## Sukkah Daf 41a

###### Sukkah 41a:1
[Sukkah 41a:1](https://torahapp.org/share/book/Sukkah/r/41a:1)

בִּזְכָרִים, אֲבָל בִּנְקֵבוֹת — דִּבְרֵי הַכֹּל: עַל שְׁחוּטִין — מִתְחַלְּלִין, עַל חַיִּין — אֵין מִתְחַלְּלִין, גְּזֵרָה שֶׁמָּא יְגַדֵּל מֵהֶן עֲדָרִים.

**William Davidson Edition - English:**
is specifically **with regard to male** animals, which do not bear offspring. **However, with regard to female** animals, **everyone agrees** that **upon slaughtered** animals, produce **is deconsecrated,** but **upon** animals that are **alive,** produce **is not deconsecrated.** The reason is that **a decree** was issued **lest one raise flocks from** the females, as typically they bear offspring. The Sages extended the decree to include males as well. From the fact that the *baraita* uses the term deconsecrated, and not the term purchased, apparently the sanctity of Sabbatical-Year produce takes effect by means of redemption as well.


###### Sukkah 41a:2
[Sukkah 41a:2](https://torahapp.org/share/book/Sukkah/r/41a:2)

אָמַר רַב אָשֵׁי: מַחֲלוֹקֶת בִּפְרִי רִאשׁוֹן, אֲבָל בִּפְרִי שֵׁנִי — דִּבְרֵי הַכֹּל: בֵּין דֶּרֶךְ מִקָּח בֵּין דֶּרֶךְ חִילּוּל. וְהָא דְּקָתָנֵי ״לָקַח״ ״לָקַח״, אַיְּידֵי דִּתְנָא רֵישָׁא ״לָקַח״, תְּנָא נָמֵי סֵיפָא ״לָקַח״.

**William Davidson Edition - English:**
**Rav Ashi said:** This **dispute** whether the sanctity of Sabbatical-Year produce takes effect by means of redemption or only by means of purchase **is with regard to the original** Sabbatical-Year **produce** itself. **However, with regard to secondary produce** purchased in exchange for Sabbatical-Year produce, **everyone agrees** that its sanctity takes effect **both by means of purchase and by means of redemption. And** the fact **that** the *baraita* cited in support of the opinion of Rabbi Elazar **teaches: Purchased, purchased,** employing that term even with regard to secondary produce, and not the terms deconsecrated or redeemed, does not prove that sanctity takes effect only by means of purchase. Rather, **since** the *tanna* of the *baraita* **taught the first clause** of the *halakha* employing the term **purchased, he taught the latter clause** employing the term **purchased,** even though sanctity takes effect even by means of redemption.


###### Sukkah 41a:3
[Sukkah 41a:3](https://torahapp.org/share/book/Sukkah/r/41a:3)

אֵיתִיבֵיהּ רָבִינָא לְרַב אָשֵׁי: מִי שֶׁיֵּשׁ לוֹ סֶלַע שֶׁל שְׁבִיעִית וּבִיקֵּשׁ לִיקַּח בּוֹ חָלוּק, כֵּיצַד יַעֲשֶׂה? יֵלֵךְ אֵצֶל חֶנְווֹנִי הָרָגִיל אֶצְלוֹ, וְאוֹמֵר לוֹ: תֵּן לִי בְּסֶלַע פֵּירוֹת, וְנוֹתֵן לוֹ, וְחוֹזֵר וְאוֹמֵר לוֹ: הֲרֵי פֵּירוֹת הַלָּלוּ נְתוּנִים לְךָ בְּמַתָּנָה. וְהוּא אוֹמֵר לוֹ: הֵא לְךָ סֶלַע זוֹ בְּמַתָּנָה, וְהַלָּה לוֹקֵחַ בָּהֶן מַה שֶּׁיִּרְצֶה. וְהָא הָכָא, דִּפְרִי שֵׁנִי הוּא, וְקָתָנֵי: דֶּרֶךְ מִקָּח — אִין, דֶּרֶךְ חִילּוּל — לָא!

**William Davidson Edition - English:**
**Ravina raised an objection to** the opinion of **Rav Ashi:** With regard to **one who has a *sela*** coin that has the sanctity **of the Sabbatical Year and seeks to purchase a garment with it, how should he do** so? **He should go to the storekeeper whose** store **he typically** patronizes **and say to him: Give me fruits in** exchange for this ***sela*, and** the storekeeper **gives him** fruits. **And then he says to** the storekeeper: **These fruits** that you sold me and that assumed the sanctity of the Sabbatical Year **are given to you as a gift.** The storekeeper may then eat them as one eats Sabbatical-Year produce. **And** the storekeeper **says to him: Here is a *sela* for you as a gift, and that** person **purchases with it whatever he wants,** as the *sela* was deconsecrated. Ravina asks: **But here, isn’t it secondary produce,** as the *sela* had previously been exchanged for the original Sabbatical-Year produce, **and** nevertheless the *baraita* **teaches: By means of purchase, yes,** it is effective; **by means of redemption, no,** it is not?


###### Sukkah 41a:4
[Sukkah 41a:4](https://torahapp.org/share/book/Sukkah/r/41a:4)

אֶלָּא אָמַר רַב אָשֵׁי: מַחֲלוֹקֶת בִּפְרִי שֵׁנִי, אֲבָל בִּפְרִי רִאשׁוֹן, דִּבְרֵי הַכֹּל: דֶּרֶךְ מִקָּח — אִין, דֶּרֶךְ חִילּוּל — לָא. וְהָא דְּקָתָנֵי: אֶחָד שְׁבִיעִית וְאֶחָד מַעֲשֵׂר שֵׁנִי — מַאי שְׁבִיעִית? דְּמֵי שְׁבִיעִית.

**William Davidson Edition - English:**
**Rather, Rav Ashi said,** contrary to the suggestion above, that **the dispute is** specifically **with regard to secondary produce; however, with regard to original produce, everyone agrees: By means of purchase, yes,** it is deconsecrated; **by means of redemption, no,** it is not deconsecrated. **And** with regard to **that which is taught** in the *baraita* cited in support of the opinion of Rabbi Yoḥanan: **Both Sabbatical-Year** produce **and second-tithe** produce are deconsecrated upon cattle, undomesticated animals, and fowl, indicating that the sanctity of Sabbatical-Year produce takes effect through both purchase and redemption. **What** is the meaning of **Sabbatical-Year** produce? It is referring to **money** exchanged for **Sabbatical-Year** produce but not to the produce itself.


###### Sukkah 41a:5
[Sukkah 41a:5](https://torahapp.org/share/book/Sukkah/r/41a:5)

דְּאִי לָא תֵּימָא הָכִי, ״מַעֲשֵׂר״ — מַעֲשֵׂר מַמָּשׁ? וְהָא כְּתִיב: ״וְצַרְתָּ הַכֶּסֶף בְּיָדְךָ״. אֶלָּא דְּמֵי מַעֲשֵׂר — הָכָא נָמֵי דְּמֵי שְׁבִיעִית.

**William Davidson Edition - English:**
And the same must be said with regard to the second tithe mentioned in this *baraita*, **as, if you do not say so** but say instead that the **second tithe** referred to in the *baraita* is **actual second-tithe** produce, **isn’t it written** with regard to the second tithe: “Then shall you turn it into money **and bind up the money in your hand…**and you shall bestow the money for whatsoever your soul desires” (Deuteronomy 14:25–26), indicating that second-tithe produce can be redeemed only with money, with which other food items may be purchased? **Rather,** the *baraita* must be referring to **money** exchanged for **second-tithe** produce and not to the produce itself. **Here, too,** with regard to the Sabbatical Year, the *baraita* is referring to **money** exchanged for **Sabbatical-Year** produce and not to the produce itself.


###### Sukkah 41a:6
[Sukkah 41a:6](https://torahapp.org/share/book/Sukkah/r/41a:6)

**מַתְנִי׳** בָּרִאשׁוֹנָה הָיָה לוּלָב נִיטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִיטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָּשׁ.

**William Davidson Edition - English:**
**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:7
[Sukkah 41a:7](https://torahapp.org/share/book/Sukkah/r/41a:7)

וְשֶׁיְּהֵא יוֹם הֶנֶף כּוּלּוֹ אָסוּר.

**William Davidson Edition - English:**
**And** for similar reasons, he instituted an ordinance **that** for **the entire day of waving** the *omer* offering, **it** should **be prohibited** to eat the grain of the new crop. It is prohibited to eat the grain of the new crop until the *omer* offering is brought and waved in the Temple on the sixteenth of Nisan. The offering was sacrificed in the morning; however, after taking potential delays into consideration, the new crop remained prohibited until it was clear that the offering had been sacrificed. Practically speaking, it was prohibited to eat the new grain until the sixteenth of Nisan was over; it was permitted only on the seventeenth. Once the Temple was destroyed and there was no longer an *omer* offering sacrificed, it was permitted to eat the new crop on the sixteenth. However, Rabban Yoḥanan instituted an ordinance that eating the new grain would remain prohibited until the seventeenth to commemorate the Temple.


###### Sukkah 41a:8
[Sukkah 41a:8](https://torahapp.org/share/book/Sukkah/r/41a:8)

**גְּמָ׳** מְנָא לַן דְּעָבְדִינַן זֵכֶר לַמִּקְדָּשׁ? אָמַר רַבִּי יוֹחָנָן, דְּאָמַר קְרָא: ״כִּי אַעֲלֶה אֲרוּכָה לָךְ וּמִמַּכּוֹתַיִךְ אֶרְפָּאֵךְ נְאֻם ה׳ כִּי נִדָּחָה קָרְאוּ לָךְ צִיּוֹן הִיא דּוֹרֵשׁ אֵין לָהּ״. ״דּוֹרֵשׁ אֵין לָהּ״, מִכְּלַל דְּבָעֲיָא דְּרִישָׁה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **From where do we** derive that **we institute** ordinances in **commemoration of the Temple? Rabbi Yoḥanan said** that it is **as the verse states: “For I will restore health unto you and I will heal you of your wounds, says the Lord; because they have called you an outcast, she is Zion, there is none that seeks her”** (Jeremiah 30:17). From the fact that the verse states: “There is none that seeks her,” it can be learned **by inference that it requires seeking,** i.e., people should think of and remember the Temple. That is the reason for Rabban Yoḥanan ben Zakkai’s ordinance.


###### Sukkah 41a:9
[Sukkah 41a:9](https://torahapp.org/share/book/Sukkah/r/41a:9)

וְשֶׁיְּהֵא יוֹם הֶנֶף. מַאי טַעְמָא? מְהֵרָה יִבָּנֶה בֵּית הַמִּקְדָּשׁ, וְיֹאמְרוּ: אֶשְׁתָּקַד מִי לֹא אָכַלְנוּ בְּהֵאִיר מִזְרָח? הַשְׁתָּא נָמֵי נֵיכוֹל. וְאִינְהוּ לָא יָדְעִי דְּאֶשְׁתָּקַד דְּלָא הֲוָה בֵּית הַמִּקְדָּשׁ — הֵאִיר מִזְרָח, הִתִּיר. הַשְׁתָּא דְּאִיכָּא בֵּית הַמִּקְדָּשׁ — עוֹמֶר מַתִּיר.

**William Davidson Edition - English:**
§ The mishna continues: Rabban Yoḥanan instituted **that** for **the entire day of waving** the *Omer* offering, it is prohibited to eat the grain of the new crop. The Gemara asks: **What is the reason** for this ordinance? It is that **soon the Temple will be rebuilt, and** people **will say: Last year,** when the Temple was in ruins, **didn’t we eat** of the new crop **as soon as the eastern** horizon **was illuminated,** as the new crop was permitted immediately with the advent of the morning of the sixteenth of Nisan? **Now, too, let us eat** the new grain at that time. **And they do not know that** although **last year, when there was no Temple, the illuminating of the eastern** sky **permitted** one to eat the new grain immediately, **now that there is a Temple, the *omer*** offering **permits** one to eat the new grain. Until the *omer* offering is sacrificed, the new grain is not permitted.


###### Sukkah 41a:10
[Sukkah 41a:10](https://torahapp.org/share/book/Sukkah/r/41a:10)

דְּאִיבְּנִי אֵימַת? אִילֵּימָא דְּאִיבְּנִי בְּשִׁיתְּסַר, הֲרֵי הִתִּיר הֵאִיר מִזְרָח! אֶלָּא דְּאִיבְּנִי בַּחֲמֵיסַר, מֵחֲצוֹת הַיּוֹם וּלְהַלָּן תִּשְׁתְּרֵי, דְּהָא תְּנַן: הָרְחוֹקִים, מוּתָּרִין מֵחֲצוֹת הַיּוֹם וּלְהַלָּן, לְפִי שֶׁאֵין בֵּית דִּין מִתְעַצְּלִים בּוֹ!

**William Davidson Edition - English:**
The Gemara asks: **When** is it **that** the Temple **will be rebuilt** in this scenario? **If we say that it will be rebuilt on the sixteenth** of Nisan, since in the morning the Temple was not yet built, the **illuminating of the eastern sky permitted** one to eat the new grain, as the *omer* offering could not yet be brought. **Rather,** say **that it will be rebuilt on the fifteenth** of Nisan or on some earlier date, in which case the new grain would not become permitted by the **illuminating of the eastern sky.** In that case, **from midday and onward let it be permitted** to eat the new grain, **as we learned** in a mishna in tractate *Menaḥot*: **The** people **distant** from Jerusalem, who are unaware of the precise time when the *omer* was brought, **are permitted** to eat the new grain **from midday and onward because** the members of the **court are not indolent with regard to** the *omer* and would not postpone bringing the offering after midday.


###### Sukkah 41a:11
[Sukkah 41a:11](https://torahapp.org/share/book/Sukkah/r/41a:11)

לָא צְרִיכָא, דְּאִיבְּנִי בְּלֵילְיָא, אִי נָמֵי סָמוּךְ לִשְׁקִיעַת הַחַמָּה. (אָמַר) רַב נַחְמָן בַּר יִצְחָק אָמַר: רַבָּן יוֹחָנָן בֶּן זַכַּאי בְּשִׁיטַת רַבִּי יְהוּדָה אֲמָרָהּ, דְּאָמַר: מִן הַתּוֹרָה הוּא אָסוּר, דִּכְתִיב:

**William Davidson Edition - English:**
The Gemara says: **No,** it is **necessary** to institute the ordinance only in the case where the Temple **will be rebuilt at night,** on the evening of the sixteenth, and there was no opportunity to cut the *omer* that night. **Alternatively,** it was necessary to institute the ordinance in the case where the Temple was built **adjacent to sunset** on the fifteenth because there would not be sufficient time to complete all the preparations and sacrifice the offering by noon the next day. Therefore, Rabban Yoḥanan ben Zakkai instituted that the new grain is prohibited for the entire day of the sixteenth. **Rav Naḥman bar Yitzḥak said:** That is not the reason; rather, **Rabban Yoḥanan ben Zakkai stated** his ordinance **in** accordance with **the opinion of Rabbi Yehuda, who said: It is prohibited by Torah law** to eat the new grain until the seventeenth of Nisan, **as it is written:**