Sukkah 39a — the Talmud in English

Rav Safra said to him: ![](pamud.bmp "

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Moshe,

that is, the great one of the generation [for the great one of the generation is always compared to Moshe our teacher], and is it so that

you have spoken well?

Rather:

between

there

with regard to “Blessed is he who comes,”

and

between

here

with regard to “May His great Name,” he intends

to conclude the matter,

that is, his intention is to finish his speech,

and

in such a case

there is no problem.

We learned in our Mishna:

In a place where they are accustomed to repeat

he shall repeat:

And we learned in a beraita:

The tanna taught: Rabbi repeats verses in it,

from “I thank You” onward until the end of the Hallel.

Whereas

Rabbi Elazar ben Parta adds in it

in the Hallel, to repeat

verses

more than Rabbi’s repetition.

And the Gemara explains:

What does he add

Rabbi Elazar ben Parta? Which verses did he repeat more than those that Rabbi repeated?

Abaye said: He adds

that he would

repeat from “I thank You” and onward,

as is our practice. And the reason that he would not repeat from the beginning of the psalm is that the psalm itself repeats its words up to that point, as explained above, on page 38a. [“I called upon the Lord” corresponds to “Answer me with the expanses of the Lord”; “The Lord is for me” is repeated twice; “It is better to take refuge” is repeated twice; “They surrounded me” — “They surrounded me”; “He pushed” — “You pushed me”; “And He became my salvation” — “all song and salvation”; “The right hand of the Lord”

was repeated twice; “I shall not die” — “He did not deliver me to death”; “Open for me the gates of righteousness” — “This is the gate of the Lord.” But from “I thank You” onward it is not repeated].

We learned in our Mishna: In a place where they are accustomed

to recite the blessing, he shall recite the blessing:

Abaye said: They taught

that the blessing depends upon custom

only

with regard to the blessing

after it,

but

the blessing

before it is a mitzva to recite.

For Rav Yehuda said that Shmuel said: For all the mitzvot, one recites a blessing over them beforehand

before

performing them.

And from what is it understood that this “beforehand”

mentioned in Shmuel’s words

is an expression of preceding?

For Rav Naḥman bar Yitzhak said, as it is written: [Samuel II 18:23]:

“

And Ahimaaz ran by way of the plain, and he passed the Cushite.”

And this means that he preceded the Cushite and ran before him.

Abaye said: From here

we derive it [Genesis 33:3]:

“And he passed before them.”

And if you wish, say: From here

we derive it [Micah 2:13]:

“And their king passed before them, and the Lord at their head.”

Mishna:

One who purchases a lulav

[not specifically a lulav, but all the species of the lulav are included ],

from his fellow

who is an am ha-aretz [Rashi does not have the word “his fellow,” since it is speaking of an am ha-aretz, as is explained in the Gemara, and an am ha-aretz is not considered the fellow of a ḥaver],

during the Sabbatical year,

shall ask that am ha-aretz to

give him

the

etrog as a gift,

since he is not permitted to purchase it

from him with money

during the Sabbatical year

for the reason that will be explained below.

Gemara:

And the Gemara clarifies: If

he did not wish

that am ha-aretz

to give him

the etrog

as a gift, what is the law

[what shall he do]?

Rav Huna said:

He shall purchase the lulav from him at a high price, more than its value, until he

causes him to include

the

money

of the

etrog in the lulav.

That is, if that am ha-aretz is not willing to give him an etrog as a gift, he shall give him its value for another matter and stipulate with him that the etrog shall always be a gift in his possession.

The Gemara raises a difficulty: Why does he need to take the etrog from him as a gift,

and let him give him

money

directly,

what do we care that he purchases it with money?!

The Gemara explains: Giving him its value directly is impossible,

since one may not hand over the money of Sabbatical produce to an am ha-aretz.

For thus we learned in a beraita,

as it was taught: One may not hand over the money of Sabbatical produce to an am ha-aretz in an amount greater than the food of three meals.

And the reason for this is that the Torah said: “And the Sabbath of the land shall be for you, for eating,” and the Sages expounded: “For eating” — and not for commerce. That is, all produce of the Sabbatical year must be removed during the Sabbatical year, both the produce itself and its money, and it was not given to conduct commerce with it, to set aside the money in his house so that his wealth should increase.

And ammei ha-aretz are suspected of this, and for that reason they prohibited taking anything from them and placing Sabbatical-year money in their hands, lest they set aside the money and fail to remove it, and it turns out that he transgresses “Before the blind you shall not place a stumbling block.”

But food for three meals may be handed to them from Sabbatical produce, for there is concern that they need it for the Shabbat meal, and since this measure was permitted on the eve of Shabbat, it was also permitted on weekdays.

And if

he forgot and

handed

him money that was the value of Sabbatical produce, for example, he purchased Sabbatical produce from him,

he shall say

that ḥaver who handed him the money:

Behold, these monies

that I handed him, which possess the sanctity of the Sabbatical year,

shall be redeemed onto produce

that is not of the Sabbatical year

that I have inside my house,

and those produce items shall enter into sanctity in their place.