Sukka 42 a, b

Continuing their discussion of taking the lulav, our Sages wonder how to measure the mitzvah of taking.  When can we say that we have fulfilled the mitzvah - as we pick up the lulav?  And what of an error?  Other errors are discussed.  Is one exempt from performance of a mitzvah if there has been an error?

The notion of beginning and ending an action is part of a larger, recurring conversation about boundaries between 'this' and 'that' in the Talmud.  How do we define when one action starts and another ends?  And what are the ramifications of those boundaries?

A new Mishna teaches us that a woman can receive the lulav from her husband or son.  She can also return it to the water where it rests between uses.  She can add fresh water or change the water for the lulav on the Festival.

Our Gemara notes that once the lulav has been taken on Shabbat, it is no longer set aside - thus a woman can take it as well.  And once that action is permitted on Shabbat, the other actions are also allowed (changing water, etc.).  This helps to counter the argument that women are only allowed but not required to take the four species.

The rabbis choose to pay close attention to a related Mishna that tells us that once a child can wave a lulav, he is obligated to do so.  They further that argument, reminding us that he must say the first verse of the Shema once he can speak, that he must be bought tzitzit once he can keep them properly, that he must be given a talit katan once he can wrap himself in clothing, and that he is permitted to take pure food once he understands how to protect his hands from ritual impurities.  Our notes teach more specifics about these customs.  While all communities institute these requirements by the age of 13 and one day, many begin the training much earlier.  It is customary to begin teaching the Hebrew aleph-bet, for example, at age three.

We then learn that we are allowed to eat the meat that is properly slaughtered by a minor, as long as it is supervised by an adult.  In addition, we must step back 3-4 cubits from a minor's urine or feces before praying or reciting Shema.  When?  Once a child is able to eat an olive bulk of grain in the same amount of time taken for an adult to eat a half-loaf of bread (thought to be 3-4 egg bulks or 3-9 minutes).  Finally, if the minor can eat an olive bulk of roasted meat and can determine what is edible (the example provided is when a child throws away a pebble but chooses to eat a nut).

There is a huge amount of information packed into this daf - so far!
Some of the points I would highlight:

• fathers held the obligation of teaching their sons religious ritual practice, animal slaughter, academics, dressing, some bathing, and some feeding.
• fathers were expected to be aware of their sons' minute developmental changes 
• children did not put pebbles in their mouths (that example is surprising to me!)
• a loaf of bread was small - think about the size of 6-8 eggs
• the four species were kept in water to keep them from spoiling (not a familiar custom to me)
• Prayer and reciting Shema are so holy that they cannot be done close to urine or feces (a reminder from Masechet Berachot)

The end of amud (b) begins Perek IV.  Most of amud (b) is a new Mishna followed by the beginning words of Gemara.  We learn that the lulav and the willow branch are taken either six or seven days (depending on whether or not Sukkot falls on Shabbat).  The full hallel with water libation is said for the seven days of Sukkot and for the Eighth Day of Assembly, Shemini Atzeret.  The water libation is offered on the Alter for seven days, and the flute is played in teh Temple for five or six days, depending on when Shabbat falls.  This adds to the enjoyment of Sukkot.

Our Mishna continues, explaining that Shabbat lengthens the Festival by a day if the first day falls on Shabbat.  The rabbis question the practice of bringing lulavim to the Temple and leaving them there.  Just imagine, all of these lulavim on a bench, with hundreds of people fighting to identify which ones were theirs!   How could this work?  Fights would break out!  In fact, one note tells us that Alexander Yannai was pelted with etrogim, leading to a massacre, when he was in power.  Another note suggests that different practices regarding carrying the lulav was thought to create barriers between different Jewish communities.  Finally, we learn in a note that at some times in history it has been dangerous to identify oneself through carrying the lulav.

The Gemara begins by clarifying why we are not allowed to take the lulav on Shabbat.  We are only moving it, after all.  In fact this prohibition represented a fence drawn around moving the lulav, lest we ask for direction on waving it on Shabbat, which is not allowed.