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Learn the Gemara “דף מד.”אלא אמר רב זביד (middle of the Amud) until “אתמר ר’ יוחנן ור’ יהושע בן לוי” eleven lines from bottom of the Amud)

Continue learning the Gemara “דף מד. “אתמר ר’ יוחנן ור’ יהושע בן לוי ( until top of דף מד: “א”ר אמי

Note: The difference between יסוד and מנהג נביאים that Rashi gives. 

The Gemara concludes כאן במקדש כאן בגבולין 

See how Rashi explains this answer

According to Rashi the נביאים set up the taking of Aravos outside the Beis Hamikdash. 

Was this for all seven days of Sukkos or just the last day – Hoshana Rabbah? 

Major Question:

The Gemara on מד says that the taking of Aravos on Hoshana Rabbah is זכר למקדש. 

But the gemara now says it was a either a יסוד and מנהג נביאים?

See רבינו חננאל (on side of the Gemara) for a different explanation than Rashi

Learn רמב״ם הלכות לולב פרק ז הלכה כא-כב and מגיד משנה

https://hebrewbooks.org/pdfpager.aspx?req=14278&st=&pgnum=287

Major Question:

The Rambam says the mitzvah of Aravah we take on Hoshana Rabbah is both זכר למקדש and מנהג נביאים. 

How could it be both? 

What compelled the Rambam to give this explanation?

The Rambam seems to offer an entirely new reason than the גמרא מד as to why the mitzvah of Aravah is only one day זכר למקדש?

Learn ערוך לנר for an explanation for the Rambam

https://hebrewbooks.org/pdfpager.aspx?req=14414&st=&pgnum=171

Can we offer a different explanation for the Rambam based on the conclusion of the Gemara of כאן במקדש כאן בגבולין?

According to אבא שאול the mitzvah of Aravah in the Beis Hamikdash is learnt from the words ערבי נחל

Learn תוספת דף לד. “ואחת who asks where in the pasuk is it indicated that it’s limited to Beis Hamikdash?

See תוספת ראש

And ערוך לנר

Learn the Gemara “דף מד. “א”ל אביי (seven lines from the top of the Amud) until אלא אמר רב זביד

The Gemara presents three answers as to why Aravos (Hoshanos) are only taken one day זכר למקדש even though in the Beis Hamikdash aravos were taken all seven days of Sukkos.

Questions:

In the first proposed answer does Rava believe that indeed there is a Mitzvah to take aravos all seven days of Sukkos זכר למקדש?

In the final answer of the Gemara why does the fact that there is no Mitzvah from the Torah to take aravos outside of the Beis Hamikdash affect the decision of instituting a mitzvah of Aravah all seven days זכר למקדש as was done in the Beis Hamikdash?

See ריטב”א “מאי שנא  https://www.sefaria.org/Ritva_on_Sukkah.44a.1?lang=bi

Learn רמב״ם הלכות לולב פרק ז הלכה כא-כב and מגיד משנה

https://hebrewbooks.org/pdfpager.aspx?req=14278&st=&pgnum=287

Major Question:

The Rambam seems to offer an entirely new reason than the Gemara as to why mitzvah the of Aravah is only one day זכר למקדש?

Learn ערוך לנר for an explanation for the Rambam

https://hebrewbooks.org/pdfpager.aspx?req=14414&st=&pgnum=171

According to אבא שאול the mitzvah of Aravah in the Beis Hamikdash is learnt from the words ערבי נחל

Learn תוספת דף לד. “ואחת who asks where in the pasuk is it indicated that it’s limited to Beis Hamikdash?

See תוספת ראש 

https://hebrewbooks.org/pdfpager.aspx?req=14724&st=&pgnum=60

And ערוך לנר

https://hebrewbooks.org/pdfpager.aspx?req=14414&st=&pgnum=125

Very quickly review  “גמרא מג: “ואלא לידחו (three lines from bottom of the Amud) until “דף מד. “א”ל אביי (seven lines from the top of the Amud)

Questions:

Why does there need to be a uniform practice both in chutz laaretz and Eretz Yisrael?

Learn “רש”י דף מד. “לדידהו who explains because the prohibition of לא תתגודדו – having groups performing mitzvos differently as it gives the appearance of two religions.  

The גמרא יבמות דף יג:-יד states that לא תתגודדו is only an issue according to אביי when there are different practices in one city and according to רבא even in one city it is acceptable if there are two different ruling courts (שתי בתי דין) which explains how on Purim there are different days for reading the Megillah (see תוספת שם “כי & רא”ש ס’ ט) 

So how could Rashi say there is an issue of לא תתגודדו to have chutz laaretz have different practice than Eretz Yisrael when they are two different regions?  

Major Questions:

According to the Gemara, only after the destruction of the Beis Hamikdash did they institute a universal rule regarding taking Hoshanos on Hashanah Rabbah that coincides with Shabbos. 

During the time of the Beis Hamikdash why was this not an issue of לא תתגודדו?

What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?

Why isn’t the keeping of a second day of Yom tov in chutz laaretz an issue of לא תתגודדו?

Learn רמב”ם ה’ לולב פרק ז הלכה ז and the לחם משנה

https://hebrewbooks.org/pdfpager.aspx?req=14278&st=&pgnum=287

See מאירי דף מג. ” ושאל בה איננו דיי בקיבועא דירחא 

https://hebrewbooks.org/pdfpager.aspx?req=57966&st=&pgnum=116

And ערוך לנר יבמות דף יד 

Continue learning the Gemara “דף מד. “א”ל אביי (seven lines from the top of the Amud) until אלא אמר רב זביד

Question:

What’s the final answer of the Gemara as to why Aravos (Hoshanos) are only taken one day זכר למקדש even though in the Beis Hamikdash aravos were taken all seven days of Sukkos? 

See ריטב”א “מאי שנא https://www.sefaria.org/Ritva_on_Sukkah.44a.1?lang=bi

Learn רמב״ם הלכות לולב פרק ז הלכה י”ז-י”ח https://hebrewbooks.org/pdfpager.aspx?req=14278&st=&pgnum=287

Learn “תוספת מג: “והביאו

Learn תוספת דף לד. “ואחת