סוכה מו

סוכה מו

הָעוֹשֶׂה לוּלָב לְעַצְמוֹ, אוֹמֵר: ״בָּרוּךְ … שֶׁהֶחֱיָינוּ וְקִיְּימָנוּ וְהִגִּיעָנוּ לִזְמַן הַזֶּה״. נְטָלוֹ לָצֵאת בּוֹ, אוֹמֵר: ״בָּרוּךְ … אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת לוּלָב״. וְאַף עַל פִּי שֶׁבֵּירַךְ עָלָיו יוֹם רִאשׁוֹן, חוֹזֵר וּמְבָרֵךְ כׇּל שִׁבְעָה. הָעוֹשֶׂה סוּכָּה לְעַצְמוֹ, אוֹמֵר: ״בָּרוּךְ … שֶׁהֶחֱיָינוּ וְקִיְּימָנוּ כּוּ׳״, נִכְנַס לֵישֵׁב בָּהּ, אוֹמֵר: ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לֵישֵׁב בַּסּוּכָּה״, וְכֵיוָן שֶׁבֵּירַךְ יוֹם רִאשׁוֹן — שׁוּב אֵינוֹ מְבָרֵךְ.

One who prepares a lulav for himself, but not one who prepares for others, recites when preparing it on the eve of the Festival: Blessed…Who has given us life, sustained us, and brought us to this time. When he takes it during the Festival in order to fulfill his obligation, he says: Blessed…Who sanctified us with His mitzvot and commanded us concerning the taking of a lulav. And even though he recited the blessing over the lulav on the first day of the Festival, he repeats and recites the blessing over the lulav all seven days when fulfilling the mitzva. One who establishes a sukka for himself recites: Blessed…Who has given us life, sustained us, and brought us to this time. When he enters to sit in the sukka, he recites: “Blessed…Who has sanctified us with His mitzvot and commanded us to reside in the sukka. And once he recited the blessing on the first day, he no longer recites it on the rest of the days, as all seven days are considered a single unit.

קַשְׁיָא לוּלָב אַלּוּלָב, קַשְׁיָא סוּכָּה אַסּוּכָּה!

Now, the halakha cited in this baraita that the blessing over lulav is recited all seven days is difficult; it contradicts the halakha stated by Rabba bar bar Ḥana in the name of Rabbi Yoḥanan, that the blessing over lulav is recited only on the first day. The halakha cited in this baraita that the blessing over sukka is recited only on the first day is likewise difficult, as it contradicts the halakha that Rabba bar bar Ḥana said that Rabbi Yoḥanan said, that the blessing over sukka is recited all seven days.

בִּשְׁלָמָא לוּלָב אַלּוּלָב לָא קַשְׁיָא: כָּאן בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים, כָּאן בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים. אֶלָּא סוּכָּה אַסּוּכָּה קַשְׁיָא!

The Gemara continues: Granted, the contradiction between the halakha with regard to lulav in the baraita and the halakha with regard to lulav stated in the name of Rabbi Yoḥanan is not difficult. Here, in the baraita, where the halakha is to recite the blessing each day, it is referring to a time when the Temple is in existence, where the mitzva of lulav is performed all seven days. There, in the case of the statement of Rabbi Yoḥanan that the blessing is recited only on the first day, it is referring to a time when the Temple is not in existence. However, the contradiction between one halakha of sukka and the other halakha of sukka remains difficult, as Rabbi Yoḥanan’s statement indicates that the mitzva of sukka during the Festival is considered seven separate mitzvot, while the halakha in the baraita indicates that it is one extended mitzva.

תַּנָּאֵי הִיא. דְּתַנְיָא: תְּפִילִּין, כׇּל זְמַן שֶׁמַּנִּיחָן — מְבָרֵךְ עֲלֵיהֶן, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים: אֵינוֹ מְבָרֵךְ אֶלָּא שַׁחֲרִית בִּלְבַד.

The Gemara answers: This matter is related to a general dispute between tanna’im, as it was taught in a baraita: With regard to phylacteries, every time one dons them he recites the blessing over them; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: One recites the blessing only in the morning. Apparently, these tanna’im would dispute the issue of sukka as well: Does one recite the blessing each time he performs the mitzva or only the first time he performs it at the beginning of Sukkot?

אִתְּמַר, אַבָּיֵי אָמַר: הִלְכְתָא כְּרַבִּי, וְרָבָא אָמַר: הִלְכְתָא כְּרַבָּנַן. אָמַר רַב מָרִי בְּרַהּ דְּבַת שְׁמוּאֵל: חֲזֵינָא לֵיהּ לְרָבָא דְּלָא עָבֵיד כִּשְׁמַעְתֵּיהּ, אֶלָּא מַקְדֵּים וְקָאֵי וְעָיֵיל בֵּית הַכִּסֵּא, וְנָפֵיק וּמָשֵׁי יְדֵיהּ וּמַנַּח תְּפִילִּין וּמְבָרֵךְ. וְכִי אִצְטְרִיךְ זִימְנָא אַחֲרִינָא, עָיֵיל לְבֵית הַכִּסֵּא, וְנָפֵיק וּמָשֵׁי יְדֵיהּ וּמַנַּח תְּפִילִּין וּמְבָרֵךְ, וַאֲנַן נָמֵי כְּרַבִּי עָבְדִינַן, וּמְבָרְכִין כׇּל שִׁבְעָה.

Apropos phylacteries, it was stated that Abaye said: The halakha is in accordance with the opinion of Rabbi Yehuda HaNasi, and Rava said: The halakha is in accordance with the opinion of the Rabbis. Rav Mari, son of the daughter of Shmuel, said: I observed Rava, who did not act in accordance with his own halakha and recite the blessing over phylacteries only once. Rather, he rises early, and enters the bathroom, and exits, and washes his hands, and dons phylacteries, and recites the blessing. And when he needs to go another time, he enters the bathroom, and exits, and washes his hands, and then dons phylacteries, and then recites the blessing. And we too, in the case of sukka, act in accordance with the opinion of Rabbi Yehuda HaNasi and recite the blessing all seven days.

אָמַר מָר זוּטְרָא: חֲזֵינָא לֵיהּ לְרַב פַּפֵּי, דְּכׇל אֵימַת דְּמַנַּח תְּפִילִּין מְבָרֵךְ. רַבָּנַן דְּבֵי רַב אָשֵׁי, כׇּל אֵימַת דִּמְ[מַ]שְׁמְשִׁי בְּהוּ מְבָרְכִי.

Mar Zutra said: I observed Rav Pappi, who recited the blessing whenever he donned phylacteries. The Sages of the school of Rav Ashi recited the blessing whenever they touched the phylacteries that they were donning.

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מִצְוַת לוּלָב כׇּל שִׁבְעָה. וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: יוֹם רִאשׁוֹן — מִצְוַת לוּלָב, מִכָּאן וְאֵילָךְ מִצְוַת זְקֵנִים. וְרַבִּי יִצְחָק אָמַר: כָּל יוֹמָא מִצְוַת זְקֵנִים. וַאֲפִילּוּ יוֹם רִאשׁוֹן?! וְהָא קַיְימָא לַן דְּיוֹם רִאשׁוֹן דְּאוֹרָיְיתָא! אֵימָא: בַּר מִיּוֹם רִאשׁוֹן. אִי הָכִי — הַיְינוּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי! אֵימָא: וְכֵן אָמַר רַבִּי יִצְחָק.

§ Rav Yehuda said that Shmuel said: The blessing over the mitzva of lulav is recited all seven days of the Festival. And Rabbi Yehoshua ben Levi said: On the first day, there is the mitzva of lulav by Torah law, and one recites a blessing. From that point onward it is a mitzva of the Elders, a rabbinic ordinance to commemorate the Temple, and one is not required to recite a blessing. Rabbi Yitzḥak said: On each day of Sukkot it is a mitzva of the Elders. The Gemara wonders: Even on the first day? But don’t we maintain that on the first day the mitzva of lulav is by Torah law? The Gemara emends the citation. Say that Rabbi Yitzḥak said: On each day of Sukkot except for the first day. The Gemara asks: If so, that opinion is the same as that of Rabbi Yehoshua ben Levi; but they appear to disagree. The Gemara answers: Emend the citation and say: And likewise, Rabbi Yitzḥak said, in agreement with Rabbi Yehoshua ben Levi.

וְאַף רַב סָבַר: כׇּל שִׁבְעָה מִצְוַת לוּלָב. דְּאָמַר רַבִּי חִיָּיא בַּר אָשֵׁי אָמַר רַב: הַמַּדְלִיק נֵר שֶׁל חֲנוּכָּה — צָרִיךְ לְבָרֵךְ. רַבִּי יִרְמְיָה אָמַר: הָרוֹאֶה נֵר שֶׁל חֲנוּכָּה — צָרִיךְ לְבָרֵךְ. מַאי מְבָרֵךְ? אָמַר רַב יְהוּדָה: יוֹם רִאשׁוֹן, הַמַּדְלִיק מְבָרֵךְ שָׁלֹשׁ, הָרוֹאֶה מְבָרֵךְ שְׁתַּיִם. מִכָּאן וְאֵילָךְ, מַדְלִיק מְבָרֵךְ שְׁתַּיִם, וְרוֹאֶה מְבָרֵךְ אַחַת.

The Gemara notes: And Rav also held that the blessing over the mitzva of lulav is recited all seven days, and one recites the blessing even on the six days when the mitzva is by rabbinic law, as Rabbi Ḥiyya bar Ashi said that Rav said: One who lights a Hanukkah light must recite a blessing. Rabbi Yirmeya said: One who sees a burning Hanukkah light must recite a blessing. What blessings does one recite? Rav Yehuda said: On the first day of Hanukkah, the one who lights recites three blessings: To light the Hanukkah light, Who has performed miracles, and the blessing of time. The one who sees burning lights recites two blessings. From this point onward, from the second day of Hanukkah, the one who lights recites two blessings, and the one who sees recites one blessing.

וּמַאי מְבָרֵךְ: ״בָּרוּךְ … אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר (שֶׁל) חֲנוּכָּה״. וְהֵיכָן צִוָּנוּ? מִ״לֹּא תָּסוּר״. וְרַב נַחְמָן בַּר יִצְחָק אָמַר: ״שְׁאַל אָבִיךָ וְיַגֵּדְךָ״.

The Gemara asks: And what is the first blessing that one recites? He recites: Blessed…Who has made us holy through His mitzvot and has commanded us to light the Hanukkah light. The Gemara asks: And where did He command us? The mitzva of Hanukkah is not mentioned in the Torah, so how can one say that it was commanded to us by God? The Gemara answers: The obligation to recite this blessing is derived from the verse: “You shall not turn aside from the sentence which they shall declare unto you, to the right, nor to the left” (Deuteronomy 17:11). From this verse, the mitzva incumbent upon all Jews to heed the statements and decrees of the Sages is derived. Therefore, one who fulfills their directives fulfills a mitzva by Torah law. Rav Naḥman bar Yitzḥak said that the mitzva to heed the voice of the Elders is derived from the verse: “Ask your father, and he will declare unto you, your Elders, and they will tell you” (Deuteronomy 32:7).

(מַאי מְמַעֵט? — זְמַן. אֵימָא מְמַעֵט נֵס? נֵס כֹּל יוֹמָא אִיתֵיהּ). רַב נַחְמָן בַּר יִצְחָק מַתְנֵי לַהּ בְּהֶדְיָא, אָמַר רַב: כׇּל שִׁבְעָה מִצְוַת לוּלָב.

The Gemara asks: What blessing does he omit on the other days of Hanukkah? The Gemara answers: He omits the blessing of time: Who has given us life, sustained us, and brought us to this time. The Gemara asks: And say that he omits the blessing of the miracle: Who has performed miracles. The Gemara answers: The miracle is relevant on all of the days, whereas the blessing: Who has given us life, is pertinent only to the first time one performs the mitzva each year. In any event, from the statement of Rav it is clear that one recites a blessing over a rabbinic mitzva, and therefore one recites the blessing over the lulav all seven days. Rav Naḥman bar Yitzḥak taught this halakha in the name of Rav explicitly, and it is unnecessary to infer Rav’s opinion from statements in other areas of halakha. Rav said: On all seven days, one recites the blessing over the mitzva of lulav.

תָּנוּ רַבָּנַן: הָעוֹשֶׂה סוּכָּה לְעַצְמוֹ, אוֹמֵר: ״בָּרוּךְ … שֶׁהֶחֱיָינוּ כּוּ׳״. נִכְנַס לֵישֵׁב בָּהּ, אוֹמֵר: ״בָּרוּךְ … אֲשֶׁר קִדְּשָׁנוּ כּוּ׳״. הָיְתָה עֲשׂוּיָה וְעוֹמֶדֶת, אִם יָכוֹל לְחַדֵּשׁ בָּהּ דָּבָר — מְבָרֵךְ. אִם לָאו, לִכְשֶׁיִּכָּנֵס לֵישֵׁב בָּהּ — מְבָרֵךְ שְׁתַּיִם. אָמַר רַב אָשֵׁי: חֲזֵינָא לֵיהּ לְרַב כָּהֲנָא דְּקָאָמַר לְהוּ לְכוּלְּהוּ אַכָּסָא דְקִדּוּשָׁא.

§ The Sages taught in a baraita: One who establishes a sukka for himself recites: Blessed…Who has given us life, sustained us, and brought us to this time. When he enters to reside in the sukka, he recites: “Blessed…Who has sanctified us with His mitzvot and commanded us to reside in the sukka. If the sukka was already established and standing and was not constructed for the sake of the mitzva of sukka, then if he is able to introduce a novel element in the sukka for the sake of the mitzva, he recites the blessing: Who has given us life. And if not, then when he enters to reside in the sukka on the Festival he recites two blessings: To reside in the sukka, and: Who has given us life. Rav Ashi said: I observed Rav Kahana, who recites all these blessings over the cup on which he recites kiddush.

תָּנוּ רַבָּנַן: הָיוּ לְפָנָיו מִצְוֹת הַרְבֵּה, אוֹמֵר: ״בָּרוּךְ … אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּצְוֹת״. רַבִּי יְהוּדָה אוֹמֵר: מְבָרֵךְ עַל כׇּל אַחַת וְאַחַת בִּפְנֵי עַצְמָהּ. אָמַר רַבִּי זֵירָא וְאִיתֵּימָא רַבִּי חֲנִינָא בַּר פָּפָּא: הִלְכְתָא כְּרַבִּי יְהוּדָה. וְאָמַר רַבִּי זֵירָא וְאִיתֵּימָא רַבִּי חֲנִינָא בַּר פָּפָּא: מַאי טַעְמָא דְּרַבִּי יְהוּדָה — דִּכְתִיב: ״בָּרוּךְ ה׳ יוֹם יוֹם״, וְכִי בַּיּוֹם מְבָרְכִין אוֹתוֹ, וּבַלַּיְלָה אֵין מְבָרְכִין אוֹתוֹ? אֶלָּא בָּא לוֹמַר לְךָ: בְּכׇל יוֹם וְיוֹם תֵּן לוֹ מֵעֵין בִּרְכוֹתָיו, הָכָא נָמֵי — בְּכׇל דָּבָר וְדָבָר תֵּן לוֹ מֵעֵין בִּרְכוֹתָיו.

The Sages taught: If one had several mitzvot before him to fulfill, he recites: Blessed…Who has sanctified us with His mitzvot, and commanded us concerning the mitzvot. Rabbi Yehuda says: He recites a blessing over each and every one in and of itself. Rabbi Zeira said, and some say that it was Rabbi Ḥanina bar Pappa who said: The halakha is in accordance with the opinion of Rabbi Yehuda. And Rabbi Zeira said, and some say that it was Rabbi Ḥanina bar Pappa who said: What is the rationale for the opinion of Rabbi Yehuda? It is as it is written: “Blessed is the Lord, day by day” (Psalms 68:20). The question arises: Is it so that one blesses Him by day and does not bless Him at night? Rather, the verse comes to tell you: Each and every day, give the Lord the blessings appropriate for that day. Here too, with regard to each and every matter, give Him blessings appropriate to that matter, and do not group the blessings together.

וְאָמַר רַבִּי זֵירָא וְאִיתֵּימָא רַבִּי חֲנִינָא בַּר פָּפָּא: בֹּא וּרְאֵה שֶׁלֹּא כְּמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת בָּשָׂר וְדָם. מִדַּת בָּשָׂר וָדָם — כְּלִי רֵיקָן

Apropos the halakha transmitted by this pair of amora’im, the Gemara continues: Rabbi Zeira said, and some say that it was Rabbi Ḥanina bar Pappa who said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that an empty vessel

מַחֲזִיק, מָלֵא — אֵינוֹ מַחֲזִיק. אֲבָל מִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא: מָלֵא — מַחֲזִיק, רֵיקָן — אֵינוֹ מַחֲזִיק, שֶׁנֶּאֱמַר: ״וְהָיָה אִם שָׁמוֹעַ תִּשְׁמַע וְגוֹ׳״. ״אִם שָׁמוֹעַ״ — ״תִּשְׁמַע״. וְאִם לָאו — לֹא תִּשְׁמַע. דָּבָר אַחֵר: ״אִם שָׁמוֹעַ״ — בְּיָשָׁן, ״תִּשְׁמַע״ — בְּחָדָשׁ. ״וְאִם יִפְנֶה לְבָבְךָ״ — שׁוּב לֹא תִשְׁמָע.

holds that which is placed within it, while a full vessel does not hold it. However, the attribute of the Holy One, Blessed be He, is: If God adds to someone who is a full vessel in terms of knowledge or good attributes, he holds it; a person who is an empty vessel will not hold it. This is alluded to by the verse where it is stated: “And it shall come to pass, if you will hearken diligently [shamoa tishma] unto the voice of the Lord your God, to observe to do all his commandments” (Deuteronomy 28:1). This verse is interpreted homiletically: If you hearken [shamoa] in the present, you will hearken [tishma] in the future as well; and if not, you will not hearken. Alternatively: If you hearkened to the old, i.e., if you review what you already learned, you will hearken to the new as well. “But if your heart turns away” (Deuteronomy 30:17), you will no longer be able to hearken.

מִיָּד תִּינוֹקוֹת וְכוּ׳. אָמַר רַבִּי יוֹחָנָן: אֶתְרוֹג בַּשְּׁבִיעִי — אָסוּר, בַּשְּׁמִינִי — מוּתָּר. סוּכָּה — אֲפִילּוּ בַּשְּׁמִינִי, אֲסוּרָה. וְרֵישׁ לָקִישׁ אָמַר: אֶתְרוֹג — אֲפִילּוּ בַּשְּׁבִיעִי נָמֵי מוּתָּר.

§ The mishna continues: Immediately after fulfilling the mitzva of taking the four species on the seventh day of Sukkot, children remove their lulavim from the binding and eat their etrogim in an expression of extreme joy. Rabbi Yoḥanan said: It is prohibited to derive benefit from the etrog on the seventh day of the festival of Sukkot; however, on the eighth day it is permitted. It is prohibited to derive benefit from the sukka even on the eighth day. And Reish Lakish said: It is permitted to derive benefit from the etrog even on the seventh day, once the mitzva has been fulfilled.

בְּמַאי קָא מִיפַּלְגִי? מָר סָבַר: לְמִצְוָתַהּ אִתַּקְצַאי, וּמַר סָבַר: כּוּלֵּי יוֹמָא אִתַּקְצַאי.

The Gemara asks: With regard to what do they disagree? One Sage, Reish Lakish, holds that the etrog was set aside for its mitzva; once the mitzva has been fulfilled there is no legal barrier to eating the etrog on the seventh day. And one Sage, Rabbi Yoḥanan, holds that the etrog was set aside for the entire day. Therefore, one may not derive benefit from it even after he fulfills the mitzva.

אֵיתִיבֵיהּ רֵישׁ לָקִישׁ לְרַבִּי יוֹחָנָן: מִיָּד תִּינוֹקוֹת שׁוֹמְטִין אֶת לוּלְבֵיהֶן וְאוֹכְלִין אֶתְרוֹגֵיהֶן. מַאי לָאו, הוּא הַדִּין לִגְדוֹלִים! לָא, תִּינוֹקוֹת דַּוְקָא.

Reish Lakish raised an objection to the opinion of Rabbi Yoḥanan from the mishna: Immediately after fulfilling the mitzva, children remove their lulavim from the binding and eat their etrogim. What, is it not that the same is true for etrogim belonging to adults, and it would be permitted to eat those as well? Apparently, it is permitted to derive benefit from the etrog immediately after the mitzva is performed. Rabbi Yoḥanan rejected this: No, the mishna is referring to children specifically, who are not obligated by Torah law to fulfill the mitzva. However, etrogim belonging to adults were set aside for the entire day.

אִיכָּא דְּאָמְרִי, אֵיתִיבֵיהּ רַבִּי יוֹחָנָן לְרֵישׁ לָקִישׁ: מִיָּד הַתִּינוֹקוֹת שׁוֹמְטִין אֶת לוּלְבֵיהֶן וְאוֹכְלִין אֶתְרוֹגֵיהֶן. תִּינוֹקוֹת — אִין, גְּדוֹלִים לָא! הוּא הַדִּין דַּאֲפִילּוּ גְּדוֹלִים, וְהַאי דְּקָתָנֵי תִּינוֹקוֹת — אוֹרְחָא דְּמִלְּתָא קָתָנֵי.

Some say another version of the exchange between Rabbi Yoḥanan and Reish Lakish. Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish from mishna: Immediately after fulfilling the mitzva, children remove their lulavim from the binding and eat their etrogim. One can conclude by inference: Etrogim belonging to children, yes, they may be eaten; etrogim belonging to adults, no, they may not be eaten until the conclusion of the Festival. Reish Lakish responded: The same is true for etrogim belonging to adults, i.e., it would be permitted to eat those as well, and the reason that the mishna is teaching specifically about etrogim belonging to children is that it is teaching the manner in which the matter typically occurs, because children are entertained by eating the etrogim.

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: לְרַבִּי יוֹחָנָן, מַאי שְׁנָא סוּכָּה, מַאי שְׁנָא אֶתְרוֹג?

Rav Pappa said to Abaye: According to Rabbi Yoḥanan, who holds that an object set aside for a mitzva is set aside for the entire day, what is different with regard to a sukka such that it is prohibited even on the eighth day, and what is different with regard to an etrog?

אֲמַר לֵיהּ: סוּכָּה דְּחַזְיָא לְבֵין הַשְּׁמָשׁוֹת, דְּאִי אִיתְרְמִי לֵיהּ סְעוֹדְתָּא בָּעֵי מֵיתַב בְּגַוַּוהּ וּמֵיכַל (בַּהּ) בְּגַוַּוהּ, אִתַּקְצַאי לְבֵין הַשְּׁמָשׁוֹת, וּמִיגּוֹ דְּאִתַּקְצַאי לְבֵין הַשְּׁמָשׁוֹת — אִתַּקְצַאי לְכוּלֵּי יוֹמָא דִּשְׁמִינִי. אֶתְרוֹג, דְּלָא חֲזֵי לְבֵין הַשְּׁמָשׁוֹת — לָא אִתַּקְצַאי לְבֵין הַשְּׁמָשׁוֹת, וְלָא אִתַּקְצַאי לְכוּלֵּי יוֹמָא דִּשְׁמִינִי.

Abaye said to him: With regard to a sukka, it is suitable for use even during twilight at the end of the seventh day, as, if a meal happens to present itself to him at that time, he is required to sit in the sukka and eat in the sukka. Therefore, the sukka is set aside for the mitzva for the twilight period, and since it is set aside for the twilight period, it is set aside for the entire eighth day. Since the status of the twilight period is uncertain, it may be the evening of the eighth day, and once it is set aside for the potential start of the eighth day, it is set aside for the entire eighth day. However, with regard to an etrog, which, once the mitzva has been fulfilled, is not suitable for use during the twilight period, it is not set aside during the twilight period. Since it was not set aside then, it is not set aside for the entire eighth day.

וְלֵוִי אָמַר: אֶתְרוֹג אֲפִילּוּ בַּשְּׁמִינִי אָסוּר, וַאֲבוּהּ דִּשְׁמוּאֵל אָמַר: אֶתְרוֹג בַּשְּׁבִיעִי אָסוּר, בַּשְּׁמִינִי מוּתָּר. קָם אֲבוּהּ דִּשְׁמוּאֵל בְּשִׁיטְתֵיהּ דְּלֵוִי, קָם רַבִּי זֵירָא בְּשִׁיטְתֵיהּ דַּאֲבוּהּ דִּשְׁמוּאֵל. דְּאָמַר רַבִּי זֵירָא: אֶתְרוֹג שֶׁנִּפְסְלָה — אָסוּר לְאוֹכְלָהּ כׇּל שִׁבְעָה.

And Levi said: It is prohibited to use the etrog even on the eighth day. The father of Shmuel said: It is prohibited to use the etrog on the seventh day, and it is permitted on the eighth day. The Gemara notes that ultimately, the father of Shmuel reconsidered his opinion and assumed the opinion of Levi. Rabbi Zeira, however, assumed the opinion of the father of Shmuel, as Rabbi Zeira said: With regard to an etrog that was rendered unfit for any reason, it is prohibited to eat it all seven days, as it was set aside for the mitzva until the end of the Festival.

אָמַר רַבִּי זֵירָא: לָא לִיקְנֵי אִינִישׁ הוֹשַׁעְנָא לְיָנוֹקָא בְּיוֹמָא טָבָא קַמָּא. מַאי טַעְמָא? דְּיָנוֹקָא מִקְנֵא קָנֵי, אַקְנוֹיֵי לָא מַקְנֵי. וְאִשְׁתְּכַח דְּקָא נָפֵיק בְּלוּלָב שֶׁאֵינוֹ שֶׁלּוֹ.

Rabbi Zeira said: A person should not transfer ownership of the four species to a child by means of a gift on the first day of the Festival. What is the rationale for this halakha? It is due to the fact with regard to acquisition, a child is able to acquire objects; however, with regard to transferring ownership, he is not able to transfer ownership to others. In other words, a child is legally able to acquire an item given to him, but he does not have the legal cognizance to transfer ownership of an item to another. In this case, if an adult gives the child the four species as a gift before having fulfilled the mitzva himself, the child will be unable to effect the transfer of ownership back to the adult. And in that case, a situation will result where the adult is seeking to fulfill his obligation with a lulav that is not his.

וְאָמַר רַבִּי זֵירָא: לָא לֵימָא אִינִישׁ לְיָנוֹקָא ״דְּיָהֵיבְנָא לָךְ מִידֵּי״ וְלָא יָהֵיב לֵיהּ, מִשּׁוּם דְּאָתֵי לְאַגְמוֹרֵיהּ שִׁיקְרָא, שֶׁנֶּאֱמַר: ״לִמְּדוּ לְשׁוֹנָם דַּבֶּר שֶׁקֶר״.

And Rabbi Zeira said: A person should not say to a child: I will give you something, and then not give it to him, because he thereby comes to teach him about lying, as it is stated: “They have taught their tongues to speak lies” (Jeremiah 9:4). One must not accustom a child to fail to honor commitments.

וּבִפְלוּגְתָּא דְּרַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דְּאִיתְּמַר: הִפְרִישׁ שִׁבְעָה אֶתְרוֹגִין לְשִׁבְעָה יָמִים, אָמַר רַב: כׇּל אַחַת וְאַחַת יוֹצֵא בָּהּ וְאוֹכְלָהּ לְאַלְתַּר, וְרַב אַסִּי אָמַר: כׇּל אַחַת וְאַחַת יוֹצֵא בָּהּ וְאוֹכְלָהּ לְמָחָר. בְּמַאי קָא מִיפַּלְגִי? מָר סָבַר: לְמִצְוָתַהּ אִתַּקְצַאי. וּמַר סָבַר: לְכוּלֵּי יוֹמָא אִתַּקְצַאי.

The Gemara notes: And other amora’im disagree with regard to the matter of the dispute of Rabbi Yoḥanan and Rabbi Shimon ben Lakish, as it was stated: If one designated seven etrogim for the seven days of the Festival. Rav said: With each and every one, he fulfills his obligation with it and he may then eat it immediately. And Rav Asi said: With each and every one, he fulfills his obligation with it and he may then eat it the following day. With regard to what principle do they disagree? One Sage, Rav, holds: The etrog was set aside for the mitzva; once the mitzva has been fulfilled it is no longer prohibited to derive benefit from the item. The other Sage, Rav Asi, holds: It was set aside for the entire day. Deriving benefit from the etrog remains prohibited until the end of the day, even after one has fulfilled the mitzva.

וַאֲנַן דְּאִית לַן תְּרֵי יוֹמֵי, הֵיכִי עָבְדִינַן? אָמַר אַבָּיֵי: שְׁמִינִי סְפֵק שְׁבִיעִי — אָסוּר, תְּשִׁיעִי סְפֵק שְׁמִינִי — מוּתָּר. מָרִימָר אָמַר: אֲפִילּוּ שְׁמִינִי סְפֵק שְׁבִיעִי — מוּתָּר.

The Gemara asks: And we, who live outside of Eretz Yisrael, who have two days of the Festival due to uncertainty whether the eighth day is actually the seventh day of Sukkot, how do we act with regard to deriving benefit from the four species? Abaye said: On the eighth day, with regard to which there is uncertainty that it might be the seventh day, it is prohibited, as due to that uncertainty, the day retains the sanctity of Sukkot. However, on the ninth day, with regard to which there is uncertainty as it might be the eighth day, it is certainly permitted. Mareimar said: Even on the eighth day, with regard to which there is uncertainty that it might be the seventh day, it is permitted. Since that is also the first day of the Eighth Day of Assembly, no vestige of the sanctity of the festival of Sukkot is attached to it.

בְּסוּרָא עָבְדִי כְּמָרִימָר, רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי עָבֵיד כְּאַבַּיֵּי. וְהִלְכְתָא כְּאַבַּיֵּי.

The Gemara notes: In Sura they acted in accordance with the opinion of Mareimar and derived benefit from the etrog on the eighth day. Rav Sheisha, son of Rav Idi, acted in accordance with the opinion of Abaye. The Gemara notes: The halakha is in accordance with the opinion of Abaye.

אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: שְׁמִינִי סְפֵק שְׁבִיעִי, שְׁבִיעִי לְסוּכָּה וּשְׁמִינִי לִבְרָכָה. וְרַבִּי יוֹחָנָן אָמַר: שְׁמִינִי לָזֶה וְלָזֶה. מֵיתַב כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּיָתְבִינַן, כִּי פְּלִיגִי

§ Apropos the matter of the Eighth Day of Assembly in the Diaspora, the Gemara notes: Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Outside of Eretz Yisrael, on the eighth day, with regard to which there is uncertainty that it might be the seventh day of Sukkot, its status is like that of the seventh day with regard to the mitzva of sukka and like that of the eighth day with regard to the blessing, i.e., in Grace after Meals, in kiddush, and in the Amida prayer, the Eighth Day of Assembly is mentioned. Rabbi Yoḥanan said: Its status is like that of the eighth day both with regard to this, the mitzva of sukka, and to that, the blessing. The Gemara explains: Everyone, even Rabbi Yoḥanan, agrees that we reside in the sukka on the eighth day, with regard to which there is uncertainty that it might be the seventh day. When they disagree is