## Sukkah Daf 43a

###### Sukkah 43a:1
[Sukkah 43a:1](https://torahapp.org/share/book/Sukkah/r/43a:1)

וְיַעֲבִירֶנּוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים. וְהַיְינוּ טַעְמָא דְשׁוֹפָר, וְהַיְינוּ טַעְמָא דִמְגִילָּה.

**William Davidson Edition - English:**
**and** in doing so **carry it four cubits in the public domain,** thereby violating a severe Torah prohibition. **And that is the reason for** the prohibition against sounding the ***shofar*** on Shabbat, **and that is the reason for** the prohibition against reading the **Scroll** of Esther when Purim coincides with Shabbat.


###### Sukkah 43a:2
[Sukkah 43a:2](https://torahapp.org/share/book/Sukkah/r/43a:2)

אִי הָכִי יוֹם רִאשׁוֹן נָמֵי! רִאשׁוֹן, הָא תַּקִּינוּ לֵיה רַבָּנַן בְּבֵיתוֹ. הָתִינַח אַחַר תַּקָּנָה, קוֹדֶם תַּקָּנָה מַאי אִיכָּא לְמֵימַר!

**William Davidson Edition - English:**
The Gemara asks: **If so,** on **the first day** of *Sukkot* that coincides with Shabbat **too** one should not take the *lulav* due to this concern. The Gemara answers: With regard to the **first** day, **the Sages instituted** that one should take the four species **in his house.** Since the Sages already prohibited one from taking the *lulav* out of the house, he will remember that it is prohibited and will not come to take it elsewhere to learn to wave it or to recite the blessing. The Gemara asks: **This** works out **well after the ordinance** that one takes the *lulav* in his house was instituted. However, **prior to** introducing the **ordinance, what is there to say** in explaining why it is permitted to take the *lulav* on the first day?


###### Sukkah 43a:3
[Sukkah 43a:3](https://torahapp.org/share/book/Sukkah/r/43a:3)

אֶלָּא, רִאשׁוֹן דְּאִיתֵיהּ מִן הַתּוֹרָה בִּגְבוּלִין — לָא גְּזַרוּ בְּהוּ רַבָּנַן. הָנָךְ דְּלֵיתַנְהוּ מִן הַתּוֹרָה בִּגְבוּלִין — גְּזַרוּ בְּהוּ רַבָּנַן.

**William Davidson Edition - English:**
**Rather,** the Gemara rejects the previous explanation and explains the distinction differently. On the **first** day, when the mitzva of taking the *lulav* even **in the outlying areas** and not just in the Temple **is** in effect **by Torah** law, **the Sages did not issue a decree** to prohibit taking the *lulav* on the first day and permitted the mitzva to be performed even in the outlying areas. However, with regard to **these** other days of *Sukkot*, when the mitzva of taking the *lulav* **is not in effect by Torah** law **in the outlying areas** and the *lulav* is taken there only to commemorate the practice in the Temple, **the Sages issued a decree** to prohibit taking the *lulav* on the other days.


###### Sukkah 43a:4
[Sukkah 43a:4](https://torahapp.org/share/book/Sukkah/r/43a:4)

אִי הָכִי, הָאִידָּנָא נָמֵי! אֲנַן לָא יָדְעִינַן בְּקִיבּוּעָא דְיַרְחָא. אִינְהוּ, דְּיָדְעִי בְּקִיבּוּעָא דְיַרְחָא, לִידְחוֹ!

**William Davidson Edition - English:**
The Gemara asks: **If** it is **so** that the mitzva on the first day is a mitzva by Torah law even in the outlying areas, **today too** one should take the *lulav* on the first day of *Sukkot* that coincides with Shabbat. The Gemara answers: **We do not know when** precisely **the establishment of the month** was determined by the court. Therefore, it is possible that the day observed as the first day of *Sukkot* is not *Sukkot* at all. Certainly, one does not violate the rabbinic decree to fulfill a mitzva that is not definitely a mitzva by Torah law. The Gemara asks: If so, with regard to the people of Eretz Yisrael, who sanctify the month based on eyewitness testimony and **who know when** precisely **the establishment of the month** was determined by the court, **let them override** Shabbat for the mitzva of *lulav* on the first day of *Sukkot* even today.


###### Sukkah 43a:5
[Sukkah 43a:5](https://torahapp.org/share/book/Sukkah/r/43a:5)

אִין הָכִי נָמֵי. (דְּתָנֵי) חֲדָא: בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג שֶׁחָל לִהְיוֹת בְּשַׁבָּת כׇּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, (וְתַנְיָא) אִידַּךְ: לְבֵית הַכְּנֶסֶת. שְׁמַע מִינַּהּ: כָּאן — בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים, כָּאן — בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara answers: **Yes, it is indeed so,** and that is their practice, **as** it **was taught** in **one** mishna: **On the first day of the Festival that occurs on Shabbat, all the people bring their *lulavim* to the Temple Mount** on Friday. **And we learned** in **another** mishna: They bring their *lulavim* **to the synagogue. Learn from** the change in formulation that **here,** where the mishna says that they bring their *lulavim* to the Temple Mount, it is referring to **when the Temple is in existence, and there,** where the mishna says that they bring their *lulavim* to the synagogue, it is referring to **when the Temple is not in existence.** The Gemara concludes: Indeed, **learn from it** that this is so.


###### Sukkah 43a:6
[Sukkah 43a:6](https://torahapp.org/share/book/Sukkah/r/43a:6)

דְּאִיתֵיהּ מִן הַתּוֹרָה בִּגְבוּלִין מְנָא לַן? דְּתַנְיָא: ״וּלְקַחְתֶּם״. שֶׁתְּהֵא לְקִיחָה בְּיַד כׇּל אֶחָד וְאֶחָד.

**William Davidson Edition - English:**
§ The Gemara asks: **From where do we** derive **that by Torah** law the mitzva of *lulav* on the first day **is** in effect even **in the outlying areas?** The Gemara answers: **As it was taught** in a *baraita*: “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, and you shall rejoice before the Lord your God seven days” (Leviticus 23:40). The Sages parse the phrases and terms in the verse. In the phrase **“And you shall take,”** the plural form of you is used, indicating **that there** should **be taking in the hand of each and every one,** and no one can fulfill the obligation on another’s behalf.


###### Sukkah 43a:7
[Sukkah 43a:7](https://torahapp.org/share/book/Sukkah/r/43a:7)

״לָכֶם״ — מִשֶּׁלָּכֶם, לְהוֹצִיא אֶת הַשָּׁאוּל וְאֶת הַגָּזוּל. ״בַּיּוֹם״ — וַאֲפִילּוּ בַּשַּׁבָּת. ״רִאשׁוֹן״ — אֲפִילּוּ בִּגְבוּלִין. ״הָרִאשׁוֹן״ — מְלַמֵּד שֶׁאֵינוֹ דּוֹחֶה אֶלָּא יוֹם טוֹב הָרִאשׁוֹן בִּלְבַד.

**William Davidson Edition - English:**
They continue to expound the verse. **Yourselves** indicates **from your own, to exclude a borrowed or stolen** *lulav*. **On the day** comes to emphasize that there is a mitzva by Torah law to take the *lulav* on each day of the Festival, **even on Shabbat.** The word **first,** used with no qualification as to where the *lulav* is to be taken, indicates that this obligation is in effect everywhere on the first day, **even in the outlying areas. The first,** with the definite article for emphasis, is restrictive and **teaches that** the mitzva of taking the *lulav* **overrides** Shabbat **only** on **the first day of the Festival.**


###### Sukkah 43a:8
[Sukkah 43a:8](https://torahapp.org/share/book/Sukkah/r/43a:8)

אָמַר מָר: ״בַּיּוֹם״ — וַאֲפִילּוּ בַּשַּׁבָּת. מִכְּדֵי טִלְטוּל בְּעָלְמָא הוּא, אִיצְטְרִיךְ קְרָא לְמִישְׁרֵי טִלְטוּל? אָמַר רָבָא: לֹא נִצְרְכָא אֶלָּא לְמַכְשִׁירֵי לוּלָב, וְאַלִּיבָּא דְּהַאי תַּנָּא, דְּתַנְיָא: לוּלָב וְכׇל מַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר.

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*. **The Master said: On the day,** indicates **even on Shabbat.** The Gemara asks: **Now, since** taking the four species **entails merely moving** the object and is prohibited due to the rabbinic prohibition of set-aside, **is a verse needed to permit moving** the *lulav*? Obviously, the Torah does not address prohibitions that are not by Torah law. **Rava said:** Indeed, the verse **is necessary only for** actions that are **facilitators** of the performance of the mitzva of ***lulav*,** i.e., to permit actions necessary to prepare a *lulav* for the mitzva, such as severing it from the tree, which may be performed on Shabbat. **And** that is **in accordance with** the opinion of **this *tanna*** who permits doing so on Shabbat, **as it was taught** in a *baraita*: ***Lulav* and all** the actions that are **its facilitators override Shabbat;** this is **the statement of Rabbi Eliezer.**


###### Sukkah 43a:9
[Sukkah 43a:9](https://torahapp.org/share/book/Sukkah/r/43a:9)

מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר? אָמַר קְרָא: ״בַּיּוֹם״, וַאֲפִילּוּ בַּשַּׁבָּת. וְרַבָּנַן —הַאי בַּיּוֹם מַאי עָבְדִי לֵיהּ? מִיבְּעֵי לֵיהּ: ״בַּיּוֹם״, וְלֹא בַּלַּיְלָה. וְרַבִּי אֱלִיעֶזֶר ״בַּיּוֹם״ וְלֹא בַּלַּיְלָה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִסֵּיפָא דִקְרָא: ״וּשְׂמַחְתֶּם לִפְנֵי ה׳ אֱלֹהֵיכֶם שִׁבְעַת יָמִים״ — יָמִים וְלֹא לֵילוֹת. וְרַבָּנַן — אִי מֵהָתָם הֲוָה אָמֵינָא: לֵילַף ״יָמִים״ ״יָמִים״ מִסּוּכָּה. מָה לְהַלָּן — יָמִים וַאֲפִילּוּ לֵילוֹת, אַף כָּאן נָמֵי יָמִים — וַאֲפִילּוּ לֵילוֹת.

**William Davidson Edition - English:**
The Gemara explains: **What is the rationale** for the statement **of Rabbi Eliezer?** It is as **the verse states: On the day,** indicating that the obligation exists every day of the Festival, **and even on Shabbat.** 
The Gemara asks: **And the Rabbis, what do they do with** the verse: **On the day?** The Gemara answers: **They require it** to teach that the mitzva of taking the *lulav* is specifically **during the day and not at night.** 
The Gemara asks: **And from where does Rabbi Eliezer** derive that the *lulav* is taken **during the day and not at night?** The Gemara answers: **He derives it from the end of the verse: “And you shall rejoice before the Lord your God seven days”** (Leviticus 23:40), indicating that the obligation to take the *lulav* is during the **days and not** during the **nights.** 
The Gemara asks: **And the Rabbis,** why don’t they derive it from that verse? The Gemara answers: **If** it was derived **from there, I would have said: Derive days** written with regard to *lulav* **from days** written with regard to ***sukka*** by means of a verbal analogy; **just as there,** with regard to *sukka*, it means **days and even nights, here too,** with regard to *lulav*, it means **days and even nights.**


###### Sukkah 43a:10
[Sukkah 43a:10](https://torahapp.org/share/book/Sukkah/r/43a:10)

וְסוּכָּה גּוּפַהּ מְנָלַן? דְּתָנוּ רַבָּנַן: ״בַּסּוּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים״, ״יָמִים״ — וַאֲפִילּוּ לֵילוֹת. אַתָּה אוֹמֵר ״יָמִים״ — וַאֲפִילּוּ לֵילוֹת, אוֹ אֵינוֹ אֶלָּא ״יָמִים״ וְלֹא לֵילוֹת? וְדִין הוּא: נֶאֱמַר כָּאן ״יָמִים״, וְנֶאֱמַר בְּלוּלָב ״יָמִים״, מָה לְהַלָּן — ״יָמִים״ וְלֹא לֵילוֹת, אַף כָּאן — ״יָמִים״ וְלֹא לֵילוֹת.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to ***sukka* itself, from where do we** derive that the mitzva is observed at night as well? **As the Sages taught** in a *baraita* that it is written: **“You shall reside in *sukkot* for seven days”** (Leviticus 23:42), from which they derived: **Days and even nights.** The *tanna* continues the discussion: Do **you say days and even nights; or** perhaps the meaning **is only days and not nights? And it** may be inferred **logically** that the latter is correct. **It is stated here,** with regard to *sukka*: **“Days.” And it is stated with regard to *lulav*: “Days.” Just as there,** with regard to *lulav*, the meaning is **days and not nights, so too here,** with regard to *sukka*, the meaning is **days and not nights.** That is one possibility.


###### Sukkah 43a:11
[Sukkah 43a:11](https://torahapp.org/share/book/Sukkah/r/43a:11)

אוֹ כְּלָךְ לַדֶּרֶךְ זוֹ: נֶאֱמַר כָּאן ״יָמִים״ וְנֶאֱמַר בְּמִלּוּאִים ״יָמִים״. מָה לְהַלָּן — ״יָמִים״ וַאֲפִילּוּ לֵילוֹת, אַף כָּאן — ״יָמִים״ וַאֲפִילּוּ לֵילוֹת.

**William Davidson Edition - English:**
**Or,** perhaps, **go this way** and say the opposite. **It is stated here,** with regard to *sukka*: **Days, and it is stated with regard to the inauguration** of the Tabernacle: “And at the door of the Tent of Meeting you shall reside day and night seven **days”** (Leviticus 8:35). **Just as there,** with regard to the inauguration of the Tabernacle, the meaning is **days and even nights, so too here,** with regard to *sukka*, the meaning is **days and even nights.** A source exists for either possibility.


###### Sukkah 43a:12
[Sukkah 43a:12](https://torahapp.org/share/book/Sukkah/r/43a:12)

נִרְאֶה לְמִי דּוֹמֶה: דָּנִין דָּבָר שֶׁמִּצְוָתוֹ כׇּל הַיּוֹם מִדָּבָר שֶׁמִּצְוָתוֹ כׇּל הַיּוֹם, וְאַל יוֹכִיחַ דָּבָר שֶׁמִּצְוָתוֹ שָׁעָה אַחַת. אוֹ כְּלָךְ לְדֶרֶךְ זוֹ: דָּנִין דָּבָר שֶׁמִּצְוָתוֹ לְדוֹרוֹת מִדָּבָר שֶׁמִּצְוָתוֹ לְדוֹרוֹת, וְאַל יוֹכִיחוּ מִלּוּאִים שֶׁאֵין נוֹהֲגִין לְדוֹרוֹת.

**William Davidson Edition - English:**
The *baraita* continues: **Let us see to which** of the paradigms the mitzva of *sukka* is **comparable.** Perhaps **one derives a matter whose mitzva is** in effect **the entire day,** *sukka*, **from** another **matter whose mitzva is** in effect **the entire day,** the inauguration of the Tabernacle, **and do not let a matter whose mitzva is** in effect for **a brief moment,** *lulav*, **prove** otherwise. **Or** perhaps **go this way** and say the opposite: **One derives a matter whose mitzva is** in effect **throughout the generations,** *sukka*, **from** another **matter whose mitzva is** in effect **throughout the generations,** *lulav*, **and do not let** the **inauguration that is not in practice throughout** the **generations,** as it was in effect only at the establishment of the Tabernacle, **prove** otherwise.


###### Sukkah 43a:13
[Sukkah 43a:13](https://torahapp.org/share/book/Sukkah/r/43a:13)

תַּלְמוּד לוֹמַר:

**William Davidson Edition - English:**
Since it is impossible to determine the more appropriate source based on logical inference, derive the matter as **the verse states:**