Gemara: The Tanna is brief in showing [that the Lulab is unfit] without distinguishing between the first day of the festival [the celebration of which is made obligatory by the Torah] and the second day [for which the ceremony of the Lulab is prescribed only by the Rabbis, Scriptures saying "on the first day"[102]]. It must certainly refer to the dry Lulab [it may be unfit, even from a rabbinical point of view, for since it is a rite instituted in commemoration of the Temple, we require that it be practiced with care], for we require that it be "beautiful," and in this case the condition is not fulfilled. But so far as the stolen Lulab is concerned, I understand that it should not be used the first day, for in regard to the first day it is written: "And ye shall take you:" of what belongs to you; but why not the second day [whence does one know that one may not use it then?]? R. Johanan replies in the name of R. Simon ben Yohai: because then a regulation would be fulfilled through the commission of a transgression, for it is said [for we find a verse which forbids the fulfilment of a regulation through committing a transgression]: "And ye brought that which was stolen, and the lame, and the sick."[107] The stolen animal is likened to the lame; and just as it is irremediably unfit [it can never be offered as a sacrifice, because its imperfection is perpetual], so the one that is stolen is irremediably unfit [we deduce from this verse that it can never more become of use, even if there has been a renunciation; that is, if we have heard the owner renounce the object by saying, for example, "Decidedly, I have lost this purse;" although in regard to the ownership of the animal, we said, in the treatise <I>Baba Kama (68a),</I> that the holder became the possessor, if the first owner renounced it; however, he cannot offer it as a sacrifice upon the altar], whether this be before or after the renunciation. If before the renunciation, because the Torah says, "If any man of you bring an offering;[108] now, the stolen animal does not belong to him, but after the renunciation the holder becomes the possessor of it through the fact of this renunciation [why, then, does the prophet forbid its being used as an offering?]. Is it not exactly because this would be to fulfil [fulfill sic] a regulation by committing a transgression? R. Johanan says again in the name of R. Simon ben Yohai: what does this verse signify: "For I the Lord love judgment, I hate robbery for burnt offering"?[109] [for the burnt offering that you bring me, I hate the theft of which you make yourself guilty in stealing these animals, although everything belongs and always has belonged to Me]. Let us compare this case with that of a mortal king, who, passing before the house of a publican, says