## Sukkah Daf 44b

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

כָּאן בַּמִּקְדָּשׁ — כָּאן בַּגְּבוּלִין.

**William Davidson Edition - English:**
**Here,** where Rabbi Yoḥanan said that it is a *halakha* transmitted to Moses from Sinai, he is referring to the mitzva of the willow branch **in the Temple; there,** where he said that it was established by the prophets, he was referring to the taking of the willow branch **in the outlying areas.**


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

אָמַר רַבִּי אַמֵּי: עֲרָבָה צְרִיכָה שִׁיעוּר, וְאֵינָהּ נִיטֶּלֶת אֶלָּא בִּפְנֵי עַצְמָהּ, וְאֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בָּעֲרָבָה שֶׁבַּלּוּלָב. כֵּיוָן דְּאָמַר מָר אֵינָהּ נִיטֶּלֶת אֶלָּא בִּפְנֵי עַצְמָהּ, פְּשִׁיטָא דְּאֵין אָדָם יוֹצֵא בָּעֲרָבָה שֶׁבַּלּוּלָב!

**William Davidson Edition - English:**
§ **Rabbi Ami said:** The **willow branch** taken to fulfill the mitzva **requires a** certain **measure, and it is taken only in and of itself** and not with the *lulav*, **and a person does not fulfill his obligation with the willow branch that is** bound **with the *lulav*.** The Gemara asks: **Since the Master said: It is taken only in and of itself,** it is **obvious that a person does not fulfill** his obligation **with the willow branch that is** bound **with the *lulav*.** Why are both statements necessary?


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

מַהוּ דְּתֵימָא: הָנֵי מִילֵּי הֵיכָא דְּלָא אַגְבְּהַיהּ וַהֲדַר אַגְבְּהַיהּ, אֲבָל אַגְבְּהַיהּ וַהֲדַר אַגְבְּהַיהּ — אֵימָא לָא, קָא מַשְׁמַע לַן. וְרַב חִסְדָּא אָמַר רַבִּי יִצְחָק: אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בָּעֲרָבָה שֶׁבַּלּוּלָב (בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג).

**William Davidson Edition - English:**
The Gemara answers: It is necessary **lest you say that this applies** only to a case **where he did not lift** the willow branch bound with the *lulav* **and then lift it** again to fulfill the mitzva of the willow branch; **however,** in a case **where he lifted** the *lulav* **and then lifted it** again, **say no,** he fulfills his obligation with the willow branch in the *lulav*. Therefore, **he teaches us** that even if one takes the four species a second time with the express intent of fulfilling the mitzva of the willow branch, he did not fulfill his obligation, as he must take the willow branch by itself. **And Rav Ḥisda** said that **Rabbi Yitzḥak said: A person fulfills his obligation with the willow branch that is** bound **with the *lulav* on the first day of the festival** of *Sukkot*.


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

וְכַמָּה שִׁיעוּרָהּ? אָמַר רַב נַחְמָן: שְׁלֹשָׁה בַּדֵּי עָלִין לַחִין. וְרַב שֵׁשֶׁת אָמַר: אֲפִילּוּ עָלֶה אֶחָד וּבַד אֶחָד. עָלֶה אֶחָד וּבַד אֶחָד סָלְקָא דַּעְתָּךְ?! אֶלָּא אֵימָא: אֲפִילּוּ עָלֶה אֶחָד בְּבַד אֶחָד.

**William Davidson Edition - English:**
Rabbi Ami said that the willow branch requires a certain measure. The Gemara asks: **And what is its** requisite **measure? Rav Naḥman said:** It is **three branches of moist leaves. And Rav Sheshet said:** It is **even one leaf and one branch.** The Gemara wonders about the statement of Rav Sheshet: **Does it enter your mind** that one takes **a single leaf and a single branch** separately? **Rather,** emend Rav Sheshet’s statement and **say:** One fulfills his obligation **even with one leaf on one branch.**


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

אָמַר אַיְיבוּ: הֲוָה קָאֵימְנָא קַמֵּיהּ דְּרַבִּי אֶלְעָזָר בַּר צָדוֹק וְאַיְיתִי הָהוּא גַּבְרָא עֲרָבָה קַמֵּיהּ. שָׁקֵיל, חַבֵּיט חַבֵּיט, וְלָא בָּרֵיךְ. קָסָבַר מִנְהַג נְבִיאִים הוּא. אַיְיבוּ וְחִזְקִיָּה בְּנֵי בְרַתֵּיה דְּרַב אַיְיתוֹ עֲרָבָה לְקַמֵּיהּ דְּרַב, חַבֵּיט חַבֵּיט, וְלָא בָּרֵיךְ. קָא סָבַר מִנְהַג נְבִיאִים הוּא.

**William Davidson Edition - English:**
§ The Gemara relates that **Aivu,** father of the *amora* Rav, **said: I was standing before Rabbi Elazar bar Tzadok, and a certain man brought a willow branch before him** to fulfill the mitzva. **He took it** and **waved** it; **he waved** it **and did not recite a blessing.** This indicates that **he holds** that the mitzva of the willow branch **is a custom of the prophets** and is therefore performed without a blessing. Similarly, the Gemara relates that **Aivu and Ḥizkiya, sons of the daughter of Rav, brought a willow branch before Rav** to fulfill the mitzva. **He waved** it; **he waved** it **and did not recite a blessing.** This indicates that **he,** too, **holds** that **it is a custom of the prophets.**


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

אָמַר אַיְיבוּ: הֲוָה קָאֵימְנָא קַמֵּיהּ דְּרַבִּי אֶלְעָזָר בַּר צָדוֹק, אֲתָא לְקַמֵּיהּ הָהוּא גַּבְרָא, אֲמַר לֵיהּ: קִרְיָיתָא אִית לִי, כַּרְמַיָּא אִית לִי, זֵיתַיָּא אִית לִי, וְאָתוּ בְּנֵי קִרְיָיתָא וּמְקַשְׁקְשִׁין בְּכַרְמַיָּא וְאוֹכְלִין בְּזֵיתַיָּא — אֲרִיךְ אוֹ לָא אֲרִיךְ? אֲמַר לֵיהּ: לָא אֲרִיךְ. הֲוָה קָא שָׁבֵיק לֵיהּ וְאָזֵיל. אֲמַר: כְּדוּ הֲוֵיתִי דָּיַיר בְּאַרְעָא הָדָא אַרְבְּעִין שְׁנִין, וְלָא חֲמֵיתִי בַּר אִינָשׁ מְהַלֵּךְ בְּאָרְחָן דְּתָקְנָן כְּדֵין. הָדַר וְאָתֵי וְאָמַר לֵיהּ: מַאי מֶיעְבַּד? אֲמַר לֵיהּ: אַפְקַר זֵיתַיָּא לְחָשׁוֹכַיָּא, וְתֵן פְּרִיטַיָּא לְקַשְׁקוֹשֵׁי כְּרָמִים.

**William Davidson Edition - English:**
Apropos the exchange between Aivu and Rabbi Elazar bar Tzadok, the Gemara cites another *halakha* that was transmitted in the same manner. **Aivu said: I was standing before Rabbi Elazar bar Tzadok,** and **a certain man came before him** and **said to him: I have villages, I have** olive **groves,** and **I have olives, and the villagers come and hoe the** olive **groves** during the Sabbatical Year **and eat from the olive** trees. Is it **appropriate or inappropriate** to allow this to continue? **He said to him:** It is **inappropriate.** As the man **was leaving him and going** on his way, Rabbi Elazar bar Tzadok **said: I have already resided in this land for forty years and I have not seen a person walk in a path as straight as this** man does. The man **came back** to Rabbi Elazar bar Tzadok **and said to him: What should I do** to ameliorate the situation? **He said to him: Declare the olives ownerless for the poor, and give *perutot*** coins to hired laborers as payment **to hoe the olive groves.**


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

וְקַשְׁקוֹשֵׁי מִי שְׁרֵי? וְהָא תַּנְיָא: ״וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ״. ״תִּשְׁמְטֶנָּה״ — מִלְּקַשְׁקֵשׁ, ״וּנְטַשְׁתָּהּ״ — מִלְּסַקֵּל! אָמַר רַב עוּקְבָא בַּר חָמָא: תְּרֵי קִשְׁקוּשֵׁי הָווּ. חַד — סַתּוֹמֵי פִּילֵי, וְחַד — אַבְרוֹיֵי אִילָנֵי. אַבְרוֹיֵי אִילָנֵי — אָסוּר, סַתּוֹמֵי פִּילֵי — שְׁרֵי.

**William Davidson Edition - English:**
The Gemara asks: **Is hoeing** olive groves **permitted** during the Sabbatical Year? **But wasn’t** it **taught** in a *baraita* that it is written: **“But the seventh year you shall let it rest and lie fallow”** (Exodus 23:11); meaning **you shall let it rest from hoeing, and lie fallow from clearing** the field of **rocks?** Apparently, hoeing is prohibited during the Sabbatical Year. **Rav Ukva bar Ḥama said: There are two** types of **hoeing, one** whose objective is **to seal cracks** in the ground **and one to enhance the trees’ health. Enhancing the trees’ health is prohibited; sealing cracks is permitted,** as it is merely to prevent the trees from dying and not to accelerate their growth.


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

אָמַר אַיְיבוּ מִשּׁוּם רַבִּי אֶלְעָזָר בַּר צָדוֹק: אַל יְהַלֵּךְ אָדָם בְּעַרְבֵי שַׁבָּתוֹת יוֹתֵר מִשָּׁלֹשׁ פַּרְסָאוֹת. אָמַר רַב כָּהֲנָא: לָא אֲמַרַן אֶלָּא לְבֵיתֵיהּ, אֲבָל לְאוּשְׁפִּיזֵיהּ — אַמַּאי דְּנָקֵיט סְמִיךְ.

**William Davidson Edition - English:**
An additional *halakha* was transmitted in the same manner. **Aivu said in the name of Rabbi Elazar bar Tzadok: A person should not walk on Shabbat eves more than** a distance of **three parasangs [*parsaot*].** Rather, he should reach the place where he will stay on Shabbat early enough to ensure that he will have meals prepared for Shabbat. **Rav Kahana said: We said** that restriction **only** with regard to a case where he is returning **to his house. However,** if he is going **to an inn, he relies on** the food **that he took** with him. As he cannot assume that he will find lodgings with food, he brings food sufficient for his needs. Therefore, it is permitted for him to travel a greater distance.


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

וְאִיכָּא דְּאָמְרִי, אָמַר רַב כָּהֲנָא: לֹא נִצְרְכָא אֶלָּא אֲפִילּוּ לְבֵיתֵיהּ. אָמַר רַב כָּהֲנָא: בְּדִידִי הֲוָה עוֹבָדָא, וַאֲפִילּוּ כָּסָא דְהַרְסָנָא לָא אַשְׁכַּחִי.

**William Davidson Edition - English:**
**Some say** that **Rav Kahana said:** This restriction that one may not walk a distance of more than three parasangs on Shabbat eves **was required even** with regard to one traveling **to his house,** and all the more so with regard to one traveling to an inn, as he cannot assume that he will find food there. **Rav Kahana said: There was an incident** that happened **with me** where I traveled a distance to reach my home on Friday **and I did not find even small fried fish [*deharsena*]** to eat in the house. One must prepare for Shabbat well in advance of the onset of Shabbat.


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

מִצְוַת לוּלָב כֵּיצַד? תָּנֵי תַּנָּא קַמֵּיהּ דְּרַב נַחְמָן: סוּדָרִין עַל גַּג הָאִיצְטְבָא. אֲמַר לֵיהּ:

**William Davidson Edition - English:**
§ The mishna continues: **How** is **the mitzva of *lulav*** fulfilled in the Temple when the first day of the Festival occurs on Shabbat? The mishna then explains how the attendants arrange their *lulavim* on the bench in the Temple. The ***tanna*** who recited *mishnayot* in the study hall **taught** a version of the mishna **before Rav Naḥman:** The attendant **arranges them on the roof** over **the bench** in the Temple. Rav Naḥman **said to him:**