Sukkah

Bind the festival1 with myrtle branches2 even unto the horns of the altar.3 R. Jeremiah citing R. Simeon b. Yohai, and R. Johanan citing R. Simeon of Mahoz4 who had it from R. Johanan of Makkuth stated, Whosoever makes an addition5 to the Festival by eating and drinking6 is regarded by Scripture as though he had builded an altar and offered thereon a sacrifice. For it is said, Make an addition to7 the Festival with fat cattle,8 even to the horns of the altar.9 Hezekiah citing R. Jeremiah who had it from R. Simeon b. Yohai stated, In the case of all commandments,10 one does not fulfil one's obligation unless [the objects involved] are in the same condition as when they grow,11 for it is said, Acacia wood standing up.12 So it was also taught, ‘Acacia wood standing up,’, implies that they should stand in the manner of their growth. Another interpretation: ‘Standing up’ implies that they held13 their [gold] overlaying.14 Another interpretation of ‘Standing up’.’ Lest you may say, ‘Their hope is lost, their expectation is frustrated’,15 Scripture expressly states, ‘Acacia wood standing up’12 implying that they will stand for ever and to all eternity. Hezekiah further stated in the name of R. Jeremiah who said it in the name of R. Simeon b. Yohai, I am able16 to exempt the whole world from judgment from the day that I was born until now, and were Eliezer, my son, to be with me [we could exempt it] from the day of the creation of the world to the present time, and were Jotham the son of Uzziah17 with us, [we could exempt it] from the creation of the world to its final end.18 Hezekiah further stated in the name of R. Jeremiah who said it in the name of R. Simeon b. Yohai, I have seen the sons of heaven19 and they are but few. If there be a thousand, I and my son are among them; if a hundred, I and my son are among them; and if only two, they are I and my son. Are they then so few? Did not Raba in fact state,20 The row [of righteous men immediately] before the Holy One, blessed be He, consists of eighteen thousand, for it is said, It shall be eighteen thousand round about?21 — This is no difficulty: The former number refers to those who see Him ‘through a bright speculum, the latter to those who see Him through a dim one.22 But are those who see Him through a bright speculum so few? Did not Abaye in fact state, The world never has less than thirty-six righteous men who are vouchsafed a sight of the Shechinah every day, for it is said, Happy are they that wait lo23 [for Him] and the numerical value of lo is thirty-six? — There is no difficulty: The latter number24 refers to those who may enter [the Presence] with permission, the former25 to those who may enter without permission. WHEN THEY DEPARTED, WHAT DID THEY SAY? But does not one thereby26 associate the name of God27 with something else28 concerning which it has been taught, Whosoever associates the name of God with something else is uprooted from the world, as it is said, Save unto the Lord alone?29 — It is this that was meant: TO THE LORD we give thanks, AND TO THEE we offer praise, TO THE LORD we give thanks AND THEE we laud. AS WAS ITS PERFORMANCE ON A WEEKDAY. Said R. Huna, What is the reason of R. Johanan b. Beroka? Because it is written, Branches,30 which31 implies two, one for the lulab and one for the altar. But the Rabbis say, The word ‘branches’ is written defectively.32 R. Levi explained, [The reason of R. Johanan b. Beroka33 is that Israel is] compared to the date-palm; as the date-palm has but one heart34 also Israel has but one heart [which is completely devoted] to their Father in Heaven.35 Rab Judah citing Samuel stated, [The benediction is recited over] the lulab for seven [days] and over the Sukkah only on one day.36 What is the reason? — In the case of the lulab where the nights form breaks between the days,37 each day involves a separate commandment; in the case of the Sukkah where the nights do not form breaks between the days,38 all seven days are regarded as one long day. Rabbah b. Bar Hana, however, stated in the name of R. Johanan, [The benediction is recited over] the Sukkah for seven days and over the lulab but one day.36 What is the reason? — For the Sukkah which is a Pentateuchal precept [the benediction must be recited all the] seven [days]; in the case of the lulab which is but a Rabbinical enactment [a benediction on] one day suffices. When Rabin came,39 he stated in the name of R. Johanan, [The benediction is recited over] the one as well as the other [all] seven [days]. R. Joseph ruled, Lay hold fast to the decision of Rabbah b. Bar Hana, since with regard to Sukkah,40 all the Amoras adopt the same position as he. An objection was raised: boughs’. following the Festival. The alternative interpretation is the origin of the name Isru hag given to the day after a festival. independence of the boards. fifth commandment in being content to act as regent during his father's reign without even aspiring to the throne, and one who always gave his ruling in the name of his father. Romans, and suffering great privation.