MISHNAH: A robbed or dried up lulav¹23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27). is disqualified. Of an ashera² or a seduced city³13:13–18., it is disqualified. If it was truncated, its leaves broken out, it is disqualified. If its leaves were spread out, it is qualified; Rebbi Jehudah says, he shall tie them at the top⁴. The stone palms of Iron Mountain are qualified. Any lulav three hand-breadths long to shake it⁵, Ps. 113–118. is qualified.

footnotes: ¹ Lev. ² A tree worshipped as a pagan deity, forbidden for all use. ³ An apostate city practicing idolatry which has to be destroyed and all its property burned, forbidden for all usufruct, Deut ⁴ As long as the leaves are connected they can be tied together to produce the desired shape of a solid tube. ⁵ As explained in Mishnaiot 8 ff., the main use of the “four kinds” mentioned in the verse is to shake them during the recitation of Hallel

HALAKHAH: “A robbed or dried up lulav is disqualified,” etc. Rebbi Ḥiyya stated: You shall take for yourselves¹23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27)., from what is your own⁶17(2). The paragraph is a much shortened version of *Lev.*r. 30(6), starting with R. Ḥiyya’s statement and ending with the lesson “woe to this one …”. Rebbi Levi said, to what is one compared who takes a robbed lulav? To one who honored the ruler with a basket and it turned out that it belonged to the latter. One says, woe to this one whose defender⁷ became his prosecutor⁸.

footnotes: ¹ Lev. ⁶ Babli 29b; Sifra Emor Pereq ⁷ Greek συνήγορος. ⁸ Greek κατήγορος.

⁹12:2 (Notes 50–59,ז). A ram’s horn of idolatry¹⁰ or a seduced city¹¹28a, agrees.. Rebbi Eleazar said, it is qualified. Rebbi Ḥiyya stated, it is qualified. Rebbi Hoshaia stated, it is disqualified¹²28a, disagrees in this case since a ram's horn in a “seduced city” must be burned and therefore is considered to be ashes even if not burned. Arguments of this kind are absent in the Yerushalmi.. Everybody agrees about a lulav that it is disqualified. What is the difference between a ram’s horn and a lulav? Rebbi Yose said, about a lulav it is written: You shall take for yourselves¹23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27)., from what is your own⁶17(2). The paragraph is a much shortened version of *Lev.*r. 30(6), starting with R. Ḥiyya’s statement and ending with the lesson “woe to this one …”. Not from what is forbidden for usufruct. But here, a day of horn blowing it shall be for you¹³. 29:1.. Rebbi Eleazar said, there he fulfills his obligation by the thing itself¹⁴ § 274). Therefore it is the robber’s property and even in the case of a lulav could be used on the holiday.. But here he fulfills his obligation by the sound. Is there a sound which is forbidden for usufruct?

footnotes: ⁹ This paragraph is part of a text in Yebamot ¹⁰ The ram's horn used on New Year's Day. ¹¹ The usufruct of any implements of idolatrous worship is forbidden. The horn is only permitted since Divine Commandments are not for enjoyment or use. The Babli, Roš Haššanah ¹² The Babli, Roš Haššanah ¹ Lev. ⁶ Babli 29b; Sifra Emor Pereq ¹³ Num ¹⁴ It is a general rule that a stolen or robbed object has to be returned in kind to its owner only if it is unchanged. Once the thief or robber has changed it so its original shape cannot be restored, it becomes the property of its current holder and the original owner only has a claim for its money’s worth and eventual fines (Or zarua

Where do they disagree¹³. 29:1.? If he robbed it smoothed. But if he robbed it and smoothed it, he owes him money¹⁴ § 274). Therefore it is the robber’s property and even in the case of a lulav could be used on the holiday.. If he robbed a lulav from one, a myrtle branch from another, and a willow branch from a third and tied them together¹⁵? Let us hear from the following: A robbed sukkah, there are Tannaim who stated, it is qualified; there are Tannaim who stated, it is disqualified. Rebbi Simon in the name of Rebbi Joshua ben Levi: He who said, it is qualified, if he robbed the real estate¹⁶ on it. The Babli 31a disagrees since (1) real estate cannot be robbed since the owners eventually will be able to reclaim their property by proving their title in court (a principle accepted in the Yerushalmi, Peah2:7 Note 132, Kilaim7:5 Note 72, Bava qamma10:6 Note 66) and (2) the sukkah is only a temporary building.. He who said, it is disqualified, if he robbed the agricultural waste. It is impossible that he not tie them together¹⁷. If he places it from the top. The rabbis of Caesarea in the name of Rebbi Joḥanan: In every case it is disqualified¹⁸. What is the robbed one which is disqualified¹⁹”?? Any time a person enters another’s sukkah without his knowledge²⁰. As the following. Gamliel the twin made himself a sukkah on the market²¹ without proper authorization is robbing the public.. Rebbi Simeon ben Laqish passed by and told him, who gave you permission?

footnotes: ¹³ Num ¹⁴ It is a general rule that a stolen or robbed object has to be returned in kind to its owner only if it is unchanged. Once the thief or robber has changed it so its original shape cannot be restored, it becomes the property of its current holder and the original owner only has a claim for its money’s worth and eventual fines (Or zarua ¹⁵ The Babli 30a holds that this case certainly is disqualified since the tie is reversible and a reversible change does not transfer ownership. ¹⁶ Since he changed the real estate by building a sukkah ¹⁷ Therefore even if he robbed the material for the roof it should become the robber’s property. ¹⁸ They hold that only permanent change can effect a transfer of ownership, the doctrine of the Babli. ¹⁹ This question does not contradict the statement of the rabbis from Caesarea. Accepting their reasoning, what are the limits of “robbing a sukkah ²⁰ The Babli 31a characterized this as R. Eliezer’s minority opinion. ²¹ Using public property for a sukkah

“Dried up is disqualified.” Rebbi Abbin in the name of Rebbi Jehudah bar Pazi: The dried-up is disqualified because the dead ones cannot praise the Eternal²² 115:17.. It was stated in the name of Rebbi Jehudah, “the dried up one is qualified. Rebbi Jehudah told them, do they not have their sons inherit their lulavim in the port cities overseas²³ every year. כרך is Greek χάραξ “palisade”. Tosephta 2:9, Babli 31a/b.? They told him, one does not make inferences from emergency situations.” They asked before Rebbi Avinna, if its fringe was dried up²⁴, what? What is the difference to when its head was chopped off? He told them, the first is splendor²⁵, the second is not splendor.

footnotes: ²² Ps. ²³ Northern ports in countries without palm trees, where it may be impossible to get a new lulav ²⁴ If the top leaves were wilted. ²⁵ While “splendor” is mentioned only for the fruit of the splendor tree, if at all possible the entire bundle has to look its best.

Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out²⁶. Date-palm palms¹23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27).. Rebbi Tarphon says, tied date-palms²⁷. Rebbi Aqiba says, palms of date palms as they are called²⁸. Rebbi Jehudah says, if they are spread out he shall tie them together²⁹16(4)..

footnotes: ²⁶ In this case, the Mishnah states that it is qualified. In the Babli 32a R. Matun in the name of R. Johua ben Levi is reported to state that it is disqualified. ¹ Lev. ²⁷ While in biblical Hebrew כַּפּוֹת is the plural of כַּף “palm, hand”, in rabbinic Hebrew (and Aramaic) there exists a verb כפת “to tie down”. R. Tarphon reads the verse in rabbinic Hebrew and disqualifies palm branches which are not tied tightly, a position attributed to R. Jehudah in Tosephta 2:10. ²⁸ He reads the verse in biblical Hebrew and accepts the palm branch even if its leaves are spread out. ²⁹ In principle he agrees with R. Tarphon (Babli 31a, 32a) but he requires actual tying only if otherwise the leaves would be spread out. Attributed to R. Tarphon in Sifra Emor Pereq

The following are the stone palms of Iron Mountain which are qualified: Any of which the top of one reaches the root of the next³⁰. It was stated: Burned is disqualified, looking like burned is qualified³¹.

footnotes: ³⁰ There is no lower limit on the length of the leaves, but the spine of the branch has to be completely covered by leaves. Babli 32a. ³¹ “Burned” means not really burned but stone dry and dark. As long as there is moisture in the spine, the color is irrelevant. Babli 32a.

Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified³² must be large enough so that one may hold it in his hand, and it visibly bends somewhat if one shakes it.. It was stated: Myrtle and willow twig three, and lulav four³³. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths³⁴; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth³⁵. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop³⁶ a hand-breadth. Rebbi Zeira asked, the *lulav* a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the *lulav* a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth³⁷, the placenta a hand-breadth³⁸, and some are saying, also the third wall a hand-breadth³⁹. Rebbi Zeira asked, the lulav a hand-breadth except the spine⁴⁰ has to be formed by its leaves, not the spine. Similarly, the top of the hyssop dipped in the purifying water is not counted for the minimum length.? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

footnotes: ³² The lulav ³³ Since the numerals are in the masculine they denote hand-breadths. ³⁴ The standard is the cubit, 1/8000 of an Egyptian parasang. The hand-breadth of the vessel standard, 5 to a cubit, is 6/5 of the hand-breadth of the distance standard, 6 to a cubit. ³⁵ Exceeding the accompanying branches by a hand-breadth. The Babli 32b identifies this with Rebbi Joḥanan’s criterion (Note 32). ³⁶ Needed to sprinkle, e. g., the water to purify a person healed from skin disease.. ³⁷ The ram’s horn for New Year’s Day must extend one hand-breadth outside the hand which holds it. ³⁸ As sign of a miscarriage. ³⁹ Tosephta 1:13; Chapter 1 Note 10. ⁴⁰ The excess length of the lulav

MISHNAH: A robbed or dried up myrtle is disqualified. Of an ashera² or a seduced city³13:13–18., it is disqualified. If it was truncated, its leaves broken out, or its berries more than its leaves, it is disqualified; if one reduced their number it is qualified but one may not reduce on the holiday.

footnotes: ² A tree worshipped as a pagan deity, forbidden for all use. ³ An apostate city practicing idolatry which has to be destroyed and all its property burned, forbidden for all usufruct, Deut

HALAKHAH: It is written, and a branch from the rope tree¹23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27)., a tree whose branches cover it and it rises like plaiting⁴¹. Which one is this? The myrtle. If you would say the olive tree, it rises like plaiting but its branches do not cover it. If you would say the vine⁴²)., its branches cover it but it does not rise like plaiting. Therefore, which one is this? The myrtle.

footnotes: ¹ Lev. ⁴¹ The tops of the leaves look like forming a spiral. ⁴² Arabic (from the Persian) זרגון “gold colored”, used for branches of the vine (French sarment

Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish. They taught⁴³ about the blackish ones. Why? Because they do not resemble its wood or because its fruit is ripened? What is the difference between these? If it is used to grow green ones. If you are saying, because they do not⁴⁴ resemble its wood, they do not resemble its wood. Therefore the reason must be because its fruit is ripened.

footnotes: ⁴³ That the berries of the myrtle twig have to be removed. ⁴⁴ Clearly this has to be deleted.

MISHNAH: A robbed or dried up willow twig is disqualified. Of an ashera² or a seduced city³13:13–18., it is disqualified. If it was truncated, its leaves broken out, or the osier⁴⁵ are disqualified. Wilted, and of which part of the leaves have fallen off, and from an unirrigated place⁴⁶., are qualified.

footnotes: ² A tree worshipped as a pagan deity, forbidden for all use. ³ An apostate city practicing idolatry which has to be destroyed and all its property burned, forbidden for all usufruct, Deut ⁴⁵ Arabic צפצפ “osier, willow from whose twigs one makes baskets.” ⁴⁶ A field which gets its water exclusively from the rain, called ba`al

HALAKHAH: ⁴⁷16(6), Babli 34a.“It is written, and brook-willows¹23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27).. I admit not only from a brook, from where also from an unirrigated place or from mountains? The verse says, and willows⁴⁸. Abba Shaul says, brook-willows, two. A willow twig for the lulav and a willow twig for the Temple⁴⁹ but also to surround the altar (Mishnah 4:4). This explains both the plural and the prefixed “and”..” Then why was it written and brook-willows? To exclude the osier. ⁵⁰“What is an osier? If its is like a sickle. It was stated: Like a sickle it is disqualified, like a plane it is (qualified) [disqualified]⁵¹. What is a disqualified willow twig? The leaf is round and the stem white. What is a qualified willow twig? The leaf is long and the stem red.”

footnotes: ⁴⁷ Sifra Emor Pereq ¹ Lev. ⁴⁸ The plural and the prefixed “and” indicate the inclusion of two additional kinds of willow twig. ⁴⁹ He disputes the admission of willow twigs from trees growing far from water by pointing out that willow twigs were needed not only for the “4 kinds” tied to the lulav ⁵⁰ Babli 34a, Tosephta 2:7. ⁵¹ The correct text is the (scribe’s); the [corrector’s] clearly is erroneous.

MISHNAH: Rebbi Ismael says, three myrtle branches and two willow twigs, one lulav and one etrog; even two truncated and one not chopped off. Rebbi Tarphon says, even all three truncated. Rebbi Aqiba says, just as there is one lulav and one etrog so there is one myrtle branch and one willow twig.

HALAKHAH: ⁵²15(7), Babli 34b.“Rebbi Ismael explained, ¹23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Note 27).a fruit of the splendor tree, one. Date-palm roped, one⁵³. A branch of the rope tree, three⁵⁴. And brook-willows, two⁵⁵. And two lifted ones; one which is not truncated. Rebbi Tarphon says, even if all three are truncated.” Rebbi Abba bar Mamal asked before Rebbi Immi: Since Rebbi Ismael adds for the myrtle⁵⁶ and only one etrog instead of two each., should he not add for the other kinds? He answered, you are thinking that Rebbi Ismael thinks that truncated is splendor, and we have stated, “Rebbi Tarphon says, even if all three are truncates.” Nobody says “even” if he does not accept the preceding statement⁵⁷. Rebbi Ḥaggai asked before Rebbi Jose: What does Rebbi Tarphon add to the words of Rebbi Ismael? He answered him, Rebbi Ismael does not think that truncated is splendor, but Rebbi Tarphon thinks that truncated is splendor. When Rebbi Yasa came up here he saw them being selective about myrtle branches⁵⁸. He said, why are the Westerners selective about myrtle branches? He had not heard thar Rebbi Simon said in the name of Rebbi Joshua ben Levi: And they made known and proclaimed in all cities⁵⁹. 8:15. In the verse, myrtle and branches of the *avot* tree are mentioned separately. How can they be identified? etc. *Myrtle* is not the same as *rope tree*, but myrtle is for the *sukkah*, and *rope tree* for the *lulav*⁶⁰. Babli 12a.. Rebbi Zeira blew it⁶¹ blowing on New Year’s Day he instructed on the requirement for a qualified myrtle..

footnotes: ⁵² Sifra Emor Pereq ¹ Lev. ⁵³ He reads the verse in accordance with R. Tarphon, Note 27. The clause is in the singular. ⁵⁴ While “branch” is in the singular, there are three words to describe the myrtle branch. ⁵⁵ As always, an unspecified plural means “2”, the smallest number 1. ⁵⁶ While R. Ismael seems to accept that only one myrtle branch is really needed since עֲנַף is a singular, the additional two being inferred from the additional words used in his characterization requiring two additional branches, it is difficult to understand why he requires only one lulav ⁵⁷ Since R. Tarphon and R. Ismael agree in the interpretation of the verse, the requirement that one branch be not truncated for R. Ismael is a rabbinic requirement, not derived from the verse. ⁵⁸ That they should not be truncated and tightly cover the stem of the branch. ⁵⁹ Neh ⁶⁰ Since the rope tree was mentioned in the Torah as part of the “four kinds” to be taken on the first day, “myrtle” must refer to a kind not satisfying the criteria specified in Halakhah 2 which only may be used for roofing the sukkah ⁶¹ At the time of shofar

⁶²6:10, Yerushalmi Berakhot 9:3, Note 185; Babli Sukkah 46a. He who makes a lulav for himself says, praise to Him who sanctified us by His commandments and commanded us to make a lulav. For another, to make a lulav in his name⁶³. When he takes it he says, praise to Him who sanctified us by His commandments and commanded us about taking the lulav. If he prayed with it he says, praise to Him Who let us live, and kept us, and let us reach this time. He says the benediction every time when he takes it. How does one recite the benediction for the Ḥanukkah light? Rav said, praised to Him who sanctified us by His commandments and commanded us the commandment [to kindle]⁶⁴23a. the light of Ḥanukkah. Everybody agrees that on the first day he says, about taking the lulav. What do they disagree about? The remaining days. Rebbi Joḥanan said, about taking the lulav. Rebbi Joshua ben Levi said, about commandments of the Elders⁶⁵ 23:40.. What did Rav say for the lulav? Since for Ḥanukkah which is from their words he is saying, about the commandment of the light of Ḥanukkah, for lulav which is from the Torah⁶⁶ not so much more? What did Rebbi Joshua ben Levi say on Ḥanukkah? Since for lulav which is from the Torah he is saying, about commandments of the Elders, for Ḥanukkah which is from their words not so much more? The only problem is, what did Rebbi Joḥanan say on Ḥanukkah?

footnotes: ⁶² The first sentences of this paragraph are in Tosephta Berakhot ⁶³ Cf. Chapter 1, Note 124. ⁶⁴ Corrector’s addition, to be deleted as shown by the quote later in the paragraph. The mention of “kindling” is Babylonian, Babli Šabbat ⁶⁵ Since, as explained in Mishnah 3:12, the biblical commandment to take the “four kinds” for seven days is restricted to “before the Eternal”, i. e., at the Temple. Without a Temple the obligation at other places is purely rabbinical except for the first day mentioned in Lev. ⁶⁶ Everywhere, at least for the first day of the festival.

Ḥiyya the son of Rav was reciting the benediction every single time⁶⁷ 3:3, Note 131.. Rav Ḥuna recited it only once. Rebbi Ḥuna in the name of Rav Joseph: The reason of Rav Ḥuna. Demay⁶⁸. is from their words and the remaining days are from their words. Since for demay one does not recite a benediction⁶⁹23a., also for the remaining days one does not recite a benediction.

footnotes: ⁶⁷ Accepted as general practice Berakhot ⁶⁸ Produce of the Land of which one may be sure that heave was taken but probably not tithes (nor heave of the tithe). Cf Introduction to Tractate Demay ⁶⁹ When separating heave of the tithe. Rejected by the Babli, Šabbat

MISHNAH: A robbed or dried up etrog⁷⁰, identified as “fruit of the Hadar tree”. is disqualified. Of an ashera² or a seduced city³13:13–18., it is disqualified. Of `orlah⁷¹, it is disqualified. Of impure heave⁷², it is disqualified; of pure one should not take⁷³ but if he took it is qualified. Of demay⁶⁸., the House of Shammai disqualify⁷⁴ to be given even to the poor without separating the heave of the tithe, it is not edible at this moment. but the House of Hillel qualify; of Second Tithe in Jerusalem⁷³ one should not take but if he took it is qualified.

footnotes: ⁷⁰ The Persian name of cedrat, citrus medica ² A tree worshipped as a pagan deity, forbidden for all use. ³ An apostate city practicing idolatry which has to be destroyed and all its property burned, forbidden for all usufruct, Deut ⁷¹ An edible fruit produced during the first three years of the tree’s planting, forbidden for all usufruct. ⁷² Forbidden as fruit, must be burned. ⁷³ Since by biblical commandment heave and Second Tithe in Jerusalem have to be consumed. ⁶⁸ Produce of the Land of which one may be sure that heave was taken but probably not tithes (nor heave of the tithe). Cf Introduction to Tractate Demay ⁷⁴ Since they do not permit demay ⁷³ Since by biblical commandment heave and Second Tithe in Jerusalem have to be consumed.

HALAKHAH: It is written, a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor. Which one is that? This is the etrog. If you would say, the pomegranate, its (wood) [fruit] is splendor but its (fruit) [wood] is not splendor⁷⁵. 8:8) and certainly tastes much better than carob pods.. If you would say, the carob, its wood is splendor but its fruit is not splendor. Which one is it? The etrog. Hadar; Rebbi Levi said, for it stays on its tree from one year to the next⁷⁶/ and make no difference between ד nd דּ since he reads הָדָר “splendor” as הַדָּר “who dwells”.. Rebbi Tanḥuma said, Aquila translated הדָר by ‘ύδωρ ⁷⁷/ or as Polish /ó/.; a tree which grows on the water. “Rebbi Simeon ben Ioḥai stated: You shall take for yourselves . . a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor; the smell of its fruit is the smell of its wood, the smell of its wood is the smell of its fruit; its fruit looks like its wood, its wood looks like its fruit. Which one is it? The etrog.”⁷⁸16(4), with different name traditions.

footnotes: ⁷⁵ It is difficult to decide whether the text of the (scribe) or that of the [corrector] is the correct one. The corrector’s is preferable since (1) it is not parallel to the next sentence and (2) the pomegranate, while not easy to eat, is on the list of preferred fruits of the Holy Land (Deut ⁷⁶ His Hebrew must pronounce ־ָ as /a ⁷⁷ “Water.” This again makes no difference between ד and דּ but reads ־ָ either as /o ⁷⁸ Babli 35a; Sifra Emor Pereq

⁷⁹ Chapter 3, Notes 76–78. If the text is read as relevant to the discussion here, the question must be why the use of Second Tithe in Jerusalem, while disapproved of, is accepted by everybody when it should be disqualified by the House of Shammai. Rebbi Jacob the Southerner asked, is our Mishnah not following the House of Shammai? As we have stated, “of demay, the House of Shammai disqualify but the House of Hillel qualify. Of Second Tithe in Jerusalem one should not take but if he took it is valid.”

footnotes: ⁷⁹ This paragraph does not belong here; it is copied from Eruvin

MISHNAH: If scabs covered most of it⁸⁰., or its protuberance was removed, or it was perforated, or peeled, or cracked, if anything was missing it is disqualified. If scabs covered a smaller part, or the stem was removed, or it was perforated but nothing was missing, it is qualified. A black etrog is disqualified, and the green like leeks Rebbi Meïr qualifies but Rebbi Jehudah disqualifies.

footnotes: ⁸⁰ The etrog

HALAKHAH: Rebbi Isaac bar Naḥman in the name of Samuel: All disqualifications only disqualify on the first day of the holiday⁸¹. There, they are saying, most of it on one side; its protuberance is disqualifying like most of it⁸² is disqualified if either on one side most of it is covered by scab, as noted here, or if all around it has infected spots, as noted in the next Halakhah. Therefore if the top was covered by scab it is covered on all sides and therefore disqualified..

footnotes: ⁸¹ When the standards have to be biblical. Quoted by Tosaphot 35b s. v. עלתה. ⁸² The etrog

“If its protuberance was removed.” There, they say: its lily. Rebbi Isaac bar Ḥaqula said, the peak⁸³ has to beheld so that the protuberance is the top.. If it was perforated but not pierced inside it is qualified, as we have stated there, “if the stem was removed, or it was perforated but nothing was missing, it is qualified.”

footnotes: ⁸³ Arabic פוק “acme”. The etrog

“A black etrog is disqualified.” What comes from the black one is qualified⁸⁴ is infected and probably inedible; its seeds may produce normal trees and normal fruit..

footnotes: ⁸⁴ The black etrog

“The green like leeks.” Rebbi Ze`ira asked before Rebbi Immi: Leek-colored or like leek-colored⁸⁵? He told him, leek-colored. What is the deepest ירק⁸⁶ 13:49, cf. Sifra Tazria Pereq 14(2).? Rebbi Eleazar said, like wax⁸⁷ and like the flower of the qarmal tree; Symmachos says, like a peacock’s wings. What is the deepest red? That is deep crimson. And here, he says so⁸⁸ but yellow for skin disease?? Rebbi Phineas said, there is a difference there because it says, deepest green.

footnotes: ⁸⁵ Somewhat less dark. ⁸⁶ Lev. ⁸⁷ Yellow colored. In biblical Hebrew both green and yellow are subsumed under ירק. The word used in modern Hebrew for yellow, צָהוֹב, biblically means “shiny, shiny red.” ⁸⁸ Why is it green for the etrog

MISHNAH: The measure of a small etrog, Rebbi Meïr says, like a walnut, Rebbi Jehudah says, like an egg⁸⁹. And a large one, so that he is able to hold the two of them⁹⁰ and the lulav together. in one hand, the words of Rebbi Jehudah; Rebbi Yose says, even one in both of his hands.

footnotes: ⁸⁹ A chicken egg. ⁹⁰ The etrog

HALAKHAH: ⁹¹ 1:4, Notes 99–106, ע. A parallel but different discussion is in the Babli 36a/b. Rebbi Aqiba says an unripe cedrat is not a fruit, but the Sages say it is a fruit. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Eleazar: It follows that Rebbi Simeon⁹²1:4 he frees unripe etrog from tithes. follows the argument of his teacher, Rebbi Aqiba. Just as Rebbi Aqiba said it is not a fruit, so Rebbi Simeon said it is not a fruit. Rebbi Yose said, is everything qualified for lulav subject to tithes and everything disqualified for lulav not subject to tithes? Did they not object, there is the spotted one⁸² is disqualified if either on one side most of it is covered by scab, as noted here, or if all around it has infected spots, as noted in the next Halakhah. Therefore if the top was covered by scab it is covered on all sides and therefore disqualified., one that grew in a form⁹³, or one shaped like a ball, which are disqualified for lulav but subject to tithes! It is reasonable {to hold that} Rebbi Simeon agrees with Rebbi Aqiba but Rebbi Aqiba does not agree with Rebbi Simeon. Rebbi Simeon agrees with Rebbi Aqiba since it is written fruit⁹⁴23:40. and it is not a fruit. Rebbi Aqiba does not agree with Rebbi Simeon, there is the spotted one, one that grew in a form, or one shaped like a ball, which are disqualified for lulav but subject to tithes.

footnotes: ⁹¹ The origin of the paragraph is in Maserot ⁹² In Mishnah Maserot ⁸² The etrog ⁹³ Greek τύπος. ⁹⁴ Lev.

We have stated, “like a walnut.” There are Tannaim who state, “up to a walnut.” He who says “like a walnut”, as a walnut itself is qualified. He who says “up to a walnut”, as a walnut itself is disqualified.

Rebbi Yose⁹⁵ must be kept separate from the other items is ascribed to R. Eleazar (the Tanna) in Sifra Emor Pereq15(7). said, if there were written and date-palm palms, it would be correct. Only date-palm palms is written, even one in one hand and the other in the other hand. They said about Rebbi Aqiba that he entered the synagogue with an etrog on his shoulders⁹⁶.

footnotes: ⁹⁵ This possibly might refer to R. Yose the Tanna. The argument that the omission of the connective “and” in the list indicates that the etrog ⁹⁶ Babli 36b.

MISHNAH: One ties the lulav only with its own kind⁹⁷, the words of Rebbi Jehudah. Rebbi Meïr says, even with a string⁹⁸. Rebbi Meïr said, it happened that the people of Jerusalem did tie their lulavim with golden jewels⁹⁹. They told him, under these they tied it with its own kind. Where did they move¹⁰⁰ is the recitation of Hallel, Pss. 113–118, where the lulav is moved at the recitation or repetition of designated verses.? At thank the Eternal¹⁰¹ 118:1,29. beginning and end, and also at please, Eternal, please save¹⁰² 118:25., following the words of the House of Hillel. The House of Shammai say, also at please, Eternal, please give success¹⁰² 118:25.. Rebbi Aqiba said, I was watching Rabban Gamliel and Rebbi Joshua, when all the people were shaking their lulavim but they moved them only at please, Eternal, please save. If somebody returns from a trip where he had no lulav, when he enters his house he can take it at his table¹⁰⁴. If he did not take it in the morning he may take it in the afternoon since the entire day is qualified for the lulav.

footnotes: ⁹⁷ One ties myrtle and willow branches to the palm branch only with palm leaves, myrtle or willow branches, in order not to add an unauthorized kind to the 4 authorized ones. ⁹⁸ In his opinion the tying of myrtle and willow branches to the palm branch is common usage, not biblical commandment, and the string never is counted as another kind. ⁹⁹ Arabic גִמָאנ “jewels”. ¹⁰⁰ In the synagogue the main service involving the lulav ¹⁰¹ Ps. ¹⁰² Ps. ¹⁰² Ps. ¹⁰⁴ And make the benediction (Note 67).

HALAKHAH: Therefore not at thank¹⁰³ at the beginning and the end of Ps. 118, which is accepted by all traditions and was never in doubt? The answer is that he only excludes action following the House of Shammai.? To exclude also at please, Eternal, please give success.

footnotes: ¹⁰³ Does R. Aqiba imply that Rabban Gamliel and R. Joshua did not move their lulav

Rav Ḥiyya bar Ashi in the name of Rav: If one rises early to go on a trip, he takes a lulav and moves it, or the shofar and blows it¹⁰⁵30a.. When the time arrives to read the *shema*¹⁰⁶, he reads and prays. It was stated, he was to move three times. Rebbi Zeira asked, so one and so one, or so and so one one¹⁰⁷ is to move it away and return it near one’s body. The question is whether this counts as one or as two motions.? There, we have stated¹⁰⁸9:7. In a test of a stain whether it is from blood or not one has to move each chemical three times over the stain. The same question arises, are forth and back counted as two or one motions? Babli Niddah63a; also Menaḥot76a, Bava qamma119b, in the name of R. Zeira’s student R. Jeremiah.: “He has to rub each kind three times.” Rebbi Zeira asked, so one and so one, or so and so one?

footnotes: ¹⁰⁵ Babli Berakhot ¹⁰⁶ At dawn. ¹⁰⁷ The movement of the lulav ¹⁰⁸ Mishnah Niddah

MISHNAH: A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him. If a male adult reads for him, he answers halleluja after him¹⁰⁹ by heart, must have the psalms recited to him to make the movements prescribed in Mishnah 8. If a person who is not obligated to recite the Hallel and to move the lulav(a slave, woman, or minor) recites for him, he does not fulfill his duty by listening to them; he must repeat word for word. He is cursed for being an adult illiterate. If an obligated person reads for him, he is not different from people listening to the reader in the synagogue and answers halleluja123 times (cf. Šabbat Chapter 16, Note 59)..

footnotes: ¹⁰⁹ An illiterate who does not know the Hallel

HALAKHAH: ¹¹⁰3:3, Notes 153–157, ב. It also is copied in Roš Haššanah3:10, ר. It is stated: ¹¹¹20b; Tosephta Berakhot5:11.“In truth, they said a woman may say Grace for her husband, a slave for his master, and a minor for his father. One understands a woman for her husband, a slave for his master¹¹². A minor for his father? Did not Rebbi Aḥa say in the name of Rebbi Yose bar Nahora: All they said about a minor is for the latter's education¹¹³? Explain it that he recites after him, as we stated there¹¹⁴ 118:21–29 are customarily recited twice; either everybody recites them twice or the reader sings them first and the congregation repeats after him; cf. the author’s The Scholar’s Haggadah, p.368. In the Yemenite rite, also the starting clauses of Pss. 114, 116, 117, 118 are repeated by the congregation.: “A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him.” [Also they said,] there should be a curse on the man of twenty years who needs the child of ten.

footnotes: ¹¹⁰ This Halakhah is copied from Berakhot ¹¹¹ Babli 38a, Berakhot ¹¹² Since they are obligated to say Grace after a meal. The Yerushalmi has no problem with women or slaves but for the Babli the question remains whether women may in fact recite Grace for males who have an obligation from the Torah, i. e., who actually ate their fill. ¹¹³ The minor must be educated; there is an obligation on the father to teach him all religious obligations but the minor himself is not obligated and therefore cannot perform any religious duty for others. ¹¹⁴ Verses Ps.

MISHNAH: At a place where there is the custom to repeat, one repeats¹¹⁴ 118:21–29 are customarily recited twice; either everybody recites them twice or the reader sings them first and the congregation repeats after him; cf. the author’s The Scholar’s Haggadah, p.368. In the Yemenite rite, also the starting clauses of Pss. 114, 116, 117, 118 are repeated by the congregation., to recite a blessing afterwards, one recites a blessing afterwards¹¹⁵113–118.; everything follows local custom. If one buys a lulav from another in the Sabbatical year he has to give him the etrog as a gift since one is not permitted to buy it in the Sabbatical year¹¹⁶ may not be sold separately; one sells the 4 kinds together and declares that payment is taken only for the three inedible kinds..

footnotes: ¹¹⁴ Verses Ps. ¹¹⁵ At the conclusion of the recitation of Pss. ¹¹⁶ Edible fruits of the Land in the Sabbatical year are not the private property of the owner of the land; they cannot be objects of trade. But the branches of palm, myrtle, and willow are not edible and therefore can be objects of trade. In the Sabbatical year the etrog

HALAKHAH: ¹¹⁷1:11 (fol. 72a, מ). Cf. Babli Pesaḥim117a. Rav and Samuel. One said hallelu yah, and the other one said hallēluja. For him who said hallelu yah it is split but cannot be erased¹¹⁸. 12:4, referring to vv. 2,3.). For him who said hallelujah it may be erased but cannot be split¹¹⁹. We do not know who said what. Since Rav said, I heard from my uncle¹²⁰, if somebody would give me a book of Psalms written by Rebbi Meïr I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah. The words of the rabbis disagree, as Rebbi Simon said in the name of Rebbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”¹²¹, with “excellence”¹²², with melody, with song, with chant, with instruction,¹²³ with shout, with thanksgiving, with prayer, with blessing. The most beatific of all of them is hallelujah since both the Name and praise are contained in it¹²⁴ cannot be erased since it contains the Name..

footnotes: ¹¹⁷ The source of the text for this and the next paragraphs is Megillah ¹¹⁸ Since the name of God may not be erased (Deut ¹¹⁹ Biblical spelling does not admit splitting of words. ¹²⁰ R. Ḥiyya the elder. ¹²¹ Psalms starting with אֲשְׁרֵי. ¹²² Psalms starting with לַמְנַצֵּחַ. ¹²³ Psalms starting with מַשְׂכִּיל. ¹²⁴ Therefore hallelujah

Rebbi Zeira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.]¹²⁵, is the only one which makes sense. One may answer either *hallelu yah* or *hallelujah*. Rebbi Jonah answered both ways. Rebbi Eliezer¹²⁶ read: Eleazar. did not answer any way¹²⁷“As it was stated: if he heard but did not answer he fulfilled his obligation, if he answered but did not hear he did not fulfill his obligation.”. Rav in the name of Rav Abba bar Ḥana ¹²⁸8:9, Notes 177–182,**ב**. Babli 38b. in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Zeira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal¹²⁹ 113:1. In Yemenite prayer books the instructions for the recitation are, with the responses added in brackets: Hallelujah [hallelujah], praise, servants of the Eternal, [hallelujah], praise the Name of the Eternal [hallelujah]. Babli 38b.. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal¹³⁰ 118:26. Approved in the Babli 38b. Yerushalmi Berakhot8:9 Note 178., and both have fulfilled their obligation.

footnotes: ¹²⁵ The scribe’s text, supported by the text in Megillah ¹²⁶ With the text in Megillah ¹²⁷ Here is a sentence missing, which is found in the origin in Megillah: ¹²⁸ Again a clause missing from the parallel sources: {Some say, Rav Abba bar Ḥama} in the name of Rav. Both statements are possible; the authors were cousins. Here starts a parallel in Berakhot ¹²⁹ Ps. ¹³⁰ Ps.

¹³¹8:9. Rebbi Hoshaya stated: One answers Amen even if he did not eat¹³²7:2., but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated¹³³3:27, Babli Berakhot 47a.: “One answers neither an orphan Amen, nor a plucked¹³⁴ Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer¹³⁵. Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written¹³⁶. 7:14. You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written¹³⁷. 27:29. Those who curse you are cursed, but those who bless you are blessed.

footnotes: ¹³¹ It seems that the original of this paragraph is in Berakhot ¹³² A person hearing other people reciting Grace has to say Amen; obviously he cannot participate in reciting part of the text; cf. Berakhot ¹³³ Tosephta Megillah ¹³⁴ Amen not completely pronounced.The other sources have here an addition: “Ben Azai said, if one answered an orphan Amen, may his children be orphans; hurried, may the end of his days be hurried; plucked, may his soul be plucked off. For a long Amen, they lengthen his days and years in a good way.” ¹³⁵ Since the Gentile is not subject to our rules, if he praises the Eternal, one answers after him Amen. But if he uses a Jewish formula one may not answer after him Amen unless one has ascertained that he conformed with our rules (S. Liebermann.) ¹³⁶ Deut ¹³⁷ Gen

Rebbi used to repeat things in it; Rebbi Eleazar ben Proteus recited simply in it¹³⁸.

footnotes: ¹³⁸ In Mishnaic times the order of recital of Hallel was not uniform; uniformity was not intended.

Rebbi Eleazar said, this follows the Elders of Galilea, for the Elders of Galilea say, it is forbidden to hand over food for two meals to a person suspect in matters of Sabbatical¹³⁹ from a person trading in Sabbatical produce. The Elders of Galilee do not permit to deal with such a person except for the absolute necessities of sustenance.. Rebbi Mattaniah said, explain it as opinion of everybody, in case that etrogim are sold at an elevated price¹⁴⁰ in the Sabbatical year. The only way not to “put a stone before a blind man”, in this case to prevent the non-observant from trading in etrogim, is to eliminate all considerations of money from the transfer of possession of the etrog.. ¹⁴¹2:3, Note 68. As the following: The cedrats¹⁴², Farsi תרנגִ toranj, used for all citrus fruits. were scarce there when Rav Naḥman bar Jacob gave an etrog as gift to his son and told him, if you have acquired it and fulfilled its obligation, return it to me¹⁴³ must be the personal property of the user may be satisfied even by a gift given on condition that it be returned; therefore certainly a permanent gift as described in the Mishnah..

footnotes: ¹³⁹ This refers to the last part of the Mishnah, where one has to be careful in a Sabbatical year not to buy the edible etrog ¹⁴⁰ In this case there are great incentives to trade in etrogim ¹⁴¹ Gittin ¹⁴² Persian turung ¹⁴³ This proves that the requirement that the etrog

MISHNAH: Originally the lulav was taken in the Temple for seven {days} and in the country¹⁴⁴ one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as remembrance of the Temple, and that the day of waving be entirely forbidden¹⁴⁵ sacrifice of newly cut barley, by pharisaic tradition on the 16 of Nisan; Lev. 23:14. In the Temple the sacrifice was brought early in the morning; therefore new grain was permitted on that day. Rabban Joḥanan ben Zakkai instituted that new grain should not be used until it automatically became permitted on the 17.. If the first day of Tabernacles is a Sabbath, everybody brings their lulav to the synagogue¹⁵¹ may not be carried in the public domain on the Sabbath. As Mishnah 4:3 shows, this refers to any place outside the Temple Mount, where the obligation to take the lulav is biblical only on the first day.. The next day they come in the morning and everybody recognizes his own and takes it, since they said that nobody can fulfill his obligation with another person’s lulav on the first day of Tabernacles; but on the other days of the holiday a person can fulfill his obligation with another person’s lulav¹⁵², implying it need not be yours on any other day.. Rebbi Yose says, if somebody forgot and took the lulav into the public domain on the first day of Tabernacles which is a Sabbath he is not liable¹⁶⁰ since he took it out with permission¹⁶¹ which would be muqṣeh if the Sabbath were on another day of the holiday week..

footnotes: ¹⁴⁴ Anywhere in the world outside of the Temple Mount. ¹⁴⁵ New flour is permitted for consumption by the `omer ¹⁵¹ On Friday afternoon since the lulav ¹⁵² Since the verse says: You shall take for yourselves on the First Day ¹⁶⁰ He is not liable for a purification sacrifice even though bringing an object from the private into the public domain is a Sabbath violation (Mishnah Šabbat 1:1). ¹⁶¹ Not that he has permission to violate the Sabbath, but to take up the lulav

HALAKHAH: It is written¹⁴⁶ 23:40, the verse about the lulav and the 4 kinds.: and you shall enjoy before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices¹⁴⁷. 16:11,15) is read as referring to the joyous family meals connected with the holiday pilgrimage to the Temple. This interpretation would read the verse as duplicate of the same exhortation in Deut. 16:15.. There are Tannaim who state, the verse speaks of the enjoyment of the lulav¹⁴⁸ 23:40 separate from Deut. 16:15, commanding a lulav festivity in the Temple, “before the Eternal”, in addition to the requirement of taking the lulav on the first day, independent of location. Babli 43a.. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on basis of a word from the Torah¹⁴⁹”. Since in this case there is a biblical requirement to take the lulav for seven days in the Temple, taking the lulav for seven days has biblical roots, and the statement about Rabban Joḥanan ben Zakkai makes sense.. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on basis of their words. But is there institution after institution¹⁵⁰ anywhere, Rabban Joḥanan ben Zakkai would have extended a purely customary observation from the Temple to the outside world. Since rabbinic extensions of Biblical prescriptions are legitimate only as “fences around the law”, extending any of these is unnecessary. Therefore Rabban Joḥanan ben Zakkai must have held that Lev. 23:40 refers to lulav(Note 149). Babli Šabbat11a.?

footnotes: ¹⁴⁶ Lev. ¹⁴⁷ The general exhortation to enjoy the holidays (Deut ¹⁴⁸ This interpretation reads Lev. ¹⁴⁹ It is obvious that instead of “well-being sacrifices” one has to read “lulav ¹⁵⁰ Here one has to read “well-being sacrifices”. If the verse does not force a 7-day observation of lulav

The colleagues asked before Rebbi Jonah: Since you are saying there, and you shall offer a gift to the Eternal seven days¹⁵³ 23:8., there are no seven without a Sabbath¹⁵⁴. 28–29, it is written in v. 28:24 that on the Holiday of unleavened bread there have to be sacrifices for seven days. Therefore the mention of the seven days of sacrifices in Lev. 23:8, in the holiday list whose emphasis is not on the sacrifices, can be read as emphasizing that these sacrifices have to be offered also on the Sabbath, the Sabbath prohibition being not applicable in this regard., why not similarly and you shall enjoy before the Eternal, your God, for seven days, there are no seven without a Sabbath¹⁵⁵ on a Sabbath which is the first day of the holiday, since it was established in the preceding paragraph that the second part of Lev. 23:40 also refers to lulav.? He answered them, there is a difference, for it is written You shall take for yourselves on the First Day, He separated the first from them¹⁵⁶ 23:40 must refer to lulav.. Then it should push aside in the Temple, it should not push aside in the country¹⁵⁷23:8 and Num. 28:24 refer to the Temple service, the argument should be transferable to Lev. 23:40.. Rebbi Jonah said, if it had said, “you shall take before the Eternal, your God,” I would have said, here he excluded and at another place included¹⁵⁸ to the Temple.. But you shall take for yourselves everywhere, and you shall enjoy before the Eternal, your God, for seven days, in Jerusalem¹⁵⁹. 14:26); by the previous argument this cannot apply to lifting the Sabbath rules on the first day, and, therefore, not to any other day..

footnotes: ¹⁵³ Lev. ¹⁵⁴ In the detailed list of the holiday sacrifices, Num ¹⁵⁵ By the argument of the preceding note, it should follow that the Sabbath prohibitions are nonexistent for taking the lulav ¹⁵⁶ Since there is no direct evidence that the second part of Lev. ¹⁵⁷ Since both Lev. ¹⁵⁸ It would be reasonable to restrict the rules of lulav ¹⁵⁹ Since the first part of 23:40 is addressed to everybody everywhere, it excludes differentiating between Temple and outside for the rules of the first day. Since the rules “before the Eternal” refer either to the Temple, as in matters of sacrifices, or to the place of the Temple, as in the rules of Second Tithe (Deut

The colleagues say, the words of Rebbi Yose¹⁶⁶ are that a positive commandment pushes aside a prohibition¹⁶⁷ has precedence over the prohibition of work on the Sabbath.. Rebbi Yose¹⁶⁸ told them, it is not from this¹⁶⁹ but as Rebbi Ila said and as is stated there¹⁷⁰: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. he recites the shema` and prays with his lulav in his hand. To lift his hands¹⁷¹ or to read in the Torah, he hands it to another person¹⁷². If he put it down on the floor it is forbidden to move it¹⁷³, if a person takes up the lulav and takes it outside when he does not need it any more on that day, he is liable for a Sabbath violation also for R. Yose..” Rebbi Abun said, this implies that it is forbidden for usufruct. It was stated: One moves fragrant wood¹⁷⁴ to let a sick person smell it on the Sabbath. The rabbis of Caesarea are saying, one may wave the myrtle branch for a sick person on the Sabbath. ¹⁷⁵19, Notes 140–141; also Pesaḥim6:7, Yebamot 8:1 Notes 106–107. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

footnotes: ¹⁶⁶ The Tanna. ¹⁶⁷ The obligation to take the lulav ¹⁶⁸ The Amora. ¹⁶⁹ Since the Sabbath involves both a prohibition of work and an obligation of rest, the argument of the colleagues is not applicable. ¹⁷⁰ Babli 41b, Tosephta 2:10. ¹⁷¹ A Cohen to pronounce the Priestly Blessing. ¹⁷² In the Babylonian sources (Note 170): “Puts it down on the floor.” ¹⁷³ In the Tosephta: Once he has completed his obligation he is forbidden to move it. In both versions of the baraita ¹⁷⁴ Which is neither food nor implement and therefore not anything for which a general permission is given to be moved on the Sabbath. ¹⁷⁵ The text from here to the end of the paragraph is from Šabbat

MISHNAH: A woman may receive¹⁶² when the men have performed the prescribed motions, since if it is not muqṣeh for one person it cannot be muqṣeh for another. from her son’s hand or her husband’s hand and return it to the water on the Sabbath. Rebbi Jehudah says, on the Sabbath one returns, on the holiday one adds, on the intermediate days one exchanges¹⁶³ and twigs fresh.. A minor who knows how to move is obligated¹⁶⁴ for the lulav.

footnotes: ¹⁶² The lulav ¹⁶³ The water which keeps lulav ¹⁶⁴ The obligation is not the minor’s but his father’s; cf. Note 113.

HALAKHAH: If he knows how to move¹⁰⁰ is the recitation of Hallel, Pss. 113–118, where the lulav is moved at the recitation or repetition of designated verses. he is obligated for lulav. If he knows how to dress, he is obligated for ṣiṣit¹⁷⁶2b; Tosephta Ḥagigah1:2.. If he knows how to talk, his father teaches him the language of the Torah¹⁷⁷. If he knows how to keep his hands clean, one eats heave on his hands¹⁷⁸. If he knows how to keep his body clean, one eats food in purity on his body¹⁷⁹. But he does not go before the Ark¹⁸⁰, nor lift his hands¹⁷¹, nor stands on the podium¹⁸¹, before he grows a beard. Rebbi says, all of them at the age of twenty years¹⁸², as it is said¹⁸³3:8. The age limit was established for the second Temple, therefore it is valid for the future. The pentateuchal age limit for Levites was 25 years; Num. 8:24.: They appointed the Levites, twenty years or older, to direct the work of the Eternal’s House.

footnotes: ¹⁰⁰ In the synagogue the main service involving the lulav ¹⁷⁶ To have the tassels at the four corners of his toga. Babli 42a, Arakhin ¹⁷⁷ Biblical Hebrew. ¹⁷⁸ If he washes his hands and then touched heave, the latter is not impaired by his touch and may be eaten by pure Cohanim. ¹⁷⁹ If he knows what brings impurity and states that he is pure, the touch of his body does not contaminate food prepared in purity. ¹⁸⁰ As an appointed reader to lead the congregation in prayer. ¹⁷¹ A Cohen to pronounce the Priestly Blessing. ¹⁸¹ A Levite singing in the Temple. ¹⁸² Irrespective of whether he grew a beard or not. ¹⁸³ Ezra