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Daily Daf Dose
1. There is a concern that one who is not proficient regarding the laws of waving the lulav or reciting the blessing will carry the lulav four amos in the public domain on Shabbos, which is a biblical prohibition. For this reason the Chachamim enacted a decree that when Shabbos occurs on one of the last six days of Sukkos, one does not take the lulav in the Bais HaMikdash. (42b3-43a1)
2. The residents of Eretz Yisroel were permitted to take the lulav even when the first day of Sukkos occurred on Shabbos. The reason for this was because they were aware of the institution of the new month. (43a2)
3. There is a dispute whether one can cut a lulav from a tree or tie the lulav with the other species on Shabbos. Rabbi Eliezer maintains that since it is said and you shall take for yourselves on the first day… the word bayom, the first day, teaches us that the preliminaries involved in taking the lulav also override the Shabbos restrictions. The Chachamim, however, maintains that one cannot perform the preliminaries of the lulav on Shabbos, and they use the word bayom to teach us that the lulav obligation only applies during the day and not at night. (43a3)
4. The Gemara concludes that the mitzvah of Sukkah applied by day and by night. This is derived by employing a gezeirah shavah from the Miluim, when Aharon and his sons were inaugurated into the service of the Mishkan, where it is said and at the entrance of the Tent of Meeting you shall dwell day and night for seven days. (43a3-43a4-43b1)
5. The taking of the aravah in the Bais HaMikdash when the seventh day of Sukkos occurs on Shabbos was permitted so that everyone would be aware that there is a biblical obligation to take the aravah in the Bais HaMikdash. There was no concern that one would carry the aravah on Shabbos four amos in a public domain because the agents of the Bais Din, the court, would bring the aravos to the Bais HaMikdash. There was also no concern that one would bring the aravos to an expert to learn how to recite the blessing, because only the Kohanim took the aravos, and the Kohanim were knowledgeable regarding the laws of reciting the blessings. (43b1)
6. There is a dispute whether they circled the mizbeiach with the aravah or with the lulav. Abaye maintains that they circled the mizbeiach with the aravah, whereas Rav Yosef maintains that they circled the mizbeiach with the lulav and they performed the biblical obligation of aravah by standing the aravos around the mizbeiach. (43b3-43b4)
2. The residents of Eretz Yisroel were permitted to take the lulav even when the first day of Sukkos occurred on Shabbos. The reason for this was because they were aware of the institution of the new month. (43a2)
3. There is a dispute whether one can cut a lulav from a tree or tie the lulav with the other species on Shabbos. Rabbi Eliezer maintains that since it is said and you shall take for yourselves on the first day… the word bayom, the first day, teaches us that the preliminaries involved in taking the lulav also override the Shabbos restrictions. The Chachamim, however, maintains that one cannot perform the preliminaries of the lulav on Shabbos, and they use the word bayom to teach us that the lulav obligation only applies during the day and not at night. (43a3)
4. The Gemara concludes that the mitzvah of Sukkah applied by day and by night. This is derived by employing a gezeirah shavah from the Miluim, when Aharon and his sons were inaugurated into the service of the Mishkan, where it is said and at the entrance of the Tent of Meeting you shall dwell day and night for seven days. (43a3-43a4-43b1)
5. The taking of the aravah in the Bais HaMikdash when the seventh day of Sukkos occurs on Shabbos was permitted so that everyone would be aware that there is a biblical obligation to take the aravah in the Bais HaMikdash. There was no concern that one would carry the aravah on Shabbos four amos in a public domain because the agents of the Bais Din, the court, would bring the aravos to the Bais HaMikdash. There was also no concern that one would bring the aravos to an expert to learn how to recite the blessing, because only the Kohanim took the aravos, and the Kohanim were knowledgeable regarding the laws of reciting the blessings. (43b1)
6. There is a dispute whether they circled the mizbeiach with the aravah or with the lulav. Abaye maintains that they circled the mizbeiach with the aravah, whereas Rav Yosef maintains that they circled the mizbeiach with the lulav and they performed the biblical obligation of aravah by standing the aravos around the mizbeiach. (43b3-43b4)
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