## Sukkah Daf 45b

###### Sukkah 45b:1
[Sukkah 45b:1](https://torahapp.org/share/book/Sukkah/r/45b:1)

״אִסְרוּ חַג בַּעֲבוֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ״. אָמַר רַבִּי יִרְמְיָה מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי, וְרַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן הַמָּחוֹזִי מִשּׁוּם רַבִּי יוֹחָנָן הַמָּכוֹתִי: כׇּל הָעוֹשֶׂה אִיסּוּר לֶחָג בַּאֲכִילָה וּשְׁתִיָּה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ בָּנָה מִזְבֵּחַ וְהִקְרִיב עָלָיו קׇרְבָּן, שֶׁנֶּאֱמַר: ״אִסְרוּ חַג בַּעֲבוֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ״.

**William Davidson Edition - English:**
**“Bind [*isru*] with dense-leaved branches [*ba’avotim*] on the Festival until the horns of the altar”** (Psalms 118:27), which alludes both to the binding of the *lulav* and to the myrtle branch, referred to in the Torah as the branch of a dense-leaved tree [*anaf etz avot*]. **Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai, and Rabbi Yoḥanan** said **in the name of Rabbi Shimon HaMeḥozi,** who said **in the name of Rabbi Yoḥanan HaMakkoti:** With regard to **anyone who establishes an addition [*issur*] to the Festival** on the day after the Festival **by eating and drinking, the verse ascribes him** credit **as though he built an altar and sacrificed an offering upon it, as it is stated: “Add [*isru*] to the Festival with fattened animals [*ba’avotim*] until the horns of the altar.”**


###### Sukkah 45b:2
[Sukkah 45b:2](https://torahapp.org/share/book/Sukkah/r/45b:2)

אָמַר חִזְקִיָּה אָמַר רַבִּי יִרְמְיָה מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: כׇּל הַמִּצְוֹת כּוּלָּן אֵין אָדָם יוֹצֵא בָּהֶן אֶלָּא דֶּרֶךְ גְּדִילָתָן, שֶׁנֶּאֱמַר: ״עֲצֵי שִׁטִּים עוֹמְדִים״.

**William Davidson Edition - English:**
§ Apropos the *halakha* cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yoḥai, the Gemara cites additional *halakhot*. **Ḥizkiya said** that **Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai:** With regard to **all** objects used in performance of **each and every** one of **the mitzvot, a person fulfills his obligation only** when the objects are positioned **in the manner of their growth.** One must take the *lulav* with the bottom of the branch facing down, **as it is stated** with regard to the beams of the Tabernacle: **“Acacia wood, standing”** (Exodus 26:15), indicating that the beams stood in the manner of their growth.


###### Sukkah 45b:3
[Sukkah 45b:3](https://torahapp.org/share/book/Sukkah/r/45b:3)

תַּנְיָא נָמֵי הָכִי: ״עֲצֵי שִׁטִּים עוֹמְדִים״ — שֶׁעוֹמְדִים דֶּרֶךְ גְּדִילָתָן. דָּבָר אַחֵר: ״עוֹמְדִים״ — שֶׁמַּעֲמִידִין אֶת צִיפּוּיָן. דָּבָר אַחֵר: ״עוֹמְדִים״ — שֶׁמָּא תֹּאמַר אָבַד סִיבְרָם וּבָטַל סִיכּוּיָין, תַּלְמוּד לוֹמַר: ״עֲצֵי שִׁטִּים עוֹמְדִים״ — שֶׁעוֹמְדִים לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים.

**William Davidson Edition - English:**
**That was also taught** in a *baraita*: **“Acacia wood, standing,”** indicating **that they stand** in the Tabernacle **in the manner of their growth** in nature. **Alternatively, standing** means **that** the beams **support their** gold **plating** that is affixed to the beams with nails. **Alternatively, standing** teaches: **Lest you say** that after the destruction of the Tabernacle **their hope is lost and their prospect is abolished,** and they will never serve a sacred purpose again, therefore **the verse states: “Acacia wood, standing,”** meaning **that they stand forever and for all time** and will yet be revealed and utilized again.


###### Sukkah 45b:4
[Sukkah 45b:4](https://torahapp.org/share/book/Sukkah/r/45b:4)

וְאָמַר חִזְקִיָּה אָמַר רַבִּי יִרְמְיָה מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: יָכוֹל אֲנִי לִפְטוֹר אֶת כׇּל הָעוֹלָם כּוּלּוֹ מִן הַדִּין — מִיּוֹם שֶׁנִּבְרֵאתִי עַד עַתָּה, וְאִילְמָלֵי אֱלִיעֶזֶר בְּנִי עִמִּי — מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וְעַד עַכְשָׁיו, וְאִילְמָלֵי יוֹתָם בֶּן עוּזִּיָּהוּ עִמָּנוּ — מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם עַד סוֹפוֹ.

**William Davidson Edition - English:**
**And Ḥizkiya said** that **Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I am able to absolve the entire world from judgment** for sins committed **from the day I was created until now.** The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. **And were** the merit accrued by **Eliezer, my son,** calculated along **with my** own, we would absolve the world from judgment for sins committed **from the day that the world was created until now. And were** the merit accrued by the righteous king, **Jotham ben Uzziah,** calculated **with our** own, we would absolve the world from judgment for sins committed **from the day that the world was created until its end.** The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world.


###### Sukkah 45b:5
[Sukkah 45b:5](https://torahapp.org/share/book/Sukkah/r/45b:5)

וְאָמַר חִזְקִיָּה אָמַר רַבִּי יִרְמְיָה מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: רָאִיתִי בְּנֵי עֲלִיָּיה וְהֵן מוּעָטִין. אִם אֶלֶף הֵן — אֲנִי וּבְנִי מֵהֶן, אִם מֵאָה הֵם — אֲנִי וּבְנִי מֵהֶן, אִם שְׁנַיִם הֵן — אֲנִי וּבְנִי הֵן. וּמִי זוּטְרֵי כּוּלֵּי הַאי? וְהָא אָמַר רָבָא: תַּמְנֵי סְרֵי אַלְפֵי הָוֵה דָּרָא דְּקַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא, שֶׁנֶּאֱמַר: ״סָבִיב שְׁמֹנָה עָשָׂר אָלֶף״! לָא קַשְׁיָא: הָא דְּמִסְתַּכְּלִי בְּאַסְפַּקְלַרְיָא הַמְּאִירָה, הָא דְּלָא מִסְתַּכְּלִי בְּאַסְפַּקְלַרְיָא הַמְּאִירָה.

**William Davidson Edition - English:**
**And Ḥizkiya said** that **Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I have seen members** of the caste **of** the spiritually **prominent,** who are truly righteous, **and they are few. If they** number **one thousand, I and my son are among them. If they** number **one hundred, I and my son are among them; and if they** number **two, I and my son are they.** The Gemara asks: **Are they so few? But didn’t Rava say: There are eighteen thousand** righteous individuals **in a row before the Holy One, Blessed be He, as it is stated: “Surrounding are eighteen thousand”** (Ezekiel 48:35)? Apparently, the righteous are numerous. The Gemara answers: This is **not difficult. This** statement of Rabbi Shimon ben Yoḥai is referring to the very few **who view** the Divine Presence **through a bright,** mirror-like **partition,** while **that** statement of Rava is referring to those **who do not view** the Divine Presence **through a bright partition.**


###### Sukkah 45b:6
[Sukkah 45b:6](https://torahapp.org/share/book/Sukkah/r/45b:6)

וּדְמִסְתַּכְּלִי בְּאַסְפַּקְלַרְיָא הַמְּאִירָה, מִי זוּטְרֵי כּוּלֵּי הַאי? וְהָא אָמַר אַבָּיֵי: לָא פָּחֵית עָלְמָא מִתְּלָתִין וְשִׁיתָּא צַדִּיקֵי דִּמְקַבְּלִי אַפֵּי שְׁכִינָה בְּכׇל יוֹם, שֶׁנֶּאֱמַר: ״אַשְׁרֵי כׇּל חוֹכֵי לוֹ״, ״לוֹ״ בְּגִימַטְרִיָּא תְּלָתִין וְשִׁיתָּא הָווּ! לָא קַשְׁיָא: הָא דְּעָיְילִי בְּבַר, הָא דְּעָיְילִי בְּלָא בַּר.

**William Davidson Edition - English:**
The Gemara asks further: **And are** those **who view** the Divine Presence through **a bright partition so few? But didn’t Abaye say: The world** has **no fewer than thirty-six righteous** people in each generation **who greet the Divine Presence every day, as it is stated: “Happy are all they that wait for Him [*lo*]”** (Isaiah 30:18)? **The numerological value of *lo*,** spelled *lamed vav*, **is thirty-six,** alluding to the fact that there are at least thirty-six full-fledged righteous individuals in each generation. The Gemara answers: This is **not difficult. This** statement of Abaye is referring to those **who enter** to greet the Divine Presence **by** requesting and being granted **permission,** while **that** statement of Rabbi Shimon ben Yoḥai is referring to those **who enter** even **without** requesting **permission,** for whom the gates of Heaven are open at all times. They are very few indeed.


###### Sukkah 45b:7
[Sukkah 45b:7](https://torahapp.org/share/book/Sukkah/r/45b:7)

בִּשְׁעַת פְּטִירָתָן מָה הֵן אוֹמְרִים וְכוּ׳. וְהָא קָא מִשְׁתַּתַּף שֵׁם שָׁמַיִם וְדָבָר אַחֵר, וְתַנְיָא: כׇּל הַמְשַׁתֵּף שֵׁם שָׁמַיִם וְדָבָר אַחֵר נֶעֱקָר מִן הָעוֹלָם, שֶׁנֶּאֱמַר: ״בִּלְתִּי לַה׳ לְבַדּוֹ״! הָכִי קָאָמַר: לְיָהּ אֲנַחְנוּ מוֹדִים, וְלָךְ אָנוּ מְשַׁבְּחִין. לְיָהּ אֲנַחְנוּ מוֹדִים, וְלָךְ אָנוּ מְקַלְּסִין.

**William Davidson Edition - English:**
§ The mishna asks: **At the time of their departure** at the end of the Festival, **what** would **they say?** The mishna answers that they would praise the altar and glorify God. The Gemara challenges this: **But** in doing so **aren’t they joining the name of Heaven and another entity, and it was taught** in a *baraita*: **Anyone who joins the name of Heaven and another entity is uprooted from the world, as it is stated:** “He that sacrifices unto the gods, **save unto the Lord only,** shall be utterly destroyed” (Exodus 22:19)? The Gemara answers that **this is what** the people **are saying** when they depart the Temple: **To the Lord, we acknowledge** that He is our God, **and to you,** the altar, **we give praise; to the Lord, we acknowledge** that He is our God, **and to you,** the altar, **we give acclaim.** The praise to God and the praise to the altar are clearly distinct.


###### Sukkah 45b:8
[Sukkah 45b:8](https://torahapp.org/share/book/Sukkah/r/45b:8)

כְּמַעֲשֵׂהוּ בַּחוֹל. אָמַר רַב הוּנָא: מַאי טַעְמָא דְּרַבִּי יוֹחָנָן בֶּן בְּרוֹקָה, דִּכְתִיב: ״כַּפּוֹת״, שְׁנַיִם: אַחַת לַלּוּלָב וְאַחַת לְמִזְבֵּחַ. וְרַבָּנַן אָמְרִי: ״כַּפַּת״ כְּתִיב.

**William Davidson Edition - English:**
§ The mishna continues: **As its performance during the week,** so is its performance on Shabbat. And according to Rabbi Yoḥanan ben Beroka, on the seventh day of the Festival they would bring palm branches to the Temple. **Rav Huna said: What is the rationale** for the opinion **of Rabbi Yoḥanan ben Beroka?** It is **as it is written:** “And you shall take for yourselves on the first day the fruit of a beautiful tree, **branches** of a date palm” (Leviticus 23:40). Branches in the plural indicates that **two** branches must be taken, **one for the *lulav* and one for** placement around **the altar. And the Rabbis say:** Although the word is vocalized in the plural, based on tradition it **is written *kappot*,** without the letter *vav*. Therefore, it is interpreted as if it were written *kappat*, indicating that only one palm branch need be taken.


###### Sukkah 45b:9
[Sukkah 45b:9](https://torahapp.org/share/book/Sukkah/r/45b:9)

רַבִּי לֵוִי אוֹמֵר, כְּתָמָר: מָה תָּמָר זֶה אֵין לוֹ אֶלָּא לֵב אֶחָד, אַף יִשְׂרָאֵל אֵין לָהֶם אֶלָּא לֵב אֶחָד לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם.

**William Davidson Edition - English:**
**Rabbi Levi says:** The rationale for the opinion of Rabbi Yoḥanan ben Beroka is not based on a verse. Rather, it is a custom that developed to express praise for the Jewish people, **likening** them to **a date palm**. **Just as the date palm has only one heart,** as branches do not grow from its trunk but rather the trunk rises and branches emerge only at the top, **so too, the Jewish people have only one heart** directed **toward their Father in Heaven.**


###### Sukkah 45b:10
[Sukkah 45b:10](https://torahapp.org/share/book/Sukkah/r/45b:10)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: לוּלָב שִׁבְעָה, וְסוּכָּה יוֹם אֶחָד. מַאי טַעְמָא? לוּלָב דְּמַפְסְקִי לֵילוֹת מִיָּמִים, כׇּל יוֹמָא מִצְוָה בְּאַפֵּיהּ נַפְשֵׁיהּ הוּא. סוּכָּה דְּלָא מַפְסְקִי לֵילוֹת מִיָּמִים, כּוּלְּהוּ שִׁבְעָה כְּחַד יוֹמָא אֲרִיכָא דָּמוּ.

**William Davidson Edition - English:**
§ **Rav Yehuda said** that **Shmuel said:** The blessing over the mitzva of ***lulav*** is recited **seven** days **and** the blessing over the mitzva of ***sukka*** is recited **one day. What is the rationale** for this distinction? It is written explicitly in the Torah that the mitzva to sit in the *sukka* applies all seven days. The Gemara explains: With regard to the ***lulav*, where the nights are distinct from the days,** as the mitzva of *lulav* is not in effect at night, **each day is a mitzva in and of itself.** A separate blessing is recited over each mitzva. However, with regard to ***sukka*, where the nights are not distinct from the days,** as the mitzva of *sukka* is in effect at night just as it is during the day, the legal status of **all seven** days of the Festival **is like** that of **one long day.**


###### Sukkah 45b:11
[Sukkah 45b:11](https://torahapp.org/share/book/Sukkah/r/45b:11)

וְרַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: סוּכָּה שִׁבְעָה, וְלוּלָב יוֹם אֶחָד. מַאי טַעְמָא? סוּכָּה דְּאוֹרָיְיתָא — שִׁבְעָה, לוּלָב דְּרַבָּנַן — סַגִּי לֵיהּ בְּחַד יוֹמָא.

**William Davidson Edition - English:**
**But Rabba bar bar Ḥana** said that **Rabbi Yoḥanan said:** The blessing over the mitzva of ***sukka*** is recited **seven** days and the blessing over the mitzva of ***lulav*** is recited **one day. What is the rationale** for this distinction? The Gemara explains: The mitzva of ***sukka*** is a mitzva **by Torah** law all seven days of the Festival. Therefore, a blessing is recited for **seven** days. However, the mitzva of ***lulav*,** other than on the first day, is a mitzva **by rabbinic** law, as the Sages instituted an ordinance to take the *lulav* for all seven days to commemorate the practice in the Temple. Therefore, **it is enough** to recite the blessing **one day,** on the first day.


###### Sukkah 45b:12
[Sukkah 45b:12](https://torahapp.org/share/book/Sukkah/r/45b:12)

כִּי אֲתָא רָבִין אָמַר רַבִּי יוֹחָנָן: אֶחָד זֶה וְאֶחָד זֶה שִׁבְעָה. אָמַר רַב יוֹסֵף: נְקוֹט דְּרַבָּה בַּר בַּר חָנָה בִּידָךְ, דְּכוּלְּהוּ אָמוֹרָאֵי קָיְימִי כְּווֹתֵיהּ בְּסוּכָּה.

**William Davidson Edition - English:**
**When Ravin came** from Eretz Yisrael to Babylonia, he said that **Rabbi Yoḥanan said:** One recites a blessing over **both this,** the mitzva of *sukka*, **and** over **that,** the mitzva of *lulav*, all **seven** days. **Rav Yosef said: Take** the statement **of Rabba bar bar Ḥana in your hand, as all the *amora’im*** who transmitted statements of Rabbi Yoḥanan **hold in accordance with his** opinion **in** matters related to ***sukka*.**


###### Sukkah 45b:13
[Sukkah 45b:13](https://torahapp.org/share/book/Sukkah/r/45b:13)

מֵיתִיבִי:

**William Davidson Edition - English:**
The Gemara **raises an objection** based on a *baraita*: