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Summary

Rabbi Yochanan and Rabbi Yehoshua ben Levi: One of them said that the aravah was instituted by the Nevi’im, and one said that is was a custom of the Nevi’im [Rashi explains that if it was instituted by the nevi’im it would require a bracha but not if it’s a custom].

A proof that Rabbi Yochanan is the one who says it was instituted by the Nevi’im: Rabbi Avahu quoting Rabbi Yochanan: The Aravah was instituted by the Nevi’im.

Rabbi Zeira to Rabbi Avahu: Did Rabbi Yochanan say that? “Rabbi Asi quoting Rabbi Yochanan from Rabbi Nechunya of bikaas Beis Churson: The law of Ten Saplings, Aravah, and Nisuch Hamayim are Halacha L’Moshe MiSinai.” So it’s D’orayso, and not an institution of the nevi’im.

Rabbi Avahu was dumbfounded for a little while, then he said: It was forgotten due to Golus and was later reinstated by the nevi’im.

Challenge: Rabbi Yochanan said “What I thought is yours is really theirs” [When Rabbi Yochanan heard the teachings of Rav from his disciple Rav Kahana, he declared that the Torah, which he thought was in Eretz Yisroel, was actually chiefly in Bavel. So it seems that it wasn’t forgotten due to Golus].

Resolution: In the Beis Hamikdash it was a Halacha L’Moshe MiSinai, everywhere else it was instituted later by the nevi’im.*

Rabbi Ami: The Aravah used on Hoshana Rabbah [or every day in the Beis Hamikdash] requires a certain measure. It must be taken on its own, not with the lulav. One cannot fulfill his obligation with the Aravah that’s bound in the lulav.

Challenge: Since it must be taken on its own, why repeat that the aravah bound with the lulav cannot discharge his obligation?

Resolution: It teaches that the lulav cannot be picked up a second time for the mitzvah of aravah, but it must be taken on its own.

Click here to listen to the shiur with Tosfos https://drive.google.com/file/d/1lYWAQs8o51137Zcjf9k8pqvX2DdjgiCe/view?usp=sharing

• Rashi: This is why a bracha can be made on it. But according to Rabbi Yehoshua ben Levi, that it’s a minhag, a bracha cannot be said. Tosfos: Some use this as a proof that no bracha is recited on Hallel Rosh Chodesh which is only a minhag [this minhag was discovered by Rav when he came to Sura (nowadays the minhag is universal because it was the practice of Rav’s yeshiva so it spread)] (indeed, one should be careful to pray with a minyan on Rosh Chodesh; while we make a bracha anyway, it is easier to make a bracha b’tzibbur). Rabbeinu Tam: There are minhagim which we make a bracha on, such as the second day of Yom Tov which we only keep because it is a minhag. Besides, reciting Hallel is no different than reading the Torah upon which we make a bracha. Aravah would not require a bracha if it were a minhag because it is a minor symbolic act.