The Eddie B. Sit edition of the Talmud Bavli audio series, specifically Masechet Sukkah, has been dedicated by Celia and Isaac Jamal, Hashem aleihem yichyu amen, for the hatzlacha of their dear children. May they witness much nachat from all of them, may they grow up, marry at the right time, and have children, healthily and happily, with bracha vehatzlacha. May they see descendants and descendants of their descendants ad biat goel tzedek amen. Additionally, this masechet is dedicated le'iluy nishmat Sarah bat Adel, ruach Hashem tenichena be-Gan Eden amen, again by Celia and Isaac Jamal, tizku le-mitzvot. Today's daf has been dedicated by Mr. Isaac Shabot in honor of his parents, Jack and Marilyn, Hashem aleihem yichyu amen. We begin today's daf on Lamed Chet amud bet, and we are actually three lines from the bottom.
The Gemara states: Amar Rava: A person should not say, “Baruch haba” and then pause before saying beshem Hashem. Instead, he should say it all together: “Baruch haba beshem Hashem.” This means he should not say “Baruch haba,” take a breath, and then continue with “beshem Hashem.” The issue here is clarified by Rashi: we are discussing a case where he is not listening to someone else read the Hallel for him; he is reciting it alone at home. Therefore, he should not say “Baruch haba” and then breathe in between, for it would appear that the name of God is left hanging, which is inappropriate. If he says it all in one breath, it is clear that God’s name is connected to the beginning of the verse.
If, however, a person were listening to the Hallel being read by someone else and the reader said “Baruch haba,” then the listener could finish by saying “beshem Hashem.” This is because of the rule of shome'ah k'oneh: listening is equivalent to saying it. Thus, there is no issue with pausing in that scenario, as the two statements are considered one.
Rava continues: When answering the Kaddish, a person should not say, “Yehei shemei rabba” and pause before saying “mevarech.” Instead, he should say it all together: “Yehei shemei rabba mevarech.” The logic here is that although “Yehei shemei rabba” is not a direct name for Hashem, it is a reference to His name. Pausing in between would disrupt the context of the sentence.
It should be noted that we learned in Masechet Berachot the opinion of Mahzor Vitri. According to Mahzor Vitri, “shemei” is actually an abbreviation for “shem Yah,” meaning that the interpretation of the Kaddish suggests that “Yehei shemei rabba” is referring to the name Yah, which is incomplete since God’s full name is Yod-Ke-Vav-Ke. This interpretation makes sense in the context of pausing, as it provides a complete sentence. However, the Gemara here seems to oppose that opinion, indicating that the name is not treated in that way.
Next, Rav Safra challenges Rava, asking rhetorically if he is indeed saying something correct. He implies that pausing is acceptable since the listener will finish the verse they started. Rava agrees that a breath is permissible, but not a long pause. Thus, there is a dispute between Rava and Rav Safra regarding whether one may pause in between “Baruch haba” and “beshem Hashem,” or “Yehei shemei rabba” and “mevarech.” While the debate centers on breathing, there is consensus that one should not pause longer than a breath.
The Gemara continues with the discussion of customs. There are places where the custom is to repeat each verse in the Hallel. This practice stems from the chapter Min HaMetzar, where many verses are doubled. The Mishnah states that if this is their custom, they should continue to do so. Rabbi was known to repeat verses from “Anna Hashem hoshia na,” while Rabbi Elazar ben Parta would add additional verses to be repeated, starting from “Odecha ki anitani.” This has become our custom as well.
The Mishnah states that in places where they have the custom to recite a concluding blessing after the Hallel, they should maintain this practice. This is a legitimate custom, as we also conclude with “Baruch atah Hashem Melech Gadol Mehulal B'tishbachot.” Abaye comments that this discussion pertains only to the concluding blessing, while regarding the initial blessing before the Hallel, it is a mitzvah to recite it. This is based on the principle that one should bless before performing a mitzvah.
The Gemara explains that the term “over” means “before,” as demonstrated in various verses. Abaye provides additional sources to show that “over” signifies “before.” There is a significant discussion about how blessings are made regarding the lulav and etrog, particularly how one should bless before taking them, as this is the appropriate time to do so.
The Gemara raises the question of how to bless the lulav and etrog when they are still in their vessels. The concern is that one might fulfill the mitzvah before making the blessing. The Tosafot suggests three methods for resolving this issue, emphasizing the importance of intention and proper timing when performing the mitzvah.
Moving on to the next Mishnah, we delve into the laws of Shemita. In the seventh year, certain restrictions apply to farmers regarding their crops. For instance, planting, pruning, and harvesting are forbidden. The Mishnah addresses the purchase of a lulav during the Shemita year, specifically noting that one may buy it from a Chaver but must receive the etrog as a gift.
This raises questions about the permissibility of transactions involving etrogim during the Shemita year. The Gemara discusses the implications of purchasing etrogim from an Am Ha'aretz, emphasizing the importance of adhering to the laws of Shemita and the sanctity of the produce involved.
Ultimately, the Gemara concludes that the Shemita laws apply differently to various types of produce, and specific guidelines must be followed to ensure compliance with these laws while fulfilling the mitzvah of taking the lulav and etrog.
In summary, the discussions surrounding the Hallel, Kaddish, and the laws of Shemita reflect a deep commitment to preserving the sanctity of prayer and the observance of mitzvot, reinforcing the importance of intention and proper practice in the Jewish tradition.