sukkah

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.

And if you want you can say: If we held that the lulav needs binding all would have agreed that we deduce [the laws of] lulav from [those of] Sukkah; But they disagree here on whether the lulav needs binding, and concerning the dispute of the following tannaim: Our Rabbis have taught: A lulav, whether [the other prescribed species were] bound with it or not, is valid. R. Judah says: If it is bound [with the others] it is valid; if it is unbound, it is invalid.

Rava further stated: From where do I know that the sinew and roots of date-palms are species of the palm-tree? From what has been taught: [It is written]: "You shall dwell in Sukkot"—a Sukkah made of any material, the words of R. Meir. R. Judah said: The Sukkah must be made of the same four species as the lulav. And logic demands it: If the lulav which is not used at night as it is by day, is valid only with the four species, is there not then much more reason that the Sukkah which is used both at night and at day, is valid only with the four species?

Rava further stated: From where do I know that the sinew and roots of date-palms are species of the palm-tree? From what has been taught: [It is written]: "You shall dwell in Sukkot"—a Sukkah made of any material, the words of R. Meir. R. Judah said: The Sukkah must be made of the same four species as the lulav. And logic demands it: If the lulav which is not used at night as it is by day, is valid only with the four species, is there not then much more reason that the Sukkah which is used both at night and at day, is valid only with the four species?

Rava further stated: From where do I know that the sinew and roots of date-palms are species of the palm-tree? From what has been taught: [It is written]: "You shall dwell in Sukkot"—a Sukkah made of any material, the words of R. Meir. R. Judah said: The Sukkah must be made of the same four species as the lulav. And logic demands it: If the lulav which is not used at night as it is by day, is valid only with the four species, is there not then much more reason that the Sukkah which is used both at night and at day, is valid only with the four species?

If he doesn't find the four species, he would be sitting and doing nothing while the Torah said, "You shall dwell in sukkot for seven days"-- implying a Sukkah of whatever material. And so with Ezra it says, "Go forth to the mountain, and bring olive branches, and branches of wild olive, and myrtle branches and palm-branches, and branches of thick trees to make Sukkoth, as it is written" (Nehemiah 8:15).

But did R. Judah really say that the four species can be used but not anything else? Was it not taught: If he covered it with planks of cedar wood which are four handbreadths wide, everyone holds it is invalid. If they are not four handbreadths wide, R. Meir declares it invalid and R. Judah valid. And R. Meir agrees that if there is a space of one plank between every two planks, he may place valid skhakh between them and the sukkah is valid.

1) [The rituals of] the lulav and the aravah are for six or seven [days]; 2) The Hallel and the rejoicing are for eight [days]; 3) The sukkah and the water libation are for seven [days]; 4) The flute is for five or six [days].

Scripture says: "On the day," implying, even on Shabbat. But what do the rabbis do with the words "on the day"? They need it to infer from it that on the day, [the lulav is taken] but not at night. And R. Eliezer, from where does he deduce that [the lulav is to be taken] by day, and not at night? He deduces it from the conclusion of the verse, "And you shall rejoice before the Lord your God for seven days" "days" but not nights. And the Rabbis? If I learned it from that verse, I might have said that we ought to compare ‘days’ [mentioned here] with ‘days’ mentioned with regard to the Sukkah so that just as there [the expression of] ‘days’ includes nights, so here also [the expression of] ‘days’ includes nights.

And with regard to the Sukkah itself from where do we derive [that days includes nights]? From what our Rabbis have taught: You shall dwell in booths for seven days,” (Leviticus 23:42) “days” includes the nights. You say that “days’ includes the nights. But maybe it means “days” but not the nights. And this would be logical. For the word “days” is used here, and it is also used in connection with lulav; just as there it means days and not nights, so here also it must mean days and not nights.

Rav Judah said in the name of Shmuel: The blessing is recited over] the lulav for seven [days] and over the Sukkah for only on one day. What is the reason? In the case of the lulav where the nights interrupt the days, each day is a separate commandment; in the case of the Sukkah where the nights do not interrupt the days, all seven days are regarded as one long day.

Rav Judah said in the name of Shmuel: The blessing is recited over] the lulav for seven [days] and over the Sukkah for only on one day. What is the reason? In the case of the lulav where the nights interrupt the days, each day is a separate commandment; in the case of the Sukkah where the nights do not interrupt the days, all seven days are regarded as one long day.

Rabbah b. Bar Hana said in the name of R. Yohanan: [The blessing is recited over] the Sukkah for seven days and over the lulav for one day. What is the reason? For the Sukkah which is a Toraitic commandment [the blessing must be recited all] seven [days]; in the case of the lulav which is only a rabbinical commandment [a blessing on] one day suffices.

Rabbah b. Bar Hana said in the name of R. Yohanan: [The blessing is recited over] the Sukkah for seven days and over the lulav for one day. What is the reason? For the Sukkah which is a Toraitic commandment [the blessing must be recited all] seven [days]; in the case of the lulav which is only a rabbinical commandment [a blessing on] one day suffices.

When Rabin came he said in the name of R. Yohanan: Both this one and that one for seven days. R. Yoseph said: Hold fast to the decision of Rabbah b. Bar Hana, since with regard to Sukkah, all the amoraim adopt the same position as he.

He who makes a lulav for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and has preserved us, and enabled us to reach this season.” When he takes it to fulfill his obligation, he says, “Blessed [are You, O Lord our God, King of the Universe] who hast sanctified us by His commandments, and commanded us concerning the taking of the lulav” And even though he has recited the blessing on the first day, he must again recite it on all seven days. He who makes a Sukkah for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and sustained us etc.” When he enters the Sukkah to dwell in it he says, ‘. . . Who has sanctified us by His commandments and commanded us to dwell in the Sukkah.” And once he has recited the blessing on the first day, he does not bless again.

He who makes a lulav for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and has preserved us, and enabled us to reach this season.” When he takes it to fulfill his obligation, he says, “Blessed [are You, O Lord our God, King of the Universe] who hast sanctified us by His commandments, and commanded us concerning the taking of the lulav” And even though he has recited the blessing on the first day, he must again recite it on all seven days. He who makes a Sukkah for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and sustained us etc.” When he enters the Sukkah to dwell in it he says, ‘. . . Who has sanctified us by His commandments and commanded us to dwell in the Sukkah.” And once he has recited the blessing on the first day, he does not bless again.

He who makes a lulav for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and has preserved us, and enabled us to reach this season.” When he takes it to fulfill his obligation, he says, “Blessed [are You, O Lord our God, King of the Universe] who hast sanctified us by His commandments, and commanded us concerning the taking of the lulav” And even though he has recited the blessing on the first day, he must again recite it on all seven days. He who makes a Sukkah for his own use says, “Blessed [are You, O Lord our God, King of the Universe] who has kept us in life, and sustained us etc.” When he enters the Sukkah to dwell in it he says, ‘. . . Who has sanctified us by His commandments and commanded us to dwell in the Sukkah.” And once he has recited the blessing on the first day, he does not bless again.

There is contradiction between the one statement concerning the lulav and the other, and between the one concerning Sukkah and the other.

The difficulty between the one statement concerning the lulav and the other is resolvable, since one refers to Temple times and the other to the time when the Temple was no longer in existence; But there is a contradiction between the two statements concerning the sukkah.

Our rabbis taught: He who makes a Sukkah for his own use recites the blessing, “Blessed are You. . . who has kept us in life” etc. When he enters it to dwell in it, he says, “Blessed are You . . . who has sanctified us” etc. If it was already made and standing: if he can make some renovation in it he blesses; and if not, when he enters it to dwell in it he recites both blessing. R. Ashi said: I saw that R. Kahana recited all of them over the cup of Kiddush.

Immediately the children [throw down their lulavs and eat their etrogs]. R. Yohanan said: The etrog is forbidden on the seventh day, and permitted on the eighth; the Sukkah is forbidden even on the eighth And Resh Lakish said: The etrog is permitted even on the seventh day.

R. Papa said to Abaye: To R. Yohanan what is the difference between the Sukkah and the etrog?

He said to him: The Sukkah is fit to be used at twilight [after the seventh day], for if he by chance has a meal at that time he would have to sit in it and eat therein, therefore it is set aside for its ritual purpose during twilight, and since it is set aside during twilight, it is also set aside for the whole of the eighth day. The etrog, however, which is not suitable during twilight, is not set aside for its ritual purpose during twilight, hence it is not set aside for the whole day.

R. Judah the son of R. Shmuel b. Shilat said in the name of Rav: The eighth day which may be the seventh is regarded as the seventh in respect of the Sukkah and as the eighth in respect of the blessing. R. Yohanan said It is regarded as the eighth for this and that. Dwelling [in the Sukkah on the eighth day] all agree that one does dwell, they only disagree over

R. Judah the son of R. Shmuel b. Shilat said in the name of Rav: The eighth day which may be the seventh is regarded as the seventh in respect of the Sukkah and as the eighth in respect of the blessing. R. Yohanan said It is regarded as the eighth for this and that. Dwelling [in the Sukkah on the eighth day] all agree that one does dwell, they only disagree over

the blessing. According to him who regards the day as the seventh in respect of the Sukkah, we also recite the blessing [of the Sukkah], while according to him who holds that it is regarded as the eighth in respect of both, we do not recite the blessing [of the Sukkah]. R. Yoseph said: Hold fast to the ruling of R. Yohanan, since R. Huna b. Bizna and all the greats of his generation were in a Sukkah on the eighth day which may have been the seventh, they sat there, but they did not recite the blessing.

the blessing. According to him who regards the day as the seventh in respect of the Sukkah, we also recite the blessing [of the Sukkah], while according to him who holds that it is regarded as the eighth in respect of both, we do not recite the blessing [of the Sukkah]. R. Yoseph said: Hold fast to the ruling of R. Yohanan, since R. Huna b. Bizna and all the greats of his generation were in a Sukkah on the eighth day which may have been the seventh, they sat there, but they did not recite the blessing.

the blessing. According to him who regards the day as the seventh in respect of the Sukkah, we also recite the blessing [of the Sukkah], while according to him who holds that it is regarded as the eighth in respect of both, we do not recite the blessing [of the Sukkah]. R. Yoseph said: Hold fast to the ruling of R. Yohanan, since R. Huna b. Bizna and all the greats of his generation were in a Sukkah on the eighth day which may have been the seventh, they sat there, but they did not recite the blessing.

the blessing. According to him who regards the day as the seventh in respect of the Sukkah, we also recite the blessing [of the Sukkah], while according to him who holds that it is regarded as the eighth in respect of both, we do not recite the blessing [of the Sukkah]. R. Yoseph said: Hold fast to the ruling of R. Yohanan, since R. Huna b. Bizna and all the greats of his generation were in a Sukkah on the eighth day which may have been the seventh, they sat there, but they did not recite the blessing.

There are those who say that all agree that one does not recite the blessing [on the Sukkah], and that they only disagree over whether one must sit [in the Sukkah] according to the one who ruled that it is regarded as the seventh day in respect of the Sukkah, we must indeed sit in it, while according to the one who ruled that it is regarded as the eighth day in respect of both, we do not even sit in it. R. Yoseph said:... Hold fast to the ruling of R. Yohanan. For who is the authority of the statement? R. Judah the son of R. Shmuel b. Shilath, and he himself sat outside the Sukkah on the eighth day which might be the seventh. And the law is that we must indeed sit in the Sukkah but may not recite the blessing.

There are those who say that all agree that one does not recite the blessing [on the Sukkah], and that they only disagree over whether one must sit [in the Sukkah] according to the one who ruled that it is regarded as the seventh day in respect of the Sukkah, we must indeed sit in it, while according to the one who ruled that it is regarded as the eighth day in respect of both, we do not even sit in it. R. Yoseph said:... Hold fast to the ruling of R. Yohanan. For who is the authority of the statement? R. Judah the son of R. Shmuel b. Shilath, and he himself sat outside the Sukkah on the eighth day which might be the seventh. And the law is that we must indeed sit in the Sukkah but may not recite the blessing.

There are those who say that all agree that one does not recite the blessing [on the Sukkah], and that they only disagree over whether one must sit [in the Sukkah] according to the one who ruled that it is regarded as the seventh day in respect of the Sukkah, we must indeed sit in it, while according to the one who ruled that it is regarded as the eighth day in respect of both, we do not even sit in it. R. Yoseph said:... Hold fast to the ruling of R. Yohanan. For who is the authority of the statement? R. Judah the son of R. Shmuel b. Shilath, and he himself sat outside the Sukkah on the eighth day which might be the seventh. And the law is that we must indeed sit in the Sukkah but may not recite the blessing.

There are those who say that all agree that one does not recite the blessing [on the Sukkah], and that they only disagree over whether one must sit [in the Sukkah] according to the one who ruled that it is regarded as the seventh day in respect of the Sukkah, we must indeed sit in it, while according to the one who ruled that it is regarded as the eighth day in respect of both, we do not even sit in it. R. Yoseph said:... Hold fast to the ruling of R. Yohanan. For who is the authority of the statement? R. Judah the son of R. Shmuel b. Shilath, and he himself sat outside the Sukkah on the eighth day which might be the seventh. And the law is that we must indeed sit in the Sukkah but may not recite the blessing.

There are those who say that all agree that one does not recite the blessing [on the Sukkah], and that they only disagree over whether one must sit [in the Sukkah] according to the one who ruled that it is regarded as the seventh day in respect of the Sukkah, we must indeed sit in it, while according to the one who ruled that it is regarded as the eighth day in respect of both, we do not even sit in it. R. Yoseph said:... Hold fast to the ruling of R. Yohanan. For who is the authority of the statement? R. Judah the son of R. Shmuel b. Shilath, and he himself sat outside the Sukkah on the eighth day which might be the seventh. And the law is that we must indeed sit in the Sukkah but may not recite the blessing.

And R. Levi b. Hama or, as some say, R. Hama b. Hanina said: Know [that this is so], since [the Eighth Day] is different [from the preceding days] in three things: ... In the Sukkah, lulav and water libation, And according to R. Judah who holds that with one log of water that they performed the water libation for eight days, it is different in two respects.

Mishnah: The sukkah is for seven days. How so? Once he finished eating [his meal on the seventh day], he should not untie his sukkah, but he removes its contents from the time of minhah and onward in honor of the last day of the festival.

Mishnah: The sukkah is for seven days. How so? Once he finished eating [his meal on the seventh day], he should not untie his sukkah, but he removes its contents from the time of minhah and onward in honor of the last day of the festival.

GEMARA. If he has no vessels to remove, what should he do? If he has no vessels! What then did he use when he was in [his Sukkah]? Rather say: If he had no place to put his vessels what shall he do? R. Hiyya b. Ashi said, He removes four handbreadths [of the roof], And R. Joshua b. Levi said, he should kindle a lamp in it.

This is good for a small sukkah but what can be said with regard to a large Sukkah? One might bring into it eating utensils, since Rava said: Eating utensils must be kept outside the Sukkah; drinking vessels in the Sukkah.

This is good for a small sukkah but what can be said with regard to a large Sukkah? One might bring into it eating utensils, since Rava said: Eating utensils must be kept outside the Sukkah; drinking vessels in the Sukkah.

This is good for a small sukkah but what can be said with regard to a large Sukkah? One might bring into it eating utensils, since Rava said: Eating utensils must be kept outside the Sukkah; drinking vessels in the Sukkah.

This is good for a small sukkah but what can be said with regard to a large Sukkah? One might bring into it eating utensils, since Rava said: Eating utensils must be kept outside the Sukkah; drinking vessels in the Sukkah.

On Shavuot they used to say to the priest etc. It was stated, Rav said: [The blessing of] the Sukkah[comes first] and then that of the season. Rabbah b. Bar Hannah said: [The blessing of] the season [is first] and then that of the Sukkah.

On Shavuot they used to say to the priest etc. It was stated, Rav said: [The blessing of] the Sukkah[comes first] and then that of the season. Rabbah b. Bar Hannah said: [The blessing of] the season [is first] and then that of the Sukkah.

Rav ruled, [The blessing of] the Sukkah [comes first] and then that of the season, since the obligation of the day is more important. Rabbah b. Bar Hannah said: [The blessing of] the season [is first], since that which is frequent precedes that which is infrequent.

[No,] Rav could say to you: I can state my view even according to Bet Hillel, for Bet Hillel stated their ruling only in that case, since the wine is the cause of the sanctification being recited, but not in this case, since even if there were no blessing of the season, would we not still say [the blessing of] the Sukkah?

And Rabbah b. Bar Hannah could say to you: I could state my view even according to Beth Shammai, for Beth Shammai stated their ruling only in that case, since it is the day which causes the wine to be brought, but in this case, if it were not for the Sukkah, would we not still recite [the blessing of] the season?

R. Nahman b. R. Hisda expounded: The law is not according to Rav who said, [First the blessing over] the Sukkah and then [that of] the season, rather first [is the blessing of] the season and then [that of] the Sukkah. R. Shesheth the son of R. Idi said: First [the blessing of] the Sukkah and then [that of] the season. And the halakhah is that the blessing of the Sukkah is first and then that of the season.

R. Nahman b. R. Hisda expounded: The law is not according to Rav who said, [First the blessing over] the Sukkah and then [that of] the season, rather first [is the blessing of] the season and then [that of] the Sukkah. R. Shesheth the son of R. Idi said: First [the blessing of] the Sukkah and then [that of] the season. And the halakhah is that the blessing of the Sukkah is first and then that of the season.

R. Nahman b. R. Hisda expounded: The law is not according to Rav who said, [First the blessing over] the Sukkah and then [that of] the season, rather first [is the blessing of] the season and then [that of] the Sukkah. R. Shesheth the son of R. Idi said: First [the blessing of] the Sukkah and then [that of] the season. And the halakhah is that the blessing of the Sukkah is first and then that of the season.

R. Nahman b. R. Hisda expounded: The law is not according to Rav who said, [First the blessing over] the Sukkah and then [that of] the season, rather first [is the blessing of] the season and then [that of] the Sukkah. R. Shesheth the son of R. Idi said: First [the blessing of] the Sukkah and then [that of] the season. And the halakhah is that the blessing of the Sukkah is first and then that of the season.

We have now completed the chapter “the flute” and all of Masekhet Sukkah.

Is it not possible that both libations are meant to be of wine? In that case the text should read either hassēk hassēk or nēsek nēsek, why hassēk nēsek? This change of expression implies both ideas. But if this be so, on whose authority will you base the Mishnah (Sukkah, iv, 1): The water libation was observed during the entire week of the festival? If this Mishnah follows R. Joshua, there was only one day of libation; if it follows R. 'Aḳiba, there were two days; and if R. Judah b. Bathyra, there were six days! The Mishnah certainly follows R. Judah b. Bathyra, who, however, agrees with R. Judah (b. 'Ila'i); for we read (ib., iv, 9): R. Judah (b. 'Ila'i) says: One log of water was used daily for libation during eight days; but R. Judah b. Bathyra excludes the first day and includes the eighth. Why does he exclude the first day? Is it not because the allusion to water is found in connection with the second day? If so, the eighth day too should be excluded, since Scripture speaks of the seventh only and not of the eighth day! The only solution, therefore, is that the seven days' libation is based on a tradition; for R. 'Asi said in the name of R. Johanan, who in turn said it in the name of R. Neḥunya of the Plain of Bet-Ḥawartan: The laws concerning the ten plants, the willow-branch, and the water libation are halakas given to Moses on Sinai.

“Yered”: this is Moses. Why was he called Jered? Because manna came down [yarad] for Israel in his days. “Gedor”: [he was so called] because he fenced in [gadar] the breaches of Israel. “Heber”, because he joined [hiber] Israel to their Father in heaven. “Socho”, because he was like a sheltering booth [sukkah] for Israel. “Yekutiel”, because Israel trusted in God [kiwu le’el] in his days. “Zanoah”, because he made Israel abandon [hizniah] their iniquities.

Our rabbis taught: Accessories used in a mitzvah [when worn out] may be thrown away; accessories of holiness are must be placed in a geniza. The following are accessories used in a mitzvah: A sukkah, a lulav, a shofar, tzitzit. The following are accessories of holiness: large sacks for scrolls of Scripture, tefillin and mezuzot, a mantle for a Sefer Torah, and a tefillin bag and tefillin straps.

The one who throws the stone, etc. One of the rabbis said to Rava: From what [basis are we stating the case] that he is cutting wood because it is optional? Perhaps he is cutting wood because [it is for a] sukkah or cutting wood [for the altar] (which would be a requirement and not an option), and even this, Scripture said, he should be exiled [for doing something required]?! He (Rava) said to him: since he found it cut and he does not cut [it himself], it is not a mitzvah, also now [regarding cutting wood] is not a mitzvah.