Kapłańska 23:42 Odniesienia do Talmudu: Jerusalem Talmud Sukkah, Jerusalem Talmud Berakhot, Jerusalem Talmud Nedarim & Jerusalem Talmud Yevamot

Now is a house which is very high not obligated to have a parapet, or to have a mezuzah¹²Since a sukkah is a temporary house, one has to understand why the rules for a sukkah should be different from those for a house; in particular why a sukkah can be called by this name only up to a height of 20 cubits (11m). Naturally, a sukkah needs no parapet (Deut. 22:8) since nobody can walk on its roof, and it needs no mezuzah(Deut. 6:9) since it is used only for 7 days and the obligation of mezuzah starts only with 30 days’ use.? But a house is roofed, a sukkah is not roofed¹³A house must be a permanent shelter which also protects against winter rains; this does not apply to the thin thatching covering a sukkah.. We find that thatching is like roofing, as we have stated there¹⁴Mishnah 1:10. Everywhere an empty space up to 3 hand-breadths width is disregarded (cf. Eruvin Chapter 1, Note 248). This also applies to houses., “if the thatching was three hand-breadths distant from the walls it is disqualified.” But a house is completely enclosed, a sukkah is not completely enclosed. If a porch¹⁵Greek ’εξέδρα ‘η, a covered walkway. Cf. Eruvin Chapter 1, Note 88. was totally open to the public domain, do not Rebbi Ila [in the name of]¹⁶Corrector’s addition. A comparison with the text in Eruvin(Chapter 1, Note 92) shows that it is unnecessary, and could have been replaced by a comma. Rav and Rebbi Joḥanan both say, one may carry in its entirety¹⁷While this is a well-defined space, it has no walls. In order to treat it by the rules of an alley one has to hold that the beams which form the frame for the roofing (which may be either a complete roof or simply lattice work) define virtual walls around the walkway. For the rules of the Sabbath, one should compare the porch to an enclosed alley, whose entry beam also cannot be higher than 20 cubits. The rule is waved for the porch.? What about it? Rebbi Abbahu in the name of Rebbi Joḥanan: The Torah said, in sukkot you shall dwell¹⁸Lev. 23:42.. Up to twenty cubits a person sits in the shade of the thatching; from twenty cubits and higher he sits in the shade of the walls. Rebbi Jonah said, that is, if you are saying, if it¹⁹The thatching. For him a low thatching in very high walls creates a qualified sukkah. is put higher than twenty cubits on the walls. But if it was put lower than twenty cubits inside the walls it is qualified. Rebbi Yose said to him, in your opinion, since you are saying that it is depending on the walls, it should state that “a sukkah which is higher than twenty cubits on the walls is disqualified.²⁰R. Jonah’s explanation is rejected; the thatching must be on top of the walls.” Rebbi Abba in the name of Rav, if it only holds a person’s head, most of his body, and his table²¹A minimal sukkah has space for one person. Since they were taking dinner lying on couches, there must be room inside for that part ot the couch on which his head and body rest; the legs may be outside. In addition there must be a small table for the food. For any sukkah larger than this, the restriction in height is not valid. Accepted in the Babli, 2b.. But if it holds more it is qualified. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia, only if its walls do not reach up all the way, but if its walls reach up all the way it is qualified. But does not a baraita disagree²²Tosephta 1:1, Babli 2b.? “Rebbi Jehudah said, it happened that the sukkah of Queen Helena²³Of Adiabene, who moved to Jerusalem as a widow. in Lydda was higher than twenty cubits and the Sages were coming and going there and nobody was saying a word. They said to him, because she was a woman, and a woman is not obligated²⁴As a positive commandment tied to a specified time it does not apply to women, Mishnah Qiddušin1:7.. He said to them, is that a proof? Did she not have seven learned sons²⁵It is spelled out in the Tosephta that they were sitting with their mother in her sukkah.?” Could you say that the sukkah of Queen Helena only held a person’s head, most of his body, and his table? But it must be that the walls do not reach up all the way. What Rebbi Josia said is reasonable and the baraita does not disagree, since it is the way of rich people to make their walls airy so that cool air may enter²⁶Therefore it is accepted practice that the height restriction does not apply to a sukkah which is not minimal and whose thatching rests on the walls..

Rav Huna said, three who ate each one by himself¹⁹Different food at different tables, or at one table but they are strangers to one another and each one eats his own food that he brought with him. The disagreement between Rav Huna and Rav Ḥisda is explained differently in the Babli, 50a. and then came together²⁰At one table (or on one group of couches) befor they recited Grace. do “invite”. Rav Ḥisda said, only if they came from three groups²¹Every one of the three was required to recite Grace with “invitation”; he may fulfill his obligation even in another group. But if three people were not obligated to “invite” during their meal they cannot become subject to “inviting” after they had finished eating.. According to the opinion of Rebbi Zeïra²²Here he is called by his Babylonian name זירא since, under the influence of Accadic, the Jews in Babylonia early on had lost the sound of ע. While his Israeli name appears in the list of R. Jonah, the entire piece seems to have had a Babylonian editor; so it uses the Babylonian Aramaic חזי “to see” instead of the usual Israeli חמי. and his group, only if all three ate together²³From the start. (In the Babli, 50a, this is the opinion of Samuel, but here it is the opinion only of the rabbis in Israel). Connected with this is the Tosephta (Berakhot 5:23, cf. end of Halakhah 5) that people in a caravan, if they eat while walking, cannot recite Grace together even if they all ate from the same food, but if they sit together at a rest stop, they must recite Grace together even if everyone ate his own provisions. In contrast to the Babli, the Yerushalmi never entertains the thought that for common Grace one would have to lie down on couches.. Rebbi Jonah on that of Rav Huna: If he dipped three stalks of hyssop each one by himself and then took them together, he may sprinkle with it²⁴Used for cleansing a person or utensils impure by contact with a corpse; cleansing needs sprinkling with a bunch of hyssop that was dipped in water in which some of the ashes of a red heifer were dissolved (Num. 19, Mishnah Parah). A “bunch” is a minimum of three stalks. The opinions here are attributed to the older authorities by Rebbi Jonah.. Rav Ḥisda said, only if they came from three bundles. According to the opinion of Rebbi Zeïra and his group, only if all three were dipped together. If you want to say that we do not infer rules of hyssop from rules of benedictions, do we not see the rabbis deal with sukkah and learn from pourable mud?²⁵This proof that one requires logical consistency even in fields that are rather remote from each other is also a belated justification of the previous comparison of the rules of Grace with the composition of a court of law.. As we have stated (Mishnah Sukkah 1:10): “If the roofing was three hand-breadths away from the walls it is invalid.²⁶The essence of the sukkah is that its roof must be botanical (but only materials that cannot become ritually unclean). The branches or other material must be arranged so that there is more shadow than sun inside the sukkah. If there is a place where that condition is not satisfied for three hand-breadths horizontally from a wall, the sukkah cannot be used to fulfill the commandment “to dwell” in it (Lev. 23:42).” Hence less than that is acceptable. May one sleep under that²⁷The place, less than two hand-breadths wide, under which there is more sun than shadow. Instead of sleeping, the question could have been asked about eating.? Rebbi Isaac ben Elyashib²⁸An Israeli Amora of the fourth generation, colleague of Rebbi Mana; a holy man and worker of miracles. answered, pourable mud completes a miqweh²⁹A ritual bath can be used for cleansing impurities only if it contains 40 seäh, about 135 gallons. If there is not enough clear water, the desired volume can be obtained by adding mud that is so moist that it can be poured from a bucket (Mishnah Miqwaöt 7:1). The complete argument is in Yerushalmi Sukkah 1:10, Babli Sukkah 19a. but one may not immerse in it, here also it completes the sukkah but one may not sleep under it.

Rebbi Jeremiah asked: Since you say, one opens for him by the honor of his father and mother; in things between him and the Omnipresent, one does not open for him by the honor of the Omnipresent¹²Since this is not mentioned in the Mishnah. Since “the Omnipresent” is a name of God, the scribe inserted an apostrophe to make a later correction or erasure possible.. But since in matters between him and his father and mother one opens for him by the honor of his father and mother; similarly, in things between him and the Omnipresent should one not open for him by the honor of the Omnipresent? What is the honor of the Omnipresent? For example, that I shall not make a tabernacle¹³Lev. 23:42., that I shall not take a lulab¹⁴One of the “four kinds”, Lev. 23:40., that I shall not put on phylacteries¹⁵Ex. 13:9,16.. One understands that he does it for his own benefit. As in the following¹⁶Job 35:7. The reward of good deeds is purely the benefit of the doer.: “If you are just, what are you giving Him?” “If you sinned, what would you do to Him?¹⁷Job 35:6. The mention of this verse and the sermon following are induced by the preceding quote.” Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. What is the reason? “In yourself there shall be no alien force; do not bow down to a foreign god.¹⁸Ps. 81:10. The alien forces are the evil urges in a person; they are put in parallel with idol worship. In the Babli, Šabbat 105b, the statement is attributed to R. Abin.”