Sukkah

R. Akiba said, They were Mishael and Elzaphan who were occupied with [the remains of] Nadab and Abihu.1 R. Isaac said, If they were those who bore the coffin of Joseph, they2 had time to cleanse themselves [before Passover,]3 and if they were Mishael and Elzaphan they could [also] have cleansed themselves [before the Passover].4 But it was those who were occupied with a meth mizwah,5 the seventh day [of whose purification] coincided with the eve of Passover, as it is said, They could not keep the Passover on that day,6 on ‘that’ day they could not keep the Passover, but on the morrow they could?7 — [Both texts]8 are necessary. For if he had only informed us of the former,6 I would have said [that they9 were free from the obligation there] because the time of the obligation of the Passover had not yet come,10 but not here11 where the time of the reading of the Shema’ had come,12 [therefore] it was necessary [to have the latter].13 And if he had informed us of the latter13 only, I would have said [that one is exempt here] because this does not involve kareth,14 but not there,6 where it15 involves kareth [therefore the former6 also was] necessary. [Reverting to] the main text: ‘R. Abba b. Zabda said in the name of Rab, A mourner is bound by all the commandments of the Torah with the sole exception of that of tefillin since the word "beauty"16 is applied to them’.17 Since the All Merciful said to Ezekiel,18 Bind thy beauty19 upon thee,16 the implication20 must be, ‘Thou art under this obligation,21 but other people22 are free.’ This,23 however, applies only to the first day,24 since of that day it is written, And the end thereof as a bitter day.25 R. Abba b. Zabda also said in the name of Rab, A mourner is bound by the obligation of Sukkah. Is not this obvious?26 — I might have said that since R. Abba b. Zabda said in the name of Rab that he who is in discomfort is free from the obligation of Sukkah, this [mourner should be exempt] since he also is in discomfort, therefore he informs us that this27 applies only to discomfort over which one has no control,28 but [not to that experienced by a mourner]; since it is he himself who is the cause of his discomfort, it is incumbent upon him to compose his mind.29 R. Abba b. Zabda also said in the name of Rab, A bridegroom and the shoshbins,30 and all the wedding guests31 are free from the obligation of Sukkah all the seven days.32 What is the reason? Because they have to rejoice. But let them eat in the Sukkah and rejoice in the Sukkah? — There is no proper rejoicing33 but under the wedding canopy.34 But let them eat in the Sukkah and rejoice under the canopy? — There can be no real rejoicing except where the banquet is held. But why should they not put up a canopy in the Sukkah? — Abaye says, [This is impossible] because [of the possibility] of privacy35 and Raba said, Because of the discomfort of the bridegroom.36 What practical difference is there between them?37 — The practical difference between them emerges where people are in the habit of going in and out of there. According to the view of privacy, the restriction does not apply; according to the view of discomfort, it does. R. Zera38 said, I had the banquet in the Sukkah and rejoiced under the canopy and my heart rejoiced all the more since I was fulfilling two [commandments].39 Our Rabbis have taught, The bridegroom, and the shoshbins and all the wedding guests are free from the obligations of prayer40 and tefllin,41 but are bound to read the Shema’.42 Shab. 87b) and, according to Rabbinic tradition, Eleazar the Priest prepared the ashes of the Red Heifer (Num. XIX) on the second day of Nisan in order to enable those who had come into contact with a dead body to be duly cleansed before the Passover. Cf. prev. n. themselves with his burial. Here understood to include the one dead who is a near relative (Rashi). Passover at the proper time, nevertheless performed the former and were in consequence exempt from the latter. Similarly in the case of all other religious duties one engaged in the performance of one is exempt from any other. What need then was there for a similar deduction from Deut. VI, 7? the sing. is used it follows that actual mourning is limited to one day. included. prepared for him the bridal-chamber and attended on him at the wedding. V. Mann, J., HUCA I, p. 335.] being usually made on a roof (v. infra p. 115 n. 12) which is frequented by very few people, might afford an opportunity for a stranger to enter it during a temporary and unavoidable absence of the bridegroom. his affections. effort.