Sukkah

and there is nothing more [to say about it].1 ‘If it was grown in a mould, so that it has the appearance of another species, it is invalid.’ Raba stated, They taught this Only in the case where ‘it has the appearance of another species’, but if it has its natural shape it is valid. But is not this obvious, seeing that it was taught,2 ‘the appearance of another species’? — It3 was necessary only in a case where it4 was moulded in the shape of planks joined together.5 It was stated: An ethrog which has been gnawed by mice, Rab ruled, is no longer ‘goodly’.6 But it is not so? Did not R. Hanina in fact, taste a part of it,7 and fulfilled his obligation8 [with the remainder]? — Does not then our Mishnah9 present a contradiction against R. Hanina?10 — One might well explain that our Mishnah presents no contradiction against R. Hanina since the former might refer to the first day of the Festival,11 while the latter might refer to the second day; but [does not R. Hanina's ruling12 present] a contradiction against Rab?13 — Rab can answer you: [The gnawing by] mice is different, since they are repulsive. Others says, Rab ruled that it14 is ‘goodly’ since R. Hanina tasted a part [of an ethrog] and fulfilled his obligation [with the remainder]. But does not our Mishnah9 present a contradiction against R. Hanina? — There is really no contradiction, since the former refers to the first day of the Festival, while the latter refers to the second day. THE MINIMUM SIZE OF AN ETHROG etc. Rafram b. Papa observed: As is the dispute15 here, so is the dispute with regard to rounded pebbles. For it has been taught, It is permitted on the Sabbath16 to carry three rounded smooth pebbles17 into [a field] lavatory.18 And what must be their size? R. Meir ruled, The size of a nut, R. Judah ruled, That of an egg. THE MAXIMUM SIZE etc. It was taught: R. Jose related, It happened with R. Akiba that he came to Synagogue with his ethrog on his shoulder.19 R. Judah answered him,20 Is this a proof? They21 in fact said to him, This ethrog is not ‘goodly’. MISHNAH. THE LULAB22 MAY BE BOUND ONLY WITH [STRANDS OF] ITS OWN SPECIES; SO R. JUDAH. R. MEIR SAYS IT MAY BE BOUND EVEN WITH A CORD.23 R. MEIR OBSERVED, IT ACTUALLY OCCURRED THAT THE MEN24 OF JERUSALEM USED TO BIND THEIR LULABS WITH STRANDS OF GOLD. THEY25 ANSWERED HIM, BUT THEY BOUND IT WITH [STRANDS OF] ITS OWN SPECIES UNDERNEATH [THE STRANDS OF GOLD].26 GEMARA. Raba stated, A lulab may be bound even with bast, or even with [strips of] the roots of the date-palm. Raba further stated, What is the reason of R. Judah? He is of the opinion that the lulab22 must be bound so that if one uses another species, the wreath would contain five species. 27 Raba further stated, Whence do I deduce that bast and roots of date-palms are species of the palm-tree? From what has been taught: [It is written,] Ye shall dwell in Sukkoth [booths],28 which implies a Sukkah29 made of any material; so R. Meir. R. Judah ruled, The Sukkah must be made of the same four species as the lulab. And logic demands it: If the lulab which does not obtain by night as by day,30 is valid only with the Four Species, is there not then much more reason that the Sukkah which obtains both by night and by day,30 shall be valid only with the Four Species? They answered him, Any a fortiori argument which begins with a restriction [of the law] and concludes with a relaxation [of it]31 is no valid argument.32 with the former. regarded as natural. festival, v. supra 29b. p. 72ff regards both these terms as synonymous with ,gsv hheb . V. Sanh., Sonc. ed., p. 131, n. 3].