Search

Sukkah 9

Want to dedicate learning? Get started here:

English
עברית
podcast placeholder
0:00
0:00



podcast placeholder
0:00
0:00



Summary

Today’s daf is sponsored by Deborah Aschheim (Weiss) in memory of her mother, Edith Bettelheim Aschheim, Pesel bat Kalman, whose 38th Yartzeit is today. “Mommy. You often said that Hitler robbed you of a Jewish education, when you were forced to flee Vienna on the Kindertransport for London. Fortunately, you were reunited with your parents before the war in Bangor, Maine. You always encouraged me and were my closest, unconditional buddy. I still miss you greatly. You laid the foundations for who I am today. You would be so proud of me and Robert, and our children and grandchildren.

Can one use a sukkah that was built not for the sake of the holiday of Sukkot? Beit Shamai and Beit Hillel disagree. From where does each find a source in the Torah for their opinion? If one built a sukkah under a tree, it is not a valid sukkah. In which case is there an exception? A sukkah on top of a sukkah – the upper one is valid but the bottom one is not. Rabbi Yehuda says it depends. Rabbi Yirmiah explains that there are four different types of cases regarding a sukkah on top of a sukkah and the law is different in each case.

Sukkah 9

מַתְנִי׳ סוּכָּה יְשָׁנָה — בֵּית שַׁמַּאי פּוֹסְלִין וּבֵית הִלֵּל מַכְשִׁירִין. וְאֵיזוֹ הִיא סוּכָּה יְשָׁנָה, כׇּל שֶׁעֲשָׂאָהּ קוֹדֶם לֶחָג שְׁלֹשִׁים יוֹם. אֲבָל אִם עֲשָׂאָהּ לְשֵׁם חַג, אֲפִילּוּ מִתְּחִילַּת הַשָּׁנָה — כְּשֵׁרָה.

MISHNA: With regard to an old sukka, Beit Shammai deem it unfit for the mitzva of sukka and Beit Hillel deem it fit. And which is considered an old sukka? It is any booth that one established thirty days or more prior to the Festival without expressly designating that it was for the mitzva of sukka. In that case, the assumption is that he constructed it for some other purpose. However, if he established it expressly for the sake of the festival of Sukkot, even if he constructed it at the beginning of the previous year, it is fit for use in the fulfillment of the mitzva of sukka, even according to Beit Shammai.

גְּמָ׳ מַאי טַעְמַיְיהוּ דְּבֵית שַׁמַּאי? אָמַר קְרָא: ״חַג הַסּוּכּוֹת שִׁבְעַת יָמִים לַה׳״, סוּכָּה הָעֲשׂוּיָה לְשֵׁם חַג בָּעֵינַן.

GEMARA: The Gemara asks: What is the rationale for the opinion of Beit Shammai? The Gemara explains that it is as the verse states: “The festival of Sukkot is seven days unto the Lord” (Leviticus 23:34), indicating that we require a sukka established for the sake of the Festival. A sukka not constructed expressly for the Festival is unfit.

וּבֵית הִלֵּל? הַהוּא מִיבְּעֵי לֵיהּ לְכִדְרַב שֵׁשֶׁת. דְּאָמַר רַב שֵׁשֶׁת מִשּׁוּם רַבִּי עֲקִיבָא: מִנַּיִן לַעֲצֵי סוּכָּה שֶׁאֲסוּרִין כׇּל שִׁבְעָה — תַּלְמוּד לוֹמַר: ״חַג הַסּוּכּוֹת שִׁבְעַת יָמִים לַה׳״,

The Gemara asks: And how do Beit Hillel interpret this verse? The Gemara answers: In Beit Hillel’s opinion, that verse is necessary to teach in accordance with the statement of Rav Sheshet, as Rav Sheshet said in the name of Rabbi Akiva: From where is it derived that use of the wood of the sukka is prohibited for any purpose other than for the sukka all seven days of the Festival, and it is designated exclusively for the mitzva? It is derived as the verse states: “The festival of Sukkot is seven days unto the Lord.”

וְתַנְיָא, רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר: כְּשֵׁם שֶׁחָל שֵׁם שָׁמַיִם עַל הַחֲגִיגָה, כָּךְ חָל שֵׁם שָׁמַיִם עַל הַסּוּכָּה, שֶׁנֶּאֱמַר: ״חַג הַסּוּכּוֹת שִׁבְעַת יָמִים לַה׳״, מָה חַג לַה׳ — אַף סוּכָּה לַה׳.

And it is taught in a baraita in explanation that Rabbi Yehuda ben Beteira says: Just as the name of Heaven takes effect upon the Festival peace-offering, so too, the name of Heaven takes effect upon the sukka, as it is stated: “The festival of Sukkot is seven days unto the Lord”; just as the Festival offering is consecrated to the Lord, so too, the sukka is consecrated to the Lord.

וּבֵית שַׁמַּאי נָמֵי מִיבְּעֵי לֵיהּ לְהָכִי! אִין הָכִי נָמֵי,

The Gemara asks: But don’t Beit Shammai require the verse to derive this halakha as well? The Gemara answers: Yes, indeed it is so that Beit Shammai derives the sanctity of the wood of the sukka from this verse. Therefore, the rationale for their opinion with regard to an old sukka must be based on a different verse.

אֶלָּא מַאי טַעְמַיְיהוּ דְּבֵית שַׁמַּאי — כְּתִיב קְרָא אַחֲרִינָא: ״חַג הַסּוּכּוֹת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים״, סוּכָּה הָעֲשׂוּיָה לְשֵׁם חַג בָּעֵינַן.

Rather, what is the rationale for the opinion of Beit Shammai with regard to an old sukka? Another verse is written: “You shall prepare for you the festival of Sukkot for seven days” (Deuteronomy 16:13), from which it is derived that we require a sukka established for the sake of the Festival.

וּבֵית הִלֵּל — הַהוּא מִיבְּעֵי לֵיהּ לְעוֹשִׂין סוּכָּה בְּחוּלּוֹ שֶׁל מוֹעֵד.

The Gemara asks: And how do Beit Hillel interpret this verse? The Gemara answers: That verse is necessary to teach that one may establish a sukka even during the intermediate days of the Festival. If one failed to construct a sukka prior to the onset of the Festival, or if it collapsed during the Festival, he may establish it during the intermediate days, as the mitzva to establish a sukka is in effect for all seven days of the Festival.

וּבֵית שַׁמַּאי — סְבִירָא לְהוּ כְּרַבִּי אֱלִיעֶזֶר, דְּאָמַר: אֵין עוֹשִׂין סוּכָּה בְּחוּלּוֹ שֶׁל מוֹעֵד.

The Gemara asks: And from where do Beit Shammai derive this halakha? They hold in accordance with the opinion of Rabbi Eliezer, who said: One may not establish a sukka during the intermediate days of the Festival. Therefore, the requirement to build the sukka for the sake of the mitzva may be derived from this verse.

וּבֵית הִלֵּל לֵית לְהוּ דְּרַב יְהוּדָה אָמַר רַב? דְּאָמַר רַב יְהוּדָה אָמַר רַב: עֲשָׂאָהּ מִן הַקּוֹצִין וּמִן הַנִּימִין וּמִן הַגְּרָדִין — פְּסוּלָה. מִן הַסִּיסִין — כְּשֵׁרָה,

The Gemara proceeds to clarify Beit Hillel’s opinion: And do Beit Hillel not agree with the statement that Rav Yehuda said that Rav said? As Rav Yehuda said that Rav said: If one fashioned ritual fringes from hanging threads that remain protruding from the fabric like thorns after most of the superfluous threads were torn, and tied them into ritual fringes; or if he tied the fringes from threads that hang down after sewing; or if he tied them from the fringes [geradin] that hang from the bottom of a garment, the ritual fringes are unfit for fulfilling the mitzva. However, if the ritual fringes were tied from balls of thread that were not spun for the sake of the mitzva, they are fit.

כִּי אַמְרִיתַהּ קַמֵּיהּ דִּשְׁמוּאֵל, אָמַר לִי: אַף מִן הַסִּיסִין נָמֵי פְּסוּלָה, (אַלְמָא) דְּבָעֵינַן טְוִיָּה לִשְׁמָהּ. הָכָא נָמֵי בָּעֵינַן סוּכָּה עֲשׂוּיָה לִשְׁמָהּ!

And Rav Yehuda related: When I stated this halakha in the name of Rav before Shmuel, he said to me: Even ritual fringes tied from balls of thread are unfit, as we require the spinning of the thread to be for the sake of the mitzva. Just as the threads for the ritual fringes must be spun for the sake of the mitzva, here too, let us require a sukka established for the sake of the mitzva.

שָׁאנֵי הָתָם, דְּאָמַר קְרָא: ״גְּדִילִים תַּעֲשֶׂה לָךְ״, לָךְ — לְשֵׁם חוֹבָךְ. הָכָא נָמֵי: ״חַג הַסּוּכּוֹת תַּעֲשֶׂה לְךָ״, לָךְ — לְשֵׁם חוֹבָךְ!

The Gemara answers: It is different there, as the verse states: “You shall prepare for you fringes” (Deuteronomy 22:12), from which it is derived: “For you,” for the sake of your obligation. The fringes, from the beginning of their production, must be produced for the sake of the mitzva. The Gemara asks: Here, too, with regard to sukka, the verse says: “You shall prepare for you the festival of Sukkot (Deuteronomy 16:13). Shouldn’t it be derived: “For you,” for the sake of your obligation?

הַהוּא מִיבְּעֵי לֵיהּ לְמַעוֹטֵי גְּזוּלָה. הָתָם נָמֵי מִיבְּעֵי לֵיהּ לְמַעוֹטֵי גְּזוּלָה!

The Gemara answers that this term “for you” is required to exclude use of a stolen sukka; establish the sukka for you, and do not use a sukka belonging to another. The Gemara asks: There, too, with regard to ritual fringes, isn’t the term “for you” required to exclude use of stolen ritual fringes?

הָתָם כְּתִיב קְרָא אַחֲרִינָא: ״וְעָשׂוּ לָהֶם״ — מִשֶּׁלָּהֶם.

The Gemara answers: There, with regard to ritual fringes, another verse is written: “And they shall make for them ritual fringes” (Numbers 15:38), from which it is derived: “For them,” of their own, to exclude the use of stolen ritual fringes. Therefore from the term “for you,” it may be derived that ritual fringes must be produced for the sake of the mitzva.

מַתְנִי׳ הָעוֹשֶׂה סוּכָּתוֹ תַּחַת הָאִילָן — כְּאִילּוּ עֲשָׂאָהּ בְּתוֹךְ הַבַּיִת. סוּכָּה עַל גַּבֵּי סוּכָּה — הָעֶלְיוֹנָה כְּשֵׁרָה וְהַתַּחְתּוֹנָה פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר: אִם אֵין דָּיוֹרִין בָּעֶלְיוֹנָה — הַתַּחְתּוֹנָה כְּשֵׁרָה.

MISHNA: With regard to one who establishes his sukka beneath a tree, it is as though he established it inside the house and it is unfit. If one established a sukka atop another sukka, the upper sukka is fit and the lower sukka is unfit. Rabbi Yehuda says: If there are no residents in the upper sukka, the lower sukka is fit.

גְּמָ׳ אָמַר רָבָא: לֹא שָׁנוּ אֶלָּא בְּאִילָן שֶׁצִּלָּתוֹ מְרוּבָּה מֵחֲמָתוֹ, אֲבָל חֲמָתוֹ מְרוּבָּה מִצִּלָּתוֹ — כְּשֵׁרָה.

GEMARA: Rava said: They taught this halakha that a sukka beneath a tree is unfit only with regard to a tree whose shade is greater than its sunlight, as the source of the shade in the sukka is the tree and not the roofing. However, if its sunlight is greater than its shade, the sukka is fit, as in that case the roofing provides the shade.

מִמַּאי — מִדְּקָתָנֵי: ״כְּאִילּוּ עֲשָׂאָהּ בְּתוֹךְ הַבַּיִת״: לְמָה לִי לְמִיתְנֵי ״כְּאִילּוּ עֲשָׂאָהּ בְּתוֹךְ הַבַּיִת״? לִיתְנֵי ״פְּסוּלָה״! אֶלָּא, הָא קָא מַשְׁמַע לַן דְּאִילָן דּוּמְיָא דְּבַיִת: מָה בַּיִת צִלָּתוֹ מְרוּבָּה מֵחֲמָתוֹ — אַף אִילָן צִלָּתוֹ מְרוּבָּה מֵחֲמָתוֹ.

The Gemara asks: From where does Rava reach this conclusion? The Gemara answers: He learns this from the fact that the mishna teaches: It is as though he established it inside the house. Why do I need the mishna to teach: It is as though he established it inside the house? Let the mishna teach simply: It is unfit. Rather, this is teaching us that in the context of this halakha, a tree is similar to a house; just as with regard to a house, its shade is greater than its sunlight, so too, with regard to a tree, it invalidates the sukka only if its shade is greater than its sunlight.

וְכִי חֲמָתוֹ מְרוּבָּה מִצִּלָּתוֹ, מַאי הָוֵי? הָא קָא מִצְטָרֵף סְכָךְ פָּסוּל בַּהֲדֵי סְכָךְ כָּשֵׁר! אָמַר רַב פָּפָּא: בְּשֶׁחֲבָטָן.

The Gemara asks: And even if the sunlight is greater than the shade of the tree, what of it? Why does Rava deem the sukka beneath the tree fit in that case? Isn’t there unfit roofing, the uncut branches of the tree, joining together with the fit roofing on the sukka, rendering even the fit roofing on the sukka unfit? Rav Pappa said: This is referring to a case where one lowered the uncut branches and combined them with the fit roofing so that the branches still attached to the tree are inconspicuous. Given that the majority of the roofing is fit, the roofing in its entirety is fit.

אִי בְּשֶׁחֲבָטָן מַאי לְמֵימְרָא! מַהוּ דְּתֵימָא: נִיגְזוֹר הֵיכָא דַּחֲבָטָן אַטּוּ הֵיכָא דְּלֹא חֲבָטָן, קָא מַשְׁמַע לַן דְּלָא גָּזְרִינַן.

The Gemara asks: If it is a case where he lowered them, what is the purpose of stating this halakha? Isn’t it self-evident? The Gemara answers that it is necessary lest you say: Let us issue a decree and deem the roofing unfit in a case where one lowered them due to a case where one did not lower them. Therefore, it teaches us that we do not issue such a decree.

הָא נָמֵי תְּנֵינָא: הִדְלָה עָלֶיהָ: אֶת הַגֶּפֶן וְאֶת הַדְּלַעַת וְאֶת הַקִּיסוֹס, וְסִיכֵּךְ עַל גַּבָּן — פְּסוּלָה, וְאִם הָיָה סִיכּוּךְ הַרְבֵּה מֵהֶן אוֹ שֶׁקְּצָצָן — כְּשֵׁרָה.

The Gemara asks: That halakha, too, we already learned in a mishna: If one trellised the grapevine, the gourd, or the ivy, climbing plants, over a sukka while they are still attached to the ground, and he then added roofing atop them, the sukka is unfit, as roofing attached to the ground is unfit. If the amount of fit roofing was greater than the plants attached to the ground, or if he cut the climbing plants so that they were no longer attached to the ground, it is fit.

הֵיכִי דָמֵי? אִילֵּימָא בְּשֶׁלֹּא חֲבָטָן, הָא קָא מִצְטָרֵף סְכָךְ פָּסוּל עִם סְכָךְ כָּשֵׁר! אֶלָּא לָאו, כְּשֶׁחֲבָטָן, וּשְׁמַע מִינַּהּ דְּלָא גָּזְרִינַן! מַהוּ דְּתֵימָא: הָנֵי מִילֵּי בְּדִיעֲבַד — אֲבָל לְכַתְּחִילָּה לָא, קָא מַשְׁמַע לַן.

The Gemara clarifies the details of the mishna: What are the circumstances? If we say that it is referring to a case where he did not lower the climbing plants and combine them with the fit roofing, doesn’t the unfit roofing join together with the fit roofing on the sukka, rendering even the fit roofing on the sukka unfit? Rather, isn’t the mishna referring to a case where he lowered them, and conclude from this mishna that we do not issue a decree in a case where he lowered the branches due to a case where he did not lower the branches. Rava’s statement is therefore unnecessary. The Gemara answers: Lest you say that this applies only after the fact, i.e., that if one already lowered the uncut branches or plants it is not unfit, but one may not do so ab initio; therefore, Rava teaches us that one may place roofing in this manner even ab initio.

סוּכָּה עַל גַּבֵּי סוּכָּה וְכוּ׳. תָּנוּ רַבָּנַן: ״(בַּסּוּכּוֹת) תֵּשְׁבוּ״, וְלֹא בְּסוּכָּה שֶׁתַּחַת הַסּוּכָּה, וְלֹא בְּסוּכָּה שֶׁתַּחַת הָאִילָן, וְלֹא בְּסוּכָּה שֶׁבְּתוֹךְ הַבַּיִת.

§ The mishna continues: If one established a sukka atop another sukka, the upper sukka is fit and the lower sukka is unfit. The Sages taught in a baraita that the verse states: “In sukkot shall you reside” (Leviticus 23:42), and not in a sukka that is beneath another sukka, and not in sukka that is beneath a tree, and not in a sukka that is inside a house.

אַדְּרַבָּה: ״בַּסּוּכּוֹת״ תַּרְתֵּי מַשְׁמַע! אָמַר רַב נַחְמָן בַּר יִצְחָק: ״בַּסֻכֹּת״ כְּתִיב.

The Gemara questions that derivation. On the contrary, the term “in sukkot,” which is written in the plural, indicates two. The conclusion should be that one sitting inside a sukka beneath a sukka fulfills the mitzva. Rav Naḥman bar Yitzḥak said: Although the term is vocalized in the plural, basukkot is written without the vav, indicating a single sukka.

אָמַר רַבִּי יִרְמְיָה: פְּעָמִים שֶׁשְּׁתֵּיהֶן כְּשֵׁירוֹת, פְּעָמִים שֶׁשְּׁתֵּיהֶן פְּסוּלוֹת, פְּעָמִים שֶׁתַּחְתּוֹנָה כְּשֵׁרָה וְהָעֶלְיוֹנָה פְּסוּלָה, פְּעָמִים שֶׁתַּחְתּוֹנָה פְּסוּלָה וְהָעֶלְיוֹנָה כְּשֵׁרָה.

Rabbi Yirmeya said: There are times when both of the sukkot one atop the other are fit; there are times when both of the sukkot are unfit; there are times when the lower sukka is fit and the upper sukka is unfit; and there are times when the lower sukka is unfit and the upper sukka is fit.

פְּעָמִים שֶׁשְּׁתֵּיהֶן כְּשֵׁירוֹת הֵיכִי דָּמֵי? כְּגוֹן שֶׁתַּחְתּוֹנָה חֲמָתָהּ מְרוּבָּה מִצִּלָּתָהּ, וְהָעֶלְיוֹנָה צִלָּתָהּ מְרוּבָּה מֵחַמָּתָהּ, וְקָיְימָא עֶלְיוֹנָה בְּתוֹךְ עֶשְׂרִים.

The Gemara elaborates: There are times when both of the sukkot one atop the other are fit. What are the circumstances? It is in a case where in the lower sukka its sunlight is greater than its shade, rendering the sukka unfit, and in the upper sukka its shade is greater than its sunlight, rendering the sukka fit. And the roofing of the upper sukka is within twenty cubits of the ground. In that case, the roofing of the upper sukka is effective for both the upper sukka and the lower one.

פְּעָמִים שֶׁשְּׁתֵּיהֶן פְּסוּלוֹת הֵיכִי דָּמֵי? כְּגוֹן דְּתַרְוַיְיהוּ צִלָּתָן מְרוּבָּה מֵחֲמָתָן, וְקָיְימָא עֶלְיוֹנָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה.

There are times when both of the sukkot are unfit. What are the circumstances? It is in a case where in both sukkot, their shade is greater than their sunlight, but the upper one is more than twenty cubits above the roofing of the lower sukka, rendering it unfit. Since the roofing of the upper sukka is unfit, and it casts shade over the lower sukka, the lower sukka is also unfit.

פְּעָמִים שֶׁתַּחְתּוֹנָה כְּשֵׁרָה וְהָעֶלְיוֹנָה פְּסוּלָה

There are times when the lower sukka is fit and the upper sukka is unfit.

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 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
Leah Herzog

Givat Zev, Israel

I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.

Emma Rinberg
Emma Rinberg

Raanana, 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
Leeza Hirt Wilner

New York, United States

I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.

Rachel Rotenberg
Rachel Rotenberg

Tekoa, Israel

Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.

Susan Handelman
Susan Handelman

Jerusalem, Israel

It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.

Joanna Rom
Joanna Rom

Northwest Washington, United States

I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.

Adina Hagege
Adina Hagege

Zichron Yaakov, Israel

Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!

Elisheva Brauner
Elisheva Brauner

Jerusalem, Israel

I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.

Leah Goldford
Leah Goldford

Edmonton, Alberta, Canada

I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Sarene Shanus
Sarene Shanus

Mamaroneck, NY, United States

In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.

Lisa Berkelhammer
Lisa Berkelhammer

San Francisco, CA , United States

My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others.  Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life.  Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.

Rina Goldberg
Rina Goldberg

Englewood NJ, United States

I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.

Naomi Niederhoffer
Naomi Niederhoffer

Toronto, Canada

Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .

Jill Felder
Jill Felder

Pittsburgh, Pennsylvania, 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
Leah Herzog

Givat Zev, Israel

After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.

Janine Rubens
Janine Rubens

Virginia, United States

My family recently made Aliyah, because we believe the next chapter in the story of the Jewish people is being written here, and we want to be a part of it. Daf Yomi, on the other hand, connects me BACK, to those who wrote earlier chapters thousands of years ago. So, I feel like I’m living in the middle of this epic story. I’m learning how it all began, and looking ahead to see where it goes!
Tina Lamm
Tina Lamm

Jerusalem, Israel

In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!

Sharona Guggenheim Plumb
Sharona Guggenheim Plumb

Givat Shmuel, Israel

Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!

Miriam Tannenbaum
Miriam Tannenbaum

אפרת, Israel

Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .

Goldie Gilad
Goldie Gilad

Kfar Saba, Israel

Sukkah 9

מַתְנִי׳ סוּכָּה יְשָׁנָה — בֵּית שַׁמַּאי פּוֹסְלִין וּבֵית הִלֵּל מַכְשִׁירִין. וְאֵיזוֹ הִיא סוּכָּה יְשָׁנָה, כׇּל שֶׁעֲשָׂאָהּ קוֹדֶם לֶחָג שְׁלֹשִׁים יוֹם. אֲבָל אִם עֲשָׂאָהּ לְשֵׁם חַג, אֲפִילּוּ מִתְּחִילַּת הַשָּׁנָה — כְּשֵׁרָה.

MISHNA: With regard to an old sukka, Beit Shammai deem it unfit for the mitzva of sukka and Beit Hillel deem it fit. And which is considered an old sukka? It is any booth that one established thirty days or more prior to the Festival without expressly designating that it was for the mitzva of sukka. In that case, the assumption is that he constructed it for some other purpose. However, if he established it expressly for the sake of the festival of Sukkot, even if he constructed it at the beginning of the previous year, it is fit for use in the fulfillment of the mitzva of sukka, even according to Beit Shammai.

גְּמָ׳ מַאי טַעְמַיְיהוּ דְּבֵית שַׁמַּאי? אָמַר קְרָא: ״חַג הַסּוּכּוֹת שִׁבְעַת יָמִים לַה׳״, סוּכָּה הָעֲשׂוּיָה לְשֵׁם חַג בָּעֵינַן.

GEMARA: The Gemara asks: What is the rationale for the opinion of Beit Shammai? The Gemara explains that it is as the verse states: “The festival of Sukkot is seven days unto the Lord” (Leviticus 23:34), indicating that we require a sukka established for the sake of the Festival. A sukka not constructed expressly for the Festival is unfit.

וּבֵית הִלֵּל? הַהוּא מִיבְּעֵי לֵיהּ לְכִדְרַב שֵׁשֶׁת. דְּאָמַר רַב שֵׁשֶׁת מִשּׁוּם רַבִּי עֲקִיבָא: מִנַּיִן לַעֲצֵי סוּכָּה שֶׁאֲסוּרִין כׇּל שִׁבְעָה — תַּלְמוּד לוֹמַר: ״חַג הַסּוּכּוֹת שִׁבְעַת יָמִים לַה׳״,

The Gemara asks: And how do Beit Hillel interpret this verse? The Gemara answers: In Beit Hillel’s opinion, that verse is necessary to teach in accordance with the statement of Rav Sheshet, as Rav Sheshet said in the name of Rabbi Akiva: From where is it derived that use of the wood of the sukka is prohibited for any purpose other than for the sukka all seven days of the Festival, and it is designated exclusively for the mitzva? It is derived as the verse states: “The festival of Sukkot is seven days unto the Lord.”

וְתַנְיָא, רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר: כְּשֵׁם שֶׁחָל שֵׁם שָׁמַיִם עַל הַחֲגִיגָה, כָּךְ חָל שֵׁם שָׁמַיִם עַל הַסּוּכָּה, שֶׁנֶּאֱמַר: ״חַג הַסּוּכּוֹת שִׁבְעַת יָמִים לַה׳״, מָה חַג לַה׳ — אַף סוּכָּה לַה׳.

And it is taught in a baraita in explanation that Rabbi Yehuda ben Beteira says: Just as the name of Heaven takes effect upon the Festival peace-offering, so too, the name of Heaven takes effect upon the sukka, as it is stated: “The festival of Sukkot is seven days unto the Lord”; just as the Festival offering is consecrated to the Lord, so too, the sukka is consecrated to the Lord.

וּבֵית שַׁמַּאי נָמֵי מִיבְּעֵי לֵיהּ לְהָכִי! אִין הָכִי נָמֵי,

The Gemara asks: But don’t Beit Shammai require the verse to derive this halakha as well? The Gemara answers: Yes, indeed it is so that Beit Shammai derives the sanctity of the wood of the sukka from this verse. Therefore, the rationale for their opinion with regard to an old sukka must be based on a different verse.

אֶלָּא מַאי טַעְמַיְיהוּ דְּבֵית שַׁמַּאי — כְּתִיב קְרָא אַחֲרִינָא: ״חַג הַסּוּכּוֹת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים״, סוּכָּה הָעֲשׂוּיָה לְשֵׁם חַג בָּעֵינַן.

Rather, what is the rationale for the opinion of Beit Shammai with regard to an old sukka? Another verse is written: “You shall prepare for you the festival of Sukkot for seven days” (Deuteronomy 16:13), from which it is derived that we require a sukka established for the sake of the Festival.

וּבֵית הִלֵּל — הַהוּא מִיבְּעֵי לֵיהּ לְעוֹשִׂין סוּכָּה בְּחוּלּוֹ שֶׁל מוֹעֵד.

The Gemara asks: And how do Beit Hillel interpret this verse? The Gemara answers: That verse is necessary to teach that one may establish a sukka even during the intermediate days of the Festival. If one failed to construct a sukka prior to the onset of the Festival, or if it collapsed during the Festival, he may establish it during the intermediate days, as the mitzva to establish a sukka is in effect for all seven days of the Festival.

וּבֵית שַׁמַּאי — סְבִירָא לְהוּ כְּרַבִּי אֱלִיעֶזֶר, דְּאָמַר: אֵין עוֹשִׂין סוּכָּה בְּחוּלּוֹ שֶׁל מוֹעֵד.

The Gemara asks: And from where do Beit Shammai derive this halakha? They hold in accordance with the opinion of Rabbi Eliezer, who said: One may not establish a sukka during the intermediate days of the Festival. Therefore, the requirement to build the sukka for the sake of the mitzva may be derived from this verse.

וּבֵית הִלֵּל לֵית לְהוּ דְּרַב יְהוּדָה אָמַר רַב? דְּאָמַר רַב יְהוּדָה אָמַר רַב: עֲשָׂאָהּ מִן הַקּוֹצִין וּמִן הַנִּימִין וּמִן הַגְּרָדִין — פְּסוּלָה. מִן הַסִּיסִין — כְּשֵׁרָה,

The Gemara proceeds to clarify Beit Hillel’s opinion: And do Beit Hillel not agree with the statement that Rav Yehuda said that Rav said? As Rav Yehuda said that Rav said: If one fashioned ritual fringes from hanging threads that remain protruding from the fabric like thorns after most of the superfluous threads were torn, and tied them into ritual fringes; or if he tied the fringes from threads that hang down after sewing; or if he tied them from the fringes [geradin] that hang from the bottom of a garment, the ritual fringes are unfit for fulfilling the mitzva. However, if the ritual fringes were tied from balls of thread that were not spun for the sake of the mitzva, they are fit.

כִּי אַמְרִיתַהּ קַמֵּיהּ דִּשְׁמוּאֵל, אָמַר לִי: אַף מִן הַסִּיסִין נָמֵי פְּסוּלָה, (אַלְמָא) דְּבָעֵינַן טְוִיָּה לִשְׁמָהּ. הָכָא נָמֵי בָּעֵינַן סוּכָּה עֲשׂוּיָה לִשְׁמָהּ!

And Rav Yehuda related: When I stated this halakha in the name of Rav before Shmuel, he said to me: Even ritual fringes tied from balls of thread are unfit, as we require the spinning of the thread to be for the sake of the mitzva. Just as the threads for the ritual fringes must be spun for the sake of the mitzva, here too, let us require a sukka established for the sake of the mitzva.

שָׁאנֵי הָתָם, דְּאָמַר קְרָא: ״גְּדִילִים תַּעֲשֶׂה לָךְ״, לָךְ — לְשֵׁם חוֹבָךְ. הָכָא נָמֵי: ״חַג הַסּוּכּוֹת תַּעֲשֶׂה לְךָ״, לָךְ — לְשֵׁם חוֹבָךְ!

The Gemara answers: It is different there, as the verse states: “You shall prepare for you fringes” (Deuteronomy 22:12), from which it is derived: “For you,” for the sake of your obligation. The fringes, from the beginning of their production, must be produced for the sake of the mitzva. The Gemara asks: Here, too, with regard to sukka, the verse says: “You shall prepare for you the festival of Sukkot (Deuteronomy 16:13). Shouldn’t it be derived: “For you,” for the sake of your obligation?

הַהוּא מִיבְּעֵי לֵיהּ לְמַעוֹטֵי גְּזוּלָה. הָתָם נָמֵי מִיבְּעֵי לֵיהּ לְמַעוֹטֵי גְּזוּלָה!

The Gemara answers that this term “for you” is required to exclude use of a stolen sukka; establish the sukka for you, and do not use a sukka belonging to another. The Gemara asks: There, too, with regard to ritual fringes, isn’t the term “for you” required to exclude use of stolen ritual fringes?

הָתָם כְּתִיב קְרָא אַחֲרִינָא: ״וְעָשׂוּ לָהֶם״ — מִשֶּׁלָּהֶם.

The Gemara answers: There, with regard to ritual fringes, another verse is written: “And they shall make for them ritual fringes” (Numbers 15:38), from which it is derived: “For them,” of their own, to exclude the use of stolen ritual fringes. Therefore from the term “for you,” it may be derived that ritual fringes must be produced for the sake of the mitzva.

מַתְנִי׳ הָעוֹשֶׂה סוּכָּתוֹ תַּחַת הָאִילָן — כְּאִילּוּ עֲשָׂאָהּ בְּתוֹךְ הַבַּיִת. סוּכָּה עַל גַּבֵּי סוּכָּה — הָעֶלְיוֹנָה כְּשֵׁרָה וְהַתַּחְתּוֹנָה פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר: אִם אֵין דָּיוֹרִין בָּעֶלְיוֹנָה — הַתַּחְתּוֹנָה כְּשֵׁרָה.

MISHNA: With regard to one who establishes his sukka beneath a tree, it is as though he established it inside the house and it is unfit. If one established a sukka atop another sukka, the upper sukka is fit and the lower sukka is unfit. Rabbi Yehuda says: If there are no residents in the upper sukka, the lower sukka is fit.

גְּמָ׳ אָמַר רָבָא: לֹא שָׁנוּ אֶלָּא בְּאִילָן שֶׁצִּלָּתוֹ מְרוּבָּה מֵחֲמָתוֹ, אֲבָל חֲמָתוֹ מְרוּבָּה מִצִּלָּתוֹ — כְּשֵׁרָה.

GEMARA: Rava said: They taught this halakha that a sukka beneath a tree is unfit only with regard to a tree whose shade is greater than its sunlight, as the source of the shade in the sukka is the tree and not the roofing. However, if its sunlight is greater than its shade, the sukka is fit, as in that case the roofing provides the shade.

מִמַּאי — מִדְּקָתָנֵי: ״כְּאִילּוּ עֲשָׂאָהּ בְּתוֹךְ הַבַּיִת״: לְמָה לִי לְמִיתְנֵי ״כְּאִילּוּ עֲשָׂאָהּ בְּתוֹךְ הַבַּיִת״? לִיתְנֵי ״פְּסוּלָה״! אֶלָּא, הָא קָא מַשְׁמַע לַן דְּאִילָן דּוּמְיָא דְּבַיִת: מָה בַּיִת צִלָּתוֹ מְרוּבָּה מֵחֲמָתוֹ — אַף אִילָן צִלָּתוֹ מְרוּבָּה מֵחֲמָתוֹ.

The Gemara asks: From where does Rava reach this conclusion? The Gemara answers: He learns this from the fact that the mishna teaches: It is as though he established it inside the house. Why do I need the mishna to teach: It is as though he established it inside the house? Let the mishna teach simply: It is unfit. Rather, this is teaching us that in the context of this halakha, a tree is similar to a house; just as with regard to a house, its shade is greater than its sunlight, so too, with regard to a tree, it invalidates the sukka only if its shade is greater than its sunlight.

וְכִי חֲמָתוֹ מְרוּבָּה מִצִּלָּתוֹ, מַאי הָוֵי? הָא קָא מִצְטָרֵף סְכָךְ פָּסוּל בַּהֲדֵי סְכָךְ כָּשֵׁר! אָמַר רַב פָּפָּא: בְּשֶׁחֲבָטָן.

The Gemara asks: And even if the sunlight is greater than the shade of the tree, what of it? Why does Rava deem the sukka beneath the tree fit in that case? Isn’t there unfit roofing, the uncut branches of the tree, joining together with the fit roofing on the sukka, rendering even the fit roofing on the sukka unfit? Rav Pappa said: This is referring to a case where one lowered the uncut branches and combined them with the fit roofing so that the branches still attached to the tree are inconspicuous. Given that the majority of the roofing is fit, the roofing in its entirety is fit.

אִי בְּשֶׁחֲבָטָן מַאי לְמֵימְרָא! מַהוּ דְּתֵימָא: נִיגְזוֹר הֵיכָא דַּחֲבָטָן אַטּוּ הֵיכָא דְּלֹא חֲבָטָן, קָא מַשְׁמַע לַן דְּלָא גָּזְרִינַן.

The Gemara asks: If it is a case where he lowered them, what is the purpose of stating this halakha? Isn’t it self-evident? The Gemara answers that it is necessary lest you say: Let us issue a decree and deem the roofing unfit in a case where one lowered them due to a case where one did not lower them. Therefore, it teaches us that we do not issue such a decree.

הָא נָמֵי תְּנֵינָא: הִדְלָה עָלֶיהָ: אֶת הַגֶּפֶן וְאֶת הַדְּלַעַת וְאֶת הַקִּיסוֹס, וְסִיכֵּךְ עַל גַּבָּן — פְּסוּלָה, וְאִם הָיָה סִיכּוּךְ הַרְבֵּה מֵהֶן אוֹ שֶׁקְּצָצָן — כְּשֵׁרָה.

The Gemara asks: That halakha, too, we already learned in a mishna: If one trellised the grapevine, the gourd, or the ivy, climbing plants, over a sukka while they are still attached to the ground, and he then added roofing atop them, the sukka is unfit, as roofing attached to the ground is unfit. If the amount of fit roofing was greater than the plants attached to the ground, or if he cut the climbing plants so that they were no longer attached to the ground, it is fit.

הֵיכִי דָמֵי? אִילֵּימָא בְּשֶׁלֹּא חֲבָטָן, הָא קָא מִצְטָרֵף סְכָךְ פָּסוּל עִם סְכָךְ כָּשֵׁר! אֶלָּא לָאו, כְּשֶׁחֲבָטָן, וּשְׁמַע מִינַּהּ דְּלָא גָּזְרִינַן! מַהוּ דְּתֵימָא: הָנֵי מִילֵּי בְּדִיעֲבַד — אֲבָל לְכַתְּחִילָּה לָא, קָא מַשְׁמַע לַן.

The Gemara clarifies the details of the mishna: What are the circumstances? If we say that it is referring to a case where he did not lower the climbing plants and combine them with the fit roofing, doesn’t the unfit roofing join together with the fit roofing on the sukka, rendering even the fit roofing on the sukka unfit? Rather, isn’t the mishna referring to a case where he lowered them, and conclude from this mishna that we do not issue a decree in a case where he lowered the branches due to a case where he did not lower the branches. Rava’s statement is therefore unnecessary. The Gemara answers: Lest you say that this applies only after the fact, i.e., that if one already lowered the uncut branches or plants it is not unfit, but one may not do so ab initio; therefore, Rava teaches us that one may place roofing in this manner even ab initio.

סוּכָּה עַל גַּבֵּי סוּכָּה וְכוּ׳. תָּנוּ רַבָּנַן: ״(בַּסּוּכּוֹת) תֵּשְׁבוּ״, וְלֹא בְּסוּכָּה שֶׁתַּחַת הַסּוּכָּה, וְלֹא בְּסוּכָּה שֶׁתַּחַת הָאִילָן, וְלֹא בְּסוּכָּה שֶׁבְּתוֹךְ הַבַּיִת.

§ The mishna continues: If one established a sukka atop another sukka, the upper sukka is fit and the lower sukka is unfit. The Sages taught in a baraita that the verse states: “In sukkot shall you reside” (Leviticus 23:42), and not in a sukka that is beneath another sukka, and not in sukka that is beneath a tree, and not in a sukka that is inside a house.

אַדְּרַבָּה: ״בַּסּוּכּוֹת״ תַּרְתֵּי מַשְׁמַע! אָמַר רַב נַחְמָן בַּר יִצְחָק: ״בַּסֻכֹּת״ כְּתִיב.

The Gemara questions that derivation. On the contrary, the term “in sukkot,” which is written in the plural, indicates two. The conclusion should be that one sitting inside a sukka beneath a sukka fulfills the mitzva. Rav Naḥman bar Yitzḥak said: Although the term is vocalized in the plural, basukkot is written without the vav, indicating a single sukka.

אָמַר רַבִּי יִרְמְיָה: פְּעָמִים שֶׁשְּׁתֵּיהֶן כְּשֵׁירוֹת, פְּעָמִים שֶׁשְּׁתֵּיהֶן פְּסוּלוֹת, פְּעָמִים שֶׁתַּחְתּוֹנָה כְּשֵׁרָה וְהָעֶלְיוֹנָה פְּסוּלָה, פְּעָמִים שֶׁתַּחְתּוֹנָה פְּסוּלָה וְהָעֶלְיוֹנָה כְּשֵׁרָה.

Rabbi Yirmeya said: There are times when both of the sukkot one atop the other are fit; there are times when both of the sukkot are unfit; there are times when the lower sukka is fit and the upper sukka is unfit; and there are times when the lower sukka is unfit and the upper sukka is fit.

פְּעָמִים שֶׁשְּׁתֵּיהֶן כְּשֵׁירוֹת הֵיכִי דָּמֵי? כְּגוֹן שֶׁתַּחְתּוֹנָה חֲמָתָהּ מְרוּבָּה מִצִּלָּתָהּ, וְהָעֶלְיוֹנָה צִלָּתָהּ מְרוּבָּה מֵחַמָּתָהּ, וְקָיְימָא עֶלְיוֹנָה בְּתוֹךְ עֶשְׂרִים.

The Gemara elaborates: There are times when both of the sukkot one atop the other are fit. What are the circumstances? It is in a case where in the lower sukka its sunlight is greater than its shade, rendering the sukka unfit, and in the upper sukka its shade is greater than its sunlight, rendering the sukka fit. And the roofing of the upper sukka is within twenty cubits of the ground. In that case, the roofing of the upper sukka is effective for both the upper sukka and the lower one.

פְּעָמִים שֶׁשְּׁתֵּיהֶן פְּסוּלוֹת הֵיכִי דָּמֵי? כְּגוֹן דְּתַרְוַיְיהוּ צִלָּתָן מְרוּבָּה מֵחֲמָתָן, וְקָיְימָא עֶלְיוֹנָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה.

There are times when both of the sukkot are unfit. What are the circumstances? It is in a case where in both sukkot, their shade is greater than their sunlight, but the upper one is more than twenty cubits above the roofing of the lower sukka, rendering it unfit. Since the roofing of the upper sukka is unfit, and it casts shade over the lower sukka, the lower sukka is also unfit.

פְּעָמִים שֶׁתַּחְתּוֹנָה כְּשֵׁרָה וְהָעֶלְיוֹנָה פְּסוּלָה

There are times when the lower sukka is fit and the upper sukka is unfit.

Want to follow content and continue where you left off?

Create an account today to track your progress, mark what you’ve learned, and follow the shiurim that speak to you.

Clear all items from this list?

This will remove ALL the items in this section. You will lose any progress or history connected to them. This is irreversible.

Cancel
Yes, clear all

Are you sure you want to delete this item?

You will lose any progress or history connected to this item.

Cancel
Yes, delete