## Sukkah Daf 41b

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

״עַד עֶצֶם הַיּוֹם הַזֶּה״ — עַד עִיצּוּמוֹ שֶׁל יוֹם, וְקָסָבַר ״עַד״ וְעַד בַּכְּלָל.

**William Davidson Edition - English:**
“And you shall eat neither bread, nor roasted grain, nor fresh grain, **until this selfsame [*etzem*] day,** until you have brought the offering of your God” (Leviticus 23:14), indicating **until the essence [*itzumo*] of the day,** and not the night before. **And he holds that** when the verse states: **“Until,”** the word **until is inclusive,** meaning that the grain is permitted only after the conclusion of the sixteenth.


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

וּמִי סָבַר לֵיהּ כְּווֹתֵיהּ? וְהָא מִפְלָיג פְּלִיג עֲלֵיהּ, (דְּתַנְיָא:) מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא יוֹם הֶנֶף כּוּלּוֹ אָסוּר, אָמַר לוֹ רַבִּי יְהוּדָה: וַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, דִּכְתִיב: ״עַד עֶצֶם הַיּוֹם הַזֶּה״ — עַד עִיצּוּמוֹ שֶׁל יוֹם!

**William Davidson Edition - English:**
The Gemara asks: **And does** Rabban Yoḥanan ben Zakkai **hold in accordance with** the opinion of Rabbi Yehuda? **But doesn’t he disagree with him, as it is taught** in a *baraita*: **Once the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that** for **the entire day of waving** the *omer* offering, **it** should **be prohibited** to eat the grain of the new crop. **Rabbi Yehuda said to him: Isn’t it prohibited by Torah law, as it is written: “Until this selfsame day,”** which means: **Until the essence of the day?** Apparently, they have two divergent opinions.


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

רַבִּי יְהוּדָה הוּא דְּקָא טָעֵי, הוּא סָבַר מִדְּרַבָּנַן קָאָמַר. וְלָא הִיא, מִדְּאוֹרָיְיתָא קָאָמַר. וְהָא ״הִתְקִין״ קָאָמַר! מַאי ״הִתְקִין״ — דָּרַשׁ וְהִתְקִין.

**William Davidson Edition - English:**
The Gemara answers: **It is Rabbi Yehuda who is mistaken. He thought** that Rabban Yoḥanan ben Zakkai **is saying** it is prohibited **by rabbinic law. And that is not** so; **he is saying** it is prohibited **by Torah law.** The Gemara asks: **But didn’t** the mishna **say:** Rabban Yoḥanan ben Zakkai **instituted,** indicating that it is a rabbinic ordinance? The Gemara answers: **What** is the meaning of **instituted?** It means that **he interpreted** the verses in the Torah **and instituted** public notice for the multitudes to conduct themselves accordingly.


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

**מַתְנִי׳** יוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כׇּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמׇּחֳרָת מַשְׁכִּימִין וּבָאִין, כׇּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ וְנוֹטְלוֹ, מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים: אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן בְּלוּלָבוֹ שֶׁל חֲבֵירוֹ, וּשְׁאָר יְמוֹת הַחַג — אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵירוֹ. רַבִּי יוֹסֵי אוֹמֵר: יוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב לִרְשׁוּת הָרַבִּים — פָּטוּר, מִפְּנֵי שֶׁהוֹצִיאוֹ בִּרְשׁוּת.

**William Davidson Edition - English:**
**MISHNA:** If **the first** day **of** the **festival of *Sukkot* occurs on Shabbat, all of the people bring their *lulavim* to the synagogue** on Shabbat eve, as it is prohibited to carry in a public domain on Shabbat. **The next day,** on Shabbat, everyone **rises early and comes** to the synagogue. **Each and every one recognizes his** *lulav* **and takes it.** This emphasis that each and every one recognizes his own *lulav* and takes it is **because the Sages said: A person does not fulfill his obligation** to take the *lulav* **on the first day of the Festival with the *lulav* of another, and** on **the rest of the days of the Festival a person fulfills his obligation** even **with the *lulav* of another. Rabbi Yosei says:** If **the first day of** the **Festival occurs on Shabbat, and he forgot and carried the *lulav* out into the public domain, he is exempt** from liability to bring a sin-offering for this unwitting transgression **because he carried it out with permission,** i.e., he was preoccupied with the performance of the mitzva and carried it out.


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

**גְּמָ׳** מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: ״וּלְקַחְתֶּם״, שֶׁתְּהֵא לְקִיחָה בְּיַד כׇּל אֶחָד וְאֶחָד. ״לָכֶם״, מִשֶּׁלָּכֶם — לְהוֹצִיא אֶת הַשָּׁאוּל וְאֶת הַגָּזוּל. מִכָּאן אָמְרוּ חֲכָמִים: אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג בְּלוּלָבוֹ שֶׁל חֲבֵירוֹ אֶלָּא אִם כֵּן נְתָנוֹ לוֹ בְּמַתָּנָה.

**William Davidson Edition - English:**
**GEMARA:** **From where are these matters** derived, that one does not fulfill his obligation with the *lulav* of another on the first day of the Festival? It is **as the Sages taught** that it is written: **“And you shall take** for yourselves on the first day the fruit of a beautiful tree, branches of a date palm, and boughs of a dense-leaved tree, and willows of the brook” (Leviticus 23:40). The use of second person plural in the phrase: “And you shall take,” indicates **that there should be taking in the hand of each and every** person. The word **yourselves** in the phrase “take for yourselves” means: **From your own, to exclude a borrowed or stolen** *lulav*. **From here the Sages stated: A person does not fulfill his obligation on the first day of** the **Festival with the *lulav* of another unless** the other **gave it to him as** a full-fledged **gift,** as in that case it belongs to him.


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

וּמַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי עֲקִיבָא שֶׁהָיוּ בָּאִין בִּסְפִינָה, וְלֹא הָיָה לוּלָב אֶלָּא לְרַבָּן גַּמְלִיאֵל בִּלְבַד, שֶׁלְּקָחוֹ בְּאֶלֶף זוּז. נְטָלוֹ רַבָּן גַּמְלִיאֵל וְיָצָא בּוֹ, וּנְתָנוֹ לְרַבִּי יְהוֹשֻׁעַ בְּמַתָּנָה. נְטָלוֹ רַבִּי יְהוֹשֻׁעַ וְיָצָא בּוֹ, וּנְתָנוֹ לְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בְּמַתָּנָה. נְטָלוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְיָצָא בּוֹ, וּנְתָנוֹ בְּמַתָּנָה לְרַבִּי עֲקִיבָא. נְטָלוֹ רַבִּי עֲקִיבָא וְיָצָא בּוֹ, וְהֶחְזִירוֹ לְרַבָּן גַּמְלִיאֵל.

**William Davidson Edition - English:**
There was **an incident involving Rabban Gamliel, and Rabbi Yehoshua, and Rabbi Elazar ben Azarya, and Rabbi Akiva, who were** all **traveling on a ship** during the festival of *Sukkot* **and only Rabban Gamliel had a *lulav*, which he** had **bought for one thousand *zuz*. Rabban Gamliel took it and fulfilled** his obligation **with it and then gave it to Rabbi Yehoshua as a gift. Rabbi Yehoshua took it and fulfilled** his obligation **with it and gave it to Rabbi Elazar ben Azarya as a gift. Rabbi Elazar ben Azarya took it and fulfilled** his obligation **with it and gave it to Rabbi Akiva as a gift. Rabbi Akiva took it and fulfilled** his obligation **with it and returned it to Rabban Gamliel.**


###### Sukkah 41b:7
[Sukkah 41b:7](https://torahapp.org/share/book/Sukkah/r/41b:7)

לְמָה לִי לְמֵימַר הֶחְזִירוֹ? מִלְּתָא אַגַּב אוֹרְחֵיהּ קָא מַשְׁמַע לַן: מַתָּנָה עַל מְנָת לְהַחְזִיר — שְׁמָהּ מַתָּנָה.

**William Davidson Edition - English:**
The Gemara asks: **Why do I** need **to say** that Rabbi Akiva **returned** the *lulav* to Rabban Gamliel? The crux of the story is that each of the Sages fulfilled his obligation with the same *lulav* after receiving it as a gift. The Gemara answers: By including that detail, the *tanna* **teaches us** another **matter in passing,** namely that **a gift** given **on the condition that it be returned is considered** a full-fledged **gift.** Even if the owner stipulates from the outset that the gift would be returned, since he gives it as a gift in the interim, its halakhic status is that of a full-fledged gift.


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

כִּי הָא דְּאָמַר רָבָא: ״הֵא לְךָ אֶתְרוֹג זֶה עַל מְנָת שֶׁתַּחְזִירֵהוּ לִי״. נְטָלוֹ וְיָצָא בּוֹ, הֶחְזִירוֹ — יָצָא, לֹא הֶחְזִירוֹ — לֹא יָצָא.

**William Davidson Edition - English:**
This is **like that which Rava said,** that in the case of one who says to another: **Here is an *etrog* for you on condition that you return it to me, and** the recipient **took it and fulfilled his obligation with it,** if **he returned** the *etrog*, **he fulfilled** his obligation of taking the *etrog*. However, if **he did not return** the *etrog*, **he did not fulfill** his obligation. Since he did not fulfill the condition, retroactively he never acquired the gift at all.


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

לְמָה לִי לְמֵימַר שֶׁלְּקָחוֹ בְּאֶלֶף זוּז? לְהוֹדִיעֲךָ כַּמָּה מִצְוֹת חֲבִיבוֹת עֲלֵיהֶן.

**William Davidson Edition - English:**
The Gemara asks: **Why do I** need **to say that** Rabban Gamliel **bought** this *lulav* **for one thousand *zuz*?** The Gemara answers: It is **to inform you how beloved mitzvot were to them** to the extent that he was willing to pay an exorbitant sum to purchase a *lulav*.


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

אֲמַר לֵיהּ מָר בַּר אַמֵּימָר לְרַב אָשֵׁי: אַבָּא צַלּוֹיֵי קָא מְצַלֵּי בֵּיהּ. מֵיתִיבִי: לֹא יֹאחַז אָדָם תְּפִילִּין בְּיָדוֹ וְסֵפֶר תּוֹרָה בְּחֵיקוֹ וְיִתְפַּלֵּל. וְלֹא יַשְׁתִּין בָּהֶן מַיִם, וְלֹא יִישַׁן בָּהֶן לֹא שֵׁינַת קֶבַע וְלֹא שֵׁינַת עֲרַאי.

**William Davidson Edition - English:**
§ **Mar bar Ameimar said to Rav Ashi:** My **father would pray with** the four species in his hand in an expression of his love for the mitzva. The Gemara **raises an objection: A person** should **not hold phylacteries in his hand or a Torah scroll in his lap and pray** while doing so; **neither should he urinate with them** in his hand; **nor should he sleep with them** in his hand, **neither a deep sleep nor a brief nap.**


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

וְאָמַר שְׁמוּאֵל: סַכִּין וּקְעָרָה, כִּכָּר וּמָעוֹת — הֲרֵי אֵלּוּ כַּיּוֹצֵא בָּהֶן. הָתָם לָאו מִצְוָה נִינְהוּ, וּטְרִיד בְּהוּ. הָכָא מִצְוָה נִינְהוּ, וְלָא טְרִיד בְּהוּ.

**William Davidson Edition - English:**
**And Shmuel said:** With regard to **a knife, a bowl** full of food, **a loaf** of bread, **or money, these** items **are similar to those** mentioned above; since he is concerned lest these items fall from his hand, he is distracted and he unable to concentrate on his prayers. Why, then, is that not the case with regard to *lulav*? It should be prohibited to hold the *lulav* during prayer for the same reason. The Gemara answers: **There,** in the cases listed above, **they are not** related to performance of **a mitzva, and he is preoccupied with them.** Therefore, that preoccupation distracts his focus from his prayers. **Here,** in the case of the four species, **they are** related to performance of **a mitzva,** so **he is not preoccupied with them** in a manner that will distract him from his prayers.


###### Sukkah 41b:12
[Sukkah 41b:12](https://torahapp.org/share/book/Sukkah/r/41b:12)

תַּנְיָא, רַבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר: כָּךְ הָיָה מִנְהָגָן שֶׁל אַנְשֵׁי יְרוּשָׁלַיִם, אָדָם יוֹצֵא מִבֵּיתוֹ — וְלוּלָבוֹ בְּיָדוֹ. הוֹלֵךְ לְבֵית הַכְּנֶסֶת — לוּלָבוֹ בְּיָדוֹ. קוֹרֵא קְרִיאַת שְׁמַע וּמִתְפַּלֵּל — וְלוּלָבוֹ בְּיָדוֹ. קוֹרֵא בַּתּוֹרָה וְנוֹשֵׂא אֶת כַּפָּיו — מַנִּיחוֹ עַל גַּבֵּי קַרְקַע. הוֹלֵךְ לְבַקֵּר חוֹלִים וּלְנַחֵם אֲבֵלִים — לוּלָבוֹ בְּיָדוֹ. נִכְנַס לְבֵית הַמִּדְרָשׁ — מְשַׁגֵּר לוּלָבוֹ בְּיַד בְּנוֹ, וּבְיַד עַבְדּוֹ, וּבְיַד שְׁלוּחוֹ.

**William Davidson Edition - English:**
The Gemara cites support for the custom mentioned above, as **it is taught** in a *baraita* that **Rabbi Elazar bar Tzadok says: This was the custom of the people of Jerusalem** during the festival of *Sukkot*. **A person leaves his house, and his *lulav* is in his hand; he goes to the synagogue,** and **his *lulav* is in his hand; he recites *Shema* and prays, and his *lulav* is in his hand; he reads the Torah and** a priest **lifts his hands** to recite the priestly benediction, and **he places it on the ground** because he cannot perform those tasks while holding the *lulav*. **He goes to visit the ill or to console mourners,** and **his *lulav* is in his hand; he enters the study hall** to study Torah, and **he sends his *lulav*** home **in the hands of his son, in the hands of his slave, or in the hands of his agent.**


###### Sukkah 41b:13
[Sukkah 41b:13](https://torahapp.org/share/book/Sukkah/r/41b:13)

מַאי קָא מַשְׁמַע לַן? לְהוֹדִיעֲךָ כַּמָּה הָיוּ זְרִיזִין בְּמִצְוֹת.

**William Davidson Edition - English:**
The Gemara asks: **What is** the *baraita* **teaching us** by relating all these details that appear to establish the same practice? The Gemara explains: It is **to inform you how vigilant they were in** the performance of **mitzvot** and how much they cherished them.


###### Sukkah 41b:14
[Sukkah 41b:14](https://torahapp.org/share/book/Sukkah/r/41b:14)

רַבִּי יוֹסֵי אוֹמֵר יוֹם טוֹב. אָמַר אַבָּיֵי:

**William Davidson Edition - English:**
§ The mishna continues: **Rabbi Yosei says** that if the first **day** of the **Festival** occurs on Shabbat, and one forgot and carried the *lulav* out into the public domain, he is exempt from liability to bring a sin-offering. **Abaye said:**