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text: Mishnah Sukkah
  משנה סוכה
  Eighteen Treatises from the Mishna
  
  
  Mishnah Sukkah
  
  
  
  
  
  
  
  
  
  One who sleeps under a bed in a sukkah has not fulfilled his obligation. Rabbi Yehudah says, "We practiced the custom of sleeping under a bed [in the sukkah] in the presence of the elders, and they never said a thing to [stop] us." Rabbi Shimon says: It happened that Tavi, the slave of Raban Gamaliel, would sleep under a bed [in the sukkah], and Raban Gamaliel said to the elders, "Have you seen my slave Tavi? He is a disciple of the Sages, and he knows that slaves are exempt from [the obligations pertaining to] the sukkah; therefore, he sleeps under a bed." And thus in accordance with our way we deduce that one who sleeps under a bed [in a sukkah] has not fulfilled his obligation.
  If one supports his sukkah with the legs of a bed, it is valid. Rabbi Yehudah says: if it cannot stand on its own, it is invalid. A sukkah that is thinning, and that its shade [i.e. the area below the covered parts of the <i>sekhakh</i>] is greater than its sun, is valid. (A sukkah) that [its <i>sekhakh</i>] is dense like [the roof of] a house, even though the stars are not visible through it, it is valid.
  If one constructs his sukkah on top of a wagon or on top of a ship, it is valid, and one may ascend to it on the festival. If [one constructed it] on top of a tree or on the back of a camel, it is valid, but one may not ascend to it on the festival. If two [walls of the sukkah are formed] by a tree and one by human hands, or two by human hands and one by a tree, it is valid, but one may not ascend to it on the festival. If three [walls are formed] by human hands and one by a tree, it is valid, and one may ascend to it on the festival. This is the rule: any [sukkah] that can stand on its own even if one removed the tree, it is valid, and one may ascend to it on the festival.
  If one constructs his sukkah amid the trees, and the trees form its walls, it is valid. Individuals sent as emissaries to perform a mitzvah are exempt from [the obligations pertaining to] the sukkah. Individuals who are sick, and those who attend to them, are exempt from the sukkah. One may eat or drink incidentally [but not as part of an established meal] outside of the sukkah.
  It happened that a [cooked] dish was brought to Raban Yochanan ben Zakai for him to taste, and to Raban Gamliel [were brought] two dates and a jar of water, and each of them said, "Bring them up to the sukkah." But when [a quantity of] food less that the equivalent of an egg [in volume] was given to Rabbi Tzaddok, he took it in a napkin and ate it outside of the sukkah, and did not make a blessing after it.
  Rabbi Eliezer says: One is obligated to eat fourteen meals in the sukkah, one in the morning, and one at night [on each of the seven days of the festival]. And the Sages say: the matter does not have a dictated amount, except on the first nights of the festival [when there is an obligation to have a meal]. And Rabbi Eliezer also said: One who did not eat [a meal in the sukkah] on the first night of the festival can compensate [for his obligation by having a meal] on the last night of the festival. And the Sages say: in such a matter there is no compensating; regarding this it was said: "That which is defective cannot be amended, and the deficiency cannot be counted."
  If one's head and the majority of one's body is inside the sukkah, and one's table [upon which one is eating] is in the house, Beit Shamai invalidate it, and Beit Hillel validate it. [The scholars of] Beit Hillel said to [the scholars of] Beit Shamai, "Did it not happen that the elders of Beit Shamai and the elders of Beit Hillel went to visit Rabbi Yochanan ben Hachoroni, and they found him sitting with his head and the majority of his body inside the sukkah, while his table was in the house, and they did not say a thing to [stop] him." The [scholars of] Beit Shamai responded to them, "[Can one really bring] a proof from there?! They did in fact say to him, 'If such has been your custom, you have never fulfilled the mitzvah of sukkah in all your days!'"
  Women, slaves, and minors are exempted from [the obligations pertaining to] the sukkah. A minor who no longer needs [to be with] his mother, is obligated in the sukkah. It happened that the daughter-in-law of Shamai the elder gave birth [to a son, around sukkot], and he [Shamai] removed some of the ceiling's plaster and covered [the empty space] with <i>sekhakh</i> over the bed, on behalf of the minor.
  During the whole seven days [of the festival] one makes his sukkah [his] permanent [dwelling], and his house [a] temporary [dwelling]. If rains fell, starting when is one permitted to clear out [of the sukkah]? When a stiff dish [of food] would be spoiled. They [the elders] illustrate this with a parable: To what can this matter be compared? To a slave who came to pour a goblet for his master, and he [the master] poured a bowl-full [of water] in his face.
  
  
  
  A <i>lulav</i> [a palm branch, one of the four species which it is a mitzvah to take on Sukkot] which was stolen or dried out is invalid. One which comes from an <i>ashera</i> [a tree dedicated to idolatry], or from a condemned city [an idolatrous city which must be destroyed] is invalid. If its tip was snapped off, or its leaves missing, it is invalid; if its leaves were [merely] separated, it is valid. Rabbi Yehudah says: One must bind it together from the top [in order for it to be valid]. The palms of Iron Mount are valid [for use as a <i>lulav</i>]. A <i>lulav</i> that has three hand-breadths [in length] by which to shake it, is valid.
  A myrtle branch which was stolen or dried out is invalid [for use in the mitzvah of the four species]. One which comes from an <i>ashera</i>, or from a condemned city is invalid. If its tip was snapped off, or its leaves missing, or if its berries are more numerous than its leaves, it is invalid; and if one decreased them [the berries], it is valid. And one may not decrease them on the festival.
  A willow branch which was stolen is dried out is invalid [for use in the mitzvah of the four species]. One which comes from an <i>ashera</i>, or from a condemned city, is invalid. If its tip was snapped off, or its leaves missing, or if it is a Euphrates poplar‎, it is invalid. One that is withered, or that a few of its leaves have fallen, or that grew in a naturally watered area, is valid.
  Rabbi Yishmael says: [The mitzvah of the four species requires] three myrtle branches, two willow branches, one palm branch, and one <i>etrog</i> [citron]; [and regarding the myrtle branches,] even if two have their tips snapped off and [only] one does not have its tip snapped off [it is valid]. Rabbi Tarphon says: even if all three are snapped off [it is valid]. Rabbi Akiva says: Just as one <i>lulav</i> and one citron [are used], so too one myrtle branch and one willow branch [should be used].
  A citron which was stolen or dried out is invalid. One which comes from an <i>asherah</i>, or from a condemned city, is invalid. One which is of <i>orlah</i> [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] is invalid. One which is from impure <i>terumah</i> is invalid; from pure <i>terumah</i>, one should not take it [for the mitzvah], but if one took it, it is valid. One which is of <i>demai</i> [produce from which it is uncertain whether tithes were already taken], Beit Shammai invalidate it, and Beit Hillel validate. One which is of <i>ma'aser sheni</i> [the second tithe of produce, which must be taken to Jerusalem and consumed there], one should not take it, but if one took it, it is valid.
  If lichen spread over the majority [of a citron], if it lost its crown, or was peeled, or cracked, or if it was pierced and is missing any amount, it is invalid. If lichen spread over a smaller portion of it, if it lost its stalk, or was pieced but is not missing any amount, it is valid. An Ethiopian citron is invalid. And one that is green like a leek, Rabbi Meir validates it, and Rabbi Yehudah invalidates.
  Regarding the required measure [of size] for a small citron, Rabbi Meir says: [it must be at least] the equivalent of a walnut. Rabbi Yehudah says: the equivalent of an egg. And regarding [the required measure of size for a citron that is] a large one, [it must be] such that one can hold two of them in one hand, according to Rabbi Yehudah. Rabbi Yose says: even one in two hands [is valid].
  A <i>lulav</i> must only be bound together with [a binding made of] its own species, according to Rabbi Yehudah; Rabbi Meir says: even with a cord. Rabbi Meir said, "It happened that the people of Jerusalem would bind together their <i>lulavim</i> with bands of gold." They [the Sages] replied to him, "They would bind it together with [a binding of] its own species underneath."
  And when would they shake it?" At [the verse of the <i>Hallel</i>], "Offer thanks to Hashem..." at the beginning and the ending, and at the verse, "We beseech you, Hashem, bring redemption, please," according to Beit Hillel. And Beit Shammai say: additionally [it would be shaken] at, "We beseech you, Hashem, bring prosperity, please." Rabbi Akiva said: I would observe Rabban Gamaliel and Rabbi Yehoshua, that the entire nation would shake they <i>lulavim</i> [at these verses], and they only shook at, "We beseech you, Hashem, bring redemption, please." One who is on the road and does not have in his possession a <i>lulav</i> to take, when he enters his home he must take it at his table. One who did not take it in the morning, must take it in the evening, as the entire day is valid for [the taking of] the <i>lulav</i>.
  One for whom a slave, or a woman, or a minor were reading [the <i>Hallel</i>] for them, he must repeat what they say after them, and it shall be a curse upon him. If an adult was reading for him, he repeats after him, "Halleluyah."
  At a place where it was the custom to double [the verses, i.e. to read verses of the <i>Hallel</i> twice], one should double; [where it was the custom] to recite them simply [once, without repetition], one should recite them simply simply; to bless afterwards, one should bless afterwards: everything in accordance with the custom of the country. If one purchases a <i>lulav</i> [along with the other species] from his fellow during the Sabbatical [year], he [the vendor] is to give him a citron as a gift, for one is not permitted to purchase it during the Sabbatical.
  Initially, the <i>lulav</i> would be taken in the Temple on [each of the] seven [days of the festival]; and in the country [i.e. anywhere outside of the Temple, it would be taken] on one day [the first day only]. Once the Temple was destroyed, Rabbi Yochanan ben Zakai established that the <i>lulav</i> should be taken in the country [i.e. everywhere] on [all] seven, in commemoration of the Temple. And [he also established] that the day of <i>henef</i> [the ritual of waving of barley sheaves which thereby permits the consumption of new grain] should be entirely forbidden [with regard to the permissibly of consumption of new grain on that day].
  If the first day of the festival falls on Shabbat, the entire nations would walk their <i>lulavim</i> to the Synagogue [and leave them there before Shabbat]. On the next day they would wake up and come, and each and every one would recognize his own, and take it; for the Sages said: One does not fulfull one's obligation on the first day of the festival by means of the <i>lulav</i> of one's fellow. And on the rest of the days of the festival, one fulfills one's obligation by means of the <i>lulav</i> of one's fellow.
  Rabbi Yose says: If the first day of the festival falls on Shabbat, and one forgot [that it was Shabbat], and took one's <i>lulav</i> out into the public domain, he is exempt because he took it out with permission.
  A woman may receive  a <i>lulav</i> from the hands of her son, or from the hands of her husband, and she may return it into water on Shabbat. Rabbi Yehudah says: On Sabbath one may return [it to the water], on the festival one may add [more water to it], and on the intermediate days of the festival one may change [the water]. A minor, who understands how to shake [the <i>lulav</i> is obligated regarding the <i>lulav</i>.
  
  
  
  The [shaking of the] <i>lulav</i> and the [ritual of the] willow [branches were each done, at times] on six [days of the festival], and [at times] on seven. The [recitation of the] <i>Hallel</i>, and the <i>simchah</i> [the obligation to bring Shelamim sacrifices to the Temple as part of the rejoicing on the three pilgrimage festivals] were each done on eight [days]. The [dwelling in the] sukkah, and the water libations [were each done] on seven [days]. And the flute [was played, at times] on five, and [at times] on six.
  How is the [shaking of the] <i>lulav</i> [done] on seven [days]? If the first holy day of the festival falls on Shabbat, the [shaking of the] <i>lulav</i> [is done] on seven [days]; and [if the first holy day of the festival falls on] any of the other days [of the week, the shaking of the <i>lulav</i> is done] on six.
  How is [the ritual of] the willow [branches done] on seven? If the seventh day of the willow [ritual] falls on Shabbat, [the ritual of] the willow [branches is done] on seven [days]; and [if it falls on] any of the other days [of the week, it is done] on six.
  How is the mitzvah to take the <i>lulav</i> [done] when the first holy day of the festival falls on Shabbat? They would walk their <i>lulavim</i> to the Temple Mount, and the officers would receive [the <i>lulavim</i>] from them and arrange them on top of the colonnade, and the elders would place theirs in the chamber. And they would instruct them [the people] to say, "Anyone whom my <i>lulav</i> comes into his possession, it is thereby his as a gift." The following day they would arise and come, and the officers would throw them [the <i>lulavim</i>] before them, and they would grab them, and people would hurt their fellows [in the scramble]. And when the Beit Din saw that they would come to dangerous circumstances, they established that each person should perform [the mitzvah of] the taking [of the <i>lulav</i>] in his own house.
  How is the mitzvah of the willow [branches] done? There was a place below Jerusalem, and it is called Motzah. They would descend to there and gather from there large willow branches, and they would come and stand them upright on the sides of the altar, with their tips inclining over the alter. They would blow a <i>tekiyah</i> [a steady blast], and a <i>teruah</i> [a broken blast], and a <i>tekiyah</i>. Every day they would circle the altar one time and say, "We beseech you Hashem, redeem us, please; we beesech you Hashem, bring prosperity, please." Rabbi Yehudah says: [they would say,] "<i>Ani vaho</i>, bring redemption, please." [The literal meaning of this latter phrase, which perhaps contains hidden numerical meanings or names of Hashem, is unclear.] And on that particular day [i.e. the seventh days of willow ritual], they would circle the altar seven times. At the hour of their departure, what did they say? "Beauty for you, O altar! Beauty for you, O altar!" Rabbi Eliezer says: [they would say,] "For Hashem and for you, O altar! For Hashem and for you, O altar."
  As it was done [for the willow ritual] on weekdays, so was it done on Shabbat, except that they would gather them [the willow branches] on the eve of Shabbat, and place them into golden casks [filled with water], so that they would not wither. Rabbi Yochanan ben Beroka says: They would bring branches of palms, and beat them on the ground at the sides of the altar. And that particular day was called The Day of the Beating of the Branches.
  Immediately [following this], the children would steal their <i>lulavim</i> and they would eat their citrons.
  How is [the recitation of] the <i>Hallel</i> and the <i>simchah</i> [done on] eight days? This teaches that one is obligated in [the recitation of] the <i>Hallel</i> and in <i>simchah</i> and in honoring the last day of the festival, just as on all the rest of the days of the festival. How is the [dwelling in the] sukkah [done on] seven [days]? If one finished eating [one's last meal of the festival], he should not take apart his sukkah; but from the [hour of] <i>minchah</i> [i.e. the afternoon] and onward, he may take his vessels down [and out of the sukkah], in honor of the last holy day of the festival.
  How are the water libations done? A golden flask, that could hold three <i>logim</i> [a measure], was filled from the Shiloach [spring]. When they would arrive [with it] at  the Gate of Water, they would blow a <i>tekiyah</i>, and a <i>teruah</i>, and a <i>tekiyah</i>. He [the priest] would then ascended the ramp [of the altar], and turned to his left; two silver basins were there. Rabbi Yehudah says: they were [made] of  plaster, but their surfaces would darken from the wine. And they had perforations [at their bases] like two narrow nostrils, one [the basin for the wine, had a] wider [perforation], and one [the basin for the water, had a perforation that was] narrower, so that they would both run out at once. The western one was for water, and the eastern one was for wine. If one empties the one for water into the one for wine, or the one for wine into the one for water, one [nonetheless] fulfilled [the requirement]. Rabbi Yehudah says: The libations would be done with one <i>log</i> on each of the eight [days]. And they [the people] would say to the one doing the libations, "Raise your hands," because one time it happened that one [priest] poured the libations on his feet, and all the people pelted him with their citrons.
  As was done for it [for the water libations] on the weekdays, likewise was done for it on Shabbat, except that on the eve of Shabbat they would fill a golden cask that had not been sanctified [with water] from the Shiloach [spring], and they would place it in a chamber [in the Temple]. If it was poured out or uncovered, one would [re-]fill it from the laver, since water or wine that were [left] uncovered are invalid for use upon the altar.
  
  
  
  The flute [was played sometimes on] five [days], and [sometimes on] six. This was the flute of the place of [water] drawing, which does overrides neither Shabbat nor holidays. They [the Sages] said: Anyone who has never seen the rejoicing at the place of [water] drawing, has never seen rejoicing in all his days.
  At the departure of the first holy day of the festival, they would descend into the women's court, and they would arrange there a great arrangement. And four golden candelabras were there, and four golden basins at their heads, and four ladders to each one, and [upon them were] four of the rising youth of the priesthood, and in their hands were jars of oil holding one hundred and twenty <i>logim</i> [a liquid measure], which they would pour into each of the basins.
  From the worn out pants of the priests and from their [worn out] belts they would tear [pieces], and they would [use them as wicks to] light with them. And there was not a courtyard in Jerusalem that was not illuminated by the light of the place of [water] drawing.
  Pious people and men of [great] deeds would dance before them with lit torches in their hands, and says before them words of song and praise. And the Levites [would play] with lutes, and harps, and cymbals, and trumpets, and countless musical instruments, upon the fifteen steps which descent into the women's court, corresponding with the fifteen songs of ascents in the Psalms, that upon them the Levites would stand with their musical instruments and sing. And two priests would stand at the upper gate, which descends from the court of the Israelites to the women's court, with two trumpets in their hands. When the rooster [first] crowed, they would blow a <i>tekiyah</i> [a steady blast], and a <i>teruah</i> [a broken blast], and [another] <i>tekiyah</i>. When they arrived at the tenth step, they would [again] blow a <i>tekiyah</i>, and a <i>teruah</i>, and a <i>tekiyah</i>. When they arrived at the court, they would [for a third time] blow a <i>tekiyah</i>, and a <i>teruah</i>, and a <i>tekiyah</i>. They went on, blowing and walking, until they arrived at the gate that goes out to the east. When they arrived at the gate that goes out to the east, they turned their faces westward [towards the Temple], and said, "Our ancestors, who were in this place, their backs were [turned] towards the Temple of Hashem, and their faces eastwards, and they would bow eastward to the sun; but we, our eyes are [raised] towards God." Rabbi Yehudah says: they would repeat and say, "We are for God, and our eyes are towards God."
  In the Temple there would never be fewer than twenty-one [trumpet] blasts, and they would never increase beyond forty-eight [blasts]. Every day there were twenty-one blasts there in the Temple: three for the opening of the gates, and nine for the <i>tamid</i> [continual offering] of the morning, and nine for the <i>tamid</i> of the evening. And for the <i>musafim</i> [additional sacrifices offered on Shabbat and holidays], they would add another nine. And on the eve of the Shabbat they would add another six: three to prevent the nation from [doing] work, and three to separate between the sanctified [day] and the mundane [week days]. On the eve of Shabbat during the festival [of Sukkot] there were forty-eight: three for the opening of the gates, three for the upper gate, and three for the lower gate, and three for the filling the water, and three over the altar, nine for the <i>tamid</i> of the morning, and nine for the <i>tamid</i> of the evening, and nine for the <i>musafim</i>, three to prevent the nation from [doing] work, and three to separate between the sanctified and the mundane.
  On the first holy day of the festival there were thirteen bulls there, and two rams, and one goat [to be offered, each one by one of twenty-four shifts of priests]; there remained fourteen there sheep for [the remaining] eight shifts. On the first day, six [of those shifts] would offer two [out of the fourteen sheep] each, and the remaining [last two shifts, would offer] one each. On the second [day, when the first set of shifts offered only twelve bulls, in addition to the rams and goat], five [of the remaining nine shifts] would offer two [sheep] each, and the remaining [four shifts], one each. On the third [day, when eleven bulls were offered by the first set of shifts], four [of the remaining ten shifts] would offer two [sheep] each, and the remaining [six shifts], one each. On the fourth [day, when ten bulls were offered], three [of the remaining eleven shifts] would offer two [sheep] each, and the remaining [eight shifts], one each. On the fifth [day, when nine bulls were offered], two [of the remaining twelve shifts] would offer two [sheep] each, and the remaining [ten shifts], one each. On the sixth [day, when eight bulls were offered], one [of the remaining thirteen shifts] would offer two [sheep], and the remaining [twelve shifts], one each. On the seventh [day, when seven bulls were offered], they [the remaining fourteen shifts] were all equal [i.e. each shift offered one of the fourteen sheep]. On the eighth [day], they returned to casting lots [to determine which shifts would bring the offerings], just as on other pilgrimage festivals. They would say, "Whoever offered bulls today should not offer tomorrow; rather they should go back in the rotation."
  At three points during the year all the [priestly] shifts were equal in [their shares in] those [offerings] spoken of for the pilgrimage festivals [i.e. they all shared equally in those parts of the festival offerings given to the priests], and in the distribution of the showbread. And on Shavuot they [the distributors] would say to him [i.e. to each priest], "Here is unleavened bread for you; here is leavened bread for you." A shift [of priests] whose time [to serve] was set [on a particular Shabbat, which then coincides with a festival], they offer the <i>temidim</i> [continual offerings of the day], vow [offerings], voluntary offerings, and all remaining public offerings, and they would offer everything else [that is unrelated to the offerings of the festival]. If a holiday falls next to Shabbat, either preceding or following it, all of the [priestly] shifts would be equal [in their share] in the distribution of the showbread.
  If one day fell separating between them [between Shabbat and the holiday], the shift [of priests] whose time [to serve] was set [to be on that Shabbat], would take ten breads, and that [priestly shift] which tarried there [through Shabbat, although it was not their time to serve] would take two. And on the remaining days of the year, the entering shift would take six [breads], and that which [already served and] was leaving would take six. Rabbi Yehudah says: that which was entering would take seven, and that which was leaving would take five. That which was entering distributed [the breads] in the north [of the Temple court], and that which was leaving [distributed] in the south. Bilgah [one of the priestly shifts] always distributed [their share of the bread] in the south, and their ring [for hanging the sacrificial animals] was fastened [down on the wall], and their window [to their chamber] was blocked up.