Jerusalem Talmud Sukkah Chapter 2

הַיָּשֵׁן תַּחַת הַמִּיטָּה לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רִבִּי יְהוּדָה נוֹהֲגִין הָיִינוּ יְשֵׁינִים תַּחַת הַמִּיטּוֹת בִּפְנֵי הַזְּקֵנִים וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רִבִּי שִׁמְעוֹן מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּיטָה. אָמַר רַבָּן גַּמְלִיאֵל לַזְּקֵנִים רְאִיתֶם טָבִי עַבְדִּי שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסּוּכָּה וְיָשֵׁן לוֹ תַּחַת הַמִּיטָּה. וּלְפִי דַרְכֵּינוּ לָמַדְנוּ שֶׁהַיָּשֵׁן תַּחַת הַמִּיטָּה לֹא יָצָא יְדֵי חוֹבָתוֹ: הַיָּשֵׁן תַּחַת הַמִּיטָּה כול׳. תַּמָּן תַּנִּינָן. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּיטָּה. וְכָא הוּא אוֹמֵר הָכֵין. אָמַר רִבִּי אֱלִיעֶזֶר. תַּמָּן הוּא וְטַלִּיתוֹ תַחַת הַסּוּכָּה. בְּרַם הָכָא הוּא (וּמִיטָּתוֹ) [וְטַלִּיתוֹ] תַחַת (הַסּוּכָּה) [הַמִּיטָּה]. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אָמַר. הַמַּעֲשֶׂה קוֹדֵם לַתַּלָמוּד. וָכָא הוּא אוֹמֵר הָכֵין. סָּבַר רִבִּי יוּדָה. הַיָּשֵׁן תַּחַת הַמִּיטָּה כְיָשֵׁן תַּחַת הַסּוּכָּה. כָּל שֶׁכֵּן מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דְּתַנִּינָן תַּמָּן. [רִבִּי יוּדָא אוֹמֵר]. אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה כְּשֵׁירָה. הָא אִם יֵשׁ דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה פְסוּלָה. אָמַר רִבִּי יוֹסֵה. תַּמָּן יֵשׁ שָׁם חָָלָל אַחֵר. בְּרַם הָכָא אֵין כָּאן חָלָל אַחֵר. מִחְלְפָה שִׁיטָּתֵיהּ דְּרַבָּן גַּמְלִיאֵל. דְּתַנֵּי. טָבִי עַבְדּוֹ שֶׁלְּרַבָּן גַּמְלִיאֵל הָיָה נוֹתֵן תְּפִילִּין וְלֹא מִיחוּ בְיָדוֹ חֲכָמִים. וְכָא מִיחוּ בְיָדוֹ. שֶׁלֹּא לִדְחוֹק אֶת הַחֲכָמִים. אִם שֶׁלֹּא לִדְחוֹק אֶת הַחֲכָמִים יֵשֵׁב לוֹ חוּץ לַסּוּכָּה. רוֹצֶה הָיָה טָבִי עַבְדּוֹ שֶׁלְּרַבָּן גַּמְלִיאֵל לִשְׁמוֹעַ דִּבְרֵי חֲכָמִים.

MISHNAH: One who sleeps under the bed did not fulfill his duty for 7 days, since he does not sleep under the thatched roof. . Rebbi Jehudah said, we used to sleep under the beds in the presence of the Elders and they did not say a word. Rebbi Simeon said, it happened that Tabi“boy”, and all female ones Tabita “girl”. , Rabban Gamliel’s slave, slept under the bed. Rabban Gamliel said to the Elders, did you see my slave Tabi, who is learned and knows that slaves are free from the obligation of sukkah , and is sleeping under the bed is a positive commandment restricted in time it does not apply to women ( Mishnah Qiddušin 1:7 ) and therefore not to slaves since the obligations of male slaves cannot be greater that those of free women. . According to our method we infer that one who sleeps under the bed did not fulfill his duty. HALAKHAH: “One who sleeps under the bed,” etc. There, we have stated: “But one may spread it over single posts of the bed.” And here he says so? Rebbi Eliezer said, there he and his toga are under the sukkah , but here he and his (bed) [toga] are under the ( sukkah ) [bed], the corrector’s sentence is: but here he and his toga are under the bed. The scribe’s version notes that the mosquito net is no different from a nightgown, but the bed represents a flat roof of the space under it and therefore the person sleeping under the bed is under the bed which is under the sukkah , not under the sukkah . The corrector’s version expresses the same idea in a more complicated way. . The argument of Rebbi Jehudah seems inverted. There3:7, Note 142 , Ḥagigah 1:7 ; Babli Qiddušin 40b , Bava Qamma 17a ; Sifry Deut . 41, Cant. rabba 2:14, Mekhilta dR. Simeon ben Ioḥai 19:17 p. 100), a teacher of R. Jehudah. he said, action has precedence over study, and here he says so? Rebbi Jehudah thinks that one sleeping under the bed is like the one sleeping under the sukkah by staying there, even under the bed. . So much more is Rebbi Jehudah’s argument inverted, as we have stated there. , “[Rebbi Jehudah says,] if there are no dwellers in the upper one the lower is qualified.” Therefore if there are dwellers in the upper one the lower is disqualified. Rebbi Yose said, there is another space, but here there is no other space. The argument of Rabban Gamliel is inverted. As it was stated Chapter 10, Note 59 . , Tabi“boy”, and all female ones Tabita “girl”. , Rabban Gamliel’s slave, put on tefillin and the Sages did not object to him. And here they objected? In order not to push aside the Sages disqualified if made from a couch with 4 poles and a thatched roof as canopy is that usually the canopy is not 10 hand-breadths higher than the couch on which one rests. Therefore, if this distance is clearly larger than 10 hand-breadths, also R. Jehudah accepts it as qualified. . If in order not to push aside the Sages, he could sit outside the sukkah . Tabi, Rabban Gamliel’s slave, wanted to hear the words of the Sages.

הַסּוֹמֵךְ סוּכָּתוֹ לְכַרְעֵי הַמִּיטָּה כְּשֵׁירָה. רִבִּי יְהוּדָה אוֹמֵר אִם אֵינָהּ יְְכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ פְּסוּלָה. אָמַר רִבִּי אִימִּי. מִשֵּׁם שֶׁאֵין מִמְּעֵי הַמִּיטָּה לִסְכָךְ עֲשָׂרָה טְפָחִים. אָמַר רִבִּי בָּא. מִשֵּׁם שֶׁאֵין מַעֲמִידִין עַל גַּבֵּי דָבָר טָמֵא. וְהָא תַנֵּי. מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלִַם שֶׁהָיוּ מְשַׁלְשְׁלִין מִיטּוֹתֵיהֶן לִפְנֵי חָלֹונוֹתֵיהֶן וְהָיוּ מְסַכְּכִין עַל גַּבֵּיהֶן. אִין תֵּימַר. מִשֵּׁם שֶׁאֵין מַעֲמִידִין עַל גַּבֵּי דָבָר טָמֵא. הֲרֵי מַעֲמִידִין עַל גַּבֵּי דָבָר טָמֵא. הֲוֵי. (לָא) [לֵית] טָעֲמָא (דִילָא) [אֶלָּא] מִשֵּׁם שֶׁאֵין מִמְּעֵי הַמִּיטָּה לִסְכָךְ עֲשָׂרָה טְפָחִים.

MISHNAH: If one supports his sukkah by the frame of the couch it is qualified. Rebbi Jehudah says, if it cannot stand by itself it is disqualified. HALAKHAH: Rebbi Immi said, because disqualified if made from a couch with 4 poles and a thatched roof as canopy is that usually the canopy is not 10 hand-breadths higher than the couch on which one rests. Therefore, if this distance is clearly larger than 10 hand-breadths, also R. Jehudah accepts it as qualified. from the middle of the couch it is less than ten hand-breadths. Rebbi Abba said, because one does not base it on what is impure. But was it not stated, it happened that the people of Jerusalem were lowering their couches through their windows and putting thatching over them? If you are saying, because one does not base it on what is impure, here it is put on what is impure. Therefore the reason only is because from the middle of the couch it is less than ten hand-breadths.

סוּכָּה הַמְדוּבְלֶלֶת שֶׁצִּילָּתָהּ מְרוּבָּה מֵחַמָּתָהּ כְּשֵׁירָה. הַמְעוּבָּה כְמִין בַּיִת אַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ כְּשֵׁירָה: רַב וּשְׁמוּאֵל. חַד אָמַר. מְדוּלֶּלֶת. וְחוֹרָנָה אָמַר. מְדוּבְלֶלֶת. מָאן דְּאָמַר. מְדוּלֶּלֶת. בְּשֶׁצִּילָּתָהּ מְרוּבָּה. וּמָאן דְּאָמַר. מְדוּבְלֶלֶת. בְּשֶׁאֵין צִילָּתָהּ מְרוּבָּה. הָדָא אָמְרָה. צְרִיכִין הַכּוֹכָבִים שֶׁיְּהוּ נִרָאִין מִתּוֹכָהּ. רִבִּי לֵוִי בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. בְּכוֹכְבֵי חַמָּה שָׁנוּ.

MISHNAH: A wilted sukkah whose shade is more than its sunshine is qualified. A stiff one like a house, even though the stars are not visible from inside, is qualified. HALAKHAH: Rav and Samuel, one said “thinned out”, and one said “wilted”. He who said “thinned out”, if i6t had much shade; but he who said “wilted,” if it does not have much shade. This implies, that the stars should be seen from inside. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina, they stated this about the sun star.

הָעוֹשֶׂה סוּכָּתוֹ בְּרֹאשׁ הָעֲגָלָה אוֹ בְּרֹאשׁ הַסְּפִינָה כְּשֵׁירָה וְעוֹלִין לָהּ בְּיוֹם טוֹב. בְּרֹאשׁ הָאִילָן אוֹ עַל גַּבֵּי גָמָל כְּשֵׁירָה וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שְׁתַּיִם בִּידֵי אָדָם וְאַחַת בָּאִילָן אוֹ שְׁתַּיִם בָּאִילָן וְאַחַת בִּידֵי אָדָם כְּשֵׁירָה וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שָׁלֹש בִּידֵי אָדָם וְאַחַת בָּאִילָן כְּשֵׁירָה וְעוֹלִין לָהּ בְּיוֹם טוֹב. זֶה הַכְּלָל כֹּל שֶׁיִינָּטֵל הָאִילָן וִיכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ כְּשֵׁירָה וְעוֹלִין לָהּ בְּיוֹם טוֹב: מָה אֲנָן קַיָימִין. אִם בִּנְתוּנָה בָאָרֶץ. דִּבְרֵי הַכֹּל מוּתָּר. אִם בְּמַפְרֶשֶׂת. מַחְלוֹקֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרִבִּי עֲקִיבָה. אֶלָּא כֵן אֲנָן קַיָימִין. בִּנְתוּנָה בַאלִמֵין. רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָא בְשֵׁם רִבִּי אָחָא. רִבִּי מֵאִיר וְרִבִּי יוֹסֵה וְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. רִבִּי מֵאִיר דִּלְחָיַיִם. [דְתַנִּינָן.] מְטַמֵּא מִשֵּׁם גּוֹלֵל. רַבִּי מֵאִיר מְטַהֵר. וְרִבִּי יוֹסֵה דַאֲהִילוּת. דְּרַבִּי יוֹסֵי אוֹמֵר. הַבַּיִת שֶׁבַּסְּפִינָה אֵינוֹ מֵבִיא אֶת הַטּוּמְאָה. רִבִּי לָעְזָר בֶּן עֲזַרְיָה. דְּתַנֵּי. מַעֲשֶׂה בְּרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרִבִּי עֲקִיבָה שֶׁהָיוּ בָאִין בִּסְפִינָּה. וְעָשָׂה לוֹ רִבִּי עֲקִיבָה סוּכָּה בְרֹאשׁ הַסְּפִינָּה וּבָאָת הָרוּחַ וְהִפְרִיחָתָהּ. אָמַר לוֹ רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. עֲקִיבָה. אַיֶה סוּכָּתָךְ. נְתָנוֹ בָאִילָן. לְמַעְלָה מֵעֲשָׂרָה טְפָחִים אֵינוֹ עֵירוּב. לְמַטָּה מֵעֲשָׂרָה טְפָחִים עֵירוּבוֹ עֵירוּב וְאָסוּר לְטַלְטְלוֹ. לְמַטָּה מִשְּׁלֹשָׁה מוּתָּר. וְקַשְׁיָא. אִם עֵירוּבוֹ עֵירוּב יְהֵא מוּתָּר לְטַלְטְלוֹ. וְאִם אָסוּר לְטַלְטְלוֹ לֹא יְהֵא עֵירוּבוֹ עֵירוּב. רָאוּי הוּא לַעֲבוֹר עַל הַשְּׁבוּת וְלוֹכַל. מֵעַתָּה אֲפִילוּ לְמַעֲלָה מֵעֲשָׂרָה. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. תִּיפְתָּר שֶׁהָיְתָה בְכֹרָתוֹ אַרְבָּעָה. אָמַר רִבִּי מָנָא. וְהִיא שֶׁתְּהֵא רְשׁוּת הָרַבִּים מַקִּפָתוֹ מִכָּל צַד. בָּאוֹמֵר. שְׁבִיתָתִי תַחְתָּיו. תַּנֵּי. נְתָנוֹ בַכַּלְכָּלָה וּתְלָייוֹ בָאִילָן. לְמַעְלָה מֵעֲשָׂרָה טְפָחִים אֵינוֹ עֵירוּב. לְמַטָּה מֵעֲשָׂרָה טְפָחִים עֵירוּבוֹ עֵירוּב וְאָסוּר לְטַלְטְלוֹ. לְמַטָּה מִשְּׁלֹשָׁה מוּתָּר. וְקַשְׁיָא. אִם עֵירוּבוֹ עֵירוּב יְהֵא מוּתָּר לְטַלְטְלוֹ. וְאִם אָסוּר לְטַלְטְלוֹ לֹא יְהֵא עֵירוּבוֹ עֵירוּב. רִבִּי אָחָא בְשֵׁם רִבִּי חִינְנָא. רָאוּי הוּא לְהָפְכָהּ וּלְבַטֵּל רָשׁוּת הַיָּחִיד שֶׁבָּהּ. אָמַר רִבִּי יוֹסֵה. הָדָא אָמְרָה. סַפְסָל שֶׁהוּא נָתוּן בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה. [מִכֵּיוָן] שֶׁהוּא רָאוּי לְהָפְכוֹ וּלְבַטֵּל רְשׁוּת הָרַבִּים שֶׁבּוֹ. הָדָא אָמְרָה שֶׁעֵירוּבוֹ עֵירוּב וּמוּתָּר לְטַלְטְלוֹ. [תַּמָּן תַּנִּינָן.] שְׁתַּיִם בִּידֵי אָדָם וְאַחַת בָּאִילָן אוֹ שְׁתַּיִם בָּאִילָן וְאַחַת בִּידֵי אָדָם. כְּשֵׁירָה וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. הָכָא אַתְּ אָמַר. כְּשֵׁירָה וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. וְהָכָא אַתְּ אָמַר. עֵירוּבוֹ עֵירוּב (וְאָסוּר) [וּמוּתָּר] לְטַלְטְלוֹ. אָמַר רִבִּי יִרְמְיָה. כָּאן מלְּמַעֲלָן כָּאן מִלְּמַטָּן. הָדָא יַלְפָה מִן הַהִיא וְהַהִיא יַלְפָה מִן הָדָא. הָדָא יַלְפָא מִן הַהִיא. שֶׁאִם הָיָה נָתוּן בְּצִידּוֹ שֶׁלְאִילָן שֶׁעֵירוּבוֹ עֵירוּב ומותָּר לְטַלְטְלוֹ. וְהַהִיא יַלְפָא מִן הָדָא. שֶׁאִם הָיוּ שְׁתֵּי יְתֵידוֹת יוֹצְאוֹת וְסִיכֵּךְ עַל גַּבֵּיהֶן שֶׁהִיא כְשֵׁירָה וְעוֹלִין לָהּ בְּיוֹם טוֹב. אָמַר רִבִּי יוֹסֵה. בֵּין הָכָא בֵין תַּמָּן. מִן הַצָּד הִיא. מַאי כְדוֹן. כְּהַהיא דְאָמַר רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי זְעוּרָה. דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הִיא. דְּתַנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. מוּתָּר לְהִשְׁתַּמֵּשׁ עַל צִידָדֵי בְהֵמָה בַשַּׁבָּת. הִיא צִידָדֵי בְהֵמָה הִיא צִידָדֵי אִילָן.

MISHNAH: One who made his sukkah on top of a cart or a ship is qualified and one may enter it on the holiday; on top of a tree or on a camel is qualified but one may not enter it on the holiday. Two human-made {walls}and one a tree, or two by trees and one human-made are qualified but one may not enter it on the holiday. Three human-made and one a tree is qualified and one may enter it on the holiday is qualified by three walls, the man-made walls make it qualified in all circumstances. . This is the principle: In any case where it can stand by itself when the tree is removed, it is qualified and one may enter it on the holiday. HALAKHAH: Where do we hold on a ship be qualified? ? If put on the ground, everybody agrees that it is permitted. If it sails, there is the disagreement between Rebbi Eleazar ben Azariah and Rebbi Aqiba. But we must hold when it is in port. Chapter 1. Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: Rebbi Meïr, and Rebbi Yose, and Rebbi Eleazar ben Azariah, all three said the same. Rebbi Meïr of the laths, [as we have stated:]. “it makes impure because of a cover stone, but Rebbi Meïr declares it pure.1:7 . R. Meïr does not accept the use of an animal in place of a stone in any way, including as a gravestone, since an animal may run away and therefore is not possibly under the rules of a stone. ” Rebbi Yose of Ahilut , “Rebbi Yose said, the house on a ship does not transmit impurity8:2 . Since the house on a ship is moving all the time it does not qualify as “tent” and the rules of “tent impurity” do not apply to it. .” Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Aqiba came in a ship, and Rebbi Aqiba made himself a sukkah on the ship’s deck. There came a wind which blew it away. Rebbi Eleazar ben Azariah said to him, Aqiba, where is your sukkah on the ship since he holds that since such a sukkah is not guaranteed to stay for the 8 days of Tabernacles it is not qualified even if the wind does not blow it away. Babli 23a . ? Chapter 2 (Notes 91–101 ). “If he deposited it in a tree higher than ten hand-breadths it is not an eruv ; below ten hand-breadths it is an eruv but it is forbidden to move it; below three it is permitted.. Since there is a biblical prohibition, nobody shall leave his place on the Seventh Day ( Ex. 16:29 ), “place” is rabbinically defined as a rectangle, oriented EW,NS, extending 2’000 cubits from the built-up area one is in on Friday evening. It is possible to move this boundary by depositing food at the limits reachable on the Sabbath as eruv, symbolic dwelling place, before the Sabbath; then one may walk 2’000 cubits from this place but loses the same amount in the opposite direction. The prohibitions to use a tree on the Sabbath here are rabbinic (“forbidden” but not “liable”); similarly those regarding the sukkah in the next paragraph. ” This is difficult. If his eruv is a {valid} eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a {valid} eruv . He might transgress the rabbinic prohibition and eat. Then also higher than ten {hand-breadths} placed higher than 10 hand-breadths be invalid since one could climb the tree in violation of the rabbinic prohibition. ? Rav Jehudah in the name of Samuel, explain it if its stem was four {hand-breadths} while standing in the public domain. . Rebbi Mana said, only if the public domain surrounds it on all sides; he says my Sabbath rest shall be below it placed 10 hand-breadths high are invalid; only if the tree is in the public domain, the place of the eruv forms a separate private domain of 4-by-4 hand-breadths, and the person making the eruv does not intend to climb the tree at sundown (which would be permitted). . It was stated: If he put it in a basket and hung it on a tree, higher than ten hand-breadths high it is not an eruv ; below ten hand-breadths it is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a {valid} eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a {valid} eruv . Rebbi Aḥa in the name of Rebbi Ḥinena: He might turn it upside down and annul the private domain created by it valid. Babli Eruvin 33a ,b. . Rebbi Yose said, this implies that a bench in the public domain high ten and wide four {hand-breadths}, since one may tilt it and annul the public read: “private”. domain of it, it implies that his eruv is a {valid} eruv and it is permitted to move it. [There, we have stated]; senseless here since the quote is from Sukkah . : “Two human-made and one a tree, or two as trees and one human-made is valid but one may not enter it on the holiday.” Here you are saying it is valid but one may not enter it on the holiday but there you are saying his eruv is a {valid} eruv and it is permitted to move it. Rebbi Jeremiah said, one from the top, the other from the bottom read: “from the side” (in the case of the sukkah .) . This learns from that and that learns from this. This learns from that, if he put it on the side of a tree his eruv is a {valid} eruv and it is (prohibited) [permitted] read: “prohibited.” to move it. That learns from this, if there were two pegs protruding and he thatched over them it is valid and one uses it on the holiday. Rebbi Yose said, in both cases it is at the side. How is that? As Rebbi Jacob bar Aḥa said in the name of Rebbi Ze`ira: This is Rebbi Eleazar ben Simon’s, as Rebbi Eleazar ben Simon says, one is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree Chapter 5 Notes 39–43 . Cf. Babli Šabbat 154b . .

הָעוֹשֶׂה סוּכָּתוֹ בֵין הָאִילָנוֹת כְּשֵׁירָה. שְׁלוּחֵי מִצְוָה פְּטוּרִין מִן הַסּוּכָּה. חוֹלִין וּמְשַׁמְּשֵׁיהֶן פְּטוּרִין מִן הַסּוּכָּה. אוֹכְלִין וְשׁוֹתִין עֲרַאי חוּץ לַסּוּכָּה: רַב חוּנָה אֲזַל לְעֵייניטַב לְסִימָנָה. מִי אֲתִי צְהָא גַּו אִיסְרָטָא וְלָא קְבִיל עֲלוֹי מִיטְעוֹם כְּלוּם עַד דְּעָל לֵיהּ לִמְטַלַּלְתֵיהּ דְּרִבִּי יוֹחָנָן סַפְרָא דְגוּפְתָּא. אָמַר רִבִּי מָנָא. לֹא סוֹף דָּבָר חוֹלִין שֶׁלְסַכָּנָה אֶלָּא אֲפִילוּ חוֹלִין שֶׁאֵינָן שֶׁלְסַכָּנָה. תַּנֵּי אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מַעֲשֶׂה שֶׁהָיִיתִי חוֹשֶׁשׁ עֵינַיי בְקַיְסָרִין וְהִתִּיר לִי רִבִּי יוֹסֵי בִּירְבִּי לִי וּלְכָל מְשַׁמְּשַׁיי לִישָׁן חוּץ לַסּוּכָּה. רִבִּי בַּא בַּר זָבְדָא אָמַר. שׁוּשְׁבִּינִין וְכָל בְּנֵי חוּפָּה פְטוּרִין מִן הַסּוּכָּה. תַּנֵּי. שׁוֹמְרֵי הָעִיר בַּיּוֹם פְּטוּרִין מִן הַסּוּכָּה בַיּוֹם וְחַיָיבִין בַּלַּיְלָה. שׁוֹמְרֵי הָעִיר בַּלַּיְלָה פְּטוּרִין מִן הַסּוּכָּה בַלַּיְלָה וְחַיָיבִין בַּיּוֹם. שׁוֹמְרֵי הָעִיר בַּיּוֹם וּבַלַּיְלָה פְּטוּרִין מִן הַסּוּכָּה בֵּין בַּיּוֹם וּבֵין בַּלַּיְלָה. הָדָא דְאַתְּ אָמַר. בְּשׁוֹמְרֵי גַּיְיסוֹת. אֲבָל בְשׁוֹמְרֵי מָמוֹן עָשׂוּ אוֹתָן כְּשׁוֹמְרֵי גַנּוֹת וּפַרְדֵיסִין. אֶבְדַומָא מִלְחָא הֲוָה דְמַךְ קוֹמֵי חָנוּתֵיהּ. עֲבַר רִבִּי חִיָיה בַּר בָּא אֲמַר לֵיהּ. אַיְזִיל דְּמוֹךְ גַּו מְטַלַּלְתָּךְ. רִבִּי מָנָא הֲוָה שׁוּשְׁבִינֵיהּ דְּרִבִּי יַעֲקֹב בַּר יַפְלִיטִי. אֲתַא שְׁאִיל לְרִבִּי יוֹסֵי. אֲמַר לֵיהּ. אַיזִיל דְּמוֹךְ גַּו מְטַלַּלְתָּךְ. רִבִּי יִצְחָק בַּר מַרְיוֹן הֲוָה שׁוּשְׁבִינֵיהּ דְּחַד בַּר נַשׁ. שְׁאִיל לְרִבִּי לָעְזָר. אֲמַר לֵיהּ. אַיזִיל דְּמוֹךְ גַּו מְטַלַּלְתָּךְ. מַעֲשֶׂה שֶׁהָלַךְ רִבִּי אִילָעְאִי אֶצֶל רִבִּי אֱלִיעֶזֶר בְּלוֹד. אָמַר לֵיהּ. אַף אַתְּ מִשּׁוֹבְתֵי הָרֶגֶל. וַהֲלֹא אָמְרוּ שֶׁאֵין שִׁבְחוֹ שֶׁלְתַּלְמִיד חֲכָמִים לִהְיוֹת מַנִּיחַ אֶת בֵּיתוֹ בָרֶגֶל וְהוֹלֵךְ לוֹ. כְּהָדָא. רִבִּי זְעוּרָה סְלִיק לִגְזוּרָה דְרִבִּי אִילָא וְלָא קְבִיל עֲלוֹי מִיטְעוּם כְּלוּם. אִין מִשּׁוּם דְלָא הֲוָה עִיסְקֵיהּ טְעַם כְּלוּם עַד יַפְנֵי מוּסָף. וְלָא יָדְעִין אִין מִשֵּׁם שֶׁאֵין שִׁבְחוֹ שֶׁלְתַּלְמִיד חֲכָמִים לִהְיוֹת מַנִּיחַ אֶת בֵּיתוֹ בָרֶגֶל [וְהוֹלֵךְ לוֹ. בָהָדֵין] לָא יָדְעִין. אָמַר רִבִּי לָעְזָר. אֲכִילָה עֲרַאי. אֵין שֵׁינָה עֲרַאי. חֲבֵרַיָיא אָמְרִין. שֶׁכֵּן אָדָם מִשְׁתַּקֵּעַ בְּתוֹךְ שְִׁנָתוֹ. אָמַר רִבִּי אִילָא. שֶׁכֵּן אָדָם יָשֵׁן קִימְאָה וְדַייוֹ. מַה נְפַק מִן בֵּינֵיהוֹן. מָסַר שְׁנָתוֹ לְאַחֵר. עַל דַּעְתְּהוֹן (דְּרַבָּנִן) [דַּחֲבֵרַיָּא] מוּתָּר. עַל דַּעְתֵּיהּ דְּרִבִּי אִילָא אָסוּר.

MISHNAH: If one makes his sukkah between trees it is qualified but the roofing must lie on a frame supported by separate poles, not on the trees. . Agents for meritorious deeds are not liable in matters of sukkah . Sick persons and their caregivers are not liable in matters of sukkah. One eats and drinks casually outside the sukkah . HALAKHAH: Rav Ḥuna went to Eintab for the indication. While coming he became thirsty but did not accept tasting anything before he went to the sukkah of Rebbi Joḥanan the scribe of Gufta. Rebbi Mana said, not only persons dangerously sick but even sick persons not dangerously sick. It was stated: “Rabban Simeon ben Gamliel said, it happened that my eye was hurting in Caesarea and the great Rebbi Yose permitted me and all my caregivers to sleep outside the sukkah .” Rebbi Abba bar Zavda said, the best men at a wedding and all participants in the wedding are not liable for sukkah . It was stated: “Daytime watchmen of a city are not liable for the sukkah during daytime but are liable during nighttime. Nighttime watchmen of a city are not liable for the sukkah during nighttime but are liable during daytime. Watchmen during day and night are not liable for sukkah day and night.” This you are saying, about watchmen about troops. But watchmen about money they treated like watchmen of gardens and orchards. Eudaimon the salt-dealer slept in front of his store. Rebbi Ḥiyya bar Abba passed by and told him, go and sleep in your sukkah . Rebbi Mana was best man for Rebbi Jacob bar Yafliti. He went and asked Rebbi Yose, who told him, go and sleep in your sukkah . Rebbi Isaac bar Marion was best man for somebody. He asked Rebbi Eleazar who told him, go and sleep in your sukkah . “It happened that Rebbi Ilai went to Rebbi Eliezer in Lydda. He said to him, are you not one of those who rest on the holiday? Did they not say that it is not praiseworthy for a scholar to abandon his house on the holiday and go somewhere else.” As the following: Rebbi Ze`ira went to a circumcision of Rebbi Ila and did not accept any food. If it was because he never ate anything before the end of musaf prayers prayers. Then R. Ze`ira went home and ate with his wife. The Babli Berakhot 28b rejects the rule not to eat before musaf . , or we do not know whether it was because it is not praiseworthy for a scholar to abandon his house on the holiday [and go somewhere else; this] we do not know. Rebbi Eleazar said, eating may be casual, sleep cannot be casual. . The colleagues say, because a person is enveloped in his sleep. Rebbi Ila said, because a person may sleep a little and it is enough. What is the difference between them? If he let another person control his sleep. In the opinion of the (rabbis) [colleagues] it is permitted, in Rebbi Ila’s opinion forbidden.

מַעֲשֶׂה וְהֵבִיאוּ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי לִטְעוֹם אֶת הַתַּבְשִׁיל וּלְרַבָּן גַּמְלִיאֵל שְׁתֵּי כוֹתָבוֹת וּדְלִי שֶׁל מַיִם וְאָמְרוּ הַעֲלוּם לַסּוּכָּה. וּכְשֶׁנָּתְנוּ לוֹ לְרַבִּי צָדוֹק אֹכֶל פָּחוּת מִכַּבֵּיצָה נְטָלוֹ בַמַּפָּה וַאֲכָלוֹ חוּץ לַסּוּכָּה וְלֹא בֵירַךְ אַחֲרָיו: הֲוִינָן סָבְרִין מֵימַר. שֶׁלֹּא בֵירַךְ אַחֲרָיו שָׁלֹשׁ בְּרָכוֹת. הָא בְרָכָה אַחַת בֵּירַךְ. אַשְׁכַּח תַּנֵּי. לֹא בְרָכָה אַחַת וְלֹא שָׁלֹשׁ בְּרָכוֹת. תַּנֵּי. כָּל שֶׁאוֹמְרִין עָלָיו שָׁלֹשׁ בְּרָכוֹת אוֹמְרִים לְפָנָיו. הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. כָּל שֶׁאֵין אוֹמְרִין אַחֲרָיו שָׁלֹשׁ בְּרָכוֹת אֵין אוֹמְרִים לְפָנָיו. הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. הָתִיבוֹן. הֲרֵי פָחוּת מִכְּזַיִת אֵין אוֹמְרִין עָלָיו שָׁלֹשׁ בְּרָכוֹת. מֵעַתָּה לֹא יֹאמְרוּ לְפָנָיו. הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. רִבִּי יַעֲקֹב בַּא אָחָא אָמַר. לְשְׁאָר הַמִּינִין נִצְרְכָה.

MISHNAH: It happened that one brought Rabban Joḥanan ben Zakkai a dish to taste, and Rabban Gamliel two dates and a pail of water and they said, bring them to the sukkah . But when one gave Rebbi Ṣadoq food in the volume of less than an egg he took it with a napkin, ate it outside of the sukkah , and did not recite a benediction afterwards. HALAKHAH: We were thinking to say that he did not say three benedictions but one benediction he did say. It was found stated, neither one benediction nor three benedictions. 6:1, Notes 61–62 . It was stated4:7 . : “On everything that needs three benedictions at the end one says ‘Who produces bread from the earth’ at the start, but on everything that does not need three benedictions at the end one does not say ‘Who produces bread from the earth’ at the start.” They objected: But if it is less than the size of an olive, one does not say three benedictions at the end. Does this mean that one should not say “Who produces bread from the earth” at the start? Rebbi Jacob bar Aḥa said, it is needed for other kinds.

רַבִּי אֱלִיעֶזֶר אוֹמֵר אַרְבַּע עֶשְׂרֵה סְעוּדוֹת חַיָיב אָדָם לוֹכַל בַּסּוּכָּה אַחַת בַּיּוֹם וְאַחַת בַּלַּיְלָה. וַחֲכָמִים אוֹמְרִים אֵין לַדָּבָר קִיצְבָה חוּץ מִלֵּילֵי יוֹם טוֹב הָרִאשׁוֹן בִּלְבָד. וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר מִי שֶׁלֹּא אָכַל לֵילֵי יוֹם טוֹב הָרִאשׁוֹן מַשְׁלִים בְּלֵילֵי יוֹם טוֹב הָאַחֲרוֹן. וַחֲכָמִים אוֹמְרִים אֵין לַדָּבָר תַּשְׁלוּמִין וְעַל זֶה נֶאֱמַר מְעוּוָת לֹא יוּכַל לִתְקוֹן וְחֶסְרוֹן לֹא יוּכַל לְהִימָּנוֹת: מַה טַעֲמָא דְרִבִּי לִיעֶזֶר. נֶאֱמַר כָּאן תֵּשְׁבוּ וְנֶאֱמַר לְהַלָּן וּפֶתַח אוֹהֶל מוֹעֵד יֵשְׁבוּ יוֹמָם וָלַיְלָה. מַה יְשִׁיבָה שֶׁנֶּאֱמְרָה לְהַלָּן עָשָׂה בָהּ אֶת הַלֵּילוֹת כַּיָּמִים אַף יְשִׁיבָה שֶׁנֶּאֱמְרָה כָאן נַעֲשֶׂה בָהּ אֶת הַלֵּילוֹת כַּיָּמִים. רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יִשְׁמָעֵאל. נֶאֱמַר חֲמִשָּׁה עָשָׂר בַּפֶּסַח וְנֶאֱמַר חֲמִשָּׁה עָשָׂר בְּחַג. מַה חֲמִשָּׁה עָשָׂר שֶׁנֶּאֱמַר בַּפֶּסַח לַיְלָה הָרִאשׁוֹן חוֹבָה וּשְׁאָר כָּל הַיָּמִים רְשׁוּת אַף חֲמִשָּׁה עָשָׂר שֶׁנֶּאֱמַר בְּחַג לַיְלָה הָרִאשׁוֹן חוֹבָה וּשְׁאָר כָּל הַיָּמִים רְשׁוּת. חֲבֵרַיָיא בָעֵיי. [אִי] מַה לְהַלָּן עַד שֶׁיִּיכָּנְסוּ לַמַּצָּה בְתַאֲוָה וָכָא עַד שֶׁיִּיכָּנְסוּ לַסּוּכָּה בְתַאֲוָה. רִבִּי זְעוּרָה בָעֵי. אִי מַה לְהַלָּן עַד שֶׁיֹּאכַל כְּזַיִת מַצָּה. וָכָא עַד שֶׁיֹּאכַל כְּזַיִת דָּגָן [בַּסּוּכָּה]. רִבִּי הוֹשַׁעְיָה אָמַר. כָּל שִׁבְעָה חוֹבָה. רִבִּי בֶרֶכְיָה אָמַר. פְּלִיגִין. רִבִּי אָבוּנָא אָמַר. לֹא פְלִיגִין. מַה דְאָמַר רִבִּי יוֹחָנָן. בְּשֶׁנָּתַן דַּעְתּוֹ. מַה דְאָמַר רִבִּי הוֹשַׁעְיָה. בְּשֶׁלֹּא נָתַן דַּעְתּוֹ. תַּנֵּי בְשֵׁם רִבִּי לִיעֶזֶר. מִי שֶׁלֹּא עָשָׂה סוּכָּתוֹ בְעֶרֶב הָרֶגֶל אַל יַעֲשֶׂנָּה בָרֶגֶל. וְהָתַנֵּי בַּר קַפָּרָא. נָפְלָה סוּכָּתוֹ בָרֶגֶל יְקִימֶינָּה בָרֶגֶל. רִבִּי אָחָא בְשֵׁם רִבִּי חִינְנָא. קְנַס קְנָסוֹ רִבִּי לִיעֶזֶר שֶׁלֹּא עָשָׂה סוּכָּתוֹ מֵעֶרֶב הָרֶגֶל. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי לִיעֶזֶר. תַּמָּן הוּא אָמַר אַרְבַּע עֶשְׂרֵה סְעוּדוֹת חַיָיב אָדָם לוֹכַל בַּסּוּכָּה. וָכָא אָמַר הָכֵין. אָמַר רִבִּי אָחָא. לְמִצְוָה הוּשְׁווּהָ.

MISHNAH: Rebbi Eliezer said, a person is obligated to eat fourteen meals in the sukkah , one during daytime and one in the night. But the Sages are saying, there is no fixed amount except only for the night of the first day of the holiday have to be recited. At all other times one may not eat a meal outside the sukkah , but no meals are prescribed. . In addition, Rebbi Eliezer said, one who did not eat on the first day of the holiday makes it up in the night of the last day of the holiday is seven days ( Lev. 23:34 , 42 ). The eighth day is a separate holiday ( Lev. 23:36 , Num . 29:35 ). R. Eliezer counts the meal in the evening of the Eighth Day as making up for the missed one on the First day even though it cannot be valid in the sukkah . . But the Sages are saying, this cannot be made up, and on this it was said1:15. , what is distorted cannot be fixed, and a deficiency cannot be filled . HALAKHAH: What is Rebbi Eliezer’s reason? It says here 23:42 . , you shall sit , and it says there 8:35 , misquoted. , at the door of the Tent of Meeting they shall sit day and night . Since for the sitting mentioned there He made nights like days, so also for the sitting mentioned here we shall make nights like days. Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth for Passover and it is said fifteenth for Tabernacles. Since for fifteenth said for Passover the first night is obligatory and the remaining days are optional 13:6 ) seven days you shall eat mazzot , and ( Deut . 16:8 ) six days you shall eat mazzot . R. Ismael’s rule reads: Anything that was in a set and was taken out from the set implies the same for the whole set.” Since the last mentioned verse implies that on the seventh day one need not eat unleavened bread (one may not eat leavened bread, however), the same is true for all seven days of Passover with the only exception of the first night of which it is said explicitly ( Ex. 12:18 ): In the evening you shall eat mazzot . , so also for fifteenth said for Tabernacles the first night is obligatory and the remaining days are optional. The colleagues asked, since there only that one comes to eat mazzah with an appetite10:1 : “On Passover eve, starting close to afternoon prayers, a person may not eat until nightfall” (so he shall eat the first mazzah with a good appetite.) There is no similar rule spelled out for Tabernacles; R. Joḥanan’s argument is homiletic but cannot be legal. , so also here only they come to eat in the sukkah with appetite? Rebbi Ze`ira asked: Since there only one has to eat mazzah in the volume of an olive 12:18 can only be fulfilled by eating a mazzah in an amount that triggers a biblical obligation to say Grace. But for the sukkah , sitting is prescribed but not eating; the same standards cannot apply. , so also here only one has to eat grain [in the sukkah ] in the volume of an olive? Rebbi Hoshaia said, the sukkah is obligatory all seven days. Rebbi Berekhiah said, they disagree. Rebbi Abuna said, they do not disagree. What Rebbi Joḥanan said, if he put his mind to it; what Rebbi Hoshaia said, if he did not put his mind to it for 7 days; he is more lenient than R. Joḥanan and requires that once one must come to the sukkah to recite the appropriate benedictions ( Halakhah 1:1, Notes 123–126 ) but this does not necessarily be the first night. . It was stated in Rebbi Eliezer’s name: He who did not make his sukkah before the holiday may not make it on the holiday. But did not Bar Qappara state, if his sukkah collapsed on the holiday, he shall rebuild it on the holiday. Rebbi Aḥa in the name of Rebbi Ḥinena: Rebbi Eliezer punished him because he did not make his sukkah before the holiday on the intermediary days of the holiday week. . Rebbi Eliezer’s opinion seems inverted. There, he says, a person is obligated to eat fourteen meals in the sukkah , and here he says so? Rebbi Aḥa said, they were compared as commandments and at the consecration of Tent of Meeting the commandment is to sit; while in both cases eating there is implied, it is not spelled out as biblical commandment. .

מִי שֶׁהָיָה רֹאשׁוֹ וְרוֹבּוֹ בַסּוּכָּה וְשׁוּלְחָנוֹ בְתוֹךְ הַבַּיִת בֵּית שַׁמַּאי פּוֹסְלִין וּבֵית הִלֵּל מַכְשִׁירִין. אָמְרוּ בֵית הִלֵּל לְבֵית שַׁמַּאי מַעֲשֶׂה שֶׁהָלְכוּ זִקְנֵי בֵית שַׁמַּאי וְזִקְנֵי בֵית הִלֵּל לְבַקֵּר אֶת יוֹחָנָן בֶּן הַחוֹרוֹנִי וּמְצָאוּהוּ רֹאשׁוֹ וְרוּבּוֹ בַסּוּכָּה וְשׁוּלְחָנוֹ בְתוֹךְ הַבַּיִת. אָמְרוּ לָהֶן בֵּית שַׁמַּאי מִשָּׁם רְאָיָיה. אַף הֵן אָמְרוּ לוֹ אִם כֵּן הָיִיתָ נוֹהֵג לֹא קִיַימְתָּ מִצְוַת סוּכָּה מִיָּמֶיךָ: לֹא סוֹף דָּבָר שׁוּלְחָנוֹ. אֶלָּא אֲפִילוּ כְדֵי שׁוּלְחָנוֹ. כַּמָּה הוּא כְדֵי שׁוּלְחָנוֹ. טֶפַח. רִבִּי יוּדָה בַּר פָּזִי וְרִבִּי אַיְיבוֹ בַּר נַגָּרִי הֲווֹן יִתִיבִין. אָמְרִין. תַּנִּינָן. אַחַר שֶׁהוֹדוּ. מִי הוֹדֶה לְמִי. בֵּית שַׁמַּי לְבֵית הִלֵּל [אוֹ] בֵית הִלֵּל לְבֵית שַׁמַּי. אָמְרִין. נֵצֵא לַחוּץ וְנִלְמוֹד. וְנָפְקִין וְשָׁמְעוּן. רִבִּי חִזְקִיָּה רִבִּי אָחָא בְשֵׁם רִבִּי יוּדָה בֶּן לֵוִי. לֹא מָצָאנוּ שֶׁהוֹדוּ בֵית (הִלֵּל) [שַׁמַּי] לְבֵית (שַׁמַּי) [הִלֵּל] אֶלָּא בְדָבָר זֶה בִלְבַד. רִבִּי חוּנָה בְשֵׁם רַב אַבַּיָיא. מַתְנִיתָא אָמְרָה כֵן. הַמְעָרֶה מִכְּלִי לִכְלִי וְנָגַע טְבוּל יוֹם בַּקִּילּוּחַ. אִם יֶשׁ בּוֹ יַעֲלֶה בְּאֶחָד וּמֵאָה. אִין תֵּימַר. בֵּית הִלֵּל הוֹדוּ לְבֵית שַׁמַּי שֶׁלֹּא תַעֲלֶה. מָאן תַּנָּא הָכָא תַעֲלֶה. לֹא בֵית הִלֵּל [וַלֹא] (לְ)בֵית שַׁמַּי. אָמַר רִבִּי אִידִי. נֹאמַר. בֵּית הִלֵּל שָׁנוּ אוֹתָהּ עַד שֶׁלֹּא הוֹדוּ לָהֶם בֵּית שַׁמַּי. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָמְרָה כֵן. אַחַר שֶׁהוֹדוּ. רַבִּי לִיעֶזֶר אוֹמֵר. תֵּירוֹם וְתִישָּרֵף. וְרִבִּי אֱלִיעֶזֶר לָאו שַׁמּוּתִי הוּא. אָמַר רִבִּי חִינָנָא. מַתְנִיתָא אָמְרָה כֵן. אַחַר שֶׁהוֹדוּ אֵילּוּ לָאֵילּוּ תַעֲלֶה. בֵּית שַׁמַּי מְסַלְּקִין לוֹן. וְאִינּוּן מוֹדֵיי לוֹן. אָמַר רִבִּי אָבוּן. תָּשׁוּבָה אֲחֶרֶת יֵשׂ כָּאן. כְּהָדָא דְתַנֵּי רִבִּי הוֹשַׁעְיָה. מָה אִם טְהוֹרָה שֶׁהִיא בְעָוֹן מִיתָה אֶצֶל זָרִים הֲרֵי הִיא עוֹלָה. טְמֵאָה שֶׁהִיא בַעֲשֵׂה אֶצֶל כֹהֲנִים לֹא כָל שֶׁכֵּן. מַה זָכוּ בֵית הִלֵּל שֶׁתִּיקָּבַע הֲלָכָה כְדִבְרֵיהֶן. אָמַר רִבִּי יוּדָה בַּר פָּזִי. שֶׁהָיוּ מַקְדִּימִין דִּבְרֵי בֵית שַׁמַּי לְדִבְרֵיהֶן. וְלֹא עוֹד אֶלָּא שֶׁהָיוּ רוֹאֵין דִּבְרֵי בֵית שַׁמַּי וְחוֹזְרִין בָהֶן. הָתִיב רִבִּי סִימוֹן בַּר זֶבֶד קוֹמֵי רִבִּי אִילָא. אוֹ נֹאמַר. תְּנָיָיה חַמְתּוֹן סַבִּין מִינּוֹן וְאַקְדְּמוֹן. וְהָא תַנֵּי. מַעֲשֶׂה שֶׁהָלְכוּ זִקְנֵי בֵית שַׁמַּי וְזִקְנֵי בֵית הִלֵּל לְבַקֵּר אֶת יוֹחָנָן בֶּן הַחוֹרוֹנִי. נֹאמַר. זְקֵינֵינוּ וְזִקְנֵיכֶם. אָמַר רִבִּי זְעוּרָה רַב חוּנָה בְשֶׁם רַב. הֲלָכָה כְבֵית שַׁמַּי. רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְשֶׁם רַב. מִמַּה שֶׁסִּילְּקוּ בֵית שַׁמַּי לְבֵית הִלֵּל. הָדָא אָמְרָה. הֲלָכָה כְדִבְרֵיהֶן.

MISHNAH: If a person’s head and most of his body was in the sukkah but his table inside the house, the House of Shammai declare it disqualified but the House of Hillel qualified. The House of Hillel said to the House of Shammai, it happened that the elders of the House of Shammai and the House of Hillel went to visit Joḥanan from Hauran and found him with his head and most of his body in the sukkah but his table inside the house. The House of Shammai answered them, is this a proof? They said to him, if you are used to do this, you never in your life did fulfill the obligation of sukkah . HALAKHAH: Not only his table, but even a place for his table which accommodates most of a person’s body and a table. This does not imply that a table must actually be put into the sukkah ; all that is needed is space for a table. . How much is a place for his table? A hand-breadth. 5:4 (Notes 65–71). Mishnah Terumot 5:1 states that impure heave which was mixed with other produce must be destroyed (burned) as long as the impure heave constitutes at least 1% of the total. If the amount of impure heave is < 1%, an amount equal to that of the impure heave can be removed from the total, “lifted”, with the impurity transferred to the lifted amount, and the remainder used for its original purpose. Mishnah 4 reports a dispute between the Houses of Hillel and Shammai about impure heave which fell into 100 times its volume of pure heave, where the House of Shammai forbid everything but the House of Hillel permit. At the conclusion of the argument, R. Eliezer holds that 1 part of 101 has to be lifted and burned, but the Sages say that the impure was lost in its minority, i. e., since everything is heave all 101 parts may be eaten by a Cohen as pure heave. Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded“; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi. We never find the House of (Hillel) [Shammai] conceding to the House of (Shammai) [Hillel] except in this matter. Rebbi Ḥunah in the name of Rav Abbaia: The Mishnah2:7. A Ṭevul Yom is a person who had been impure, is no longer impure after immersion in a miqweh , but is prevented from touching or consuming sancta until be becomes pure at the following nightfall ( Lev. 22:7 ). If in the period between his immersion and sundown he touches heave, it becomes unusable; this is classified as “impure in the third degree”. If the ṭevul yom touches a stream of heave fluid (wine or oil) poured from one vessel to the other, in the opinion of the Sadducees the entire fluid in both vessels becomes unusable (MMT lines 55–58). In rabbinic tradition, only the part touched by the ṭevul yom becomes unusable; the fluid cannot be used because unusable heave is contained in it, but it can be repaired by the usual lifting of one out of 101. says so. “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Idi said, we might say that the House of Hillel stated this before they conceded. Rebbi Yose said, the Mishnah said so5:4. : “After they conceded, Rebbi Eliezer said it should be lifted and burned,” and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another that it should be lifted, the House of Shammai recused themselves and the others agree with us. Rebbi Abun says, there is another answer, following what Rebbi Hoshaia stated: Since pure {heave}, which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure {heave} which is {prohibited} as positive commandment for Cohanim. From where did the House of Hillel merit that practice should be fixed following their words? Rebbi Jehudah bar Pazi said, because they quoted the words of the House of Shammai before their own words13b . Historically one has to note that no renowned scholar of the House of Shammai is known born after the destruction of the Temple. . Not only that, but if they were convinced by the words of the House of Shammai they changed their opinions. Rebbi Simon bar Zeved objected before Rebbi Ila: Or could we say that the Tanna saw that they were older and quoted them first? But did we not state, “it happened that the elders of the House of Shammai and the House of Hillel went to visit Joḥanan from Hauran”? We could have said, our elders and your elders. Rebbi Ze`ira said, Rav Ḥuna in the name of Rav: Practice follows the House of Shammai. Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: Since the House of Shammai dismissed the House of Hillel, this implies that practice follows their words.

נָשִׁים עֲבָדִים וּקְטַנִּים פְּטוּרִין מִן הַסּוּכָּה. כָּל קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ חַיָיב בַּסּוּכָּה. מַעֲשֶׂה וְיָלְדָה כַלָּתוֹ שֶׁל שַׁמַּי הַזָּקֵן וּפִיחֵת אֶת הַמַּעֲזִיבָה וְסִיכֵּךְ עַל גַּבֵּי הַמִּיטָּה בִּשְׁבִיל הַקָּטָן: אֵי זֶהוּ קָטָן. דְּבֵית רִבִּי יַנַּאי אָמְרֵי. כָּל שֶׁהוּא צָרִיךְ לְאִמּוֹ שֶׁתְּקַנְּחֶנּוּ. רִבִּי יוֹחָנָן אָמַר. כָּל שֶׁהוּא נֵיעוֹר מִשְּׁנָתוֹ וְקוֹרֵא. אִימָּא. תַּנֵּי רִבִּי הוֹשַׁעְיָה. קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ חַיָיב בַּסּוּכָּה וְיוֹצֵא בְּעֵירוּבָהּ שֶׁלְאִמּוֹ.

MISHNAH: Women, slaves, and minors are not obligated for the sukkah . Any minor who does not need his mother is obligated as part of his religious training. for the sukkah . It happened that the Elder Shammai’s daughter-in-law gave birth and he removed the roof insulation and thatched the roof over the bed for the minor. HALAKHAH: What is a minor. ? In the house of Rebbi Yannai they said, any who needs his mother to cleanse him. Rebbi Joḥanan said, any who awakes from his sleep and cries “Mamma”. Rebbi Hoshaia stated: Any minor who does not need his mother is obligated for the sukkah but goes out with his mother’s eruv to move her Sabbath boundary on a Sabbath or holiday, it is not necessary to make a separate eruv for the child. Since the mother is not obligated in matters of sukkah , her status there cannot influence his status in matters of eruv teḥumim . .

כָּל שִׁבְעַת הַיָּמִים עוֹשֶׂה אָדָם סוּכָּתוֹ קֶבַע וְאֶת בֵּיתוֹ עֲרַאי . יָרְדוּ גְשָׁמִים מֵאֵימָתַי מוּתָּר לְפַנּוֹת מִשֶּׁתִּסְרַח הַמִּקְפָּה. מוֹשְׁלִין אוֹתוֹ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְקוֹנוֹ וְשָׁפַךְ הַקִּיתוֹן עַל פָּנָיו: כָּתוּב בַּסּוּכּוֹת תֵּשְׁבוּ. וְאֵין תֵּשְׁבוּ אֶלָּא תָדוּרוּ. כְּמַה דְאַתְּ אָמַר וִירִשְׁתֶּם אוֹתָהּ וִישַׁבְתֶּם בָּהּ. שֶׁיְּהֵא אוֹכֵל בַּסּוּכָּה וּמְטַיֵיל בַּסּוּכָּה וּמַעֲלֶה כֵלָיו לַסּוּכָּה. [יָרְדוּ גְשָׁמִים מֵאֵימָתַי מוּתָּר לְפַנּוֹת וכו׳.] לֹא סוֹף דָּבָר שֶׁתִּסְרַח אֶלָּא אֲפִילוּ כְדֵי שֶׁתִּסְרַח. לֹא סוֹף דָּבָר מִקְפָּת גְּרִיסִין אֶלָּא אֲפִילוּ מִקְפָּה שֶׁלְכָּל דָּבָר. תַּנֵּי. כְּשֵׁם שֶׁמְפַנִּין מִפְּנֵי הַגְּשָׁמִים כָּךְ מְפַנִּין מִפְּנֵי הַשָּׁרָב וּמִפְּנֵי הַיְּתוּשִׁין. רַבָּן גַּמְלִיאֵל נִכְנַס וְיוֹצֵא כָּל הַלָּיְלָה. רִבִּי לִיעֶזֶר נִכְנַס וְיוֹצֵא כָּל הַלָּיְלָה. חַד תַּלְמִיד מִן דְּרִבִּי מָנָא הוֹרֵי לְחַד מִן קְרֵיבוֹי דִּנְשִׂיָיא. יָצָא אֵין מַטְרִיחִין עָלָיו שֶׁיַּחְזוֹר. וְלָא שְׁמִיעַ. רַבָּן גַּמְלִיאֵל נִכְנַס וְיוֹצֵא כָּל הַלָּיְלָה. רִבִּי לִיעֶזֶר נִכְנַס וְיוֹצֵא כָּל הַלָּיְלָה.

MISHNAH: All seven days a person makes his sukkah permanent and his house casual. If it started to rain when is one permitted to leave? When the cereal becomes smelly. One has for this a parable, to what does this compare? To a slave who comes to mix a cup for his owner and the latter throws the pitcher in his face. HALAKHAH: It is written 23:42 . , in sukkot you shall sit . But sitting means dwelling, as you are saying, you shall inherit it and sit in it . 11:31 . ; that he eats in the sukkah , and rests in the sukkah , and brings his utensils to the sukkah . [“If it started to rain when is one permitted to leave,: etc,] Not only if it gets smelly but even if it could get smelly. Not only a cereal of groats but any dish. Just as one evacuates because of rain one evacuates because of a hot wind and because of mosquitoes. Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night. One of Rebbi Mana’s students instructed a relative of the Patriarch: If he left, one does not importune him to return. He had not heard that Rabban Gamliel entered and left the entire night; Rebbi Eliezer entered and left the entire night.