כָּאן – בַּמִּקְדָּשׁ, כָּאן – בַּגְּבוּלִין.

Here, where Rabbi Yoḥanan said that it is a halakha transmitted to Moses from Sinai, he is referring to the mitzva of the willow branch in the Temple; there, where he said that it was established by the prophets, he was referring to the taking of the willow branch in the outlying areas.

אָמַר רַבִּי אַמִי: עֲרָבָה צְרִיכָה שִׁיעוּר, וְאֵינָהּ נִיטֶּלֶת אֶלָּא בִּפְנֵי עַצְמָהּ, וְאֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בָּעֲרָבָה שֶׁבַּלּוּלָב. כֵּיוָן דְּאָמַר מָר: אֵינָהּ נִיטֶּלֶת אֶלָּא בִּפְנֵי עַצְמָהּ – פְּשִׁיטָא דְּאֵין אָדָם יוֹצֵא בָּעֲרָבָה שֶׁבַּלּוּלָב!

§ Rabbi Ami said: The willow branch taken to fulfill the mitzva requires a certain measure, and it is taken only in and of itself and not with the lulav , and a person does not fulfill his obligation with the willow branch that is bound with the lulav . The Gemara asks: Since the Master said: It is taken only in and of itself, it is obvious that a person does not fulfill his obligation with the willow branch that is bound with the lulav . Why are both statements necessary?

מַהוּ דְּתֵימָא: הָנֵי מִילֵּי – הֵיכָא דְּלָא אַגְבְּהֵיהּ וַהֲדַר אַגְבְּהֵיהּ, אֲבָל אַגְבְּהֵיהּ וַהֲדַר אַגְבְּהֵיהּ – אֵימָא לָא, קָא מַשְׁמַע לָן. וְרַב חִסְדָּא אָמַר רַבִּי יִצְחָק: אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בָּעֲרָבָה שֶׁבַּלּוּלָב (בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג).

The Gemara answers: It is necessary lest you say that this applies only to a case where he did not lift the willow branch bound with the lulav and then lift it again to fulfill the mitzva of the willow branch; however, in a case where he lifted the lulav and then lifted it again, say no, he fulfills his obligation with the willow branch in the lulav . Therefore, he teaches us that even if one takes the four species a second time with the express intent of fulfilling the mitzva of the willow branch, he did not fulfill his obligation, as he must take the willow branch by itself. And Rav Ḥisda said that Rabbi Yitzḥak said: A person fulfills his obligation with the willow branch that is bound with the lulav on the first day of the festival of Sukkot .

וְכַמָּה שִׁיעוּרָהּ? אָמַר רַב נַחְמָן: שְׁלֹשָׁה בַּדֵּי עָלִין לַחִין. וְרַב שֵׁשֶׁת אָמַר: אֲפִילּוּ עָלֶה אֶחָד וּבַד אֶחָד. עָלֶה אֶחָד וּבַד אֶחָד סָלְקָא דַּעֲתָךְ?! אֶלָּא אֵימָא: אֲפִילּוּ עָלֶה אֶחָד בְּבַד אֶחָד.

Rabbi Ami said that the willow branch requires a certain measure. The Gemara asks: And what is its requisite measure? Rav Naḥman said: It is three branches of moist leaves. And Rav Sheshet said: It is even one leaf and one branch. The Gemara wonders about the statement of Rav Sheshet: Does it enter your mind that one takes a single leaf and a single branch separately? Rather, emend Rav Sheshet’s statement and say: One fulfills his obligation even with one leaf on one branch.

אָמַר אַיְיבוּ: הֲוָה קָאֵימְנָא קַמֵּיהּ דְּרַבִּי אֶלְעָזָר בַּר צָדוֹק, וְאַיְיתֵי הַהוּא גַּבְרָא עֲרָבָה קַמֵּיהּ, שָׁקֵיל, חָבֵיט חָבֵיט וְלָא בָּרֵיךְ. קָסָבַר: מִנְהַג נְבִיאִים הוּא. אַיְיבוּ וְחִזְקִיָּה בְּנֵי בְּרַתֵּיהּ דְּרַב אַיְיתוּ עֲרָבָה לְקַמֵּיהּ דְּרַב, חָבֵיט חָבֵיט וְלָא בָּרֵיךְ, קָא סָבַר: מִנְהַג נְבִיאִים הוּא.

§ The Gemara relates that Aivu, father of the amora Rav, said: I was standing before Rabbi Elazar bar Tzadok, and a certain man brought a willow branch before him to fulfill the mitzva. He took it and waved it; he waved it and did not recite a blessing. This indicates that he holds that the mitzva of the willow branch is a custom of the prophets and is therefore performed without a blessing. Similarly, the Gemara relates that Aivu and Ḥizkiya, sons of the daughter of Rav, brought a willow branch before Rav to fulfill the mitzva. He waved it; he waved it and did not recite a blessing. This indicates that he, too, holds that it is a custom of the prophets.

אָמַר אַיְיבוּ: הֲוָה קָאֵימְנָא קַמֵּיהּ דְּרַבִּי אֶלְעָזָר בַּר צָדוֹק, אֲתָא לְקַמֵּיהּ הַהוּא גַּבְרָא. אָמַר לֵיהּ: קִרְיָיתָא אִית לִי, כַּרְמַיָּא אִית לִי, זֵיתַיָּא אִית לִי, וְאָתוּ בְּנֵי קִרְיָיתָא וּמְקַשְׁקְשִׁין בְּכַרְמַיָּא וְאוֹכְלִין בְּזֵיתַיָּא, אֲרִיךְ אוֹ לָא אֲרִיךְ? אָמַר לֵיהּ: לָא אֲרִיךְ. הֲוָה קָא שָׁבֵיק לֵיהּ וְאָזֵיל. אֲמַר: כְּדוּ הֲוֵיתִי דָּיְירִי בְּאַרְעָא הֲדָא אַרְבָּעִים שְׁנִין, וְלָא חָמֵיתִי בַּר אֱינָשׁ מְהַלֵּךְ בְּאָרְחָן דְּתַקְנַן כְּדֵין. הֲדַר וְאָתֵי וְאָמַר לֵיהּ: מַאי מִיעֲבַד? אָמַר לֵיהּ: אַפְקַר זֵיתַיָּא לַחֲשׁוּכַיָּא, וְתֵן פְּרִיטַיָּא לְקַשְׁקוּשֵׁי כְּרָמִים.

Apropos the exchange between Aivu and Rabbi Elazar bar Tzadok, the Gemara cites another halakha that was transmitted in the same manner. Aivu said: I was standing before Rabbi Elazar bar Tzadok, and a certain man came before him and said to him: I have villages, I have olive groves, and I have olives, and the villagers come and hoe the olive groves during the Sabbatical Year and eat from the olive trees. Is it appropriate or inappropriate to allow this to continue? He said to him: It is inappropriate. As the man was leaving him and going on his way, Rabbi Elazar bar Tzadok said: I have already resided in this land for forty years and I have not seen a person walk in a path as straight as this man does. The man came back to Rabbi Elazar bar Tzadok and said to him: What should I do to ameliorate the situation? He said to him: Declare the olives ownerless for the poor, and give perutot coins to hired laborers as payment to hoe the olive groves.

וְקַשְׁקוּשֵׁי מִי שָׁרֵי? וְהָא תַּנְיָא: ״וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ״. ״תִּשְׁמְטֶנָּה״ – מִלְּקַשְׁקֵשׁ, ״וּנְטַשְׁתָּהּ״ – מִלְּסַקֵּל! אָמַר רַב עוּקְבָא בַּר חָמָא: תְּרֵי קַשְׁקוּשֵׁי הָווּ, חַד סַתּוּמֵי פִילֵי, וְחַד אַבְרוּיֵי אִילָנֵי. אַבְרוּיֵי אִילָנֵי – אָסוּר, סַתּוּמֵי פִילֵי – שָׁרֵי.

The Gemara asks: Is hoeing olive groves permitted during the Sabbatical Year? But wasn’t it taught in a baraita that it is written: “But the seventh year you shall let it rest and lie fallow” (Exodus 23:11); meaning you shall let it rest from hoeing, and lie fallow from clearing the field of rocks? Apparently, hoeing is prohibited during the Sabbatical Year. Rav Ukva bar Ḥama said: There are two types of hoeing, one whose objective is to seal cracks in the ground and one to enhance the trees’ health. Enhancing the trees’ health is prohibited; sealing cracks is permitted, as it is merely to prevent the trees from dying and not to accelerate their growth.

אָמַר אַיְיבוּ מִשּׁוּם רַבִּי אֶלְעָזָר בַּר צָדוֹק: אַל יְהַלֵּךְ אָדָם בְּעַרְבֵי שַׁבָּתוֹת יוֹתֵר מִשָּׁלֹֹשׁ פַּרְסָאוֹת. אָמַר רַב כָּהֲנָא: לָא אֲמַרַן אֶלָּא לְבֵיתֵיהּ, אֲבָל לְאוּשְׁפִּיזֵיהּ – אַמַּאי דְּנָקֵיט סָמֵיךְ.

An additional halakha was transmitted in the same manner. Aivu said in the name of Rabbi Elazar bar Tzadok: A person should not walk on Shabbat eves more than a distance of three parasangs [ parsaot ]. Rather, he should reach the place where he will stay on Shabbat early enough to ensure that he will have meals prepared for Shabbat. Rav Kahana said: We said that restriction only with regard to a case where he is returning to his house. However, if he is going to an inn, he relies on the food that he took with him. As he cannot assume that he will find lodgings with food, he brings food sufficient for his needs. Therefore, it is permitted for him to travel a greater distance.

וְאִיכָּא דְּאָמְרִי, אָמַר רַב כָּהֲנָא: לֹא נִצְרְכָא אֶלָּא אֲפִילּוּ לְבֵיתֵיהּ. אָמַר רַב כָּהֲנָא: בְּדִידִי הֲוָה עוֹבָדָא, וַאֲפִילּוּ כָּסָא דְּהַרְסְנָא לָא אַשְׁכַּח.

Some say that Rav Kahana said: This restriction that one may not walk a distance of more than three parasangs on Shabbat eves was required even with regard to one traveling to his house, and all the more so with regard to one traveling to an inn, as he cannot assume that he will find food there. Rav Kahana said: There was an incident that happened with me where I traveled a distance to reach my home on Friday and I did not find even small fried fish [ deharsena ] to eat in the house. One must prepare for Shabbat well in advance of the onset of Shabbat.

״מִצְוַת לוּלָב כֵּיצַד״. תָּנֵי תַּנָּא קַמֵּיהּ דְּרַב נַחְמָן: סוֹדְרִין עַל גַּג הָאִיצְטַבָּא. אָמַר לֵיהּ:

§ The mishna continues: How is the mitzva of lulav fulfilled in the Temple when the first day of the Festival occurs on Shabbat? The mishna then explains how the attendants arrange their lulavim on the bench in the Temple. The tanna who recited mishnayot in the study hall taught a version of the mishna before Rav Naḥman: The attendant arranges them on the roof over the bench in the Temple. Rav Naḥman said to him: