sukkah

Mishnah: Messengers to do a mitzvah are exempt from sukkah. The sick and their attendants are exempt from sukkah. Non-established [meals] are eaten and drunk outside of the sukkah.

R. Abba b. Zavda also said in the name of Rav, A mourner is obligated in the Sukkah Is not this obvious? What might I have said? Since R. Abba b. Zavda said in the name of Rav that he who is in discomfort is exempt from the obligation of Sukkah, this [one] is also in discomfort, therefore he informs us that this applies only to discomfort that comes on its own, but [the mourner] since it is he himself who is the cause of his discomfort, he must settle his mind

R. Abba b. Zavda also said in the name of Rav, A mourner is obligated in the Sukkah Is not this obvious? What might I have said? Since R. Abba b. Zavda said in the name of Rav that he who is in discomfort is exempt from the obligation of Sukkah, this [one] is also in discomfort, therefore he informs us that this applies only to discomfort that comes on its own, but [the mourner] since it is he himself who is the cause of his discomfort, he must settle his mind

And R. Abba b. Zavda said in the name of Rav: A bridegroom and the groomsmen and all the wedding guests are exempt from the Sukkah all the seven days. What is the reason? Because they have to rejoice. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah.

And R. Abba b. Zavda said in the name of Rav: A bridegroom and the groomsmen and all the wedding guests are exempt from the Sukkah all the seven days. What is the reason? Because they have to rejoice. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah.

And R. Abba b. Zavda said in the name of Rav: A bridegroom and the groomsmen and all the wedding guests are exempt from the Sukkah all the seven days. What is the reason? Because they have to rejoice. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah.

And R. Abba b. Zavda said in the name of Rav: A bridegroom and the groomsmen and all the wedding guests are exempt from the Sukkah all the seven days. What is the reason? Because they have to rejoice. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah.

And R. Abba b. Zavda said in the name of Rav: A bridegroom and the groomsmen and all the wedding guests are exempt from the Sukkah all the seven days. What is the reason? Because they have to rejoice. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah. But let them eat in the Sukkah and rejoice in the Sukkah? There is no rejoicing but in the huppah.

But let them do the huppah in the Sukkah? Abaye says: [They cannot] because of seclusion. And Rava said, Because of the discomfort of the bridegroom. What practical difference is there between them? The practical difference between them is a case where people are going in and out of there. According to the one who said "because of seclusion", the restriction does not apply; according to the one who said because of discomfort to the groom, it does.

R. Zera said, I ate in the Sukkah and rejoiced in the huppah and my heart rejoiced all the more since I was fulfilling two [commandments].

Our rabbis taught: Day travelers are exempt from the sukkah during day but are obligated at night. Night travelers are exempt from the sukkah at night, but are obligated during the day. Travelers by day and night are exempt both day an night. Those who are going to perform a mitzvah are exempt both by day and by night. As in the case of R. Hisda and Rabbah son of R. Huna who, when they went up to the house of the Exilarch on the Shabbat of the Festival, slept on the river bank of Sura, saying, ‘We are messengers engaged on a mitzvah and are exempt.’

Our rabbis taught: Day travelers are exempt from the sukkah during day but are obligated at night. Night travelers are exempt from the sukkah at night, but are obligated during the day. Travelers by day and night are exempt both day an night. Those who are going to perform a mitzvah are exempt both by day and by night. As in the case of R. Hisda and Rabbah son of R. Huna who, when they went up to the house of the Exilarch on the Shabbat of the Festival, slept on the river bank of Sura, saying, ‘We are messengers engaged on a mitzvah and are exempt.’

Our rabbis taught: The day watchmen of a town are exempt from the sukkah by day and obligated at night; night watchmen are exempt by night and obligated by day; day and night watchmen are exempt both by day and at night.

Watchmen of gardens and orchards are exempt both by day and by night. But let them make a Sukkah there and dwell in it? Abaye said, "You shall dwell" as you normally dwell

Those who are sick and their attendants [are exempt from the mitzvah of the sukkah]. Our Rabbis taught, The sick one spoken of here is not [only] one who sick and is in danger, but also one who is sick but not in danger, even one who has a pain in his eye or a pain in his head. Rabban Shimon b. Gamaliel said: On one occasion I had a pain in my eye in Caesarea and R. Yose Berebi permitted me and my attendants to sleep outside the Sukkah.

Those who are sick and their attendants [are exempt from the mitzvah of the sukkah]. Our Rabbis taught, The sick one spoken of here is not [only] one who sick and is in danger, but also one who is sick but not in danger, even one who has a pain in his eye or a pain in his head. Rabban Shimon b. Gamaliel said: On one occasion I had a pain in my eye in Caesarea and R. Yose Berebi permitted me and my attendants to sleep outside the Sukkah.

Rav allowed R. Aha Bardela to sleep in a canopy bed in a Sukkah in order [to keep out] the gnats. Rava allowed R. Aha b. Adda to sleep outside the Sukkah on account of the stink of the plaster.

Rav allowed R. Aha Bardela to sleep in a canopy bed in a Sukkah in order [to keep out] the gnats. Rava allowed R. Aha b. Adda to sleep outside the Sukkah on account of the stink of the plaster.

Rava follows his own reasoning, since Rava said: One who is in discomfort is exempt from the Sukkah. But have we not learned: Those who are sick and their attendants [are exempt from the mitzvah of the sukkah] One who is sick but not one who is merely in discomfort? I will explain: A sick person and his attendants are exempt, whereas he who is in discomfort is exempt, but not his attendants.

Rava follows his own reasoning, since Rava said: One who is in discomfort is exempt from the Sukkah. But have we not learned: Those who are sick and their attendants [are exempt from the mitzvah of the sukkah] One who is sick but not one who is merely in discomfort? I will explain: A sick person and his attendants are exempt, whereas he who is in discomfort is exempt, but not his attendants.

Casual eating and drinking are permitted outside the sukkah. How much is considered casual eating? R. Joseph said, [The volume of] two or three eggs. Abaye said to him: But sometimes this suffices for [a whole meal for] a man, and then it would be a set meal? ... Rather Abaye said: as much as a student and then goes into the learning session.

Our Rabbis taught: Casual eating is permitted outside the Sukkah, but not casual sleeping. What is the reason? R. Ashi said: It is a decree lest he fall fast asleep.

It once happened that they brought a dish to Rabbi Yohanan ben Zakkai to taste, and two dates and a pail of water to Rabban Gamaliel and they said, “Bring them up to the sukkah.”

And when they gave Rabbi Zadok food less than the bulk of an egg, he took it in a napkin, ate it outside the sukkah and did not say a blessing after it.

and they said, “Bring them up to the sukkah.” And when they gave Rabbi Zadok food less than the bulk of an egg, he took it in a napkin, ate it outside the sukkah and did not say a blessing after it.

and they said, “Bring them up to the sukkah.” And when they gave Rabbi Zadok food less than the bulk of an egg, he took it in a napkin, ate it outside the sukkah and did not say a blessing after it.

But if it was the bulk of an egg, he must [eat it in] the Sukkah. Should we say that this is a refutation of R. Joseph and Abaye? Perhaps [it means that] less than the bulk of an egg does not necessitate washing of the hands and the benediction, but if it was the bulk of an egg, it necessitates washing of the hands and the benediction.

Rabbi Eliezer says: a man is obligated to eat fourteen meals in the sukkah, one on each day and one on each night. But the sages say: there is no fixed number, except on the first night of the festival alone.

Furthermore Rabbi Eliezer said: if one did not eat in the sukkah on the first night of the festival, he may make up for it on the last night of the festival. But the sages say: there is no compensation for this, and of this was it said: “That which is crooked cannot be made straight, and that which is lacking cannot be counted” (Ecclesiastes 1:15).

GEMARA. What is the reason of R. Eliezer? You shall dwell [in Sukkot for seven days]"--this implies just as you normally dwell. Just as in a [normal] dwelling, [one has] one [meal] by day and one by night, so too in the Sukkah [he must have] one meal by day and one by night.

And what about the rabbis? Like a normal dwelling place. Just as in a normal if he wants to eat he eats, and if he doesn't want to eat he doesn't eat, so too with the Sukkah; if he wants he eats, and if he does not want he does not eat.

R. Eliezer further said…. But didn't R. Eliezer say that a man is obliged to eat fourteen meals in the sukkah, one on each day and one on each night? Bira said in the name of R. Ammi: R. Eliezer changed his mind.

The assistant of King Agrippa asked R. Eliezer, [A man] such as I, who eats only one meal a day, may I eat one meal [in the Sukkah] and be free [of my obligation]? He answered him, Every day you draw out [the meal] with all kinds of appetizers for your own honor, and now you cannot add one appetizer for the honor of your Creator?

He also asked him: [A man] such as I who has two wives, one in Tiberias and one in Tzippori, and two sukkahs, one in Tiberias and one in Tzippori, may I go from one Sukkah to the other and thus be free from my obligation? He answered him, No! For I say that he who goes from one Sukkah to another annuls the mitzvah of the first.

He also asked him: [A man] such as I who has two wives, one in Tiberias and one in Tzippori, and two sukkahs, one in Tiberias and one in Tzippori, may I go from one Sukkah to the other and thus be free from my obligation? He answered him, No! For I say that he who goes from one Sukkah to another annuls the mitzvah of the first.

"We don't leave from one Sukkah to another Sukkah, and we do not make Sukkot in the normal days of the festival." And the Sages say, "We do leave from one Sukkah to another Sukkah, and we do make Sukot in the normal days of the festival." And they are in agreement that if it fell, he can return and build it in the normal days of the festival.

"We don't leave from one Sukkah to another Sukkah, and we do not make Sukkot in the normal days of the festival." And the Sages say, "We do leave from one Sukkah to another Sukkah, and we do make Sukot in the normal days of the festival." And they are in agreement that if it fell, he can return and build it in the normal days of the festival.

"We don't leave from one Sukkah to another Sukkah, and we do not make Sukkot in the normal days of the festival." And the Sages say, "We do leave from one Sukkah to another Sukkah, and we do make Sukot in the normal days of the festival." And they are in agreement that if it fell, he can return and build it in the normal days of the festival.

"We don't leave from one Sukkah to another Sukkah, and we do not make Sukkot in the normal days of the festival." And the Sages say, "We do leave from one Sukkah to another Sukkah, and we do make Sukot in the normal days of the festival." And they are in agreement that if it fell, he can return and build it in the normal days of the festival.

What is the reasoning of Rabbi Eliezer? Scripture says: "You shall keep the Festival of Sukkot for seven days," make a Sukkah which shall be fit for seven days And the rabbis?. - This is what the Torah means: Make a Sukkah for the Festival. "But both of them agree that if it falls down one may rebuild it during Hol Hamoed."

What is the reasoning of Rabbi Eliezer? Scripture says: "You shall keep the Festival of Sukkot for seven days," make a Sukkah which shall be fit for seven days And the rabbis?. - This is what the Torah means: Make a Sukkah for the Festival. "But both of them agree that if it falls down one may rebuild it during Hol Hamoed."

But is not this obvious? But is not this obvious? This is [considered to be] another [Sukkah] and is not one for seven days, therefore he teaches us [that this is not so].

It has been taught: R. Eliezer said: Just as one cannot fulfill his obligation on the first day of the Festival with the lulav belonging to his fellow, since it is written, "And you shall take for yourselves on the first day the fruit of goodly trees, branches of palm-trees" (Leviticus 23:40) i.e., from your own possessions, so too one cannot fulfill his obligation with a Sukkah of his fellow, since it is written, "The festival of Sukkot you shalt keep for yourself for seven days" (Deuteronomy 16:13) i.e. from your own possession.

The sages say: Although they said that one cannot fulfil his obligation on the first day of the Festival with the lulav belonging to his fellow, he may nevertheless fulfill his obligation with the Sukkah of his fellow, since it is written, "All that are homeborn in Israel shall dwell in Sukkot" (Leviticus 23:42) this teaches that all of Israel are fit to sit in one Sukkah

The sages say: Although they said that one cannot fulfil his obligation on the first day of the Festival with the lulav belonging to his fellow, he may nevertheless fulfill his obligation with the Sukkah of his fellow, since it is written, "All that are homeborn in Israel shall dwell in Sukkot" (Leviticus 23:42) this teaches that all of Israel are fit to sit in one Sukkah

And how do the rabbis interpret the words "for yourself"? It is needed to exclude a stolen [Sukkah]; but as to a borrowed one, It is written, "All that are homeborn."

And what does R. Eliezer do with "All that are homeborn"? It is needed [to include] a convert who had converted in the meantime or a minor who had reached majority age in the meantime. And the Rabbis [how do they derive this]? Since they said that one may make a Sukkah during the Intermediate Days of the Festival no [special] verse is needed.

Our rabbis have taught: It happened that R. Eliezer spent Shabbat in the Upper Galilee in the sukkah of R. Yohanan son of R. Ila'i in Caesarea or, as some say, in Caesarion and when the sun reached the Sukkah he said to him: Can I spread a cloth over it?’ He said to him, "There was no tribe in Israel which did not produce a judge."

Our rabbis have taught: It happened that R. Eliezer spent Shabbat in the Upper Galilee in the sukkah of R. Yohanan son of R. Ila'i in Caesarea or, as some say, in Caesarion and when the sun reached the Sukkah he said to him: Can I spread a cloth over it?’ He said to him, "There was no tribe in Israel which did not produce a judge."

When the sun reached the middle of the Sukkah, he said to him "Can I spread a cloth over it?" He answered him, "There was no tribe in Israel which did not produce a prophet, and the tribes of Judah and Benjamin appointed their kings based on the words of the prophets." When the sun reached the feet of R. Eliezer, R. Yohanan took a cloth and spread it over [the Sukkah]. R. Eliezer tied up his cloak, threw it over his back, and went out. It was not in order to evade an answer [that he answered as he did] but because he never said anything which he had not heard from his master.

When the sun reached the middle of the Sukkah, he said to him "Can I spread a cloth over it?" He answered him, "There was no tribe in Israel which did not produce a prophet, and the tribes of Judah and Benjamin appointed their kings based on the words of the prophets." When the sun reached the feet of R. Eliezer, R. Yohanan took a cloth and spread it over [the Sukkah]. R. Eliezer tied up his cloak, threw it over his back, and went out. It was not in order to evade an answer [that he answered as he did] but because he never said anything which he had not heard from his master.

How did R. Eliezer do this? Did not R. Eliezer say, "One may not go from one Sukkah to another?" It was on another Festival.

Our Rabbis taught: It once happened to Rabbi Eliezer, that he rested in the upper Galilee, and they asked him about thirty laws of the laws of Sukkah. For twelve, he said to them "I know (lit. I have heard)," and for eighteen, he said to them "I do not know." Rabbi Yose the son of Rabbi Yehudah says, "The matters are switched; for eighteen, he said to them "I know," and for twelve, he said to them "I do not know."

Mishnah: 1) One whose head and the greater part of his body were within the sukkah and his table within the house: i) Bet Shammai say: it is invalid and Bet Hillel say it valid. 2) Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? i) Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

Mishnah: 1) One whose head and the greater part of his body were within the sukkah and his table within the house: i) Bet Shammai say: it is invalid and Bet Hillel say it valid. 2) Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? i) Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

Mishnah: 1) One whose head and the greater part of his body were within the sukkah and his table within the house: i) Bet Shammai say: it is invalid and Bet Hillel say it valid. 2) Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? i) Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.

1) Women, slaves and minors are exempt from the [commandment] of the sukkah. 2) A minor who no longer relies on his mother is obligated in the [commandment] of the sukkah. 3) It happened that the daughter-in-law of Shammai the elder gave birth and he opened up the ceiling and put skhakh on top of the bed[posts] on behalf of the minor.

1) Women, slaves and minors are exempt from the [commandment] of the sukkah. 2) A minor who no longer relies on his mother is obligated in the [commandment] of the sukkah. 3) It happened that the daughter-in-law of Shammai the elder gave birth and he opened up the ceiling and put skhakh on top of the bed[posts] on behalf of the minor.

Which is based on a Scriptural verse and which on a tradition? And, moreover, what is the necessity for a Scriptural verse or for a traditional law? Is not a Sukkah a positive time-bound commandment and women are exempt from all positive commandments which have a set time?

the verse [thereby] makes man and woman equal as regards all punishable acts in the Torah? Abaye answered: Indeed Sukkah is a tradition, but [the midrash] is still necessary, Lest I would have said, since "You shall dwell" implies that you should dwell in the same manner as you ordinarily dwell; just as one's permanent home is for husband and wife, so too the Sukkah must be for husband and wife, therefore he informs us that it is not so.

the verse [thereby] makes man and woman equal as regards all punishable acts in the Torah? Abaye answered: Indeed Sukkah is a tradition, but [the midrash] is still necessary, Lest I would have said, since "You shall dwell" implies that you should dwell in the same manner as you ordinarily dwell; just as one's permanent home is for husband and wife, so too the Sukkah must be for husband and wife, therefore he informs us that it is not so.

And now that you say that Sukkah is a traditional law, what is the verse for? To include converts. Lest I would have said "the homeborn in Israel," the Torah said, but not converts, therefore it informs us that it is not so.

The master said, [The word] "every" comes to include minors. But have we not learned: women, slaves and minors are exempt from the sukkah? There is no difficulty. One source refers to a minor who has reached the age of education, and one source refers to where he has not yet reached the age of being trained. But is not the obligation of a minor who has reached the age of being trained a derabanan (from the rabbis) commandment? It is indeed of rabbinical origin, the Scriptural verse was merely a support.

All seven days [of the festival] a man must make the sukkah his permanent residence and his house his temporary residence. If rain fell, when is one permitted to leave it? When the porridge becomes spoiled. They made a parable. To what can this be compared? To a slave who comes to fill the cup for his master, and he poured a pitcher over his face.

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

But is this so? But did not Rava say, Scripture and Mishnah [should be studied] in the Sukkah, but reciting outside the Sukkah? There is no difficulty, One refers to reciting, one refers to examination.

But is this so? But did not Rava say, Scripture and Mishnah [should be studied] in the Sukkah, but reciting outside the Sukkah? There is no difficulty, One refers to reciting, one refers to examination.

Raba said: drinking vessels may be kept in the Sukkah, eating vessels outside the Sukkah Earthenware pitchers and wooden pails [must be kept] outside the Sukkah. A lamp [may be kept] within the Sukkah, while some say [that it must be kept] outside the Sukkah; but they do not disagree, here refers to a large Sukkah and here refers to a small one.

Raba said: drinking vessels may be kept in the Sukkah, eating vessels outside the Sukkah Earthenware pitchers and wooden pails [must be kept] outside the Sukkah. A lamp [may be kept] within the Sukkah, while some say [that it must be kept] outside the Sukkah; but they do not disagree, here refers to a large Sukkah and here refers to a small one.

Raba said: drinking vessels may be kept in the Sukkah, eating vessels outside the Sukkah Earthenware pitchers and wooden pails [must be kept] outside the Sukkah. A lamp [may be kept] within the Sukkah, while some say [that it must be kept] outside the Sukkah; but they do not disagree, here refers to a large Sukkah and here refers to a small one.

Raba said: drinking vessels may be kept in the Sukkah, eating vessels outside the Sukkah Earthenware pitchers and wooden pails [must be kept] outside the Sukkah. A lamp [may be kept] within the Sukkah, while some say [that it must be kept] outside the Sukkah; but they do not disagree, here refers to a large Sukkah and here refers to a small one.

Raba said: drinking vessels may be kept in the Sukkah, eating vessels outside the Sukkah Earthenware pitchers and wooden pails [must be kept] outside the Sukkah. A lamp [may be kept] within the Sukkah, while some say [that it must be kept] outside the Sukkah; but they do not disagree, here refers to a large Sukkah and here refers to a small one.

Raba said: drinking vessels may be kept in the Sukkah, eating vessels outside the Sukkah Earthenware pitchers and wooden pails [must be kept] outside the Sukkah. A lamp [may be kept] within the Sukkah, while some say [that it must be kept] outside the Sukkah; but they do not disagree, here refers to a large Sukkah and here refers to a small one.

Abaye was sitting before R. Joseph in a Sukkah. The wind blew and it brought down twigs [into the food]. R. Joseph said to them: Clear my vessels out of here. Abaye said to him, ‘But have we not taught, "once the porridge is spoiled." He answered him: For me, since I am delicate, this is like the porridge becoming spoiled for me.

Our rabbis taught, If he was eating in the sukkah, and rain fell, and he went down from [the sukkah], they do not trouble him to return there until he has finished his meal. If he was sleeping in the sukkah and rain fell and he went +down, they do need not trouble to return him until dawn

Our rabbis taught, If he was eating in the sukkah, and rain fell, and he went down from [the sukkah], they do not trouble him to return there until he has finished his meal. If he was sleeping in the sukkah and rain fell and he went +down, they do need not trouble to return him until dawn

Our rabbis taught, If he was eating in the sukkah, and rain fell, and he went down from [the sukkah], they do not trouble him to return there until he has finished his meal. If he was sleeping in the sukkah and rain fell and he went +down, they do need not trouble to return him until dawn

Our rabbis taught [in a Baraita], [Regarding] a Sukkah that is stolen, or someone who covers his Sukkah [with Schach] from public property, Rabbi Eliezer declares it invalid, and the Chachamim validate it.

Our rabbis taught [in a Baraita], [Regarding] a Sukkah that is stolen, or someone who covers his Sukkah [with Schach] from public property, Rabbi Eliezer declares it invalid, and the Chachamim validate it.

Rav Nachman said, "The argument is about someone who takes his fellow and removes him from his sukkah, And Rabbi Eliezer [rules] according to his opinion, as he says, 'A person does not fulfill his obligation with his fellow's Sukkah. If land can be [truly] stolen, it is a stolen Sukkah; and if land cannot be stolen, it is a borrowed Sukkah [but either way, it is forbidden].'

Rav Nachman said, "The argument is about someone who takes his fellow and removes him from his sukkah, And Rabbi Eliezer [rules] according to his opinion, as he says, 'A person does not fulfill his obligation with his fellow's Sukkah. If land can be [truly] stolen, it is a stolen Sukkah; and if land cannot be stolen, it is a borrowed Sukkah [but either way, it is forbidden].'

Rav Nachman said, "The argument is about someone who takes his fellow and removes him from his sukkah, And Rabbi Eliezer [rules] according to his opinion, as he says, 'A person does not fulfill his obligation with his fellow's Sukkah. If land can be [truly] stolen, it is a stolen Sukkah; and if land cannot be stolen, it is a borrowed Sukkah [but either way, it is forbidden].'

Rav Nachman said, "The argument is about someone who takes his fellow and removes him from his sukkah, And Rabbi Eliezer [rules] according to his opinion, as he says, 'A person does not fulfill his obligation with his fellow's Sukkah. If land can be [truly] stolen, it is a stolen Sukkah; and if land cannot be stolen, it is a borrowed Sukkah [but either way, it is forbidden].'

And the Sages [rule] according to their opinion, as they say, 'A person fulfills his obligation with his fellow's Sukkah, And land cannot be stolen, and so it is a borrowed Sukkah [which is allowed].'

And the Sages [rule] according to their opinion, as they say, 'A person fulfills his obligation with his fellow's Sukkah, And land cannot be stolen, and so it is a borrowed Sukkah [which is allowed].'

However, if he stole the wood and built a Sukkah with it, everyone agrees that he does not have [to return anything but] the value of the wood alone.

From where [do we know that 'a stolen Sukkah' means R' Nachman's interpretation]?

For the teaching compares it to public property. Just like [regarding] public property, the land is not his, so too 'a [stolen] Sukkah', the land is not his.

There was an old woman who came up to Rabbi Nachman. She said to him, "The exilarch and all of the Rabbis of the house of the exilarch- in a stolen Sukkah they were sitting [meaning, its wood was stolen from her]." She shouted, and Rabbi Nachman paid no attention to her. She said to him, "A woman whose father had 318 servants [meaning, a descendant of Abraham] is shouting before you, and you pay no attention to her?" Rabbi Nachman said to [his students], "She is a chatterbox, and she only has [a claim to] the value of the wood alone.

Ravina said, "This is like a beam of a Sukkah, and the Sages make a fix for it because of the Statute of the Beam [that stolen beams built into houses do not need to be removed, but should rather have their value paid]."

Can we say that these are according to the following tannaim? If he transgressed and picked them off, it is invalid, the words of R. Elazar b. Zadok. But the sages declare it valid. They thought to explain his in the following way: According to all the lulav does not need binding, and even if you find to say that it does need binding, we do not deduce [the laws of] lulav from those of Sukkah of which it is written, "You shall make’ [which implies] but not from that which is already made.

No! All agree that we do not apply the law of "set aside" to commandments, but they disagree here in whether we deduce [the laws of] lulav from [those of] Sukkah. One Master holds that we do so deduce them, while the other Master holds that we do not deduce the laws of lulav from sukkah.