## Sukkah Daf 44a

###### Sukkah 44a:1
[Sukkah 44a:1](https://torahapp.org/share/book/Sukkah/r/44a:1)

אָמְרִי: לְדִידְהוּ נָמֵי לָא דָּחֵי. וְאֶלָּא קַשְׁיָא הָנֵי תַּרְתֵּי; דְּתָנָא חֲדָא: כׇּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְתַנְיָא אִידַּךְ: לְבֵית הַכְּנֶסֶת, וּמְתָרְצִינַן: כָּאן — בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים, כָּאן — בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים.

**William Davidson Edition - English:**
The Sages **say: For them** in Eretz Yisrael **it also does not override** Shabbat. The Gemara asks: **But** if that is the case, the contradiction between **these two** sources is **difficult, as it was taught in one** mishna: **All the people bring their *lulavim* to the Temple Mount** on Friday, **and it was taught in another** mishna that they bring their *lulavim* **to the synagogue. And we resolved** this contradiction as follows: **Here,** where the mishna says that they bring their *lulavim* to the Temple Mount, it is referring to **when the Temple is standing,** and **there,** where the mishna says that they bring their *lulavim* to the synagogue, it is referring to **when the Temple is not standing.** Based on the above, when the Temple is not in existence the mitzva of *lulav* does not override Shabbat.


###### Sukkah 44a:2
[Sukkah 44a:2](https://torahapp.org/share/book/Sukkah/r/44a:2)

לָא, אִידִי וְאִידִי בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים, וְלָא קַשְׁיָא: כָּאן — בַּמִּקְדָּשׁ, כָּאן — בַּגְּבוּלִין.

**William Davidson Edition - English:**
The Gemara resolves the contradiction: **No,** both **this** mishna **and that** mishna are referring to Eretz Yisrael **when the Temple is in existence; and** nevertheless, it is **not difficult. Here,** where the mishna says that they bring their *lulavim* to the Temple Mount, it is referring to the procedure **in the Temple.** And **there,** where the mishna says that they bring their *lulavim* to the synagogue, it is referring to the procedure **in the outlying areas** in the rest of Eretz Yisrael, where they knew when the new month was established. However, today, neither in the Diaspora nor in Eretz Yisrael does the mitzva of *lulav* override Shabbat.


###### Sukkah 44a:3
[Sukkah 44a:3](https://torahapp.org/share/book/Sukkah/r/44a:3)

אֲמַר לֵיהּ אַבָּיֵי לְרָבָא: מַאי שְׁנָא לוּלָב דְּעָבְדִינַן לֵיהּ שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וּמַאי שְׁנָא עֲרָבָה דְּלָא עָבְדִינַן לַהּ שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ? אֲמַר לֵיהּ: הוֹאִיל וְאָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בָּעֲרָבָה שֶׁבַּלּוּלָב. אֲמַר לֵיהּ: הָהוּא מִשּׁוּם לוּלָב הוּא דְּקָא עָבֵיד לַיהּ. וְכִי תֵּימָא דְּקָא מַגְבַּהּ לַיהּ וַהֲדַר מַגְבַּהּ לַיהּ, וְהָא מַעֲשִׂים בְּכׇל יוֹם דְּלָא קָא עָבְדִינַן הָכִי!

**William Davidson Edition - English:**
**Abaye said to Rava: What is different** about ***lulav*** such **that we perform** the mitzva **seven** days **in commemoration of the Temple, and what is different** about the **willow branch that we do not perform** the mitzva **seven** days **in commemoration of the Temple?** Rava **said to him: Since a person fulfills his obligation with the willow branch in the *lulav*,** no additional commemoration is necessary. Abaye **said to him:** That is not a satisfactory answer, as **he is performing that** action **due to the** mitzva of taking the ***lulav*** and the other species. **And if you say that he lifts** the willow branch bound with the *lulav* to fulfill the mitzva of the four species **and then lifts it again** in commemoration of the willow branch in the Temple, **aren’t actions** performed **daily** proof **that we do not do so,** as no one lifts the *lulav* twice?


###### Sukkah 44a:4
[Sukkah 44a:4](https://torahapp.org/share/book/Sukkah/r/44a:4)

אָמַר רַב זְבִיד מִשְּׁמֵיהּ דְּרָבָא: לוּלָב דְּאוֹרָיְיתָא — עָבְדִינַן שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, עֲרָבָה דְּרַבָּנַן — לָא עָבְדִינַן לַהּ שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ.

**William Davidson Edition - English:**
**Rav Zevid said in the name of Rava:** Since the mitzva of ***lulav*** is a mitzva **by Torah** law, **we perform it seven** days **in commemoration of the Temple** even today. Since the mitzva of the **willow branch** is a mitzva **by rabbinic** law, **we do not perform it seven** days **in commemoration of the Temple.**


###### Sukkah 44a:5
[Sukkah 44a:5](https://torahapp.org/share/book/Sukkah/r/44a:5)

לְמַאן? אִילֵימָא אַבָּא שָׁאוּל, הָאָמַר ״עַרְבֵי נַחַל״ כְּתִיב — שְׁתַּיִם, אַחַת לַלּוּלָב וְאַחַת לַמִּקְדָּשׁ. אִי לְרַבָּנַן, הִלְכְתָא גְּמִירִי לַהּ, דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי נְחוּנְיָא אִישׁ בִּקְעַת בֵּית חוֹרְתָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה, וְנִיסּוּךְ הַמַּיִם — הֲלָכָה לְמֹשֶׁה מִסִּינַי.

**William Davidson Edition - English:**
The Gemara asks: In accordance **with whose** opinion did Rava say this? **If we say** that Rava said this in accordance with the opinion of **Abba Shaul, didn’t he say that it is written: Willows of the river,** i.e., in the plural, indicating **two** willow branches, **one for the *lulav* and one for the Temple?** In his opinion, the mitzva of the willow branch in the Temple is also a mitzva by Torah law. **If** Rava said this in accordance **with** the opinion of **the Rabbis, they learned this** as **a *halakha*** transmitted to Moses from Sinai, **as Rabbi Asi said** that **Rabbi Yoḥanan said in the name of Rabbi Neḥunya of the valley of Beit Ḥortan:** The *halakha* of the **ten saplings,** the mitzva of the **willow branch** in the Temple, **and** the mitzva of **the water libation** on the altar during the festival of *Sukkot* are each **a *halakha*** transmitted **to Moses from Sinai.**


###### Sukkah 44a:6
[Sukkah 44a:6](https://torahapp.org/share/book/Sukkah/r/44a:6)

אֶלָּא, אָמַר רַב זְבִיד מִשְּׁמֵיהּ דְּרָבָא: לוּלָב דְּאִית לֵיהּ עִיקָּר מִן הַתּוֹרָה, — בַּגְּבוּלִין עָבְדִינַן לֵיהּ שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, עֲרָבָה דְּלֵית לַהּ עִיקָּר מִן הַתּוֹרָה — בַּגְּבוּלִין לָא עָבְדִינַן שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ.

**William Davidson Edition - English:**
**Rather, Rav Zevid said in the name of Rava:** With regard to the mitzva of ***lulav*, which has** its **basis** written explicitly **in the Torah, in the outlying areas we perform it seven** days **in commemoration of the Temple.** With regard to the mitzva of the **willow branch, which does not have** its **basis** written explicitly **in the Torah, in the outlying areas we do not perform it seven** days **in commemoration of the Temple.**


###### Sukkah 44a:7
[Sukkah 44a:7](https://torahapp.org/share/book/Sukkah/r/44a:7)

אָמַר רֵישׁ לָקִישׁ: כֹּהֲנִים בַּעֲלֵי מוּמִין נִכְנָסִין בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, כְּדֵי לָצֵאת בַּעֲרָבָה. אֲמַר לֵיהּ רַבִּי יוֹחָנָן: מִי אֲמָרָהּ? מִי אֲמָרָהּ?! הָא אִיהוּ אֲמַר! דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי נְחוּנְיָא אִישׁ בִּקְעַת בֵּית חוֹרְתָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה, וְנִיסּוּךְ הַמַּיִם — הֲלָכָה לְמֹשֶׁה מִסִּינַי.

**William Davidson Edition - English:**
Apropos the willow branch in the Temple, **Reish Lakish said: Priests with** physical **defects enter between the Entrance Hall and the altar in order to fulfill** the obligation of the mitzva of **the willow branch.** Although due to their blemishes it is prohibited for them to pass there, as they circle the altar with the willow branches they inevitably pass between the Entrance Hall and the altar. **Rabbi Yoḥanan said to him: Who stated** this *halakha*? The Gemara wonders about Rabbi Yoḥanan’s question: **Who stated it? Didn’t** Rabbi Yoḥanan **himself state** it? **As Rabbi Asi said** that **Rabbi Yoḥanan said in the name of Rabbi Neḥunya of the valley of Beit Ḥortan:** The *halakha* of the **ten saplings,** the mitzva of the **willow branch** in the Temple, **and** the mitzva of **the water libation** on the altar during the festival of *Sukkot* are each **a *halakha*** transmitted **to Moses from Sinai.**


###### Sukkah 44a:8
[Sukkah 44a:8](https://torahapp.org/share/book/Sukkah/r/44a:8)

אֶלָּא: מִי אֲמָרָהּ בִּנְטִילָה, דִּלְמָא בִּזְקִיפָה! מִי אֲמָרָהּ בְּבַעֲלֵי מוּמִין, דִּלְמָא בִּתְמִימִים!

**William Davidson Edition - English:**
**Rather,** Rabbi Yoḥanan’s question was: **Who said** that the mitzva is fulfilled **by taking** the willow branch and circling the altar? **Perhaps** the mitzva is only fulfilled **by standing** the willow branches **upright** surrounding the altar. **Who said** that the mitzva may be fulfilled even **by** those **with** physical **defects? Perhaps** it may be fulfilled only **by unblemished** priests.


###### Sukkah 44a:9
[Sukkah 44a:9](https://torahapp.org/share/book/Sukkah/r/44a:9)

אִתְּמַר: רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, חַד אָמַר: עֲרָבָה יְסוֹד נְבִיאִים, וְחַד אָמַר: עֲרָבָה מִנְהַג נְבִיאִים. תִּסְתַּיַּים דְּרַבִּי יוֹחָנָן הוּא דְּאָמַר יְסוֹד נְבִיאִים, דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: עֲרָבָה יְסוֹד נְבִיאִים הוּא. תִּסְתַּיַּים.

**William Davidson Edition - English:**
**It was stated** that there is a dispute between **Rabbi Yoḥanan and Rabbi Yehoshua ben Levi. One said** that the mitzva of the **willow branch** is **an ordinance of** the **prophets,** as Haggai, Zechariah, and Malachi instituted it in the Temple as obligatory. **And one said** that the mitzva of the **willow branch** is an ancient **custom** practiced by the **prophets** and adopted by others as well. It was not instituted as a binding ordinance. The Gemara suggests: **Conclude that it was Rabbi Yoḥanan who said** that it is **an ordinance of** the **prophets, as Rabbi Abbahu said** that **Rabbi Yoḥanan said:** The mitzva of the **willow branch is an ordinance of** the **prophets.** The Gemara concurs: Indeed, **conclude** that it is so.


###### Sukkah 44a:10
[Sukkah 44a:10](https://torahapp.org/share/book/Sukkah/r/44a:10)

אֲמַר לֵיהּ רַבִּי זֵירָא לְרַבִּי אֲבָהוּ: מִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי נְחוּנְיָא אִישׁ בִּקְעַת בֵּית חוֹרְתָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה, וְנִיסּוּךְ הַמַּיִם — הֲלָכָה לְמֹשֶׁה מִסִּינַי? אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָא וַאֲמַר, שְׁכֵחוּם וְחָזְרוּ וְיִסְּדוּם.

**William Davidson Edition - English:**
**Rabbi Zeira said to Rabbi Abbahu: Did Rabbi Yoḥanan** actually **say that? Didn’t Rabbi Yoḥanan say in the name of Rabbi Neḥunya of the valley of Beit Ḥortan:** The *halakha* of the **ten saplings,** the mitzva of the **willow branch** in the Temple, **and** the mitzva of **the water libation** on the altar during the festival of *Sukkot* are each **a *halakha*** transmitted **to Moses from Sinai?** How then could he attribute the origin of the mitzva of the willow branch to the prophets? **“He was astonished for a while”** (Daniel 4:16), **and** after considering the apparent contradiction **he said** that indeed Rabbi Yoḥanan maintains that the mitzva of the willow branch is a *halakha* transmitted to Moses from Sinai. However, over the course of time during the Babylonian exile **they forgot** some *halakhot*, including the mitzva of the willow branch, **and then** the prophets **reinstituted them.**


###### Sukkah 44a:11
[Sukkah 44a:11](https://torahapp.org/share/book/Sukkah/r/44a:11)

וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבִּי יוֹחָנָן: דִּלְכוֹן אֲמַרִי: דִּלְהוֹן הִיא! לָא קַשְׁיָא:

**William Davidson Edition - English:**
The Gemara asks: **And did Rabbi Yoḥanan** actually **say** that it is a *halakha* transmitted to Moses from Sinai? **And didn’t Rabbi Yoḥanan say: Yours,** i.e., the Babylonian Sages, **say that** this ordinance **is theirs,** instituted by the Sages, and it is neither a *halakha* transmitted to Moses from Sinai nor an ordinance instituted by the prophets. The Gemara answers: This is **not difficult;**