Rabbi Yochanan said that a sukkah round like a furnace is a good sukkah as long as it has a circumference that could fit 24 people around it. The gemara struggles to understand why the circle needs to be that large. A sukkah of a craftsman – can one use it as a sukkah to fulfill one’s obligation on Sukkot using the inner one? What about the outer one? Are either or both of them obligated in mezuza? Sukkot Ganba”ch and Rakba”sh – acronyms for types of sukkot – can they be used for the holiday of Sukkot?
Sukkah 8
July 15, 2021 | ו׳ באב תשפ״א
Share this shiur:
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
Want to dedicate learning? Get started here:
English
עברית
0:00
0:00
0:00
0:00
Today’s daily daf tools:
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
Sukkah 8
הָנֵי מִילֵּי בְּעִיגּוּלָא, אֲבָל בְּרִיבּוּעָא — בָּעֲיָא טְפֵי.
The Gemara answers: This applies only in the middle of the circle that has a circumference of twelve cubits, as the diameter of the circle is four cubits; but in order for a square inscribed within a circle to have a perimeter of sixteen cubits, the circle requires a circumference that is more than twelve cubits.
מִכְּדֵי כַּמָּה מְרוּבָּע יוֹתֵר עַל הָעִיגּוּל — רְבִיעַ, בְּשִׁיתְּסַר סַגִּי?
The Gemara asks further: Now, by how much is the perimeter of a square inscribing a circle greater than the circumference of that circle? It is greater by one quarter of the perimeter of the square. If that is the case, a circle with a circumference of sixteen cubits is sufficient. Why, then, does Rabbi Yoḥanan require a circumference of twenty-four cubits?
הָנֵי מִילֵּי בְּעִיגּוּל דְּנָפֵיק מִגּוֹ רִיבּוּעָא, אֲבָל רִיבּוּעָא דְּנָפֵיק מִגּוֹ עִגּוּלָא — בָּעֵינַן טְפֵי, מִשּׁוּם מוּרְשָׁא דְקַרְנָתָא.
The Gemara answers: This statement with regard to the ratio of the perimeter of a square to the circumference of a circle applies to a circle inscribed in a square, but in the case of a square circumscribed by a circle, the circle requires a greater circumference due to the projection of the corners of the square. In order to ensure that a square whose sides are four cubits each fits neatly into a circle, the circumference of the circle must be greater than sixteen cubits.
מִכְּדֵי כׇּל אַמְּתָא בְּרִיבּוּעָא אַמְּתָא וּתְרֵי חוּמְשֵׁי בַּאֲלַכְסוֹנָא, בְּשִׁיבְסַר נְכֵי חוּמְשָׁא סַגִּיא? לָא דָּק.
The Gemara calculates precisely how much greater the circumference must be in order to circumscribe the four-by-four-cubit square. Now, in every square whose sides each measure one cubit its diagonal measures one and two-fifths cubits, and in a circle that circumscribes a square, the diagonal of the square is the diameter of the circle. In this case, the circumscribed square measures four by four cubits; therefore, the diagonal of the square, which is the diameter of the circle, measures five and three-fifths cubits. Since the Gemara calculates the circumference of the circle as three times its diameter, a circular sukka with a circumference of seventeen cubits minus one-fifth of a cubit should be sufficient. The Gemara answers: Rabbi Yoḥanan was not precise and rounded the dimensions of the circular sukka to a number higher than the absolute minimum.
אֵימוֹר דְּאָמְרִינַן לָא דָּק פּוּרְתָּא, טוּבָא מִי אָמְרִינַן לָא דָּק?
The Gemara wonders: Say that we say that the Sage was not precise when the difference between the number cited and the precise number is slight; however, when the difference is great, do we say the Sage was not precise? After all, Rabbi Yoḥanan stated that the minimum measure is twenty-four cubits, a difference of more than seven cubits.
אֲמַר לֵיהּ מָר קַשִּׁישָׁא בְּרֵיהּ דְּרַב חִסְדָּא לְרַב אָשֵׁי: מִי סָבְרַתְּ גַּבְרָא בְּאַמְּתָא יָתֵיב, תְּלָתָא גַּבְרֵי בְּתַרְתֵּי אַמְּתָא יָתְבִי. כַּמָּה הָווּ לְהוּ — שִׁיתְּסַר, אֲנַן שִׁיבְסַר נְכֵי חוּמְשָׁא בָּעֵינַן! לָא דָּק.
Mar Keshisha, i.e., the elder, son of Rav Ḥisda, said to Rav Ashi: Do you hold that when a man sits, he sits and occupies one cubit, and consequently a sukka that seats twenty-four people must have a circumference of twenty-four cubits? In fact, three people sit and occupy two cubits. The Gemara asks: How many cubits are there in the sukka required by Rabbi Yoḥanan? There are sixteen cubits. But we require a sukka with a circumference of seventeen cubits minus one-fifth, as calculated above. The Gemara answers: He was not precise and rounded the figure down to the lower whole number; actually, the required circumference is four-fifths of a cubit larger.
אֵימוֹר דְּאָמְרִינַן לָא דָּק לְחוּמְרָא, לְקוּלָּא מִי אָמְרִינַן לָא דָּק?
The Gemara rejects this explanation: Say that we say that the Sage was not precise when the result is a stringency, e.g., he required a sukka whose dimensions are greater than the minimum required dimensions; however, when the result is a leniency, do we say the Sage was not precise? In that case, the lack of precision will lead to establishing a sukka whose dimensions are smaller than the minimum requirement.
אֲמַר לֵיהּ רַב אַסִּי לְרַב אָשֵׁי: לְעוֹלָם גַּבְרָא בְּאַמְּתָא יָתֵיב, וְרַבִּי יוֹחָנָן מְקוֹם גַּבְרֵי לָא קָחָשֵׁיב.
Rav Asi said to Rav Ashi: Actually, a man sits and occupies one cubit, and Rabbi Yoḥanan is not factoring the space that the men occupy in his calculation. In other words, to this point, the assumption has been that Rabbi Yoḥanan calculated the circumference of the sukka required to seat twenty-four people. Actually, he merely calculated the circumference of the inner circle formed by the twenty-four people seated.
כַּמָּה הָווּ לְהוּ — תַּמְנֵי סְרֵי, בְּשִׁיבְסַר נְכֵי חוּמְשָׁא סַגִּיא! הַיְינוּ דְּלָא דָּק וּלְחוּמְרָא לָא דָּק.
The Gemara asks: How many cubits are there in the circumference of the inner circle formed by a circle of twenty-four people? There are eighteen cubits. Based on the principle that for every three cubits of circumference there is one cubit of diameter, the diameter of a circle whose outer circumference surrounds twenty-four people is eight cubits. To calculate the circumference of the inner circle, subtract from the diameter the space occupied by two people, each sitting at one end of the diameter. The result is a diameter of six cubits. Based on the above principle, a circle with a diameter of six cubits will have a circumference of eighteen cubits. However, a circumference of seventeen cubits minus one-fifth of a cubit should be sufficient. The Gemara answers: This is the case where he was not precise, and in this case he is not precise when the result is a stringency, as instead of sixteen and four-fifths, Rabbi Yoḥanan required eighteen cubits.
רַבָּנַן דְּקֵיסָרִי, וְאָמְרִי לַהּ דַּיָּינֵי דְקֵיסָרִי אָמְרִי: עִיגּוּלָא דְּנָפֵיק מִגּוֹ רִיבּוּעָא — רִבְעָא,
The Sages of Caesarea, and some say that it was the judges of Caesarea, said that Rabbi Yoḥanan’s statement could be explained using a different calculation: The circumference of a circle inscribed in a square is one–quarter less than the perimeter of the square,
רִיבּוּעָא דְּנָפֵיק מִגּוֹ עִיגּוּלָא — פַּלְגָא. וְלָא הִיא, דְּהָא קָחָזֵינַן דְּלָא הָוֵי כּוּלֵּי הַאי.
while the perimeter of a square circumscribed by a circle is smaller than the circumference of that circle by half, i.e., if one adds half the perimeter of the square to the perimeter of the square, that is equal to the circumference of its circumscribing circle. Therefore, a circle with a circumference of twenty-four cubits would circumscribe a square with a perimeter of sixteen cubits, as prescribed by Rabbi Yoḥanan. The Gemara notes: And that is not the case, as we see that the circumference of the circumscribing circle is not that much. The actual circumference is closer to seventeen cubits.
אָמַר רַבִּי לֵוִי מִשּׁוּם רַבִּי מֵאִיר: שְׁתֵּי סוּכּוֹת שֶׁל יוֹצְרִים זוֹ לִפְנִים מִזּוֹ — הַפְּנִימִית אֵינָהּ סוּכָּה, וְחַיֶּיבֶת בִּמְזוּזָה. וְהַחִיצוֹנָה סוּכָּה, וּפְטוּרָה מִן הַמְּזוּזָה.
§ Rabbi Levi said in the name of Rabbi Meir: With regard to two craftsmen’s booths, one within the other, as potters would build two booths, an inner one used as living quarters and an outer one for plying their craft and selling their wares, the inner one is not fit for fulfillment of the mitzva of sukka, since the potter resides there year-round and it is not evident during the Festival that he is residing there for the sake of the mitzva of sukka. And since it a permanent residence, it is also obligated in the mitzva of mezuza. And the outer booth is fit for fulfillment of the mitzva of sukka, since he does not reside there year-round, and when he resides there during the Festival it is evident that he is doing so for the sake of the mitzva. Since it is not designated as a year-round residence, but rather serves as an entrance to his residence and a passage for merchants and merchandise, it is not considered a residence and is not obligated in the mitzva of mezuza.
וְאַמַּאי? תִּהְוֵי חִיצוֹנָה כְּבֵית שַׁעַר הַפְּנִימִית, וְתִתְחַיֵּיב בִּמְזוּזָה! מִשּׁוּם דְּלָא קְבִיעַ.
The Gemara asks: Why is the outer booth exempt from the mitzva of mezuza? Let the outer booth be considered like a gatehouse of the inner booth and therefore be obligated in the mitzva of mezuza. The Gemara answers: It is exempt because even the inner booth is not a permanent residence. It requires a mezuza because the potter resides there year-round; however, that alone does not render it a full-fledged residence that would obligate one to affix a mezuza to the outer booth as its gatehouse.
תָּנוּ רַבָּנַן: גַּנְבַּ״ךְ: סוּכַּת גּוֹיִם, סוּכַּת נָשִׁים, סוּכַּת בְּהֵמָה, סוּכַּת כּוּתִים סוּכָּה מִכׇּל מָקוֹם — כְּשֵׁרָה, וּבִלְבַד שֶׁתְּהֵא מְסוּכֶּכֶת כְּהִלְכָתָהּ.
The Sages taught: The booths represented by the mnemonic: Gimmel, nun, beit, kaf, which stands for a booth of gentiles [goyim], a booth of women [nashim], a booth of domesticated animals [behema], a booth of Samaritans [Kutim], a booth of any sort, each is fit for use as a sukka, provided it is roofed in the standard sense. None of them is disqualified due to the one who constructed it or the purpose for which it was constructed.
מַאי ״כְּהִלְכָתָהּ״? אָמַר רַב חִסְדָּא: וְהוּא שֶׁעֲשָׂאָהּ לְצֵל סוּכָּה.
The Gemara asks: What is the meaning of the term: In the standard sense? Rav Ḥisda said that it means: And provided that one established the booth to provide shade of a sukka from its roofing, it may be used to fulfill the mitzva of sukka.
״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי: סוּכַּת רַקְבַּ״שׁ. דְּתָנוּ רַבָּנַן: סוּכַּת רַקְבַּ״שׁ: סוּכַּת רוֹעִים, סוּכַּת קַיָּיצִים סוּכַּת בּוּרְגָּנִין סוּכַּת שׁוֹמְרֵי פֵירוֹת, סוּכָּה מִכׇּל מָקוֹם — כְּשֵׁרָה, וּבִלְבַד שֶׁתְּהֵא מְסוּכֶּכֶת כְּהִלְכָתָהּ.
The Gemara asks: What does the phrase: A booth of any sort, come to include? What other booths are included in this generalization? The Gemara answers: It comes to include the booths listed in another baraita with the mnemonic: Reish, kuf, beit, shin, as the Sages taught: The booth known by the mnemonic reish, kuf, beit, shin, which stands for the booth of shepherds [ro’im], the booth of fig driers [kayyatzim], the booth of guards of fields [burganin], the booth of the guards of produce [shomerei peirot], a booth of any sort, each is fit, provided it is roofed in the standard sense.
מַאי ״כְּהִלְכָתָהּ״? אָמַר רַב חִסְדָּא: וְהוּא שֶׁעֲשָׂאָהּ לְצֵל סוּכָּה.
The Gemara asks again: What is the meaning of the term: In the standard sense? Rav Ḥisda said that it means: And provided that one established the booth to provide shade of a sukka, it may be used to fulfill the mitzva of sukka.
״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי: סוּכַּת גַּנְבַּ״ךְ.
The Gemara asks: What does the phrase: A booth of any sort, come to include? The Gemara answers: It comes to include the booths listed in the first baraita cited above with the mnemonic gimmel, nun, beit, kaf.
הַאי תַּנָּא דְּגַנְבַּ״ךְ, אַלִּימָא לֵיהּ גַּנְבַּ״ךְ מִשּׁוּם דִּקְבִיעִי, וְקָא תָּנֵא ״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי רַקְבַּ״שׁ, דְּלָא קְבִיעִי.
The Gemara explains: This tanna who taught and detailed the halakhot of booths of gimmel, nun, beit, kaf did so because the fitness of the booths of gimmel, nun, beit, kaf for use in fulfilling the mitzva of sukka is powerful and more obvious to him because they are permanent structures, even though their builders are not obligated in the mitzva. And he taught: Booths of any sort, to include the booths of reish, kuf, beit, shin, which, although they are seasonal and not permanent structures, may still be used to fulfill the mitzva of sukka.
וְהַאי תַּנָּא דְּרַקְבַּ״שׁ, אַלִּימָא לֵיהּ רַקְבַּ״שׁ, דִּבְנֵי חִיּוּבָא נִינְהוּ, וְתָנֵא ״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי גַּנְבַּ״ךְ, דְּלָאו בְּנֵי חִיּוּבָא נִינְהוּ.
And that other tanna who taught and detailed the halakhot of booths of reish, kuf, beit, shin did so because the fitness of the booths of reish, kuf, beit, shin for use in fulfilling the mitzva of sukka is powerful and more obvious to him because those who constructed the booths are obligated in the mitzva of sukka. And he taught: Booths of any sort, to include the booths of gimmel, nun, beit, kaf, which, although those who constructed them are not obligated in the mitzva, may still be used to fulfill the mitzva of sukka.
Follow
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
“I got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Anne Rubin
Elkins Park, United States
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Keren Carter
Brentwood, California, United States
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Leah Herzog
Givat Zev, Israel
With Rabbanit Dr. Naomi Cohen in the Women’s Talmud class, over 30 years ago. It was a “known” class and it was accepted, because of who taught. Since then I have also studied with Avigail Gross-Gelman and Dr. Gabriel Hazut for about a year). Years ago, in a shiur in my shul, I did know about Persians doing 3 things with their clothes on. They opened the shiur to woman after that!
Sharon Mink
Haifa, Israel
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Patti Evans
Phoenix, Arizona, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
Madeline Cohen
London, United Kingdom
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Caroline Graham-Ofstein
Bet Shemesh, Israel
I started learning Gemara at the Yeshivah of Flatbush. And I resumed ‘ברוך ה decades later with Rabbanit Michele at Hadran. I started from Brachot and have had an exciting, rewarding experience throughout seder Moed!
Anne Mirsky
Maale Adumim, Israel
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Beth Kissileff
Pittsburgh, United States
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Laura Major
Yad Binyamin, Israel
Robin Zeiger
Tel Aviv, Israel
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Deborah Dickson
Ra’anana, Israel
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
Leeza Hirt Wilner
New York, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Gitta Jaroslawicz-Neufeld
Far Rockaway, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Laura Warshawsky
Silver Spring, Maryland, United States
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Terri Krivosha
Minneapolis, United States
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
Meira Shapiro
NJ, United States
Sukkah 8
הָנֵי מִילֵּי בְּעִיגּוּלָא, אֲבָל בְּרִיבּוּעָא — בָּעֲיָא טְפֵי.
The Gemara answers: This applies only in the middle of the circle that has a circumference of twelve cubits, as the diameter of the circle is four cubits; but in order for a square inscribed within a circle to have a perimeter of sixteen cubits, the circle requires a circumference that is more than twelve cubits.
מִכְּדֵי כַּמָּה מְרוּבָּע יוֹתֵר עַל הָעִיגּוּל — רְבִיעַ, בְּשִׁיתְּסַר סַגִּי?
The Gemara asks further: Now, by how much is the perimeter of a square inscribing a circle greater than the circumference of that circle? It is greater by one quarter of the perimeter of the square. If that is the case, a circle with a circumference of sixteen cubits is sufficient. Why, then, does Rabbi Yoḥanan require a circumference of twenty-four cubits?
הָנֵי מִילֵּי בְּעִיגּוּל דְּנָפֵיק מִגּוֹ רִיבּוּעָא, אֲבָל רִיבּוּעָא דְּנָפֵיק מִגּוֹ עִגּוּלָא — בָּעֵינַן טְפֵי, מִשּׁוּם מוּרְשָׁא דְקַרְנָתָא.
The Gemara answers: This statement with regard to the ratio of the perimeter of a square to the circumference of a circle applies to a circle inscribed in a square, but in the case of a square circumscribed by a circle, the circle requires a greater circumference due to the projection of the corners of the square. In order to ensure that a square whose sides are four cubits each fits neatly into a circle, the circumference of the circle must be greater than sixteen cubits.
מִכְּדֵי כׇּל אַמְּתָא בְּרִיבּוּעָא אַמְּתָא וּתְרֵי חוּמְשֵׁי בַּאֲלַכְסוֹנָא, בְּשִׁיבְסַר נְכֵי חוּמְשָׁא סַגִּיא? לָא דָּק.
The Gemara calculates precisely how much greater the circumference must be in order to circumscribe the four-by-four-cubit square. Now, in every square whose sides each measure one cubit its diagonal measures one and two-fifths cubits, and in a circle that circumscribes a square, the diagonal of the square is the diameter of the circle. In this case, the circumscribed square measures four by four cubits; therefore, the diagonal of the square, which is the diameter of the circle, measures five and three-fifths cubits. Since the Gemara calculates the circumference of the circle as three times its diameter, a circular sukka with a circumference of seventeen cubits minus one-fifth of a cubit should be sufficient. The Gemara answers: Rabbi Yoḥanan was not precise and rounded the dimensions of the circular sukka to a number higher than the absolute minimum.
אֵימוֹר דְּאָמְרִינַן לָא דָּק פּוּרְתָּא, טוּבָא מִי אָמְרִינַן לָא דָּק?
The Gemara wonders: Say that we say that the Sage was not precise when the difference between the number cited and the precise number is slight; however, when the difference is great, do we say the Sage was not precise? After all, Rabbi Yoḥanan stated that the minimum measure is twenty-four cubits, a difference of more than seven cubits.
אֲמַר לֵיהּ מָר קַשִּׁישָׁא בְּרֵיהּ דְּרַב חִסְדָּא לְרַב אָשֵׁי: מִי סָבְרַתְּ גַּבְרָא בְּאַמְּתָא יָתֵיב, תְּלָתָא גַּבְרֵי בְּתַרְתֵּי אַמְּתָא יָתְבִי. כַּמָּה הָווּ לְהוּ — שִׁיתְּסַר, אֲנַן שִׁיבְסַר נְכֵי חוּמְשָׁא בָּעֵינַן! לָא דָּק.
Mar Keshisha, i.e., the elder, son of Rav Ḥisda, said to Rav Ashi: Do you hold that when a man sits, he sits and occupies one cubit, and consequently a sukka that seats twenty-four people must have a circumference of twenty-four cubits? In fact, three people sit and occupy two cubits. The Gemara asks: How many cubits are there in the sukka required by Rabbi Yoḥanan? There are sixteen cubits. But we require a sukka with a circumference of seventeen cubits minus one-fifth, as calculated above. The Gemara answers: He was not precise and rounded the figure down to the lower whole number; actually, the required circumference is four-fifths of a cubit larger.
אֵימוֹר דְּאָמְרִינַן לָא דָּק לְחוּמְרָא, לְקוּלָּא מִי אָמְרִינַן לָא דָּק?
The Gemara rejects this explanation: Say that we say that the Sage was not precise when the result is a stringency, e.g., he required a sukka whose dimensions are greater than the minimum required dimensions; however, when the result is a leniency, do we say the Sage was not precise? In that case, the lack of precision will lead to establishing a sukka whose dimensions are smaller than the minimum requirement.
אֲמַר לֵיהּ רַב אַסִּי לְרַב אָשֵׁי: לְעוֹלָם גַּבְרָא בְּאַמְּתָא יָתֵיב, וְרַבִּי יוֹחָנָן מְקוֹם גַּבְרֵי לָא קָחָשֵׁיב.
Rav Asi said to Rav Ashi: Actually, a man sits and occupies one cubit, and Rabbi Yoḥanan is not factoring the space that the men occupy in his calculation. In other words, to this point, the assumption has been that Rabbi Yoḥanan calculated the circumference of the sukka required to seat twenty-four people. Actually, he merely calculated the circumference of the inner circle formed by the twenty-four people seated.
כַּמָּה הָווּ לְהוּ — תַּמְנֵי סְרֵי, בְּשִׁיבְסַר נְכֵי חוּמְשָׁא סַגִּיא! הַיְינוּ דְּלָא דָּק וּלְחוּמְרָא לָא דָּק.
The Gemara asks: How many cubits are there in the circumference of the inner circle formed by a circle of twenty-four people? There are eighteen cubits. Based on the principle that for every three cubits of circumference there is one cubit of diameter, the diameter of a circle whose outer circumference surrounds twenty-four people is eight cubits. To calculate the circumference of the inner circle, subtract from the diameter the space occupied by two people, each sitting at one end of the diameter. The result is a diameter of six cubits. Based on the above principle, a circle with a diameter of six cubits will have a circumference of eighteen cubits. However, a circumference of seventeen cubits minus one-fifth of a cubit should be sufficient. The Gemara answers: This is the case where he was not precise, and in this case he is not precise when the result is a stringency, as instead of sixteen and four-fifths, Rabbi Yoḥanan required eighteen cubits.
רַבָּנַן דְּקֵיסָרִי, וְאָמְרִי לַהּ דַּיָּינֵי דְקֵיסָרִי אָמְרִי: עִיגּוּלָא דְּנָפֵיק מִגּוֹ רִיבּוּעָא — רִבְעָא,
The Sages of Caesarea, and some say that it was the judges of Caesarea, said that Rabbi Yoḥanan’s statement could be explained using a different calculation: The circumference of a circle inscribed in a square is one–quarter less than the perimeter of the square,
רִיבּוּעָא דְּנָפֵיק מִגּוֹ עִיגּוּלָא — פַּלְגָא. וְלָא הִיא, דְּהָא קָחָזֵינַן דְּלָא הָוֵי כּוּלֵּי הַאי.
while the perimeter of a square circumscribed by a circle is smaller than the circumference of that circle by half, i.e., if one adds half the perimeter of the square to the perimeter of the square, that is equal to the circumference of its circumscribing circle. Therefore, a circle with a circumference of twenty-four cubits would circumscribe a square with a perimeter of sixteen cubits, as prescribed by Rabbi Yoḥanan. The Gemara notes: And that is not the case, as we see that the circumference of the circumscribing circle is not that much. The actual circumference is closer to seventeen cubits.
אָמַר רַבִּי לֵוִי מִשּׁוּם רַבִּי מֵאִיר: שְׁתֵּי סוּכּוֹת שֶׁל יוֹצְרִים זוֹ לִפְנִים מִזּוֹ — הַפְּנִימִית אֵינָהּ סוּכָּה, וְחַיֶּיבֶת בִּמְזוּזָה. וְהַחִיצוֹנָה סוּכָּה, וּפְטוּרָה מִן הַמְּזוּזָה.
§ Rabbi Levi said in the name of Rabbi Meir: With regard to two craftsmen’s booths, one within the other, as potters would build two booths, an inner one used as living quarters and an outer one for plying their craft and selling their wares, the inner one is not fit for fulfillment of the mitzva of sukka, since the potter resides there year-round and it is not evident during the Festival that he is residing there for the sake of the mitzva of sukka. And since it a permanent residence, it is also obligated in the mitzva of mezuza. And the outer booth is fit for fulfillment of the mitzva of sukka, since he does not reside there year-round, and when he resides there during the Festival it is evident that he is doing so for the sake of the mitzva. Since it is not designated as a year-round residence, but rather serves as an entrance to his residence and a passage for merchants and merchandise, it is not considered a residence and is not obligated in the mitzva of mezuza.
וְאַמַּאי? תִּהְוֵי חִיצוֹנָה כְּבֵית שַׁעַר הַפְּנִימִית, וְתִתְחַיֵּיב בִּמְזוּזָה! מִשּׁוּם דְּלָא קְבִיעַ.
The Gemara asks: Why is the outer booth exempt from the mitzva of mezuza? Let the outer booth be considered like a gatehouse of the inner booth and therefore be obligated in the mitzva of mezuza. The Gemara answers: It is exempt because even the inner booth is not a permanent residence. It requires a mezuza because the potter resides there year-round; however, that alone does not render it a full-fledged residence that would obligate one to affix a mezuza to the outer booth as its gatehouse.
תָּנוּ רַבָּנַן: גַּנְבַּ״ךְ: סוּכַּת גּוֹיִם, סוּכַּת נָשִׁים, סוּכַּת בְּהֵמָה, סוּכַּת כּוּתִים סוּכָּה מִכׇּל מָקוֹם — כְּשֵׁרָה, וּבִלְבַד שֶׁתְּהֵא מְסוּכֶּכֶת כְּהִלְכָתָהּ.
The Sages taught: The booths represented by the mnemonic: Gimmel, nun, beit, kaf, which stands for a booth of gentiles [goyim], a booth of women [nashim], a booth of domesticated animals [behema], a booth of Samaritans [Kutim], a booth of any sort, each is fit for use as a sukka, provided it is roofed in the standard sense. None of them is disqualified due to the one who constructed it or the purpose for which it was constructed.
מַאי ״כְּהִלְכָתָהּ״? אָמַר רַב חִסְדָּא: וְהוּא שֶׁעֲשָׂאָהּ לְצֵל סוּכָּה.
The Gemara asks: What is the meaning of the term: In the standard sense? Rav Ḥisda said that it means: And provided that one established the booth to provide shade of a sukka from its roofing, it may be used to fulfill the mitzva of sukka.
״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי: סוּכַּת רַקְבַּ״שׁ. דְּתָנוּ רַבָּנַן: סוּכַּת רַקְבַּ״שׁ: סוּכַּת רוֹעִים, סוּכַּת קַיָּיצִים סוּכַּת בּוּרְגָּנִין סוּכַּת שׁוֹמְרֵי פֵירוֹת, סוּכָּה מִכׇּל מָקוֹם — כְּשֵׁרָה, וּבִלְבַד שֶׁתְּהֵא מְסוּכֶּכֶת כְּהִלְכָתָהּ.
The Gemara asks: What does the phrase: A booth of any sort, come to include? What other booths are included in this generalization? The Gemara answers: It comes to include the booths listed in another baraita with the mnemonic: Reish, kuf, beit, shin, as the Sages taught: The booth known by the mnemonic reish, kuf, beit, shin, which stands for the booth of shepherds [ro’im], the booth of fig driers [kayyatzim], the booth of guards of fields [burganin], the booth of the guards of produce [shomerei peirot], a booth of any sort, each is fit, provided it is roofed in the standard sense.
מַאי ״כְּהִלְכָתָהּ״? אָמַר רַב חִסְדָּא: וְהוּא שֶׁעֲשָׂאָהּ לְצֵל סוּכָּה.
The Gemara asks again: What is the meaning of the term: In the standard sense? Rav Ḥisda said that it means: And provided that one established the booth to provide shade of a sukka, it may be used to fulfill the mitzva of sukka.
״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי: סוּכַּת גַּנְבַּ״ךְ.
The Gemara asks: What does the phrase: A booth of any sort, come to include? The Gemara answers: It comes to include the booths listed in the first baraita cited above with the mnemonic gimmel, nun, beit, kaf.
הַאי תַּנָּא דְּגַנְבַּ״ךְ, אַלִּימָא לֵיהּ גַּנְבַּ״ךְ מִשּׁוּם דִּקְבִיעִי, וְקָא תָּנֵא ״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי רַקְבַּ״שׁ, דְּלָא קְבִיעִי.
The Gemara explains: This tanna who taught and detailed the halakhot of booths of gimmel, nun, beit, kaf did so because the fitness of the booths of gimmel, nun, beit, kaf for use in fulfilling the mitzva of sukka is powerful and more obvious to him because they are permanent structures, even though their builders are not obligated in the mitzva. And he taught: Booths of any sort, to include the booths of reish, kuf, beit, shin, which, although they are seasonal and not permanent structures, may still be used to fulfill the mitzva of sukka.
וְהַאי תַּנָּא דְּרַקְבַּ״שׁ, אַלִּימָא לֵיהּ רַקְבַּ״שׁ, דִּבְנֵי חִיּוּבָא נִינְהוּ, וְתָנֵא ״מִכׇּל מָקוֹם״ לְאֵתוֹיֵי גַּנְבַּ״ךְ, דְּלָאו בְּנֵי חִיּוּבָא נִינְהוּ.
And that other tanna who taught and detailed the halakhot of booths of reish, kuf, beit, shin did so because the fitness of the booths of reish, kuf, beit, shin for use in fulfilling the mitzva of sukka is powerful and more obvious to him because those who constructed the booths are obligated in the mitzva of sukka. And he taught: Booths of any sort, to include the booths of gimmel, nun, beit, kaf, which, although those who constructed them are not obligated in the mitzva, may still be used to fulfill the mitzva of sukka.
Follow
