חידושים בהלכות נטילת לולב בשבת בהר הבית | הרב אליהו ובר

What is the Torah commandment? And you shall take for yourselves on the first day the fruit of the fig tree, the palm branch of myrrh, and the branch of the fig tree, and the willow branch of the brook, and rejoice before the Lord for seven days. There is a commandment to take on the first day four kinds of things and to rejoice before the Lord for seven days. The sages taught that the commandment is to take on the first day in every place and on the seven days only in the Temple. And this is a commandment of the Torah when it binds the male Temple to the established Temple. Rabbi Yochan ben Zakkai established that they are taken everywhere for seven days, and this is the custom that is practiced today, that they are taken in all places. The Mishnah describes to us how we deal with the problem that when we eat on Shabbat, then the Mishnah brings several laws in this context. First of all , a good day to be on Shabbat. All the Ummah members brought their lullabies to the synagogue. On Shabbat Eve, everyone brings the lulavim to the synagogue, and on Shabbat, everyone takes them in the synagogue. And why? Because everyone needs to take their own life. There is a law that you have to follow. Everyone needs their own. So you can't do your duty in someone else's lulav. Therefore, on Shabbat evening, the lulavim are brought to the synagogue and taken in the synagogue. The author Rabbi Yossi says that whoever accidentally releases a taltal into the public domain on Shabbat is exempt. And this is called "This is related to the issue of making a mistake about a mitzvah and performing a mitzvah." According to the law, we rule from the perspective of Rabbi Yehoshua that a person who made a mistake about a mitzvah and performed a mitzvah is exempt. He violated the prohibition against desecrating the Sabbath. But he is exempt, he does not need to bring a sin offering to the temple. And if he did it intentionally, he is certainly liable to be cut off, and if he is found guilty, he will be liable to stoning. Perhaps it seems that the Gemara on Shabbat is based on Rabbi Eliezer's view that it is even permissible to lead in public places, but certainly according to the law we do not rule like that, and according to the law it is certainly forbidden to lead in public places, only the one who led is exempt from sin. The Mishnah in Chapter Four, here is the third chapter in Tractate Sukkah. The Mishnah in Chapter Four says that all the people lead their lulavs on Shabbat Eve to the Temple Mount, and it is known that the Temple Mount is a place full of people. So think about how many each of us should count as full, because there are a lot of people in the temple, so where can the lulavs mix? The lulavs can mix, and therefore we established that everyone should say that he is giving the lulav to the one who catches it first. So of course what goes on there on the first day of the Sabbath is the first day of the Sabbath, there are urgent strikes, a short cut, they established that came to a point of danger, they established that each and every one should take it in his own house. Now, it seems that if we take it at home, we lose, because we need to rejoice before the Lord your God for seven days. So it turns out that under no circumstances in the world will they rejoice for seven days because they take it at home, and after that, they hanged another six days on the Temple Mount, but they will not rejoice before the Lord for seven days. So, the protection of life is a shame. There is nothing to be done. And in a moment, we will see whether the regulation missed the point. This is the regulation. This is the Mishnah. The Gemara asks about a contradiction between the Mishnayot. Here it says that the lulavim are taken to the Rabbinate. Here it says that they are taken to the synagogue. So the Gemara, in the first excuse, says at the beginning, the Gemara says that it is in the Temple and this is in the borders, or this is during the Temple and this is after the destruction. There are two excuses in the Gemara. And this is really a question of whether the Gemara in the Gemara initially states that in the Land of Israel one takes a lulav on Shabbat, and then the Gemara states that in the Land of Israel one does not take a lulav on Shabbat because outside the Land one does not take one. Why do you need to get a taste of abroad? Why shouldn't there be concern? The Gemara brings a concern that there will be 400 in the public domain because in the Land of Israel this lady does not belong. For a moment, if he will cast 400 in the public domain, we learned earlier the Mishnah that he is exempt, so it is true that it is forbidden, then he is exempt, but outside the Land, if he will cast 400, in the end it turned out that the day of Tov does not fall on Shabbat but on Sunday, so he is, so then, he wrote a mitzvah and did not perform a mitzvah, so he will be obligated, therefore, outside the Land, of course, it is forbidden to take it, but after that, they corrected it when they corrected it after the calendar was determined, apparently, I don't know exactly when they corrected it, that outside the Land, they do two days, even when they know that in the Jews, it is Yerushalayim, so in the Land of Israel, they also established that they do not take the lulav. Oh, that's how it says in the Gemara, in fact, the custom in the Land of Israel was apparently that they did take the lulav like that in Yerushalayim, it is certainly clear, in Yerushalayim, Tractate Eruvin, and we also see that during the period of their reasoning, we have a lot of evidence that the custom was to take it like that, bringing in a change of customs, the fathers of the Rambam explained why really In the Land of Israel, they don't take it, there's no point. So the Rambam says that while the Temple existed, we had a temple to ascend to, but after the destruction, we don't have a temple to ascend to. It seems to me that the Rambam had an understanding here that even though on the first day, they study on the first day, even in the borderlands, it still says in the verse, "And your joy before the Lord your God," meaning the form is truly "to rejoice before the Lord." And on the first day, this is the form, and the Rambam teaches that you were blessed before the Lord, and they are observed throughout Jerusalem. So that's why the Rambam, when he decreed not to go to the Temple Mount, did not fear anything. What are you saying? They will take a piece of their joy before the Lord in his house. In his house What is where is a person's house on the holiday of Sukkot? After all, everyone goes on pilgrimage. It's the holiday of Sukkot, so we take it in Jerusalem. The Rambam says, I did not lose much. They will hang each one in his house in Jerusalem, they will establish their joy before God. They will hang before God, meaning all of Jerusalem, just as eating the ashes of the two holy places is written, "I will eat it before God." This is all of Jerusalem. The Rambam says, I have no problem. In fact, after the destruction, but there is no Temple to ascend to, and the question arises: Today we have the place of the Temple, but we do not have the Temple to ascend to, yes, we need to come here on the coming Sabbath, Sabbath with the most public sacrifices, yes, the day is considered a multiple day in the language of the Mishnah, 140 log of wine to formulate the wine that must be brought to the coming Sabbath. Yes? We are talking about a not-so-simple quantity and a multiple day, but we do not have the sacrifices, we do not have the altar to ascend to. But the Temple itself, apparently, did not go beyond the point. And the question arises: did we prepare for each and every one to be hung in his house? Is this a regulation for generations, forever? And the Rambam did not copy this regulation. Maimonides does not describe either that Libyans are led to the synagogue or that their Libyans are led to the Temple Mount and that each and every one gives in his house. Apparently, if Jerusalem is surrounded today, he means that the Old City is surrounded by the Great City. All these enclosures need to be discussed a lot, a lot, a lot about their kashrut. I am now entering this issue. It is a long issue. Apparently, in Jerusalem, they are the common roots from the Torah, and in any case, there is no mixing, they have been led to ease up on this for all sorts of reasons, better or worse. It is not so clear where this comes from, but we will talk now about the ancient city. Now, but the Old City itself is surrounded by a wall. There is only one point of a breach and they made a correction there. So that the ancient city is surrounded by a wall. They also made a correction now. Even those who fear that the correction is not beneficial to the Torah, but certainly beneficial to the rabbis, and this is in the city. The correction only means that today we have surrounding walls. It is certainly not the common root from the Torah. So apparently today we do not need to enter the Temple Mount on Shabbat eve, so there is no regulation because of the danger. So apparently today, if we have the possibility to enter here this coming Shabbat, then there is no regulation and we do not need a sanctuary. To ascend in it yes we are it is the temple itself I can there is a great place to say that also according to also according to also according to the Babylonian Talmud gemara that they introduced not to take a also in the Land of Israel also according to this gemara apparently there is a place to say that inside the Temple Mount there is the commandment of the lulav also belongs to this time and anyway if if we cry to come here to pray here this coming Shabbat then apparently we have to do it with four what are you from? If you want there to be 100 here, like that let's say what you want there to be 100, Jews I want more then there will be really nothing no so no I say that since it is possible to bring from home in Jerusalem because it is possible can be brought from home in Jerusalem so I don't have the fear that people will come into danger I can bring from home in Jerusalem I don't have to put everything on the pile and all these things anyway and since the Rambam did not impose the halacha that they established of the danger, since today there is no danger, apparently the form is that they imposed. A note that highlighted that there is concern, there are those who are concerned about ascending to the Temple Mount during all the Sukkot holidays. Some people have all kinds of concerns, always looking for concerns. So someone once commented, maybe it's forbidden to go up to the Temple Mount, because here they don't take an oleh today . Hopefully, by Sukkot, we still have them, and in three days we can change the Lulav, but as of previous years, they didn't give me the Lulav. There were all kinds of Lulavs that were stolen, but the normal way is not to take them here. So someone asked, maybe it's forbidden to go up because I'm putting myself in debt and not fulfilling it. So then I'm fine, so it's rape. But I think that in the Mishnah of the law that everyone should give in their own home, you can certainly see that there is no prohibition on coming to the Temple Mount and then having a Lulav at home. So either if one ascends the Temple Mount and takes it after that in Jerusalem, one fulfills the mitzvah from the Torah or if or if when one ascends the Temple Mount, oh Nevertheless, even according to the Rambam, in every case, there is no need for all the strictures of yours and all kinds of Adar, yes, but taking a tama and for you, there is no law every six days, even in the Temple. So according to the Rambam, according to the Tasaf, it is necessary. So, for those who fear Jacob's visit and also for the Tafsaf, then he is strict with you in Jerusalem. But really, there is no law for you in Jerusalem. That's how the method of most of the Rishonim is lacking. And also taking a mishnah is lacking or dividing a day. All these things are not law in Jerusalem every seven days. According to most of the Rishonim, only according to the Tosafot, it is necessary during the Temple. And according to the Tosafot, it is only in the tshering. So, to combine so many methods and make all the strictures more severe seems a bit unnecessary to me. May the Holy One, blessed be He, help. The most important stricture is to come here, you have allowed it and you have stayed in it, and not to let this place be abandoned by the Gentiles. This is a very great mitzvah. ‏am