’t **the Merciful One say** in the Torah: **“And** for the impure **they shall take** of the ashes of the burning of the purification from sin, **and he places** running water upon them in a vessel” (Numbers 19:17). Apparently, one must mix the water and the ashes intentionally. **Rather,** may one **not conclude from it** that **taking by means of another object is considered taking?**


###### Sukkah 37b:2
[Sukkah 37b:2](https://torahapp.org/share/book/Sukkah/r/37b:2)

וְאָמַר רַבָּה: לָא לִדוּץ אִינִישׁ לוּלַבָּא בְּהוֹשַׁעְנָא, דְּדִלְמָא נָתְרִי טַרְפֵי וְהָוֵי חֲצִיצָה. וְרָבָא אָמַר: מִין בְּמִינוֹ אֵינוֹ חוֹצֵץ.

**William Davidson Edition - English:**
**And Rabba said** with regard to the *lulav*: After binding the myrtle branches and willow branches, **let a person not insert the *lulav* into** the binding of **the four species, as perhaps** as a result **the leaves** will **fall** from the branches **and** the leaves **will** constitute **an interposition** between the various species. **And Rava said:** An object of one **species does not interpose before** an object of the same **species.**


###### Sukkah 37b:3
[Sukkah 37b:3](https://torahapp.org/share/book/Sukkah/r/37b:3)

וְאָמַר רַבָּה: לָא לִיגּוֹז אִינִישׁ לוּלַבָּא בְּהוֹשַׁעְנָא, דְּמִשְׁתַּיְּירִי הוּצֵא וְהָוֵי חֲצִיצָה. וְרָבָא אָמַר: מִין בְּמִינוֹ אֵינוֹ חוֹצֵץ.

**William Davidson Edition - English:**
**And Rabba said: Let a person not cut the *lulav*** in order to shorten it while it is **in** the binding of **the four species, as** perhaps as a result **leaves will become detached and will** constitute **an interposition** between the various species. **And Rava said:** An object of one **species does not interpose before** an object of the same **species.**


###### Sukkah 37b:4
[Sukkah 37b:4](https://torahapp.org/share/book/Sukkah/r/37b:4)

וְאָמַר רַבָּה: הֲדַס שֶׁל מִצְוָה — אָסוּר לְהָרִיחַ בּוֹ, אֶתְרוֹג שֶׁל מִצְוָה — מוּתָּר לְהָרִיחַ בּוֹ. מַאי טַעְמָא? הֲדַס דִּלְרֵיחָא קָאֵי, כִּי אַקְצְיֵיה — מֵרֵיחָא אַקְצְיֵיה. אֶתְרוֹג דְּלַאֲכִילָה קָאֵי כִּי אַקְצְיֵיה — מֵאֲכִילָה אַקְצְיֵיה.

**William Davidson Edition - English:**
§ **And Rabba said: It is prohibited to smell the myrtle branch** used in fulfillment **of the mitzva.** However, **it is permitted to smell the *etrog*** used in fulfillment **of the mitzva.** The Gemara asks: **What is the reason** for the distinction between them? The Gemara answers: With regard to **a myrtle branch, which exists** primarily **for** its **fragrance, when he sets it aside** exclusively for the mitzva, **he sets it aside from** enjoying its **fragrance.** With regard to **an *etrog*,** on the other hand, **which exists** primarily **for eating, when he sets it aside** exclusively for the mitzva, **he sets it aside from eating.** However, he never intended to prohibit this ancillary pleasure.


###### Sukkah 37b:5
[Sukkah 37b:5](https://torahapp.org/share/book/Sukkah/r/37b:5)

וְאָמַר רַבָּה: הֲדַס בִּמְחוּבָּר — מוּתָּר לְהָרִיחַ בּוֹ, אֶתְרוֹג בִּמְחוּבָּר — אָסוּר לְהָרִיחַ בּוֹ. מַאי טַעְמָא? הֲדַס דִּלְהָרִיחַ קָאֵי, אִי שָׁרֵית לֵיהּ — לָא אָתֵי לְמִגְזְיֵיהּ. אֶתְרוֹג, דְּלַאֲכִילָה קָאֵי, אִי שָׁרֵית לֵיהּ — אָתֵי לְמִגְזְיֵיהּ.

**William Davidson Edition - English:**
**And Rabba said:** With regard to **a myrtle branch, while it is attached** to the tree, it is **permitted to smell it** on Shabbat. With regard to **an *etrog*, while it is attached** to the tree, **it is prohibited to smell it.** The Gemara explains: **What is the reason** for the difference between them? With regard to **a myrtle branch, which exists** primarily **to smell** it, **if you permit him** to smell it, **he will not come to cut it.** Once he has smelled it, he has no further use for it. With regard to **an *etrog*, which exists** primarily **for eating,** one may not smell it because **if you permit him** to do so, the concern is that **he will come to cut it** from the tree to eat it.


###### Sukkah 37b:6
[Sukkah 37b:6](https://torahapp.org/share/book/Sukkah/r/37b:6)

וְאָמַר רַבָּה: לוּלָב — בְּיָמִין, וְאֶתְרוֹג — בִּשְׂמֹאל. מַאי טַעְמָא? הָנֵי תְּלָתָא מִצְוֹת, וְהַאי חֲדָא מִצְוָה. אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זְרִיקָא: מַאי טַעַם לָא מְבָרְכִינַן אֶלָּא ״עַל נְטִילַת לוּלָב״ — הוֹאִיל וְגָבוֹהַּ מִכּוּלָּן. וְלַגְבְּהֵיהּ לְאֶתְרוֹג וּלְבָרֵיךְ! אֲמַר לֵיהּ: הוֹאִיל וּבְמִינוֹ גָּבוֹהַּ מִכּוּלָּן.

**William Davidson Edition - English:**
§ **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*,** with no mention of the other species? Rabbi Zerika said to him: **Since it** is **highest of them all** and the most conspicuous, the other species are subsumed under it. Rabbi Yirmeya asks: **And** if that is the only reason, **let him lift the *etrog*** higher than the *lulav* **and recite the blessing** mentioning it. Rabbi Zerika **said to him** that he meant: **Since** the tree **of its species is the tallest of them all,** it is the most prominent, and therefore it is appropriate for the formula of the blessing to emphasize the *lulav*.


###### Sukkah 37b:7
[Sukkah 37b:7](https://torahapp.org/share/book/Sukkah/r/37b:7)

**מַתְנִי׳** וְהֵיכָן הָיוּ מְנַעַנְעִין? בְּ״הוֹדוּ לַה׳״ תְּחִילָּה וָסוֹף, וּבְ״אָנָּא ה׳ הוֹשִׁיעָה נָּא״ — דִּבְרֵי בֵּית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִין: אַף בְּ״אָנָּא ה׳ הַצְלִיחָה נָּא״. אָמַר רַבִּי עֲקִיבָא: צוֹפֶה הָיִיתִי בְּרַבָּן גַּמְלִיאֵל וְרַבִּי יְהוֹשֻׁעַ, שֶׁכׇּל הָעָם הָיוּ מְנַעְנְעִין אֶת לוּלְבֵיהֶן, וְהֵם לֹא נַעְנָעוֹ אֶלָּא בְּ״אָנָּא ה׳ הוֹשִׁיעָה נָּא״.

**William Davidson Edition - English:**
**MISHNA:** **And where** in the recitation of *hallel* **would they wave** the *lulav*? They would do so **at** the verse: **“Thank the Lord,** for He is good” (Psalms 118:1, 29) that appears **at** both **the beginning and the end** of the psalm, **and at** the verse: **“Lord, please save us”** (Psalms 118:25); this is **the statement of Beit Hillel. And Beit Shammai say:** They would wave the *lulav* **even at** the verse: **“Lord, please grant us success”** (Psalms 118:25). **Rabbi Akiva said: I was observing Rabban Gamliel and Rabbi Yehoshua** and saw **that all the people were waving their *lulavim*, and** the two of **them waved** their *lulav* **only at: “Lord, please save us,”** indicating that this is the *halakha*.


###### Sukkah 37b:8
[Sukkah 37b:8](https://torahapp.org/share/book/Sukkah/r/37b:8)

**גְּמָ׳** נִעְנוּעַ מַאן דְּכַר שְׁמֵיהּ? הָתָם קָאֵי: כׇּל לוּלָב שֶׁיֵּשׁ בּוֹ שְׁלֹשָׁה טְפָחִים כְּדֵי לְנַעְנֵעַ בּוֹ — כָּשֵׁר, וְקָאָמַר: הֵיכָן מְנַעְנְעִין.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks about the premise of the mishna. With regard to **waving, who mentioned it?** As no previous mention was made of waving the *lulav*, it is a non sequitur when the *tanna* begins discussion of the details of the custom. The Gemara answers: The *tanna* **is basing** himself on the mishna **there** (29b), which states: **Any *lulav* that has three handbreadths** in length, **sufficient** to enable one **to wave with it, is fit** for use in fulfilling the mitzva. As the custom of waving the *lulav* was already established there, here the *tanna* **is saying: Where would they wave** the *lulav*?


###### Sukkah 37b:9
[Sukkah 37b:9](https://torahapp.org/share/book/Sukkah/r/37b:9)

תְּנַן הָתָם: שְׁתֵּי הַלֶּחֶם וּשְׁנֵי כִּבְשֵׂי עֲצֶרֶת כֵּיצַד הוּא עוֹשֶׂה? מַנִּיחַ שְׁתֵּי הַלֶּחֶם עַל גַּבֵּי שְׁנֵי הַכְּבָשִׂין, וּמַנִּיחַ יָדוֹ תַּחְתֵּיהֶן, וּמֵנִיף וּמוֹלִיךְ וּמֵבִיא, מַעֲלֶה וּמוֹרִיד. שֶׁנֶּאֱמַר: ״אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם״.

**William Davidson Edition - English:**
**We learned** in a mishna **there** (*Menaḥot* 61a): With regard to **the two loaves and the two lambs** offered on the festival of ***Shavuot*, how does he perform** their waving before the altar? **He places the two loaves atop the two lambs, and places his hand beneath them, and waves to and fro** to each side, **and he raises and lowers** them, **as it is stated: “Which is waved and which is lifted”** (Exodus 29:27), indicating that there is waving to the sides as well as raising and lowering.


###### Sukkah 37b:10
[Sukkah 37b:10](https://torahapp.org/share/book/Sukkah/r/37b:10)

אָמַר רַבִּי יוֹחָנָן: מוֹלִיךְ וּמֵבִיא לְמִי שֶׁהָאַרְבַּע רוּחוֹת שֶׁלּוֹ, מַעֲלֶה וּמוֹרִיד לְמִי שֶׁהַשָּׁמַיִם וְהָאָרֶץ שֶׁלּוֹ. בְּמַעְרְבָא מַתְנוּ הָכִי: אָמַר רַבִּי חָמָא בַּר עוּקְבָא אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: מוֹלִיךְ וּמֵבִיא כְּדֵי לַעֲצוֹר רוּחוֹת רָעוֹת, מַעֲלֶה וּמוֹרִיד כְּדֵי לַעֲצוֹר טְלָלִים רָעִים. אָמַר רַבִּי יוֹסֵי בַּר אָבִין וְאִיתֵּימָא רַבִּי יוֹסֵי בַּר זְבִידָא: זֹאת אוֹמֶרֶת

**William Davidson Edition - English:**
**Rabbi Yoḥanan said: He moves** them **to and fro** to dedicate them **to He Whom the four directions are His. He raises and lowers** them **to He Whom the heavens and earth are His. In the West,** Eretz Yisrael, **they taught** it **as follows. Rabbi Ḥama bar Ukva said** that **Rabbi Yosei, son of Rabbi Ḥanina, said: He moves** them **to and fro in order to** request **a halt** to **harmful winds,** storms and tempests that come from all directions; **he raises and lowers** them **in order to halt harmful dews** and rains that come from above. **Rabbi Yosei bar Avin said, and some say** that it was **Rabbi Yosei bar Zevila** who said: **That is to say,**