An den Stellen, an denen es Brauch ist, [jeden Vers von "Odechah" bis zum Ende der Hallel] zu verdoppeln, verdoppelt er ihn [für den gesamten Abschnitt von "Hodu" bis "Odechah" wird alles verdoppelt (stilistisch) ) in der Schrift; und von "Odechah" abwärts wird es nicht verdoppelt, weshalb sie diese (letzteren) Verse gewöhnlich verdoppelten.] (An jenen Orten, an denen es Brauch ist, bei seinem Abschluss zu segnen, segnete er bei seinem Abschluss—alles nach dem Brauch des Ortes. [Aber der einleitende Segen von Hallel ist überall eine Mizwa und unterliegt nicht dem Brauch.] Wenn man einen Lulav von seinem Nachbarn [an am ha'aretz (eine verlernte Person)] auf shevi'ith (dem Sabbatjahr) kauft, er gibt ihm den Ethrog als Geschenk, denn es ist nicht erlaubt, ihn bei Shevi'ith zu kaufen. [Denn ein am ha'aretz ist verdächtig gegenüber shevi'ith. Obwohl er ihn für den Lulav bezahlen mag, wobei der Lulav nur eine Art Baumwachstum ist, das nicht der Heiligkeit des Scheichs unterliegt, darf er ihn nicht für den Ethrog bezahlen. Denn die Früchte von Shevi'ith müssen auf Shevi'ith entfernt werden—sie und ihr Geld. Deshalb muss er den Ethrog von ihm als Geschenk nehmen und ihm kein Geld dafür geben, damit die am ha'aretz ihn nicht in der Heiligkeit des Scheichs entfernen.]
Bartenura on Mishnah Sukkah
מקום שנהגו לכפול – Each and every verse from (Psalms 116:21): “I praise You, [for You have answered me],” and below until the conclusion of Hallel, we double/recite this twice, because the entire chapter from “Praise the LORD, for He is good” (Psalms 116:1) until “I praise You, for You have answered me” (Psalms 116:21), all of it is doubled in the Bible, but from “I praise You” and below is not double; therefore, it became the practice to recite these Biblical verses twice.
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English Explanation of Mishnah Sukkah
Introduction
The first half of this mishnah continues to deal with the recitation of Hallel. The second half contains another rule regarding the lulav and etrog.
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Bartenura on Mishnah Sukkah
לברך אחריו – everything is according to the custom of the locale/country, but the Blessing before the [recitation of] Hallel is a Mitzvah in every place and is not dependent upon custom.
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English Explanation of Mishnah Sukkah
In a place where the custom is to repeat [verses], he should repeat; [Where the custom is] to say them only once, he should say them once. Today it is our custom to recite certain verses of Hallel twice, specifically from Psalm 118:21 till the end of the Psalm. In the time of the Mishnah not everyone had this custom. The mishnah states that when it comes to this issue, one should follow whatever is his local custom.
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Bartenura on Mishnah Sukkah
הלוקח לולב מחבירו – an ignoramus.
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English Explanation of Mishnah Sukkah
[Where the custom is] to recite a blessing afterwards, he should recite the blessing afterwards. Everything is dependent on local custom. Similarly, there were different customs regarding reciting a blessing after Hallel some recited the blessing and some did not. Today our custom is to recite a blessing after Hallel on all occasions, even on those occasions where Hallel is only a custom and is not mandated (such as Rosh Hodesh and the last six days of Pesah).
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Bartenura on Mishnah Sukkah
בשביעית – for the ignoramuses are suspect on the Seventh year [produce], and assuming that the cost of the Lulav he can give him because the Lulav is a mere tree, and it has no [intrinsic] holiness of the Seventh year, but the cost of an Etrog/citron he cannot give him, for the fruits of the Seventh year must be removed in the seventh year, them and their value; therefore, it is necessary to take the Etrog from him as a gift and not to give him its monetary value, lest the ignoramus not remove them in the holiness of the Seventh Year.
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English Explanation of Mishnah Sukkah
One who purchases a lulav from his fellow in the sabbatical year, [the latter] should give him the etrog as a gift, since one is not permitted to purchase it in the sabbatical year. On the sabbatical year all produce must be removed from one’s house and destroyed once it no longer grows in the field. A person can harvest the etrog and use it, but once etrogim are no longer found in the trees he must get rid of the etrogim in his house. When a person sells an etrog (or any other produced) which grew on the sabbatical year, the money retains the status of the etrog (or other produce) itself. That is to say, when there are no more etrogim in the field he must get rid of the money as well. The person in our mishnah is purchasing the four species from someone he fears does business in produce grown in the sabbatical year. He shouldn’t buy from him the etrog lest the seller not get rid of the money when he is supposed to. A person shouldn’t aid another in transgressing the commandment of observing the sabbatical year. To avoid this problem and still obtain a lulav, he should pay for the lulav (the palm) which is not subject to the laws of the sabbatical year (because it sprouted in the previous year) and have the price of the etrog included in the price of the lulav. He receives the etrog as a present when he buys the lulav. In this way the money used to buy the etrog need not be removed from the seller's house when etrogim are no longer found on trees.
