The Eddie B. Sit edition of the audio series on the Talmud Bavli, specifically on Masechet Sukkah, has been dedicated by Celia and Isaac Jamal for the success of their dear children. May they witness much nachat from them, may they all grow up, marry at the appropriate time, and have children who are healthy and happy, with beracha vehatzlacha. Furthermore, may they see descendants and descendants of their descendants until the coming of the righteous redeemer, ad biat goel tzedek amen. The masechet has also been dedicated for the elevation of the soul of Sarah bat Adel, may her soul be granted rest in the Garden of Eden, ruach Hashem tenichena be-gan eden amen. Today's daf has been sponsored by Doctor and Mrs. Lily Meddeb in memory of Moshe ben Rachel Man, may his soul be granted rest in the Garden of Eden, ruach Hashem tenichenu be-gan eden amen. Today's daf, specifically Daf Mem-Hei, is studied for the elevation of the soul of Avraham ben Ester, may his soul be granted rest in the Garden of Eden, ruach Hashem tenichenu be-gan eden amen. Additionally, we remember the soul of Mazal bat Frida, who passed away at a young age, may her soul be granted rest in the Garden of Eden, le'iluy nishmat hamruchamet shenifterah bekitzur yamim veshanim. We commence our study today, generously sponsored by Mr. Isaac Schebar in honor of the Rabbi, tizkeh lemitzvot Yitzchak. May, with the help of God, he continue to enjoy success, hatzlacha ve-harvacha be-yirah ve-ahavat torah amen.
We begin on Mem-Dalet Amud Bet, starting two lines from the bottom. The Gemara states, Mitzvat Lulav Keitzad, quoting from the mishnah which teaches that when Sukkot falls on Shabbat, the first day, the people would bring their lulavim to the Har HaBayit (Temple Mount) on Friday, since they are not permitted to carry on Shabbat. They would hand them over to the attendants of the Beit HaMikdash, who would place them on the istaba'ot (benches). The following day, when the people returned, they would toss the lulavim toward the crowd, resulting in a somewhat chaotic situation where individuals would push and shove each other. Consequently, the Rabbis instituted a takana that on the first day of Sukkot when it falls on Shabbat, everyone should shake their lulav at home.
The Gemara continues, stating that a tannaic statement was presented before Rav Nachman: sodrin al gag ha-istaba. This indicates that the lulavim were placed on the roof of the istaba'ot. The istaba'ot were benches with canopies to shield the people from rain. Upon hearing this, Rav Nachman questioned, ve-chi leyabshano hu tzarich? Why would they need to dry them out by placing them in the sun? A dry lulav is pasul (invalid). Therefore, it must be that the text was altered from gag to gav, meaning they were placed on the surface of the istaba itself.
Next, Rechavah states in the name of Rabbi Yehuda that the Har HaBayit had setyo kaful, meaning the benches were doubled around the perimeter. This implies that there were two rows of benches encircling the Har HaBayit. The Gemara then proceeds with the mishnah discussing Mitzvat Aravah Keitzad, explaining the practice conducted in the Beit HaMikdash during the seven days of Sukkot. It describes a location south of Yerushalayim known as Motza, where they would go down to collect the murbiyot shel aravah (willow branches). They would bring these branches to Yerushalayim and position them beside the mizbe'ach (altar), allowing the heads of the aravot to droop over the top of the mizbe'ach.
During this ceremony, they would blow the shofar with the sequence of teki'ah, teru'ah, teki'ah to announce the event. The Tosafot notes that they would position the branches beside the mizbe'ach only after circling it once. Each day they would encircle the mizbe'ach once, reciting Anna Hashem hoshia na (Please God, save us) and Anna Hashem hatzlicha na (Please God, grant us success). Rabbi Yehuda states that they would say, Ani vahu hoshia na, which translates to "I and He, save us." Rashi explains that the numerical value of Ani vahu is 78, which corresponds to Anna Hashem.
Rashi further elucidates that Ani and Vahu are among the 72 names of the Holy One blessed be He, derived from three consecutive verses in Parashat Beshalach, each containing 72 letters. The first letter of the first verse, the last letter of the middle verse, and the first letter of the last verse form the name Vahu. Similarly, Rashi explains how Ani is derived from specific letters in those verses. This connection illustrates the deep significance of these names, especially when invoking divine assistance.
As the mishnah continues, it states that on the seventh day of Sukkot, they would circle the mizbe'ach seven times. Upon leaving, they would proclaim praises to the mizbe'ach. Rabbi Eliezer adds that the praises were directed to both God and the mizbe'ach simultaneously. The Gemara raises a concern about combining God's name with another entity, as it is stated that anyone who does so is uprooted from the world. The response clarifies that they express gratitude to God and praise the mizbe'ach as the means of atonement.
The Gemara further explains that the mitzvah of aravah was conducted similarly on Shabbat, with the stipulation that they would gather the branches before Shabbat to avoid any transgression. The Gemara records a differing opinion from Rabbi Yochanan ben Beroka, who states that they used chariyot shel dekel (palm branches) instead of lulavim. Rabbi Yochanan's view raises questions about whether this custom was exclusive to the seventh day or applicable throughout the holiday.
As the discussion progresses, the Gemara reveals that immediately after the holiday, children would drop their lulavim, and adults would take them, consuming the children's etrogim. Rashi clarifies that this practice does not constitute theft, as it was accepted out of joy. The Tosafot elaborates on the implications of this behavior, drawing parallels to customs associated with the joy of a wedding, where similar allowances are made in the spirit of celebration.
In conclusion, the Gemara presents a rich tapestry of halachic discussions surrounding the observances of Sukkot, particularly focusing on the rituals of the lulav and aravah. The text not only elucidates the laws and customs but also emphasizes the importance of intention and the spiritual connection to the divine during these sacred practices. Each ruling and distinction serves to deepen our understanding of the mitzvot and their significance within the framework of Jewish law.