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Daily Daf Dose
1. The Mishna rules that if one arrived home from traveling and he did yet not fulfill the mitzvah of lulav, he has the entire day to fulfill the mitzvah. The Mishna rules further that if one commenced his meal without having yet fulfilled the mitzvah, he should interrupt his meal and perform the mitzvah. The Gemara explains that this refers to a case where there is not enough time left in the day to perform the mitzvah and therefore he must interrupt his meal to perform the mitzvah. (38a1)
2. The Gemara speculates that there might be a distinction between a Biblical mitzvah and one that is only Rabbinic in nature. One would be obligated to interrupt his meal to perform a Biblical mitzvah like the mitzvah of lulav. One would not be obligated, however, to interrupt a rabbinical mitzvah such as prayer. The Gemara concludes that one is only required to interrupt his meal if there is not enough time left to perform the mitzvah. If there is enough time, however, he can continue eating even if he has before him a Biblical mitzvah to perform. (38a2)
3. The Gemara further suggests that the Mishna can be referring to the mitzvah of lulav which is a rabbinical obligation on the intermediate days of Sukkos. A proof to this idea is because the Mishna states that he was traveling on the road and arrived at his house, and this clearly cannot be discussing a case that he returned from traveling on the first day of the festival, as one is forbidden to travel on the festival. Rather, the Mishnah refers to a case where he returned from traveling on the intermediate days of Sukkos. (38a2)
4. If one does not know how to recite Hallel by himself, it is preferable to have a male adult recite Hallel for him and he should respond after him the refrain of Hallelukah after the completion of every phrase. If a Canaanite slave, a minor or a woman read Hallel, he must repeat each word after the one reading Hallel. (38a3)
5. The Gemara discusses many halachos which are derived from the manner in which Hallel was recited in the times of Rava. (38a4-38b1-38b2)
6. The Gemara states that originally when Hallel was recited and one did not know how to recite it himself, someone else would recite each phrase and the person who was not familiar with the recital of Hallel would respond with the refrain of Hallelukah. (38b1)
7. The Gemara speculates if one would fulfill the mitzvah if he would listen to the Hallel being recited and he would not respond. The Gemara concludes that one who listens to the Hallel is deemed as having recited Hallel himself and for this reason, even if he does not respond with the refrain of Hallelukah, he has fulfilled his obligation. (38b2)
2. The Gemara speculates that there might be a distinction between a Biblical mitzvah and one that is only Rabbinic in nature. One would be obligated to interrupt his meal to perform a Biblical mitzvah like the mitzvah of lulav. One would not be obligated, however, to interrupt a rabbinical mitzvah such as prayer. The Gemara concludes that one is only required to interrupt his meal if there is not enough time left to perform the mitzvah. If there is enough time, however, he can continue eating even if he has before him a Biblical mitzvah to perform. (38a2)
3. The Gemara further suggests that the Mishna can be referring to the mitzvah of lulav which is a rabbinical obligation on the intermediate days of Sukkos. A proof to this idea is because the Mishna states that he was traveling on the road and arrived at his house, and this clearly cannot be discussing a case that he returned from traveling on the first day of the festival, as one is forbidden to travel on the festival. Rather, the Mishnah refers to a case where he returned from traveling on the intermediate days of Sukkos. (38a2)
4. If one does not know how to recite Hallel by himself, it is preferable to have a male adult recite Hallel for him and he should respond after him the refrain of Hallelukah after the completion of every phrase. If a Canaanite slave, a minor or a woman read Hallel, he must repeat each word after the one reading Hallel. (38a3)
5. The Gemara discusses many halachos which are derived from the manner in which Hallel was recited in the times of Rava. (38a4-38b1-38b2)
6. The Gemara states that originally when Hallel was recited and one did not know how to recite it himself, someone else would recite each phrase and the person who was not familiar with the recital of Hallel would respond with the refrain of Hallelukah. (38b1)
7. The Gemara speculates if one would fulfill the mitzvah if he would listen to the Hallel being recited and he would not respond. The Gemara concludes that one who listens to the Hallel is deemed as having recited Hallel himself and for this reason, even if he does not respond with the refrain of Hallelukah, he has fulfilled his obligation. (38b2)
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