## Sukkah Daf 38a

###### Sukkah 38a:1
[Sukkah 38a:1](https://torahapp.org/share/book/Sukkah/r/38a:1)

שְׁיָרֵי מִצְוָה מְעַכְּבִין אֶת הַפּוּרְעָנוּת. שֶׁהֲרֵי תְּנוּפָה שְׁיָרֵי מִצְוָה הִיא — וְעוֹצֶרֶת רוּחוֹת וּטְלָלִים רָעִים. וְאָמַר רָבָא: וְכֵן בְּלוּלָב. רַב אַחָא בַּר יַעֲקֹב מַמְטֵי לֵיהּ וּמַיְיתֵי לֵיהּ, אֲמַר: דֵּין גִּירָא בְּעֵינֵיהּ דְּסִטְנָא. וְלָאו מִלְּתָא הִיא, מִשּׁוּם דְּאָתֵי לְאִיגָּרוֹיֵי בֵּיהּ.

**William Davidson Edition - English:**
**non-essential aspects of a mitzva avert calamity, as waving is a non-essential aspect of the mitzva,** since even if one failed to wave the loaves he fulfilled his obligation, **and** nevertheless **it halts harmful winds and dews. And Rava said: And likewise** one should conduct himself the same way **with a *lulav*,** i.e., one should wave it to and fro and raise and lower it for the same reasons. When **Rav Aḥa bar Ya’akov** would **move** the *lulav* **to and fro, he would say: This is an arrow in the eye of Satan,** as despite his best efforts, the Jewish people continue to joyously fulfill mitzvot. The Gemara notes: **That is not** a proper **manner** of conduct, **as** it will induce Satan to **come to incite him** to sin. Gloating due to his victory over the evil inclination will lead Satan to redouble his efforts to corrupt him.


###### Sukkah 38a:2
[Sukkah 38a:2](https://torahapp.org/share/book/Sukkah/r/38a:2)

**מַתְנִי׳** מִי שֶׁבָּא בַּדֶּרֶךְ וְלֹא הָיָה בְּיָדוֹ לוּלָב לִיטּוֹל — לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ, יִטּוֹל עַל שֻׁלְחָנוֹ. לֹא נָטַל שַׁחֲרִית — יִטּוֹל בֵּין הָעַרְבַּיִם, שֶׁכׇּל הַיּוֹם כָּשֵׁר לְלוּלָב.

**William Davidson Edition - English:**
**MISHNA:** With regard to **one who was coming** along **the way and did not have a *lulav* in his hand to take** and fulfill the mitzva while traveling, **when he enters his house** to eat, **he** should **take** the *lulav* **at his table.** He interrupts his meal to fulfill the mitzva of *lulav*. **If he did not take** the *lulav* in the **morning, he** should **take it in the afternoon, as the entire day is suited for** fulfilling the mitzva of ***lulav*.**


###### Sukkah 38a:3
[Sukkah 38a:3](https://torahapp.org/share/book/Sukkah/r/38a:3)

**גְּמָ׳** אָמְרַתְּ, נוֹטְלוֹ עַל שֻׁלְחָנוֹ; לְמֵימְרָא דְּמַפְסֵיק? וּרְמִינְהִי: אִם הִתְחִילוּ — אֵין מַפְסִיקִין! אָמַר רַב סָפְרָא: לָא קַשְׁיָא, הָא — דְּאִיכָּא שְׁהוּת בַּיּוֹם, הָא — דְּלֵיכָּא שְׁהוּת בַּיּוֹם.

**William Davidson Edition - English:**
**GEMARA:** The Gemara analyzes the mishna. On one hand, **you said** that if he did not take the *lulav* before the meal then **he takes it at his table. That is to say that** if remembers that he did not yet take the *lulav*, **he interrupts** his meal, takes the *lulav*, and then continues his meal. **And** the Gemara **raises a contradiction** from a mishna (*Shabbat* 9b): One may not begin to eat before he recites the afternoon prayer; however, **if they started** a meal, **they need not interrupt** the meal in order to pray. **Rav Safra said:** This is **not difficult,** as **that** mishna, where one need not interrupt his meal, is referring to a case **where there is opportunity** to pray later **in the day; this** mishna, where one must interrupt his meal, is referring to a case **where there is no opportunity** to take the *lulav* later **in the day.** In that case, one must fulfill the mitzva immediately.


###### Sukkah 38a:4
[Sukkah 38a:4](https://torahapp.org/share/book/Sukkah/r/38a:4)

אָמַר רָבָא: מַאי קוּשְׁיָא? דִּילְמָא הָא דְּאוֹרָיְיתָא, הָא דְּרַבָּנַן. אֶלָּא אָמַר רָבָא: אִי קַשְׁיָא — הָא קַשְׁיָא: לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ — נוֹטְלוֹ עַל שֻׁלְחָנוֹ, אַלְמָא דְּמַפְסֵיק, וַהֲדַר תָּנֵי: לֹא נָטַל שַׁחֲרִית — יִטּוֹל בֵּין הָעַרְבַּיִם. אַלְמָא לָא מַפְסֵיק!

**William Davidson Edition - English:**
**Rava said: What is the difficulty?** The two cases are different, and there is no contradiction at all. **Perhaps this** mitzva of *lulav* **is** a mitzva **by Torah law,** and therefore one must interrupt his meal to take the *lulav*, while **that** mitzva to recite the afternoon prayer **is** a mitzva **by rabbinic law,** and therefore one need not interrupt his meal to pray. **Rather, Rava said: If** there is **a difficulty,** i.e., a contradiction, this is the **difficulty:** In the first clause in the mishna it says that **when he enters his house** to eat, **he** should **take** the *lulav* **at his table. Apparently, one** must **interrupt** his meal. **And then** in the latter clause of the mishna it **is taught: If he did not take** the *lulav* in the **morning, he** should **take it in the afternoon. Apparently, he** need **not interrupt** his meal.


###### Sukkah 38a:5
[Sukkah 38a:5](https://torahapp.org/share/book/Sukkah/r/38a:5)

אָמַר רַב סָפְרָא: לָא קַשְׁיָא, הָא — דְּאִיכָּא שְׁהוּת בַּיּוֹם, הָא — דְּלֵיכָּא שְׁהוּת בַּיּוֹם.

**William Davidson Edition - English:**
Resolving the contradiction, **Rav Safra said:** This is **not difficult. This** clause, where one need not interrupt his meal, is referring to a case **where there is opportunity** to take the *lulav* later **in the day; that** clause, where one must interrupt his meal, is referring to a case **where there is no opportunity** to take the *lulav* later **in the day.**


###### Sukkah 38a:6
[Sukkah 38a:6](https://torahapp.org/share/book/Sukkah/r/38a:6)

אָמַר רַבִּי זֵירָא: מַאי קוּשְׁיָא? דִּלְמָא: מִצְוָה לְאַפְסוֹקֵי, וְאִי לָא פְּסַיק — יִטּוֹל בֵּין הָעַרְבַּיִם, שֶׁכׇּל הַיּוֹם כָּשֵׁר לְלוּלָב. אֶלָּא אָמַר רַבִּי זֵירָא: לְעוֹלָם כִּדְאָמְרִינַן מֵעִיקָּרָא, וּדְקַשְׁיָא לָךְ הָא דְּאוֹרָיְיתָא הָא דְּרַבָּנַן — הָכָא בְּיוֹם טוֹב שֵׁנִי דְּרַבָּנַן עָסְקִינַן.

**William Davidson Edition - English:**
**Rabbi Zeira said: What is the difficulty?** There is no contradiction, as **perhaps** the mishna is teaching that there is **a mitzva to interrupt** one’s meal and take the *lulav*; **but if he did not interrupt** his meal **he** should **take it in the afternoon, as the entire day is suited for** fulfilling the mitzva of ***lulav*. Rather, Rabbi Zeira said: Actually,** the contradiction is **as we said initially,** between the ruling with regard to *lulav* and the ruling with regard to the afternoon prayer. **And** as to **that which you found difficult,** i.e., there is no contradiction at all, as **this** mitzva of *lulav* **is** a mitzva **by Torah law** and **that** mitzva to recite the afternoon prayer **is** a mitzva **by rabbinic law,** that is not difficult; as **here,** in the case of *lulav*, **we are dealing with the second day of the Festival** and beyond, during the intermediate days, when the mitzva of *lulav* is **by rabbinic law.** The contradiction is therefore between the rulings pertaining to two mitzvot by rabbinic law.


###### Sukkah 38a:7
[Sukkah 38a:7](https://torahapp.org/share/book/Sukkah/r/38a:7)

דַּיְקָא נָמֵי, מִדְּקָתָנֵי: מִי שֶׁבָּא בַּדֶּרֶךְ וְאֵין בְּיָדוֹ לוּלָב. דְּאִי סָלְקָא דַעְתָּךְ בְּיוֹם טוֹב רִאשׁוֹן — מִי שְׁרֵי?!

**William Davidson Edition - English:**
The language of the mishna **is also precise** and indicates that it is dealing with the intermediate days of the Festival **from** the fact **that it teaches: One who was coming along the way and does not have a *lulav* in his hand. As, if it enters your mind** to say that the mishna is referring to **the first day of the Festival, is it permitted** to travel a long distance on that day? Rather, it is referring to the intermediate days.


###### Sukkah 38a:8
[Sukkah 38a:8](https://torahapp.org/share/book/Sukkah/r/38a:8)

**מַתְנִי׳** מִי שֶׁהָיָה עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן מַקְרִין אוֹתוֹ — עוֹנֶה אַחֲרֵיהֶן מַה שֶּׁהֵן אוֹמְרִין, וְתָבֹא לוֹ מְאֵירָה. אִם הָיָה גָּדוֹל מַקְרֶא אוֹתוֹ, עוֹנֶה אַחֲרָיו ״הַלְלוּיָהּ״. מָקוֹם שֶׁנָּהֲגוּ לִכְפּוֹל — יִכְפּוֹל, לִפְשׁוֹט — יִפְשׁוֹט, לְבָרֵךְ — יְבָרֵךְ, הַכֹּל כְּמִנְהַג הַמְּדִינָה.

**William Davidson Edition - English:**
**MISHNA:** With regard to **one for whom a Canaanite slave, a woman, or a minor was reciting** *hallel*, **he repeats after them what they are saying** word for word. The mishna notes: **And may a curse come to him** for being so ignorant that he needs them to recite it for him. **If an adult male was reciting** *hallel* **on his** behalf, he need not repeat each word, as the adult male can fulfill the obligation to recite *hallel* on his behalf. Rather, **he** simply **answers: *Halleluya*,** to each phrase that is recited. In **a place where they were accustomed to repeat** certain verses, **he,** too, should **repeat** them. If the custom is **to** recite them **plainly,** without repetition, **he** should recite them **plainly. In a place where the custom is to recite a blessing** when reciting *hallel*, **he should recite a blessing. Everything is in accordance with the local custom** in these matters.


###### Sukkah 38a:9
[Sukkah 38a:9](https://torahapp.org/share/book/Sukkah/r/38a:9)

**גְּמָ׳** תָּנוּ רַבָּנַן: בֶּאֱמֶת אָמְרוּ בֵּן מְבָרֵךְ לְאָבִיו. וְעֶבֶד מְבָרֵךְ לְרַבּוֹ, וְאִשָּׁה מְבָרֶכֶת לְבַעְלָהּ, אֲבָל אָמְרוּ חֲכָמִים: תָּבֹא מְאֵירָה לְאָדָם שֶׁאִשְׁתּוֹ וּבָנָיו מְבָרְכִין לוֹ.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught: Actually, they said** that **a son may recite a blessing** on behalf of **his father, and a slave may recite a blessing** on behalf of **his master, and a woman may recite a blessing** on behalf of **her husband, but the Sages said: May a curse come to a man** who, due to his ignorance, requires **his wife and children to recite a blessing on his behalf.**


###### Sukkah 38a:10
[Sukkah 38a:10](https://torahapp.org/share/book/Sukkah/r/38a:10)

אָמַר רָבָא:

**William Davidson Edition - English:**
**Rava said:**