meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Commentary/Rashi/Seder Moed/Rashi on Sukkah/English/merged.txt"}
text: Rashi on Sukkah
  רש"י על סוכה
  merged
  
  This file contains merged sections from the following text versions:
  -Sefaria Community Translation
  -
  
  Rashi on Sukkah
  
  
  
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  "But Rabbi Yehuda would deem [it] fit" - In the Gemara, this difference of opinion is explained.
  
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  Or it is less than ten [<i>tefahim</i>] tall - The reason is explained in the Gemara.
  Three sides - The Gemara will also explain this.
  
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  An alley ("mavoi") which is closed on three sides and its head is open to the public domain and courtyards are open to it and they lead to and from the public domain -- see, it is private domain for the people who live around those courtyards. The Sages close it [to prevent] exit from its [private] domain to the [public] domain without an eruv, for each courtyard is its own domain and the alley is the domain of all of them. So the Sages obligate [the residents of the adjoining courtyards] to form a fictitious partnership -- each [resident of] the adjoining courtyards partners [to buy] bread or wine and they place [the bread or wine] in the "shittuf" [the area created through the fictitious partnership] as one. And because it doesn't have a fourth partition and it [appears] very similar to the public domain -- [the Sages] obligated [the residents of the adjacent courtyards to place] an indication at the top of the opening [of the alley] into the public domain or to erect a stake [near the entrance] or [to hang] a beam from one wall to the other. If the beam is higher than twenty armslengths, they should lower it. 
  
  He does not need to - The reason is explained there [in Tractate Eruvin].
  
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  Sukkah with many statements - ...and the methods of repairing each are different, so it was necessary to change the wording for each method of repair. For example, if it is too tall, lower it, or if it is not tall enough, raise it, or if it does not have three walls, build one, or if its sunlight is greater than its shade, add <i>sekhakh</i>. Thus it was concise and taught "invalid," since we are able to encompass everything with "invalid," as we hold (Pesakhim 3b), "A person shall teach his student in a concise way."
  Mavoi, without many statements - ...in the same Mishnah.
  
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  And a sukkah will be for shade - [from which we can draw the] logical conclusion that the covering is only made for shade.
  
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  Ashteroth Karnayim - Two large mountains and a valley between them. Because of the height of the mountains, the sun does not shine into the valley.
  
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  [If] you remove the walls, there is no shade of the sukkah - If sun comes from below, it is found that [the sukkah] is invalid.
  
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  Higher than twenty [amot] - One needs to make their foundations and their partitions permanent so [the building] does not fall.
  
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  All of them - these Amoraim [namely, Rabbah, Zeira, and Rav]. 
  
  This - [The Torah] was not speaking about the knowledge that one is sitting in a sukkah, but rather about the knowledge of the generations to come that booths made of the Clouds of Glory were formed around [their] forefathers.
  
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  Conflict - Between R. Yehuda and the Rabbis.
  
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  Daf 3b
  
  
  
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  All of these [statements about] a house are written [in the Bible] - "the doorposts (mezuzot) of your house" (Deut. 6:9); "when you build a new house" (Deut. 22:8); "the one who owns the house shall come" (Lev. 14:35); "[a man] who sold a dwelling-house [in a walled city]" (Lev. 25:29); "[a man] who built a new house" (Deut. 20:5).
  
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  <i>Akhsedra</i> - which is before the house and which we call a "portico."
  
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  "For its purposes" - for a single person to stay overnight.
  "This [small house] is not suitable for its purpose [of being a house]" - for every house is always made to be a permanent dwelling.
  
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  And he comes to reduce it - To reduce the height of the space from twenty [amot] by adding height to the bottom
  
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  And even if he nullified them - ...for all seven [days], his intention is nullified against other people's, and his nullification does not nullify.
  
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  Straw and he nullified it - ...verbally, for all seven [days]
  
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  Straw that he intends not to remove - ...and he will not need to remove it during all the days of the festival, and furthermore, he did not actually verbally nullify them.
  Or straw - he placed it there simply, and does not know whether he will remove it or not.
  Disagreement between Rabbi Yose, etc. - And indeed, they disagree about earth that he does not intend to remove. Since Rabbi Yose considers it nullified, even if he did not nullify it verbally. And the Rabbis do not consider it nullified. And this, that we chose [to mention] earth placed without any intention, because [it displays] the extent of Rabbi Yose's claim. That even placed simply, without knowledge whether or not it will be removed or not, he considers it nullified. But straw is useful for animals, fire, or cement; therefore, placed without any intentions, it is not nullified, even according to Rabbi Yose.
  Our version: a house that he filled with straw or stones, and he nullified them - And this is related to [the transfer or ritual impurity within] tents. A tent containing ritual impurity where there is one tefah of space, it does not break through, above from the roof. But ritual impurity that is confined, where there is not a tefah of space to the roof against it, the ritual impurity breaks through and ascends to the heavens. And indeed, this is a law given to Moshe from Sinai. It follows that a house that contains a corpse or a kezayit of a corpse, and he filled it with straw or stones and nullified them. [The sources of ritual impurity] are confined and break through. But if he did not nullify them, then it is as if he removed them, and there is a space.
  
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  Straw that he intends not to remove: this is like earth without thought to intention, and it is nullified - And they disagree about straw and also about earth, since stones are equivalent to earth. The Tanna Kamma says that they require verbal nullification. And Rabbi Yose said to him: "If he knows that he will not remove it, then it is considered nullified from there. And stones, even placed simply, when he does not know if he will remove them or not, it is considered nullified. Unless he knows that he will remove it; then it is like straw placed simply, and it is not nullified." It follows that if straw or earth are nullified verbally, then everybody agrees that they are considered nullified. If straw is placed without intention, or earth is placed with intention to remove it, then it is not nullified according to everybody. On straw that he will not remove, and earth of similar nature, or even earth without any intention, it is a disagreement, and Rabbi Yose considers them to be nullified.
  
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  Palm leaves - ...of the sekhakh, with their ends hanging down
  If their shade - ...of the palm leaves is greater than their sunlight, if the sekhakh above [20 amah] were taken away
  Valid - Since we measure 20 [amah] from them to the bottom
  
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  Abaye thought to say - That like a tall [sukkah] is not considered to be lowered and valid when the sunlight is greater than the shade, similarly with a low [sukkah], it is not considered to be lowered to become invalid if its sunlight is greater than its shade, so it is valid.
  
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  Middle wall - For an ordinary sukkah has three walls, as the Mishnah teaches, and the fourth wall is open space.
  Along its entirety - That the two ends of the platform touch the two side walls. And the platform is built from stones and cement. If the platform contains the minimum area of valid sukkah: slightly more than seven tefah, which is sufficient to contain one's head, most of their body, and their table.
  Valid - The entire sukkah is valid, since it has three walls, even beyond the platform. We measure the space from the platform to the top, and we find that the middle wall is completely valid. The side walls are made valid along the length of the platform. This is a small, valid, sukkah. We say later (19a): trimmings that extend beyond the sukkah are considered to be the sukkah. It is explained that if there is a completely valid section of a sukkah, and trimming extend out from there (trimmings are sekhakh made from the leftovers from threshing and wine casking, as it was usual to do. The trimmings go beyond the valid sukkah area, and do not have three walls, but are considered to be a sukkah. Therefore, the larger entirety of our sukkah is valid.
  
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  From the side - For instance, if he built the platform against one of the side walls.
  If there is from the edge of the platform to the wall - ...(the second wall), that the distance from it is four amah.
  Invalid - Since it is not made valid by this this platform. Rather, it only has two walls. The side wall that it touches, and the middle wall that touches the edge of the platform.
  Less than four amah, it is valid - ...since even [the third wall] is made valid by [the platform]. Because we hold (below, 6b) a tradition from Moshe at Sinai that a sukkah can be made valid by a wall that bends less than four amah. We consider our sekhakh above, connected to the far wall, as if it it is part of the wall itself, and it bends until it is above the edge of the platform. Here, we measure the height [of the sukkah] from the edge of the platform and up, even though the sukkah continues outwards from under the platform, since the end of the platform does not meet it. Until [the platform], this is our height for the space, and we do not count the space from below the platform.
  
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  A house where we reduce - ...its roof. Their roofs were made of separate components. They were of equal height, not beveled. And the middle section of the roof is removed.
  Sekhakh is placed - ...with valid sekhakh, on the opening, and we find valid sekhakh that is far away from the walls on every side.
  Less than four amah is valid - Since the walls of the house are made into valid walls [of the sukkah]. And the ceiling which is invalid [for sekhakh], between [the walls and the sekhakh], is considered to be part of the wall, and the wall into [the sekhakh]. [The ceiling] is not invalid sekhakh; rather, it is a wall that connects to valid sekhakh.
  
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  And dug it out - a hole in the middle.
  
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  The Ark is nine [hand-breadths] - This is its height, as it is written, "its height is a cubit and a half" (Ex. 25:10), and a cubit is equal to six hand-breadths. 
  
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  He said [in a baraita] . . . the <i>shekhina</i> never descended downward - But the Bible says that the <i>shekhina</i> came down onto the cover of the Ark. Derive from this [baraita] that the domain [of the <i>shekhina</i>] stops ten [hand-breadths] above.
  
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  Ten hand-breadths above - this is a resolution.
  
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  God separated Himself from the splendor of His <i>shekhina</i> - [The word] <i>parshaz</i> he interprets as a <i>notarikon</i>.
  
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  An ornament - the dress of man.
  
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  His garments [hung] over his shoulder - in that he is not wearing them.
  And his sandals and his rings are in his hands - his rings are grasped in his hand in the same way as his sandals.
  
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  He was dressed in his clothes - so they were called for him his garments.
  He is immediately unclean - as it is written, "Whoever comes into the house . . . will be unclean" (Lev. 14:46).
  
  
  Wheat bread - which is smaller than [a loaf] of barley [bread].
  
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  A bone [of a size] like [a grain of] barley - [A bone] from a dead person. 
  
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  A vine - [that is,] what is measured by it.
  
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   A fig - [that is,] what is measured by it.
  
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  All vessels belonging to a homeowner measure - by their holes.
  
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  Most of its measures are olive [bulks] - Death, <i>neveilah</i>, the prohibition of milk, blood, <i>piggul</i>, <i>notar</i>, uncleanness, and the law related to the <i>gid</i>.
  
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  A word of Torah - law [given] to Moses at Sinai.
  
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  "In booths you shall live" (Lev. 23:42), "they shall live in booths" (Lev. 23:42), "in booths I made [them] live" (Lev. 23:43): in one [case the word for booths, <i>sukkot</i>, is written out] fully and in two [cases, the word is written] defectively.
  
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  "For refuge and cover..." - And without four walls, it is no refuge from the storm, in that the wind drives the storm through the incomplete wall.
  
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  Like an open alley - so that the two walls [are erected] opposite one another.
  
  In any place that he wants - for look, there are four [unattached] ends [of walls] and at any of those ends that he wants he may build [the third wall].
  
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  THESE WORDS - a circumference of 3' is a diameter of 1' tefach
  
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  An old sukkah - as [the Mishnah] explains, [this is the sukkah] that was built more than 30 days before the holiday without intending it for the holiday.
  
  But the school of Hillel deems it acceptable - for we do not require a sukkah [to be built] in the name of the holiday.
  
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  In the intermediate days of the holiday - if one did not make [a sukkah] before [the holiday began].
  
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  One made - for <i>tzitzit</i>.
  
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  As if one built [it] within the house - and it is unfit, according to the baraita taught in the Gemara.
  
  If there are no residents - in the Gemara, this is explained.
  
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  The upper is built within 20 [cubits] - for the roof of the bottom one is the floor of the upper one.
  
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  Or spread over a four-post bed - which is like saying, or even if they did not spread [the sheet] on account of the falling leaves but rather for decorating a bed.
  
  Unfit - because he does not dwell in the sukkah for the tent separates between them.
  However, one may spread [a sheet] across a two-post bed - which has only two [posts] and they project from the middle of the bed, one from the head of the bed and one from the foot. They put beam from this [post, at the foot of the bed] to that [post, at the head of the bed] and spread on it a sheet. [The sheet] hangs at an incline on either side, and therefore it does not have a roof of a hands-breadth wide or greater and it is not called a "tent."
  
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  MISHNAH. A DISARRANGED SUKKAH AND ONE WHOSE SHADE IS MORE THAN SUN IS KOSHER.
  IF (THE COVERING) IS CLOSE KNIT LIKE THAT OF A HOUSE, IT IS VALID, EVEN THOUGH THE STARS CANNOT BE SEEN THROUGH IT.
  
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  Gemara: In your sitting in your house exempt one involved in a <i>mitzvah<i> - ...that he is not obligated in reading the <i>Shema</i> and later it is explained what the implication is.</i></i>
  And in your going in the road exempts a groom - ...and even though he is also occupied in a <i>mitzvah</i>, a second verse is needed for him. For if the first had been written, since a groom was not explicitly written in the verse, I would have thought that the verse only exempts one who is burdening and doing the work of a <i>mitzvah</i> with his hands, or traveling for a <i>mitzvah</i>, but a groom, who sits idle and is not involved except for his preoccupation in contemplating marital relations, is not exempted by the verse. Therefore, the additional text teaches us that he is exempt from reading the <i>Shema</i>, for he is preoccupied in contemplating about marital relations.
  
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  In R.Shila's name they said "a groom is exempt"- from reading Shema because (he is) preoccupied and other members of the wedding party are obligated. These Tannaim (of this Braitta) do not hold "one who is involved in a Mitzvah is exempt from another Mitzvah".
  
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  One who is in discomfort. When the Sukkah is discomforting him.
  
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  Daf 42b
  
  
  
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  One who knows how to slaughter: to steady his hands for slaughter; even though he is not expert in halakha [we can eat the meat he slaughtered]
  
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  Sukkah - [the <i>mitzvah</i> of] dwelling in the sukkah.
  
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  The <i>lulav</i> [is taken] seven [days] - for the first day of the holiday supersedes <i>shabbat</i>. 
  
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  Daf 43a
  
  
  
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  Ordination - as it is written, "And at the opening of the Tent of Meeting you should dwell day and night," and so on (Lev. 8:35).
  
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  You shall dwell - day and night. But the <i>mitzvah</i> of <i>lulav</i> only takes a moment as it only says to "take" it.
  
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  They would come to cast doubts on <i>lulav</i> - To make light of <i>lulav</i> because it only supersedes [Shabbat] on one day [of Sukkot] while [the willow] supersedes [Sukkot] on all days [of Sukkot]. They would come to say, "<i>Lulav</i> is not an important <i>mitzvah</i>."
  Let it override - [that is, let] the willow [override Shabbat] on the first day of the holiday like <i>lulav</i>.
  
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  Daf 44a
  
  
  
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  Daf 44b
  
  
  
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  In the Temple - [the <i>mitzvah</i> of the willow branch in the Temple] is <i>halakhah</i> given by Moses from Sinai.
  
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  The willow branch requires a measure - Its measure is expounded upon below.
  
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  And what is [its] measure? - As they said above, [the willow branch] requires a [certain] measure.
  Three branches - upon all of which are moist leaves.
  
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  Aivu - the father of Rav.
  He waved, he waved - an expression for "shaking."
  
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  I have villages - villages and their residents.
  And they hoe in the groves - They hoe the groves in the seventh [year].
  
  
  
  Rabbi Eliezar bar Tzadok said, "Already I have lived" -  "Already forty years have passed that I have lived in this land."
  
  
  Declare the olives ownerless for the poor (<i>hashokhaya</i>) - for the poor (<i>ani'im</i>).
  
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  Daf 45a
  
  
  
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  Does he need to dry them? - In fact, drying is forbidden.
  
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  Daf 45b
  
  
  
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  Encircle - the bundle of the <i>lulav</i>.
  
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  In the way in which they grow - with their bottom parts to the bottom and the upper parts to the top.
  
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  We acknowledge Him - that He is our God.
  
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  Daf 46a
  
  
  
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  Daf 46b
  
  
  
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  Daf 47a
  
  
  
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  Take [the opinion] of R. Yohanan in your hand - for he says [that] we do not make the blessing for sitting in the Sukkah.
  
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  I learned from my teachers that they came from grazing their animals, and they did not sit in the Sukkah on any of the days of the holiday.
  
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  Know - for one says [the blessing for] "time" [that is, the <i>shehecheyanu</i>] on it [the eighth day] because [the eighth day] is a festival in and of itself.
  For look, it is distinct - from the remaining days [of Sukkot].
  In three ways - We do not sit in the Sukkah, we do not take the <i>lulav</i>, and we do not make the water libation, as we learned in a Mishnah (above on page 42b): "Sukkah and the water libation, seven [days]."
  And for R. Yehuda also - who disagrees regarding the libation and says [that it is made] all eight [days]. See, [however,] that [the eighth day] is distinct in the [other] two ways.
  
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  That is distinct from the day before - the eighth [day] is distinct from the day before it. The seventh [day] is only distinct from the first day [of the festival].
  
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  Daf 47b
  
  
  
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  Daf 48a
  
  
  
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  Time - to say the blessing <i>shehecheyanu</i>.
  A festival in and of itself - [even if] they do not sit in the <i>sukkah</i>.
  
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  And [the mitzvah of] rejoicing - 
  
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  He decreases it by four - handbreadths and [thereby renders the sukkah] unfit.
  
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  Daf 48b
  
  
  
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  As it is written, "Happiness (<i>simcha</i>) and joy (<i>sason</i>" - the verse places "happiness" ahead of "joy."
  
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  It comes to be blackened - because of the times when [the two liquids] are switched.
  
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  A horn of the altar was damaged - on account of the rocks that they threw there.
  A handful of salt - a full fist [worth].
  
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  Daf 49b
  
  
  
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  It was intercepted - if a vessel hung in the drainpipes and received [the wine].
  
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  They stop up the drainpipes - [they stop up] the hole at the edge of the altar into which the libations fall so the wine appears in it like a full and sated throat.
  
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  “Only according to the hesed in it” — The giving is the tzedakah and the effort [of giving] is the hesed. For instance, delivering it to the other's house, or making an effort to ensure that it will be worth more to the recipient, such as giving baked bread; or clothes to wear; or coins when produce is readily available so the latter will not waste the money; that is, a person applies their heart and mind to the benefit of the poor person.
  
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  Daf 50a
  
  
  
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  Daf 51a
  
  
  
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  Like the <i>tanna'im</i> - [whether the] essence of song is vocal or instrumental.
  [The musicians] were slaves of priests - [This] is [written in] Mishnah <i>Arakhin</i> (<i>Arakhin</i> 10a) [where] we established [rules regarding] the ones who take up musical instruments at the time of the song of the sacrifice.
  The family of the House of Happegarim and the family of the House of Tzipperaya - these are names of families.
  And they were from Emma'um - this is the name of their place.
  
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  They were Levites - but Israelites were prohibited from this [that is, playing instruments in the Temple].
  
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  Daf 51b
  
  
  
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  With flaming torches - They would throw them upward and catch them. And there were experts who could do thus with four torches or with eight; they threw one and caught one and threw one and caught one.
  
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  Daf 52a
  
  
  
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