Sukkah — Daf 28b

השוה הכתוב אשה לאיש לכל עונשין שבתורה אמר אביי לעולם סוכה הלכתא ואיצטריך ס"ד אמינא תשבו כעין תדורו מה דירה איש ואשתו אף סוכה איש ואשתו קמ"ל

רבא אמר איצטריך ס"ד אמינא יליף חמשה עשר חמשה עשר מחג המצות מה להלן נשים חייבות אף כאן נשים חייבות קמ"ל

והשתא דאמרת סוכה הלכתא קרא למה לי לרבות את הגרים סד"א (ויקרא כג, מב) האזרח בישראל אמר רחמנא ולא את הגרים קמ"ל

יום הכפורים מדרב יהודה אמר רב נפקא לא נצרכא אלא לתוספת עינוי סד"א הואיל ומיעט רחמנא לתוספת עינוי מעונש ומאזהרה לא נתחייבו נשים כלל קמ"ל:

אמר מר כל לרבות את הקטנים והתנן נשים ועבדים וקטנים פטורין מן הסוכה ל"ק כאן בקטן שהגיע לחינוך כאן בקטן שלא הגיע לחינוך קטן שהגיע לחינוך מדרבנן הוא מדרבנן וקרא אסמכתא בעלמא הוא:

קטן שאינו צריך לאמו כו' היכי דמי קטן שאינו צריך לאמו אמרי דבי ר' ינאי כל שנפנה ואין אמו מקנחתו רבי (שמעון) אומר כל שנעור משנתו ואינו קורא אמא [אמא] גדולים נמי קרו אלא (אימא) כל שנעור ואינו קורא אמא אמא:

מעשה וילדה כלתו כו': מעשה לסתור חסורי מחסר' והכי קתני ושמאי מחמיר ומעשה נמי וילדה כלתו של שמאי הזקן ופחת את המעזיבה וסיכך על המטה בשביל הקטן:

מתני׳ כל שבעת הימים אדם עושה סוכתו קבע וביתו עראי ירדו גשמים מאימתי מותר לפנות משתסרח המקפה משלו משל למה הדבר דומה לעבד שבא למזוג כוס לרבו ושפך לו קיתון על פניו:

גמ׳ ת"ר כל שבעת הימים אדם עושה סוכתו קבע וביתו עראי כיצד היו לו כלים נאים מעלן לסוכה מצעות נאות מעלן לסוכה אוכל ושותה ומטייל בסוכה מה"מ דת"ר (ויקרא כג, מב) תשבו כעין תדורו מכאן אמרו כל שבעת הימים עושה אדם סוכתו קבע וביתו עראי כיצד היו לו כלים נאים מעלן לסוכה מצעות נאות מעלן לסוכה אוכל ושות' ומטייל בסוכה ומשנן בסוכה

איני והאמר רבא מקרא ומתנא במטללתא ותנוי בר ממטללתא ל"ק הא במגרס הא בעיוני

, the Writ [thereby] makes man and woman equal as regards all punishable acts in the Torah? Abaye answered, Indeed Sukkah is a traditional law, and still it is necessary. For I would have said, since ‘Ye shall dwell’ implies, in the same manner as you ordinarily live; as one's permanent abode is for husband and wife, so the Sukkah must be for husband and wife, therefore he informs us that it is not so. Raba said, It is necessary, since I might have said, Deduce the fifteenth from the fifteenth of the Festival of Unleavened Bread: just as in the latter case women are bound by the obligation so in the former also women are bound, hence we were informed [that it is not so]. And now that you say that Sukkah is a traditional law, why is the Scriptural verse necessary? — To include converts. I would have said ‘the homeborn in Israel’, said the Divine Law, but not converts, therefore it informs us that it is not so. [That women must fast on] the Day of Atonement is deduced, is it not, from [the statement of] Rab Judah in the name of Rab? — [The verse] is necessary [to include] the additional affliction. As I might have said that, since the Divine Law excluded the additional affliction from punishment and warning, women are entirely exempt therefrom, therefore he informs us that they are subject to the obligation. The Master said, [The word] ‘every’ comes to include minors. But have we not learnt: WOMEN, SLAVES AND MINORS ARE FREE FROM THE OBLIGATION OF THE SUKKAH? — There is no difficulty. The former refers to a minor who has reached the age of being trained, the latter where he has not yet reached the age of being trained. But is not the obligation of a minor who has reached the age of being trained a Rabbinical injunction? — It is indeed a Rabbinical injunction, but the Scriptural verse is merely a support to it. A MINOR WHO IS NOT DEPENDENT ON HIS MOTHER etc. What is meant by a minor who is not dependent on his mother? — The school of R. Jannai said, Whomever, when he relieves himself, his mother need not clean. R. Simeon b. Lakish said, He who awakes from his sleep and does not call his mother. ‘His mother’! But do not grown-ups also call their mother? Say, rather, he who awakes from his sleep and does not call ‘Mother! Mother!’ IT ONCE HAPPENED THAT THE DAUGHTER-IN-LAW OF . . . GAVE BIRTH TO A CHILD etc. The incident contradicts [the Mishnah], does it not? — There is a lacuna, and thus it should be taught: But Shammai takes a strict view, and [indeed] IT ONCE HAPPENED THAT THE DAUGHTER-IN-LAW OF SHAMMAI THE ELDER GAVE BIRTH TO A CHILD AND HE BROKE AWAY THE PLASTER OF THE ROOF, AND PUT SUKKAH-COVERING OVER THE BED FOR THE SAKE OF THE CHILD. MISHNAH. ALL THE SEVEN DAYS [OF THE FESTIVAL] A MAN MUST MAKE THE SUKKAH HIS PERMANENT ABODE AND HIS HOUSE HIS TEMPORARY ABODE. IF RAIN FELL, WHEN MAY ONE BE PERMITTED TO LEAVE IT? WHEN THE PORRIDGE WOULD BECOME SPOILT. THEY PROPOUNDED A PARABLE. TO WHAT CAN THIS BE COMPARED? TO A SLAVE WHO COMES TO FILL THE CUP FOR HIS MASTER, AND HE POURED A PITCHER OVER HIS FACE. GEMARA. Our Rabbis have taught, All the seven days, one should make the Sukkah, his permanent abode and his house his temporary abode. In what manner? If he had beautiful vessels, he should bring them up into the Sukkah, beautiful divans, he should bring them up into the Sukkah; he should eat and drink and pass his leisure in the Sukkah. Whence do we know this? — From what our Rabbis have taught: Ye shall dwell implies, in the same manner as you ordinarily live. Hence they said, All the seven days one should make his Sukkah his permanent abode, and his house his temporary abode. In what manner? If he has beautiful vessels, he should bring them up into the Sukkah, beautiful divans, he should bring them up into the Sukkah,’ he should eat and drink and pass his leisure in the Sukkah; he should also engage in profound study in the Sukkah. But it is not so? For did not Raba say, Scripture and Mishnah [should be studied] in the Sukkah, but Gemara outside the Sukkah? — There is no difficulty, The former [statement refers to] revising, the latter to profound study.