## Beitzah Daf 30b

###### Beitzah 30b:1
[Beitzah 30b:1](https://torahapp.org/share/book/Beitzah/r/30b:1)

**מַתְנִי׳** אֵין נוֹטְלִין עֵצִים מִן הַסּוּכָּה, אֶלָּא מִן הַסָּמוּךְ לָהּ.

**William Davidson Edition - English:**
**MISHNA:** **One may not take wood from a *sukka*** on any Festival, not only on the festival of *Sukkot*, because this is considered dismantling, **but** one may take **from near it.**


###### Beitzah 30b:2
[Beitzah 30b:2](https://torahapp.org/share/book/Beitzah/r/30b:2)

**גְּמָ׳** מַאי שְׁנָא מִן הַסּוּכָּה דְּלָא — דְּקָא סָתַר אֻהְלָא, מִן הַסָּמוּךְ לָהּ נָמֵי — קָא סָתַר אֻהְלָא?

**William Davidson Edition - English:**
**GEMARA:** The Gemara poses a question with regard to the mishna: In **what** way **is** this case **different?** Why did the mishna teach that **from the *sukka*** itself one may **not** remove wood? It is because **one** thereby **dismantles a tent,** which is a prohibited labor. But if so, if one takes wood **from near it, too,** doesn’t **he** thereby **dismantle a tent?** Why, then, does the mishna permit him to do so?


###### Beitzah 30b:3
[Beitzah 30b:3](https://torahapp.org/share/book/Beitzah/r/30b:3)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מַאי סָמוּךְ — סָמוּךְ לַדְּפָנוֹת. רַב מְנַשְּׁיָא אָמַר: אֲפִילּוּ תֵּימָא בְּשֶׁאֵין סָמוּךְ לַדְּפָנוֹת, כִּי תַּנְיָא הָהִיא — בְּאִסּוּרְיָיתָא.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said: What is** the meaning of: **Near it?** It means **near the walls.** Wood placed near the walls may be removed because it is not part of the *sukka* itself; the walls themselves may not be removed. **Rav Menashya said: Even** if **you say** that it is referring **to** a case **where** the wood **is not near the walls** but is part of the roof of the *sukka* itself, **when that** *baraita* **was taught, it was** with regard **to bundles** of reeds that are not considered part of the roof of the *sukka*, as they have not been untied. Therefore, one may remove them.


###### Beitzah 30b:4
[Beitzah 30b:4](https://torahapp.org/share/book/Beitzah/r/30b:4)

תַּנְיָא רַבִּי חִיָּיא בַּר יוֹסֵף קַמֵּיהּ דְּרַבִּי יוֹחָנָן: אֵין נוֹטְלִין עֵצִים מִן הַסּוּכָּה אֶלָּא מִן הַסָּמוּךְ לָהּ, וְרַבִּי שִׁמְעוֹן מַתִּיר. וְשָׁוִין בְּסוּכַּת הַחַג בֶּחָג — שֶׁאֲסוּרָה. וְאִם הִתְנָה עָלֶיהָ — הַכֹּל לְפִי תְנָאוֹ.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Yosef taught** the following *baraita* **before Rabbi Yoḥanan: One may not take wood from the *sukka*** itself **but** only **from the nearby** wood. **And Rabbi Shimon permits** one to take wood from the *sukka* as well. **And** all **agree,** even Rabbi Shimon, that with regard **to the *sukka*** that was built for the **festival** of *Sukkot*, **during the Festival it is prohibited** to remove wood from it. **But if** at the outset **one stipulated** a condition **with regard to it** allowing him to use it for other purposes, it is **all according to his stipulation.**


###### Beitzah 30b:5
[Beitzah 30b:5](https://torahapp.org/share/book/Beitzah/r/30b:5)

וְרַבִּי שִׁמְעוֹן מַתִּיר? וְהָא קָא סָתַר אֻהְלָא! אָמַר רַב נַחְמָן בַּר יִצְחָק: הָכָא בְּסוּכָּה נוֹפֶלֶת עָסְקִינַן, וְרַבִּי שִׁמְעוֹן לְטַעְמֵיהּ, דְּלֵית לֵיהּ מוּקְצֶה. דְּתַנְיָא: מוֹתַר הַשֶּׁמֶן שֶׁבַּנֵּר וְשֶׁבַּקְּעָרָה — אָסוּר. וְרַבִּי שִׁמְעוֹן מַתִּיר.

**William Davidson Edition - English:**
The Gemara questions this *baraita*: **And** does **Rabbi Shimon permit** one to take wood from the *sukka* itself? **But isn’t one dismantling a tent,** which is a prohibited labor? The Gemara answers that **Rav Naḥman bar Yitzḥak said: Here, we are dealing with a *sukka*** that has already **collapsed.** Therefore, the only potential concern is *muktze*, not dismantling. **And Rabbi Shimon** conforms **to his** standard line of **reasoning, as he is not** of the opinion that there is a prohibition of ***muktze*, as it is taught** in a *baraita*: If a wick in oil was lit before Shabbat, and it went out on Shabbat, **the remainder of the oil in a lamp or in a bowl is prohibited** for use, as it is *muktze*. **And Rabbi Shimon permits** one to use it. Consequently, Rabbi Shimon also permits one to take wood from the *sukka*.


###### Beitzah 30b:6
[Beitzah 30b:6](https://torahapp.org/share/book/Beitzah/r/30b:6)

מִי דָּמֵי? הָתָם אָדָם יוֹשֵׁב וּמְצַפֶּה אֵימָתַי תִּכְבֶּה נֵרוֹ, הָכָא אָדָם יוֹשֵׁב וּמְצַפֶּה אֵימָתַי תִּפּוֹל סוּכָּתוֹ?

**William Davidson Edition - English:**
The Gemara rejects this claim: **Is it comparable? There,** in the case of oil in a lamp, **a person sits and anticipates when his lamp will be extinguished.** It is clear to him that it will be extinguished, and he can safely assume that a certain amount of oil will remain in the lamp or the bowl. **Here,** however, can it be said that **a person sits and anticipates when his *sukka* will fall?** He cannot know ahead of time that his *sukka* will collapse.


###### Beitzah 30b:7
[Beitzah 30b:7](https://torahapp.org/share/book/Beitzah/r/30b:7)

אָמַר רַב נַחְמָן בַּר יִצְחָק: הָכָא בְּסוּכָּה רְעוּעָה עָסְקִינַן, דְּמֵאֶתְמוֹל דַּעְתֵּיהּ עִלָּוַהּ.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said: Here, we are dealing with a *sukka*** that is **not sturdy, as from yesterday,** the Festival eve, **one** already **had his mind on it.** He thought it might collapse, and therefore he did not remove the possibility of using its wood from his mind.


###### Beitzah 30b:8
[Beitzah 30b:8](https://torahapp.org/share/book/Beitzah/r/30b:8)

וְשָׁוִין בְּסוּכַּת הֶחָג בֶּחָג שֶׁהִיא אֲסוּרָה, וְאִם הִתְנָה עָלֶיהָ — הַכֹּל לְפִי תְנָאוֹ. וּמִי מַהֲנֵי בַּהּ תְּנַאי?

**William Davidson Edition - English:**
§ The above *baraita* states: **All agree with regard to the *sukka*** that was built for the **festival** of *Sukkot*, that **during the Festival it is prohibited** to remove wood from it, **but if one stipulated** a condition **with regard to it,** it is **all according to his condition.** The Gemara asks: **And is a condition effective with** regard to **it?**


###### Beitzah 30b:9
[Beitzah 30b:9](https://torahapp.org/share/book/Beitzah/r/30b:9)

וְהָאָמַר רַב שֵׁשֶׁת מִשּׁוּם רַבִּי עֲקִיבָא: מִנַּיִן לַעֲצֵי סוּכָּה שֶׁאֲסוּרִין כׇּל שִׁבְעָה — שֶׁנֶּאֱמַר: ״חַג הַסּוּכּוֹת שִׁבְעַת יָמִים לַה׳״, וְתַנְיָא, רַבִּי יְהוּדָה בֶּן בְּתִירָא אוֹמֵר: מִנַּיִן שֶׁכְּשֵׁם שֶׁחָל שֵׁם שָׁמַיִם עַל הַחֲגִיגָה, כָּךְ חָל שֵׁם שָׁמַיִם עַל הַסּוּכָּה — תַּלְמוּד לוֹמַר: ״חַג הַסּוּכּוֹת שִׁבְעַת יָמִים לַה׳״, מָה חַג לַה׳ — אַף סוּכָּה לַה׳.

**William Davidson Edition - English:**
**But didn’t Rav Sheshet say in the name of Rabbi Akiva: From where** is it derived **that the wood of a *sukka*** is **prohibited** to be used for any other use **all seven** days of the Festival? It is **as it is stated: “The festival of *Sukkot* to the Lord, seven days”** (Leviticus 23:34). **And it is taught** in a different *baraita* in explanation of this that **Rabbi Yehuda ben Beteira says: From where** is it derived **that just as the name of Heaven takes effect upon the Festival peace-offering, so too, does the name of Heaven take effect upon the *sukka*? The verse states: “The festival of *Sukkot* to the Lord, seven days”** (Leviticus 23:34), from which it is learned: **Just as the Festival** offering is consecrated **to the Lord, so too, the *sukka*** is consecrated **to the Lord.** Since the wood of the *sukka* is compared to consecrated objects, how may one stipulate a condition with regard to it?


###### Beitzah 30b:10
[Beitzah 30b:10](https://torahapp.org/share/book/Beitzah/r/30b:10)

אָמַר רַב מְנַשְּׁיָא בְּרֵיהּ דְּרָבָא: סֵיפָא אֲתָאן לְסוּכָּה דְעָלְמָא, אֲבָל סוּכָּה דְמִצְוָה — לָא מַהֲנֵי בַּהּ תְּנָאָה.

**William Davidson Edition - English:**
**Rav Menashya, son of Rava, said:** In **the latter clause,** where the stipulation is mentioned, **we have arrived at** the case of **a regular *sukka*,** a hut used throughout the year, not specifically for the Festival. With regard to such a *sukka*, one may stipulate to use the wood as he wishes; **but** as for **a *sukka* of mitzva,** used for the Festival, **a condition is not effective with regard to it.**


###### Beitzah 30b:11
[Beitzah 30b:11](https://torahapp.org/share/book/Beitzah/r/30b:11)

וְסוּכָּה דְּמִצְוָה לָא? וְהָתַנְיָא: סִכְּכָהּ כְּהִלְכָתָהּ וְעִטְּרָהּ בִּקְרָמִים וּבִסְדִינִין הַמְצוּיָּירִין, וְתָלָה בָּהּ אֱגוֹזִים שְׁקֵדִים אֲפַרְסְקִים וְרִמּוֹנִים וּפַרְכִּילֵי עֲנָבִים, יֵינוֹת שְׁמָנִים וּסְלָתוֹת וְעַטְרוֹת שִׁבֳּלִים — אָסוּר לְהִסְתַּפֵּק מֵהֶן עַד מוֹצָאֵי יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג. וְאִם הִתְנָה עֲלֵיהֶם — הַכֹּל לְפִי תְנָאוֹ.

**William Davidson Edition - English:**
The Gemara asks a question from a different angle: **And is** a condition **not** effective for **a *sukka* of mitzva? But isn’t it taught** in the *Tosefta*: In the case of a *sukka* that **one roofed in accordance with its *halakha*, and decorated it with embroidered** clothes **and with patterned sheets, and hung on it nuts, almonds, peaches, pomegranates, and vines [*parkilei*], of grapes** and glass containers filled with **wine, oil, and flour, and wreaths of ears of corn** for decoration, **it is prohibited to derive benefit** from any of these **until the conclusion of the last Festival day. But if one stipulated** a condition **with regard to them** whereby he allows himself to use them, it is **all according to his condition.** This shows that conditions are effective even with regard to a *sukka* of mitzva.


###### Beitzah 30b:12
[Beitzah 30b:12](https://torahapp.org/share/book/Beitzah/r/30b:12)

אַבָּיֵי וְרָבָא דְּאָמְרִי תַּרְוַיְיהוּ: בְּאוֹמֵר אֵינִי בּוֹדֵל מֵהֶם כׇּל בֵּין הַשְּׁמָשׁוֹת, דְּלָא חָלָה קְדוּשָּׁה עֲלַיְיהוּ. אֲבָל עֲצֵי סוּכָּה, דְּחָלָה קְדוּשָּׁה עֲלַיְיהוּ — אִתַּקְצַאי לְשִׁבְעָה.

**William Davidson Edition - English:**
The Gemara answers based on the opinion of **Abaye and Rava, who both say** that this is referring to a case **where one says: I am not removing** myself **from them throughout twilight.** In other words, he announces from the outset that he will not set them aside as *sukka* decorations, but rather he will use them for other purposes as well. In that case, **no sanctity devolves upon them** at all, and he may therefore use them throughout the Festival. **However,** as for the actual **wood of a *sukka*, sanctity devolves upon it** through the very construction of the *sukka*, and **it** has therefore been **set aside** from use **for** the entire **seven** days.


###### Beitzah 30b:13
[Beitzah 30b:13](https://torahapp.org/share/book/Beitzah/r/30b:13)

וּמַאי שְׁנָא מֵהָא דְּאִתְּמַר: הִפְרִישׁ שִׁבְעָה אֶתְרוֹגִים לְשִׁבְעַת הַיָּמִים, אָמַר רַב: כׇּל אַחַת וְאַחַת יוֹצֵא בָּהּ וְאוֹכְלָהּ לְאַלְתַּר. וְרַב אַסִּי אָמַר: כׇּל אַחַת יוֹצֵא בָּהּ וְאוֹכְלָהּ לְמָחָר!

**William Davidson Edition - English:**
The Gemara asks: **And** in **what** way is it **different from that which was stated** with regard to a different *halakha*: In the case of one who **separated seven *etrogim* for** each of **the seven** Festival **days,** one for each day, **Rav said: He fulfills** his obligation **through each and every one** of them when he recites the blessing over the *lulav* and *etrog*, **and** if he so desires **he may eat it immediately** after the blessing. **And Rav Asi said: He fulfills** his obligation **through each one, and he may eat it the following day,** as it retains its sanctity for the duration of that entire day. In any case, all agree that the sanctity of each *etrog* does not extend to the following day. If so, why does the sanctity of the *sukka* extend through all seven days?


###### Beitzah 30b:14
[Beitzah 30b:14](https://torahapp.org/share/book/Beitzah/r/30b:14)

הָתָם, דְּמַפְסְקוּ לֵילוֹת מִיָּמִים — כׇּל חַד וְחַד יוֹמָא מִצְוָה בְּאַפֵּי נַפְשֵׁיהּ הוּא. הָכָא, דְּלָא מַפְסְקוּ לֵילוֹת מִיָּמִים — כּוּלְּהוּ יוֹמֵי כַּחֲדָא יוֹמָא אֲרִיכְתָּא דָּמֵי.

**William Davidson Edition - English:**
The Gemara answers: There is a difference between an *etrog* and a *sukka*. **There,** with regard to an *etrog*, the **nights are divided from the days,** as the mitzva of *etrog* applies only during the day and not at night. This means that **each and every day is its own mitzva,** and therefore an item that is sanctified for one day is not necessarily sanctified for the following day. However, **here,** with regard to a *sukka*, **where** the **nights are not divided from the days,** as the mitzva of *sukka* applies at night as well, **all** seven **days are considered as one long day.** Throughout the Festival, there is no moment during which the sanctity of *sukka* leaves the wood; it leaves only at the conclusion of the Festival.