Jerusalem Talmud Sukkah 3:1

משנה: לוּלָב הַגָּזוּל וְהַיָּבֵשׁ פָּסוּל. שֶׁל אֲשֵׁירָה וְשֶׁל עִיר הַנִּדַּחַת פָּסוּל. נִקְטַם רֹאשׁוֹ נִפְרְצוּ עָלָיו פַּסוּל. נִפְרְדוּ עָלָיו כָּשֵׁר. רִבִּי יְהוּדָה אוֹמֵר יְאַגְּדֶנּוּ מִלְמַעְלָה. צִינֵּי הַר הַבַּרְזֶל כְּשֵׁירוֹת. כָּל־לוּלָב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה טְפָחִים כְּדֵי לְנַעְנֵעַ בּוֹ כָּשֵׁר׃ MISHNAH: A robbed or dried up lulav¹Leviticus.23.40">Lev.23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Sukkah 3:1:6" href="/Jerusalem_Talmud_Sukkah.3.1.6">Note 27). is disqualified. Of an ashera²A tree worshipped as a pagan deity, forbidden for all use. or a seduced city³An apostate city practicing idolatry which has to be destroyed and all its property burned, forbidden for all usufruct, Deuteronomy.13.13-18">Deut13:13–18., it is disqualified. If it was truncated, its leaves broken out, it is disqualified. If its leaves were spread out, it is qualified; Rebbi Jehudah says, he shall tie them at the top⁴As long as the leaves are connected they can be tied together to produce the desired shape of a solid tube.. The stone palms of Iron Mountain are qualified. Any lulav three hand-breadths long to shake it⁵As explained in Mishnaiot 8 ff., the main use of the “four kinds” mentioned in the verse is to shake them during the recitation of Hallel, Psalms.113-118">Ps. 113–118. is qualified.

הלכה: לוּלָב הַגָּזוּל וְהַיָּבֵשׁ פָּסוּל כול׳. תַּנֵּי רִבִּי חִייָה. וּלְקַחְתֶּ֨ם לָכֶ֜ם. מִשֶׁלָּכֶם. וְלֹא הַגָּזוּל. אָמַר רִבִּי לֵוִי. זֶה שֶׁהוּא נוֹטֵל לוּלָב גָּזוּל לְמָה הוּא דוֹמֶה. לְאֶחָד שֶׁכִּיבֵּד אֶת הַשִּׁלְטוֹן תַּמְחוּי אֶחָד וְנִמְצָא מִשֶׁלּוֹ. אָֽמְרוּ. אִי לוֹ לָזֶּה שֶׁנַּעֲשֶׂה סֻנֵיגוֹרוֹ קַטֵּיגוֹרוֹ. HALAKHAH: “A robbed or dried up lulav is disqualified,” etc. Rebbi Ḥiyya stated: You shall take for yourselves¹Leviticus.23.40">Lev.23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Sukkah 3:1:6" href="/Jerusalem_Talmud_Sukkah.3.1.6">Note 27)., from what is your own⁶Sukkah.29b">Babli 29b; Sifra Emor Pereq17(2). The paragraph is a much shortened version of Lev.r. 30(6), starting with R. Ḥiyya’s statement and ending with the lesson “woe to this one …”. Rebbi Levi said, to what is one compared who takes a robbed lulav? To one who honored the ruler with a basket and it turned out that it belonged to the latter. One says, woe to this one whose defender⁷Greek συνήγορος. became his prosecutor⁸Greek κατήγορος..

שׁוֹפָר שֶׁלְעֲבוֹדָה זָרָה וְשֶׁלְעִיר הַנִּידַּחַת. רִבִּי לָֽעְזְר אָמַר. כָּשֵׁר. תַּנֵּי רִבִּי חִייָה. כָּשֵׁר. תַּנֵּי רִבִּי הוֹשַׁעְיָה. פָּסוּל. הַכֹּל מוֹדִין בַּלּוּלָב שֶּׁהוּא פָסוּל. מַה בֵין שׁוֹפָר וּמַה בֵין לוּלָב. אָמַר רִבִּי יוֹסֵה. בַּלּוּלָב כָּתוּב וּלְקַחְתֶּ֨ם לָכֶ֜ם. מִשֶׁלָּכֶם. לֹא מִשֶּׁלְאִיסּוּרֵי הֲנָייָה. בְּרַם הָכָא י֥וֹם תְּרוּעָ֖ה יִהְיֶ֥ה לָכֶֽם: מִכָּל־מָקוֹם. אָמַר רִבִּי לָֽעְזְר. תַּמָּן בְגוּפוֹ הוּא יוֹצֵא. בְּרַם הָכָא בְקוֹלוֹ הוּא יוֹצֵא. וְיֵשׁ קוֹל אָסוּר בַּהֲנָייָה. ⁹This paragraph is part of a text in Yevamot 12:2:2" href="/Jerusalem_Talmud_Yevamot.12.2.2">Yebamot12:2 (Notes 50–59,ז). A ram’s horn of idolatry¹⁰The ram's horn used on New Year's Day. or a seduced city¹¹The usufruct of any implements of idolatrous worship is forbidden. The horn is only permitted since Divine Commandments are not for enjoyment or use. The Babli, Roš Haššanah28a, agrees.. Rebbi Eleazar said, it is qualified. Rebbi Ḥiyya stated, it is qualified. Rebbi Hoshaia stated, it is disqualified¹²The Babli, Roš Haššanah28a, disagrees in this case since a ram's horn in a “seduced city” must be burned and therefore is considered to be ashes even if not burned. Arguments of this kind are absent in the Yerushalmi.. Everybody agrees about a lulav that it is disqualified. What is the difference between a ram’s horn and a lulav? Rebbi Yose said, about a lulav it is written: You shall take for yourselves¹Leviticus.23.40">Lev.23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Sukkah 3:1:6" href="/Jerusalem_Talmud_Sukkah.3.1.6">Note 27)., from what is your own⁶Sukkah.29b">Babli 29b; Sifra Emor Pereq17(2). The paragraph is a much shortened version of Lev.r. 30(6), starting with R. Ḥiyya’s statement and ending with the lesson “woe to this one …”. Not from what is forbidden for usufruct. But here, a day of horn blowing it shall be for you¹³Numbers.29.1">Num. 29:1.. Rebbi Eleazar said, there he fulfills his obligation by the thing itself¹⁴It is a general rule that a stolen or robbed object has to be returned in kind to its owner only if it is unchanged. Once the thief or robber has changed it so its original shape cannot be restored, it becomes the property of its current holder and the original owner only has a claim for its money’s worth and eventual fines (Or zarua § 274). Therefore it is the robber’s property and even in the case of a lulav could be used on the holiday.. But here he fulfills his obligation by the sound. Is there a sound which is forbidden for usufruct?

מַה פְלִיגִין. בְּשֶׁגְּזָלוֹ מְשׁוּפֶּה. אֲבָל אִם גְּזָלוֹ וְשִׁיפֵּהוּ. דָּמִים הוּא חַייָב לוֹ. גָּזַל לוּלָב מִיכָּן וְהָדָס מִיכָּן וַעֲרָבָה מִיכָּן וַאֲגָדָן. נִישׁמְעִינָהּ מִן הָדָא. סּוּכָּה גְזוּלָה. אִית תַּנָּיֵי תַנֵּי. כְּשֵׁירָה. אִית תַּנָּיֵי תַנֵּי. פְּסוּלָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מָאן דְּאָמַר. כְּשֵׁירָה. בְּשֶׁגָּזַל קַרְקַע. מָאן דְּאָמַר. פְּסוּלָה. בְּשֶׁגָּזַל פְּסָל. וְאֵיפְשַׁר שֶׁלֹּא יִיקָּשֵׁר. בִּמְייַשֵּׁב מִלְּמַעֲלָן. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יוֹחָנָן. בֵּין זֶה וּבֵין זֶה פְּסוּלָה. אֵי זוֹ הִיא גְזוּלָה פְסוּלָה. כָּל־שֶׁהוּא נִכְנַס בְּתוֹךְ סוּכָּתוֹ שֶׁלְחֲבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ. כְּהָדָא. גַּמְלִיאֵל זֶוּגָא עֲבַד לֵיהּ מַטַלָּא גַּו שׁוּקָא. עֲבַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אֲמַר לֵיהּ. מָאן שְׁרָא לָךְ. Where do they disagree¹³Numbers.29.1">Num. 29:1.? If he robbed it smoothed. But if he robbed it and smoothed it, he owes him money¹⁴It is a general rule that a stolen or robbed object has to be returned in kind to its owner only if it is unchanged. Once the thief or robber has changed it so its original shape cannot be restored, it becomes the property of its current holder and the original owner only has a claim for its money’s worth and eventual fines (Or zarua § 274). Therefore it is the robber’s property and even in the case of a lulav could be used on the holiday.. If he robbed a lulav from one, a myrtle branch from another, and a willow branch from a third and tied them together¹⁵The Sukkah.30a">Babli 30a holds that this case certainly is disqualified since the tie is reversible and a reversible change does not transfer ownership.? Let us hear from the following: A robbed sukkah, there are Tannaim who stated, it is qualified; there are Tannaim who stated, it is disqualified. Rebbi Simon in the name of Rebbi Joshua ben Levi: He who said, it is qualified, if he robbed the real estate¹⁶Since he changed the real estate by building a sukkah on it. The Sukkah.31a">Babli 31a disagrees since (1) real estate cannot be robbed since the owners eventually will be able to reclaim their property by proving their title in court (a principle accepted in the Yerushalmi, Peah 2:5:3" href="/Jerusalem_Talmud_Peah.2.5.3">Peah2:7 Note 132, Kilaim7:5 Note 72, Bava qamma10:6 Note 66) and (2) the sukkah is only a temporary building.. He who said, it is disqualified, if he robbed the agricultural waste. It is impossible that he not tie them together¹⁷Therefore even if he robbed the material for the roof it should become the robber’s property.. If he places it from the top. The rabbis of Caesarea in the name of Rebbi Joḥanan: In every case it is disqualified¹⁸They hold that only permanent change can effect a transfer of ownership, the doctrine of the Babli.. What is the robbed one which is disqualified¹⁹This question does not contradict the statement of the rabbis from Caesarea. Accepting their reasoning, what are the limits of “robbing a sukkah”?? Any time a person enters another’s sukkah without his knowledge²⁰The Sukkah.31a">Babli 31a characterized this as R. Eliezer’s minority opinion.. As the following. Gamliel the twin made himself a sukkah on the market²¹Using public property for a sukkah without proper authorization is robbing the public.. Rebbi Simeon ben Laqish passed by and told him, who gave you permission?

יָבֵשׁ פָּסוּל. רִבִּי אַבִּין בְּשֵׁם רִבִּי יוּדָה בַּר פָּזִי. הַיָּבֵשׁ פָּסוּל עַל שֵׁם לֹֽא־הַ֭מֵּתִים יְהַֽלְלוּ־יָהּ֑. תַּנֵּי בְשֵׁם רִבִּי יוּדָה. הַיָּבֵשׁ עַצְמוֹ כָשֵׁר. אָמַר לָהֶן רִבִּי יְהוּדָה. וַהֲלֹא בְכַרַכֵּי הַיָּם מוֹרִישִׁין לוּלְבֵיהֶן לִבְנֵיהֶן. אָֽמְרוּ לוֹ. אֵין לְמֵידִין מִשְּׁעַת הַדּוֹחַק. בְּעוֹן קוֹמֵי רִבִּי אֲבִינָּא. יָֽבְשָׁה צִיצִּיתוֹ מָהוּ מַה בֵינוֹ לְקָטוּם. אֲמַר לוֹן. זֶה הִדּוּר וָזֶה אֵינוֹ הִדּוּר. “Dried up is disqualified.” Rebbi Abbin in the name of Rebbi Jehudah bar Pazi: The dried-up is disqualified because the dead ones cannot praise the Eternal²²Psalms.115.17">Ps. 115:17.. It was stated in the name of Rebbi Jehudah, “the dried up one is qualified. Rebbi Jehudah told them, do they not have their sons inherit their lulavim in the port cities overseas²³Northern ports in countries without palm trees, where it may be impossible to get a new lulav every year. כרך is Greek χάραξ “palisade”. Tosephta 2:9, Sukkah.31">Babli 31a/b.? They told him, one does not make inferences from emergency situations.” They asked before Rebbi Avinna, if its fringe was dried up²⁴If the top leaves were wilted., what? What is the difference to when its head was chopped off? He told them, the first is splendor²⁵While “splendor” is mentioned only for the fruit of the splendor tree, if at all possible the entire bundle has to look its best., the second is not splendor.

רִבִּי מָלוּךּ בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. נֶחֱלַק הַמַּתְאִים כְּמִי שֶׁנִּפְרְדוּ הֶעָלִין. כַּפּוֹת תְּמָרִ֔ים. רִבִּי טַרְפוֹן אוֹמֵר. כַּפּוֹת תְּמָרִים. רִבִּי עֲקִיבָה אוֹמֵר. כַּפּוֹת תְּמָרִ֔ים כִּשְׁמָן. רִבִּי יוּדָה אוּמֵר. אִם נִפְרָד יְאַגְּדֶנּוּ. Rebbi Maluk in the name of Rebbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out²⁶In this case, the Mishnah states that it is qualified. In the Sukkah.32a">Babli 32a R. Matun in the name of R. Johua ben Levi is reported to state that it is disqualified.. Date-palm palms¹Leviticus.23.40">Lev.23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Sukkah 3:1:6" href="/Jerusalem_Talmud_Sukkah.3.1.6">Note 27).. Rebbi Tarphon says, tied date-palms²⁷While in biblical Hebrew כַּפּוֹת is the plural of כַּף “palm, hand”, in rabbinic Hebrew (and Aramaic) there exists a verb כפת “to tie down”. R. Tarphon reads the verse in rabbinic Hebrew and disqualifies palm branches which are not tied tightly, a position attributed to R. Jehudah in Tosephta 2:10.. Rebbi Aqiba says, palms of date palms as they are called²⁸He reads the verse in biblical Hebrew and accepts the palm branch even if its leaves are spread out.. Rebbi Jehudah says, if they are spread out he shall tie them together²⁹In principle he agrees with R. Tarphon (Sukkah.31a">Babli 31a, Sukkah.32a">32a) but he requires actual tying only if otherwise the leaves would be spread out. Attributed to R. Tarphon in Sifra Emor Pereq16(4)..

אֵילּוּ הֵן צִינֵּי הַר הַבַּרְזֶל שֶׁהֵן כְּשֵׁירוֹת. כָּל־שֶׁרֹאשָׁהּ שֶׁלָּזֶה מָגִּיעַ לְצַד עִיקָּרָהּ שֶׁלְּזוֹ. תַּנֵּי. חָרוּת פְּסוּלָה. דּוֹמֶה לְחָרוּת כָּשֵׁר. The following are the stone palms of Iron Mountain which are qualified: Any of which the top of one reaches the root of the next³⁰There is no lower limit on the length of the leaves, but the spine of the branch has to be completely covered by leaves. Sukkah.32a">Babli 32a.. It was stated: Burned is disqualified, looking like burned is qualified³¹“Burned” means not really burned but stone dry and dark. As long as there is moisture in the spine, the color is irrelevant. Sukkah.32a">Babli 32a..

רִבִּי שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי יוֹחָנָן. כֵּינִי מַתְנִיתָא. כְּדֵי לְנַעְנֵעַ בּוֹ כָּשֵׁר. תַּנֵּי. הֲדַס וַעֲרָבָה שְׁלֹשָׁה וְלוּלָב אַרְבָּעָה. תַּנֵּי. בָּאַמַּת חֲמִשָּׁה. דִּבְרֵי רִבִּי טַרְפוֹן. וַחֲכָמִים אוֹמְרִים. בָּאַמָּת שִׁשָּׁה. עַל דְּרִבִּי טַרְפוֹן פּוֹשְׁכִין רַבְרְבִין. עַל דַּעְתְּהוֹן דְּרַבָּנִן פּוֹשְׁכִין דַּקִּיקִין. רִבִּי יוֹנָה וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְשֵׁם רִבִּי יוּדָה נְשִׂייָא. לוּלָב טֶפַח. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֵזוֹב טֶפַח. רִבִּי זְעִירָה בָעֵי. לוּלָב טֶפַח. אֵזוֹב טֶפַח. אָמַר רִבִּי יוֹסֵי. קִייְמָהּ רִבִּי סִימוֹן. רִבִּי חִינְנָא רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לוּלָב טֶפַח. אֵזוֹב טֶפַח. שׁוֹפָר טֶפַח. שִׁילְייָא טֶפַח. וְיֵשׁ אוֹמְרִים. אַף דוֹפָן שְׁלִישִׁית טֶפַח. רִבִּי זְעוּרָא בָעֵי. לוּלָב טֶפַח (וּבִלְבַד) [מִלְּבַד] שִׁיזְרָה. אֵזוֹב טֶפַח חוּץ מִגִּבְעוֹלִין. רִבִּי יוֹסֵה רִבִּי טָבִי בְשֵׁם רַב רִבִּי חִינְנָא רִבִּי פַּרְנָךְ רַב מַתָּנָה יוֹסֵי בַּר מָּנִישָׁא בְשֵׁם רַב. לוּלָב טֶפַח (וּבִלְבַד) [מִלְּבַד] שִׁזְרָה. אֵזוֹב טֶפַח חוּץ מִגִּבְעוֹלָיו. Rebbi Simeon bar Abba in the name of Rebbi Joḥanan. So is the Mishnah: If one can shake it, it is qualified³²The lulav must be large enough so that one may hold it in his hand, and it visibly bends somewhat if one shakes it.. It was stated: Myrtle and willow twig three, and lulav four³³Since the numerals are in the masculine they denote hand-breadths.. It was stated, by the cubit of five {hand-breadths}, the words of Rebbi Tarphon, but the Sages are saying, by the cubit of six. For Rebbi Tarphon, large hand-breadths³⁴The standard is the cubit, 1/8000 of an Egyptian parasang. The hand-breadth of the vessel standard, 5 to a cubit, is 6/5 of the hand-breadth of the distance standard, 6 to a cubit.; in the opinion of the Sages, thin hand-breadths. Rebbi Jonah and Rebbi Simeon ben Laqish in the name of Rebbi Jehudah the Patriarch: The lulav a hand-breadth³⁵Exceeding the accompanying branches by a hand-breadth. The Sukkah.32b">Babli 32b identifies this with Rebbi Joḥanan’s criterion (Sukkah 3:1:8" href="/Jerusalem_Talmud_Sukkah.3.1.8">Note 32).. Rebbi Simon in the name of Rebbi Joshua ben Levi: the hyssop³⁶Needed to sprinkle, e. g., the water to purify a person healed from skin disease.. a hand-breadth. Rebbi Ze`ira asked, the lulav a hand-breadth, the hyssop a hand-breadth? Rebbi Yose said, Rebbi Simon confirmed it. Rebbi Ḥinena, Rebbi Simon in the name of Rebbi Joshua ben Levi: the lulav a hand-breadth, the hyssop a hand-breadth, the ram’s horn a hand-breadth<sup>37</sup>The ram’s horn for New Year’s Day must extend one hand-breadth outside the hand which holds it., the placenta a hand-breadth<sup>38</sup>As sign of a miscarriage., and some are saying, also the third wall a hand-breadth<sup>39</sup>Tosephta 1:13; Sukkah 1:1:10" href="/Jerusalem_Talmud_Sukkah.1.1.10">Chapter 1 Note 10.. Rebbi Ze`ira asked, the lulav a hand-breadth except the spine⁴⁰The excess length of the lulav has to be formed by its leaves, not the spine. Similarly, the top of the hyssop dipped in the purifying water is not counted for the minimum length.? The hyssop a hand-breadth except for the stalk? Rebbi Yose, Rebbi Tabi in the name of Rav; Rebbi Ḥinena, Rebbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a hand-breadth except for the spine; the hyssop a hand-breadth except for its stalks.

משנה: הֲדַס הַגָּזוּל וְהַיָּבֵשׁ פָּסוּל. שֶׁל אֲשֵׁירָה וְשֶׁל עִיר הַנִּדַּחַת פָּסוּל. נִקְטַם רֹאשׁוֹ נִפְרְצוּ עָלָיו אוֹ שֶׁהָיוּ עֲנָבָיו מְרוּבּוֹת מֵעָלָיו פָּסוּל וְאִם מִיעֲטָן כָּשֵׁר. וְאֵין מְמַעֲטִין בְּיוֹם טוֹב: MISHNAH: A robbed or dried up myrtle is disqualified. Of an ashera²A tree worshipped as a pagan deity, forbidden for all use. or a seduced city³An apostate city practicing idolatry which has to be destroyed and all its property burned, forbidden for all usufruct, Deuteronomy.13.13-18">Deut13:13–18., it is disqualified. If it was truncated, its leaves broken out, or its berries more than its leaves, it is disqualified; if one reduced their number it is qualified but one may not reduce on the holiday.

הלכה: כְּתִיב וַֽעֲנַ֥ף עֵץ־עָבוֹת. עַץ שֶׁעֲנָפָיו חוֹפִין אֶת רוּבּוֹ וְעוֹלֶה כְּמִין קְלִיעָה. וְאֵי זֶה זֶה. זֶה הֲדַס. אִין תֵּימַר זֵיתָא. עוֹלֶה כְּמִין קְלִיעָה וְאֵין עֲנָפָיו חוֹפִין אֶת רוּבּוֹ. אִין תֵּימַר זַרַגּוּנָה. עֲנָפָיו חוֹפוֹת אֶת רוּבּוֹ וְאֵינוֹ עוֹלֶה כְּמִין קְלִיעָה. וְאֵי זֶה זֶה. זֶה הֲדַס. HALAKHAH: It is written, and a branch from the rope tree¹Leviticus.23.40">Lev.23:40: You shall take for yourselves on the First Day a fruit of the splendor tree, date-tree palms, a branch of the rope tree, and brook-willows. The lulav is the young palm branch. While in the verse it is called “palm”, because the leaves of the palm-tree spread out from the spine of the branch like fingers of a hand, it is traditional to take a young branch with the leaves still tightly clinging to its spine. From this the name לולב “tube” (cf. Sukkah 3:1:6" href="/Jerusalem_Talmud_Sukkah.3.1.6">Note 27)., a tree whose branches cover it and it rises like plaiting⁴¹The tops of the leaves look like forming a spiral.. Which one is this? The myrtle. If you would say the olive tree, it rises like plaiting but its branches do not cover it. If you would say the vine⁴²Arabic (from the Persian) זרגון “gold colored”, used for branches of the vine (French sarment)., its branches cover it but it does not rise like plaiting. Therefore, which one is this? The myrtle.

חִייָה בַּר אָדָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בְּמַשְׁחִירוֹת שָׁנוּ. לָמָּה. מִשֵּׁם שֶׁאֵינָן דּוֹמוֹת לְעֵצוֹ אוֹ מִשֵּׁם שֶׁנִּגְמַר פִּרְיוֹ. מַה נְפַק מִן בֵּינֵיהוֹן. הָיָה דַּרָכּוֹ לְגַדֵּל יְרוֹקִים. אִין תֵּימַר. מִשֵּׁם שֶׁאֵינָן דּוֹמוֹת לְעֵצוֹ הֲרֵי אֵינָן דּוֹמוֹת לְעֵצוֹ. הֲוֵי. לָא טַעֲמָא דִי לָא מִשֵּׁם שֶׁנִּגְמַר פִּרְיוֹ. Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish. They taught⁴³That the berries of the myrtle twig have to be removed. about the blackish ones. Why? Because they do not resemble its wood or because its fruit is ripened? What is the difference between these? If it is used to grow green ones. If you are saying, because they do not⁴⁴Clearly this has to be deleted. resemble its wood, they do not resemble its wood. Therefore the reason must be because its fruit is ripened.