סוכה דף כו

משום רבי שילא אמרו: חתן פטור, והשושבינין וכל בני החופה חייבין.

In the name of Rabbi Sheila they said: A groom is exempt from the mitzva of Shema, but the groomsmen and all the members of the wedding party are obligated.

תניא, אמר רבי חנניא בן עקביא: כותבי ספרים תפילין ומזוזות, הן ותגריהן ותגרי תגריהן וכל העוסקין במלאכת שמים, לאתויי מוכרי תכלת — פטורין מקריאת שמע

§ It is taught in a baraita: Rabbi Ḥananya ben Akavya said: With regard to scribes of Torah scrolls, phylacteries, and mezuzot, they themselves, and the merchants who sell them, and the merchants who purchase them from the first merchants and sell them to others, and all who are engaged in the labor of Heaven, which comes to include the sellers of the sky-blue dye for ritual fringes, are all exempt from the mitzva of reciting Shema and from prayer and from donning phylacteries and from all mitzvot that are mentioned in the Torah while they are engaged in that labor. This statement comes to fulfill the statement of Rabbi Yosei HaGelili, as Rabbi Yosei HaGelili would say: One who is engaged in a mitzva is exempt from another mitzva.

ומן התפלה ומן התפילין ומכל מצות האמורות בתורה, לקיים דברי רבי יוסי הגלילי, שהיה רבי יוסי הגלילי אומר: העוסק במצוה פטור מן המצוה.

תנו רבנן: הולכי דרכים ביום — פטורין מן הסוכה ביום, וחייבין בלילה. הולכי דרכים בלילה — פטורין מן הסוכה בלילה וחייבין ביום.

The Sages taught in a baraita: Travelers who travel during the day are exempt from the mitzva of sukka during the day and are obligated at night. Travelers by night are exempt from the mitzva of sukka at night and obligated during the day. Travelers both during the day and at night are exempt from the mitzva of sukka both during the day and at night. Those who travel for a matter of mitzva are exempt both during the day and at night, because they are preoccupied with the mitzva, even if they are not traveling at night, as in this recurring incident involving Rav Ḥisda and Rabba bar Rav Huna. The Gemara relates: When they would enter the house of the Exilarch on the Shabbat of the Festival to hear his Festival homily, they would sleep on the bank of the Sura River and not in a sukka. They said in explanation: We are ones on the path to perform a mitzva and are exempt from the mitzva of sukka.

הולכי דרכים ביום ובלילה — פטורין מן הסוכה בין ביום ובין בלילה. הולכין לדבר מצוה — פטורין בין ביום ובין בלילה. כי הא דרב חסדא ורבה בר רב

הונא כי הוו עיילי בשבתא דרגלא לבי ריש גלותא, הוו גנו ארקתא דסורא, אמרי: אנן שלוחי מצוה אנן ופטורין.

תנו רבנן: שומרי העיר ביום — פטורין מן הסוכה ביום, וחייבין בלילה. שומרי העיר בלילה — פטורין מן הסוכה בלילה, וחייבין ביום.

The Sages taught in a baraita: Guardians of the city who guard during the day are exempt from the mitzva of sukka during the day and are obligated at night. Guardians of the city at night are exempt from the mitzva of sukka at night and are obligated during the day. Those who guard the city both during the day and at night are exempt from the mitzva of sukka both during the day and at night.

שומרי העיר בין ביום ובין בלילה — פטורים מן הסוכה בין ביום ובין בלילה.

שומרי גנות ופרדסים — פטורין בין ביום ובין בלילה. וליעבדו סוכה התם וליתבו? אביי אמר: ״תשבו״ — כעין תדורו.

Guardians of gardens and orchards are exempt from sukka both during the day and at night. The Gemara asks: And let them establish a sukka there in the garden and reside there. Why are they exempt from the mitzva of sukka? Abaye said: The reason for the exemption is the verse: “In sukkot shall you reside” (Leviticus 23:42), which the Sages interpreted to mean: Reside as you dwell in your permanent home. Since preparing a sukka that is a fully equipped dwelling in the orchard far from his house would involve considerable exertion, the mitzva does not apply to him.

רבא אמר: פרצה קוראה לגנב. מאי בינייהו? איכא בינייהו דקא מנטר כריא דפירי.

Rava said: A breach summons the thief. If the guardian builds a sukka, thieves will know where the guardian is located in the field and they will enter the field elsewhere. The exemption of the watchman from the mitzva of sukka prevents that situation. The Gemara asks: What is the practical difference between the two reasons given? The Gemara answers: There is a difference between them in a case where he is guarding a pile of fruit, which can be guarded from inside the sukka; therefore, according to Rava, in that case the guard would be obligated in the mitzva of sukka. However, since the sukka in the orchard is not like a fully equipped home, in Abaye’s opinion he would still be exempt in that case.

חולים ומשמשיהם. תנו רבנן: חולה שאמרו, לא חולה שיש בו סכנה, אלא אפילו חולה שאין בו סכנה. אפילו חש בעיניו, ואפילו חש בראשו. אמר רבן שמעון בן גמליאל:

§ It is stated in the mishna: The ill and their caretakers are exempt from the mitzva of sukka. The Sages taught in a baraita: The ill person that they said is exempt from sukka is not only an ill person whose condition is critical, but even an ill person whose condition is not critical, and even one who feels pain in his eyes, and even one who feels pain in his head. Rabban Shimon ben Gamliel said: One time I felt pain in my eyes in Caesarea, and the esteemed Rabbi Yosei ben Ḥalafta permitted me and my attendant to sleep outside the sukka.

פעם אחת חשתי בעיני בקיסרי, והתיר רבי יוסי בריבי לישן אני ומשמשי חוץ לסוכה.

רב שרא לרב אחא ברדלא למגנא בכילתא בסוכה — משום בקי. רבא שרא ליה לרבי אחא בר אדא למגנא בר ממטללתא — משום סירחא דגרגישתא.

The Gemara relates a similar tale: Rav permitted Rav Aḥa Bardela to sleep beneath a canopy in the sukka due to the biting flies [baki]. He permitted this although the canopy was more than ten handbreadths high and in sleeping beneath it he did not fulfill his obligation. Rava permitted Rabbi Aḥa bar Adda to sleep outside the sukka due to the foul odor of the earth [gargishta] floor of the sukka.

רבא לטעמיה, דאמר רבא: מצטער — פטור מן הסוכה. והא אנן תנן: חולין ומשמשיהם פטורים מן הסוכה. חולה אין, מצטער לא! אמרי: חולה — הוא ומשמשיו פטורים,

The Gemara comments: Rava conforms to his line of reasoning, as Rava said: One who suffers in the sukka is exempt from the mitzva of sukka. The Gemara asks: But didn’t we learn in the mishna that the ill and their caretakers are exempt from the mitzva of sukka? By inference, with regard to an ill person, yes, he is exempt; with regard to one who suffers, no, he is not exempt. The Sages say: With regard to an ill person, he and his caretakers are exempt; however, with regard to one who merely suffers in the sukka, he is exempt but his caretakers are not.

מצטער — הוא פטור, משמשיו לא.

אוכלים אכילת עראי חוץ לסוכה. וכמה אכילת עראי? אמר רב יוסף: תרתי או תלת ביעי. אמר ליה אביי: והא זימנין סגיאין סגי ליה לאיניש בהכי,

§ The mishna continues: One may eat and drink in the framework of a casual meal outside the sukka. The Gemara asks: And how much food is considered a casual meal? Rav Yosef said: It is two or three egg-bulks of bread. Abaye said to him: But often, doesn’t a person suffice with that measure of food, and then its legal status is that of a formal meal? Rather, Abaye said: A casual meal is like the measure that a student of the academy of Rav tastes and then enters the study hall to hear the lecture.

והוה ליה סעודת קבע! אלא אמר אביי: כדטעים בר בי רב ועייל לכלה.

תנו רבנן: אוכלין אכילת עראי חוץ לסוכה, ואין ישנים שינת עראי חוץ לסוכה. מאי טעמא? אמר רב אשי: גזרה שמא ירדם.

The Sages taught in a baraita: One may eat a casual meal outside the sukka, but one may not take even a brief nap outside the sukka. The Gemara asks: What is the reason for this distinction? After all, sleeping in the sukka is an obligation just as eating in the sukka is an obligation. Rav Ashi said: It is prohibited to nap outside the sukka due to a decree lest he fall into a deep sleep.

אמר ליה אביי, אלא הא דתניא: ישן אדם שינת עראי בתפילין, אבל לא שינת קבע, ליחוש שמא ירדם! אמר רב יוסף בריה דרב עילאי: במוסר שנתו לאחרים.

Abaye said to him: But with regard to that halakha which is taught in a baraita: A person may take a brief nap while donning phylacteries but substantial sleep is not permitted. Let us be concerned in that case as well lest he fall into a deep sleep. Rav Yosef, son of Rav Illai, said: There is no concern with regard to phylacteries, as it is a case where one assigns responsibility for ensuring that his sleep will not be prolonged to others.

מתקיף ליה רב משרשיא: ערביך ערבא צריך! אלא אמר רבה בר בר חנה אמר רבי יוחנן: במניח ראשו בין ברכיו עסקינן. רבא אמר: אין קבע לשינה.

Rav Mesharshiyya strongly objects to Abaye’s statement: Your guarantor, who ensures that you do not sleep too long, requires a guarantor to ensure that he does not do the same. Rather, Rabba bar bar Ḥana said that Rabbi Yoḥanan said: We are dealing with a case where he places his head between his knees, a position that does not lend itself to deep sleep. Rava said: Neither with regard to sukka nor with regard to phylacteries is there concern lest he fall into a deep sleep. Taking a brief nap outside the sukka is prohibited because there is no concept of substantial duration with regard to sleep, i.e., there is no halakhic difference between a brief nap and a longer-lasting sleep. Depending on circumstances, sleep of any duration can be considered substantial and is therefore prohibited outside a sukka.

תני חדא: ישן אדם בתפילין שינת עראי אבל לא שינת קבע, ותניא אידך: בין קבע בין עראי. ותניא אידך: לא קבע ולא עראי. לא קשיא:

The Gemara comments that it is taught in one baraita: A person may take a brief nap with phylacteries, but substantial sleep is not permitted. And it was taught in another baraita: Both substantial sleep and a brief nap are permitted. And it was taught in another baraita: Neither substantial sleep nor a brief nap is permitted. The Gemara explains that this is not difficult: This baraita, where it is taught that even a brief nap is prohibited, is in a case where one holds the phylacteries in his hands. It is prohibited to sleep at all lest he drop them. That baraita, where it was taught that a brief nap is permitted, is in a case where the phylacteries are placed on his head. There is no concern during a brief nap lest he break wind or experience a seminal emission. During deep sleep, that is a concern. That third baraita, where it was taught that even substantial sleep is permitted with phylacteries, is in a case where he removes the phylacteries and spreads a cloth over them and sleeps alongside them.

הא — דנקיט להו בידיה. הא — דמנחי ברישיה. הא — דפריס סודרא עלויה.

וכמה שינת עראי? תני רמי בר יחזקאל: כדי הילוך מאה אמה. תניא נמי הכי: הישן בתפילין ורואה קרי — אוחז ברצועה

The Gemara asks: And how much is the duration of a brief nap? Rami bar Yeḥezkel taught: It is equivalent to the time required for walking one hundred cubits. The Gemara comments: That is also taught in a baraita: One who sleeps with phylacteries and experiences a seminal emission grips the strap of the phylacteries to remove them

ואינו אוחז בקציצה, דברי רבי יעקב. וחכמים אומרים: ישן אדם בתפילין שינת עראי, אבל לא שינת קבע. וכמה שינת עראי — כדי הילוך מאה אמה.

and does not grip the box of the phylacteries, which he may not touch while impure. This is the statement of Rabbi Ya’akov. And the Rabbis say: A person may take a brief nap with his phylacteries, but substantial sleep is not permitted, and he will thereby avoid a seminal emission while donning phylacteries. And how long is the duration of a brief nap? It is equivalent to the time required for walking one hundred cubits.

אמר רב: אסור לאדם לישן ביום יותר משינת הסוס. וכמה שינת הסוס — שיתין נשמי.

Apropos the duration of a brief nap, the Gemara cites that Rav said: It is prohibited for a person to sleep during the day longer than the duration of the sleep of a horse. One who sleeps for longer is derelict in the study of Torah. And how long is the duration of the sleep of a horse? It is sixty breaths long.

אמר אביי: שנתיה דמר כדרב, ודרב כדרבי, ודרבי כדדוד, ודדוד כדסוסיא, ודסוסיא שיתין נשמי.

Abaye said: The sleep of the Master, Rabba, is like that of Rav, and that of Rav is like the sleep of Rabbi Yehuda HaNasi. And that of Rabbi Yehuda HaNasi is like that of King David, and that of King David is like that of a horse. And that of a horse is sixty breaths.

אביי הוה ניים כדמעייל מפומבדיתא לבי כובי. קרי עליה רב יוסף: ״עד מתי עצל תשכב מתי תקום משנתך״.

The Gemara relates: Abaye would sleep during the day for a period equivalent to the time it takes to enter from Pumbedita to Bei Kuvei. Rav Yosef read the following verse as pertaining to Abaye: “How long will you sleep, sluggard? When will you arise from your sleep?” (Proverbs 6:9). Rav Yosef considered this dereliction in the study of Torah.

תנו רבנן: הנכנס לישן ביום, רצה — חולץ, רצה — מניח. בלילה — חולץ ואינו מניח, דברי רבי נתן. רבי יוסי אומר: הילדים, לעולם חולצין ואינן מניחין,

The Sages taught in a baraita: With regard to one who enters his bed to sleep during the day, if he wishes, he may remove his phylacteries, and if he wishes, he may leave them in place. One who enters to sleep at night removes his phylacteries and may not leave them in place. This is the statement of Rabbi Natan. Rabbi Yosei says: The young men must always remove them and not leave them in place while sleeping because they are accustomed to impurity, as they are more likely to experience a seminal emission.

מפני שרגילין בטומאה.

לימא קסבר רבי יוסי בעל קרי אסור להניח תפילין? אמר אביי: בילדים ונשותיהן עמהן עסקינן, שמא יבואו לידי הרגל דבר.

The Gemara asks: Let us say that Rabbi Yosei holds that it is prohibited for one who experienced a seminal emission to don phylacteries. Abaye said: This is not so; rather, we are dealing with young men whose wives are with them, and the concern is lest they overlook the fact that they are donning phylacteries and inadvertently come to engage in matters to which they are accustomed, i.e., relations with their wives, which is certainly demeaning to the phylacteries.

תנו רבנן: שכח ושמש מטתו בתפילין — אינו אוחז לא ברצועה ולא בקציצה עד שיטול ידיו ויטלם, מפני שהידים עסקניות הן.

The Sages taught in a baraita: If one forgot that he was donning phylacteries and engaged in relations with his phylacteries in place, he may grip neither the strap nor the box until he washes his hands, and only then may he remove the phylacteries. This is because the hands are active and tend to inadvertently touch parts of the body that are unclean.

מתני׳ מעשה והביאו לו לרבן יוחנן בן זכאי לטעום את התבשיל, ולרבן גמליאל שני כותבות ודלי של מים. ואמרו: העלום לסוכה.

MISHNA: Apropos eating in the sukka, which is discussed in the previous mishna, this mishna relates: An incident occurred where they brought a cooked dish to Rabban Yoḥanan ben Zakkai for him to taste, and to Rabban Gamliel they brought two dates and a bucket of water. And they each said: Take them up to the sukka and we will eat them there.

וכשנתנו לו לרבי צדוק אוכל פחות מכביצה, נטלו במפה, ואכלו חוץ לסוכה, ולא בירך אחריו.

In contrast, the mishna relates: And when they gave Rabbi Tzadok less than an egg-bulk of food, he took the food in a cloth for cleanliness; he did not wash his hands because in his opinion, one is not required to wash his hands before eating less than an egg-bulk. And he ate it outside the sukka and did not recite a blessing after eating it. He holds that one is not required to recite a blessing after eating less than an egg-bulk, as it is not satisfying, and it is written: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10). The Gemara will explain the halakhic rationale for each of these actions described.

גמ׳ מעשה לסתור?! חסורי מחסרא והכי קתני: אם בא להחמיר על עצמו — מחמיר, ולית ביה משום יוהרא. ומעשה נמי והביאו לו לרבן יוחנן בן

GEMARA: The Gemara wonders: Is the mishna citing an incident to contradict the halakha cited in the previous mishna that one may eat or drink in the context of a casual meal outside the sukka? The incident involving Rabban Yoḥanan ben Zakkai and Rabban Gamliel indicates that one may eat nothing outside the sukka. The Gemara answers: The mishna is incomplete, as it is lacking a significant element, and it teaches the following: If one seeks to impose a stringency upon himself and eat nothing outside the sukka, he may be stringent, and there is no element of presumptuousness in adopting that stringency. And there was also an incident supporting that ruling: They brought a cooked dish to Rabban Yoḥanan ben Zakkai for him to taste, and to Rabban Gamliel they brought two dates and a bucket of water,

זכאי לטעום את התבשיל, ולרבן גמליאל שתי כותבות ודלי של מים,