Very quickly review גמרא דף מג: “אי הכי (thirteen lines from top of the Amud) until איתיביה אביי (middle of the Amud)
Review תוס “שלוחי
Learn the ריטב”א and see how he gives a different explanation than Tosfos as to why the Gemara assumes that post Churban Beis Hamikdash there should be no concern of גזירה דרבה when taking the Aravah on Hoshana Rabbah when it coincides Shabbos.
Note the difference in explanation between Rashi and the ריטב”א “אי הכי כל regarding “אתי לפקפוקי בלולב”
Questions:
According to the opinion that taking Aravah post churban is just a minhag and not even a mitzvah from the Rabanan why would one have permission to handle the Aravos on Shabbos as they are muktzah?
See ריטב”א “ופרכינן אי הכי for an answer.
The Gemara answers “Because we are not experts to calculate the precise day of Yom Tov that’s why we can’t take aravos on Hoshana Rabbah that coincides with Shabbos.”
What’s the major concern even if hoshana Rabbah is really the sixth day of Sukkos there is no issue with taking the Aravah as the Gemara said in essence one should be permitted to take Aravah every day of Sukkos to publicize that it’s a mitzvah from the Torah just we don’t to prevent people from treating the mitzvah of Lulav lightly?
Learn תוספת “לא איקלע
Learn the “גמרא מג: “איתיביה אביי (middle of the Amud) until “דף מד. “א”ל אביי (seven lines from the top of the Amud)
Learn תוספת מג: “והביאו
Questions:
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?
Rashi says this is an issue of לא תתגודדו but the Gemara Yevomas clearly states that it is only an issue when there are different practices in one city?