משנה: מִצְוַת לוּלָב כֵּיצַד. כָּל־הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבָּיִת וְהַחַזָּנִין מְקַבְּלִין מִיָּדָן וְסוֹדְרִין אוֹתָן עַל גַּג הָאִצְטְבָה וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה וּמְלַמְּדִין אוֹתָן לוֹמַר כָּל־מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ הֲרֵי הוּא לוֹ מַתָּנָה. מַשְׁכִּימִין וּבָאִין הַחַזָּנִין מְזָֽרְקִין לִפְנֵיהֶן וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵירוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁהָיוּ בָאִין לִידֵי סַכָּנָה הִתְקִינוּ שֶׁיְּהֵא כָל־אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ: MISHNAH: How is the order of the lulav22The way the lulav was taken in the Temple if the first day of Tabernacles was a Sabbath. Then the lulav could be moved anywhere on the Temple Mount, but in the city of Jerusalem it could not be brought from a private into the public domain. Therefore it was necessary to bring the lulavim to the Temple Mount on Friday.? Everybody brings their lulav to the Temple Mount; the beadles accept from them and arrange them on the roof of the stoa23The double stoa enclosing the Temple Mount.; but the Elders deposit theirs in the lodge24People who could not be expected to hold their own in the throng of the next morning.. One teaches them25Since on the first day nobody can fulfill his obligation with a lulav which is not his own property, and nobody could expect to receive his own lulav on the next day, it was necessary that each single worshipper donate his own lulav to whomever it would reach. to say, it should be a gift to anybody into whose hands my lulav will come. They come early and the beadles throw them before them26The lulavim before the multitude., and they grab and hit one another. When the Court saw that it involves danger they instituted that each person should take it in his house.
הלכה: רִבִּי יַעֲקֹב דְּרוֹמִייָא בָעֵי. מַתְנִיתָא דְלֹא כְרִבִּי דוֹסָא. דְּרִבִּי דוֹסָא אָמַר. בְּשַׁחֲרִית אָדָם צָרִיךְ לוֹמַר. כָּל־מַה שֶׁיְּלַקְּטוּ הָעֲנִייִם הַיּוֹם מִבֵּין הַעֳמָרִין הֶבְקֵר הֲרֵי הוּא הֶבְקֵר. רִבִּי יוּדָה אוֹמֵר. לְעִיתּוֹתֵי עֶרֶב. וַחֲכָמִים אוֹמְרִים. אֵין הֶבְקֵר אַנָּסִים הֶבְקֵר. שֶׁאֵין אָנוּ אַחְרָאִין לָרַמָּאִים. תַּמָּן אַתְּ אָמַר. אֵין הֶבְקֵר אַנָּסִים הֶבְקֵר. וְהָכָא אַתְּ אָמַר. הֶבְקֵר אַנָּסִים הֶבְקֵר. אָמַר רִבִּי לָעְֽזָר. תַּמָּן עַל דַּעְתּוֹ הוּא מַבְקִר. בְּרַם הָכָא עַל כָּרְחוֹ הוּא מַבְקִר. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִילֵּל. וְיֵאוּת. תֵּדָע לָךְ שֶׁהוּא כֵן. שֶׁכְּבָר חִילּוּפָיו בְיָדוֹ. HALAKHAH: Rebbi Jacob the Southerner asked, does the Mishnah contradict Rebbi Dosa? For “Rebbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, because we are not responsible for cheaters.27Tosephta Peah 2:5, Yerushalmi Ma`aser Šeni 5:1 (Notes 31–37), Babli Bava qamma 69a/b. R. Dosa and R. Jehudah want to prevent the poor from sinning if they are collecting on the farmer’s field more than they are entitled to; therefore they recommend that the farmer declare anything the poor take against the biblical rules as abandoned. The Mishnah here does not contradict R. Dosa, but the Sages who disagree with R. Dosa. Therefore, “contradict R. Dosa” must be read as “contradict the baraita known as R. Dosa’s.”” There you are saying, a declaration of abandonment under duress is not an abandonment, but here you are saying, a declaration of abandonment under duress is abandonment. Rebbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rebbi Ḥananiah the son of Rebbi Hillel said, this is correct. You have to know that this is so since already his replacement is in his hand28It is less of an abandonment than an involuntary exchange..
רַב מְפַקֵּד לִדְבֵית רַב אֲתִי. רַב הַמְנוּנָא מְפקֵּד לַחֲבֵרַייָא. כַּד תַּהֲווֹן יְהָבִין מַתָּנָה בְיוֹמָא טָבָא לָא תַהֲווֹן יְהָבִין לָהּ אֶלָּא לְדַעַת גְּמוּרָה. כְּהָדָא. רַב הוּנָא יְהַב אֶתְרוֹגָא מַתָּנָה לִבְרֵיהּ. אֲמַר לֵיהּ. אִין יוֹמָא טָבָא יוֹמָא דֵין הֲרֵי הוּא לָךְ מַתָּנָה. וְאִין לְמָחָר הֲרֵי הוּא לָךְ מַתָּנָה. Rav commanded to the House of Rav; there came Rav Hamnuna commanding the colleagues, if you are giving a gift on the holiday29The lulav which must be the personal property of the worshipper on the first day of the holiday., only give it fully explicit. As the following: Rav Huna gave an etrog to his son. He told him, if today is holiday30Because in Babylonia before the publication of the rules of calendar computation one had to observe all holidays as two days since knowledge of the declaration of the first of Tishre and first of Nisan may not have arrived there before the 15th, he had to make it clear that the transfer of property was intended to be valid in any case. it is a gift to you, and if it is tomorrow it is a gift to you.