Sukkah

just as its libation was done in sanctity, so must its burning be done in sanctity.1 But what is the proof?2 — Rabina answered, An analogy is made between two expressions of ‘holy’. It is written here, ‘In the holy place shalt thou pour out a drink-offering of strong drink unto the Lord’, and it is written elsewhere, Then shalt thou burn the remainder with fire, it shall not be eaten, because it is holy.3 Whose view is followed in what we learned,4 ‘The law of sacrilege5 applies to drink-offerings at the beginning,6 but after they have descended into the Pits,7 the law of sacrilege does not apply to them’?8 Must we say9 that it is that of R. Eleazar b. Zadok,10 for if it were that of the Rabbis [the objection could be raised: Did they not state] that the Pits descended to the abyss?11 You may even say that it is that of the Rabbis, [but it refers to] where it was collected. 12 There are some who read: Must we say that13 it is that of the Rabbis,14 and not that of R. Eleazar b. Zadok, for if it were that of R. Eleazar b. Zadok, [the objection would arise:] Do they not15 still retain their hallowed character?16 — You may even say that it is that of R. Eleazar, for sacrilege cannot apply to anything whose commandment has already been fulfilled.17 Resh Lakish stated, When the wine-libation was poured upon the altar, the Pits were stopped up,18 in order to fulfil what is written, ‘In holiness shalt thou pour out a drink-offering of strong drink unto the Lord’.19 But how does this imply it? — R. Papa answered, Shekar20 is an expression suggestive of drink, satiety and plenty. From this it may be inferred, R. Papa observed that when a man has his fill of wine, it is due to his filling of his throat.21 Raba remarked, A young scholar who has not much wine should swallow it in quaffs.22 Raba used to gulp down the cup of benediction.23 Raba made the following exposition: What is the implication of what was written, How beautiful are thy steps in sandals, O prince's daughter?24 How beautiful are the steps of Israel when they go up [to Jerusalem] to celebrate a festival. ‘O prince's daughter’, means, daughter of our father Abraham, who is called prince, as it is said, The princes of the peoples are gathered together, the people of the God of Abraham.25 ‘The God of Abraham’! And not the God of Isaac and Jacob? But the meaning is, The God of Abraham who was the first of proselytes.26 The School of R. Anan taught: It is written,27 The roundings of thy thighs.28 Why are the words of the Torah compared to the thigh? To teach you that just as the thigh is hidden, so should the words of the Torah be hidden,29 and this is the import of what R. Eleazar said, What is the implication of the text, It hath been told thee, O man, what is good, and what the Lord doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God?30 ‘To do justly’ means [to act in accordance with] justice; ‘to love mercy’ refers to acts of loving kindness’31 ‘and to walk32 humbly with thy God’ refers to attending to funerals and dowering a bride for her wedding.33 Now can we not make a deduction a fortiori: If in matters which are normally performed publicly34 the Torah enjoins ‘to walk humbly’, how much more so in matters that are normally done privately?35 R. Eleazar stated, Greater is he who performs charity than [he who offers] all the sacrifices, for it is said, To do charity36 and justice is more acceptable to the Lord than sacrifice. 37 R. Eleazar further stated, Gemiluth Hasadim38 is greater than charity, for it is said, Sow to yourselves according to your charity, but reap according to your hesed;39 if a man sows, it is doubtful whether he will eat [the harvest] or not, but when a man reaps, he will certainly eat. R. Eleazar further stated, The reward of charity depends entirely upon the extent of the kindness in it,40 for it is said, ‘Sow to yourselves according to charity, but reap according to the kindness’. Our Rabbis taught, In three respects is Gemiluth Hasadim superior to charity: charity can be done only with one's money, but Gemiluth Hasadim can be done with one's person and one's money. Charity can be given only to the poor, Gemiluth Hasadim both to the rich and the poor. Charity can be given to the living only, Gemiluth Hasadim can be done both to the living and to the dead. 41 R. Eleazar further stated, He who executes charity and justice is regarded as though he had filled all the world with kindness, for it is said, He loveth charity and justice, the earth is full of the lovingkindness of the Lord.42 But lest you say that whoever wishes to do good succeeds without difficulty,43 Scripture expressly says, How precious is Thy lovingkindness, O God etc.44 As45 one might say that this applies also to a man who fears God,46 Scripture expressly says, But the lovingkindness of the Lord is from everlasting to everlasting upon them that fear Him.47 R. Hama b. Papa stated, Every man who is endowed with grace48 is without doubt a God-fearing man, for it is said, ‘But the lovingkindness of the Lord is from everlasting to everlasting to them that fear Him.’ R. Eleazar further stated, What is the purport of what was written, She openeth her mouth with wisdom, and the Torah of lovingkindness is on her tongue?49 Is there then a Torah of lovingkindness and a Torah which is not of lovingkindness? But the fact is that Torah [which is studied] for its own sake is a ‘Torah of lovingkindness’, whereas Torah [which is studied] for an ulterior motive is a Torah which is not of lovingkindness. Some there are who say, Torah [which is studied] in order [subsequently] to teach it is a ‘Torah of lovingkindness’, but Torah [which is] not [studied subsequently] to teach it is a Torah which is not of lovingkindness. AS WAS ITS PERFORMANCE ON WEEKDAYS etc. But why [bring the water in an UNHALLOWED vessel]? let him bring it in a hallowed one?50 — Ze'iri replied, [The author of our Mishnah] is of the opinion that no fixed amount has been prescribed for the water [of libation] and that vessels of ministry hallow their contents even if there was no intention. wine could not be allowed to accumulate there for ever. and plenty’. wine in excess of the cup of benediction should gulp it down’.] rare (Rashi). it does not hallow it unless it corresponds to the specific amount prescribed for that particular rite. In this case the water has neither of these desiderata.