## Sukkah Daf 11b

###### Sukkah 11b:1
[Sukkah 11b:1](https://torahapp.org/share/book/Sukkah/r/11b:1)

בָּעֵינַן כָּנָף בִּשְׁעַת פְּתִיל — וְלֵיכָּא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**we require** that it must be a single **corner at the time of threading** the strand through the hole. **And there is not** a single corner in this case, as although he ties the fringes separately, he threads the two corners simultaneously. Therefore, Shmuel **teaches us** that with regard to threading it is not a concern.


###### Sukkah 11b:2
[Sukkah 11b:2](https://torahapp.org/share/book/Sukkah/r/11b:2)

מֵיתִיבִי: תְּלָאָן וְלֹא פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן — פְּסוּלִין. מַאי לָאו: פְּסוּלִין לְעוֹלָם, וּתְיוּבְתָּא דְּרַב? אָמַר לְךָ רַב: מַאי פְּסוּלִין — פְּסוּלִין עַד שֶׁיִּפָּסְקוּ. וּשְׁמוּאֵל אָמַר: פְּסוּלִין לְעוֹלָם. וְכֵן אָמַר לֵוִי: פְּסוּלִין לְעוֹלָם. וְכֵן אָמַר רַב מַתְנָה אָמַר שְׁמוּאֵל: פְּסוּלִין לְעוֹלָם.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: If **one attached** the ritual fringes **and did not** first **cut the ends of their strands, they are unfit. What, is it not** saying that the ritual fringes are **unfit forever** with no way to remedy the situation, **and** this is **a conclusive refutation** of the opinion **of Rav?** The Gemara answers that **Rav** could have **said to you: What** is the meaning of **unfit?** It means they are **unfit until they will be cut;** not that they are unfit forever. **And Shmuel said** that it means **they are unfit forever. And Levi also said: They are unfit forever. And likewise, Rav Mattana said** that **Shmuel said: They are unfit forever.**


###### Sukkah 11b:3
[Sukkah 11b:3](https://torahapp.org/share/book/Sukkah/r/11b:3)

אִיכָּא דְּאָמְרִי, אָמַר רַב מַתְנָה: בְּדִידִי הֲוָה עוֹבָדָא, וַאֲתַאי לְקַמֵּיהּ דְּמָר שְׁמוּאֵל, וַאֲמַר לִי: פְּסוּלִין לְעוֹלָם.

**William Davidson Edition - English:**
**Some say** that **Rav Mattana said:** There **was an incident** that happened **to me** involving this uncertainty with regard to ritual fringes, **and I came before Master Shmuel and he said to me: They are unfit forever.**


###### Sukkah 11b:4
[Sukkah 11b:4](https://torahapp.org/share/book/Sukkah/r/11b:4)

מֵיתִיבִי: תְּלָאָן, וְאַחַר כָּךְ פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן פְּסוּלִין. וְעוֹד תַּנְיָא גַּבֵּי סוּכָּה: ״תַּעֲשֶׂה״ — וְלֹא מִן הֶעָשׂוּי. מִכָּאן אָמְרוּ: הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדַּלַּעַת וְאֶת הַקִּיסוֹס וְסִיכֵּךְ עַל גַּבָּן — פְּסוּלָה.

**William Davidson Edition - English:**
The Gemara **raises an objection** to Rav’s opinion from a different *baraita*: If **one attached** the ritual fringes **and** only **afterward cut the ends of their strands, they are unfit. And furthermore, it is taught** in another *baraita* **with regard to a *sukka*:** The verse states: “Prepare for you the festival of *Sukkot*” (Deuteronomy 16:13), and from the language of this verse the Sages derived the principle: **Prepare** it, **and not from that which has already been prepared. From here** the Sages **said: If one trellised a grapevine, a gourd** plant, **or ivy** over a *sukka* while still attached to the ground, **and** then he added **roofing atop** the vines, the *sukka* is **unfit.**


###### Sukkah 11b:5
[Sukkah 11b:5](https://torahapp.org/share/book/Sukkah/r/11b:5)

הֵיכִי דָמֵי? אִילֵּימָא בְּשֶׁלֹּא קְצָצָן, מַאי אִירְיָא מִשּׁוּם ״תַּעֲשֶׂה״ — וְלֹא מִן הֶעָשׂוּי? תִּיפּוֹק לֵיהּ דִּמְחוּבָּרִין נִינְהוּ! אֶלָּא בְּשֶׁקְּצָצָן, וְקָתָנֵי פְּסוּלָה, וּשְׁמַע מִינַּהּ דְּלָא אָמְרִינַן קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן, וּתְיוּבְתָּא דְּרַב!

**William Davidson Edition - English:**
**What are the circumstances? If we say** that the *baraita* is referring to a case **where he did not** subsequently **cut** the vines, **why does** the *tanna* **particularly** teach that it is unfit **due to** the principle: **Prepare** it, **and not from that which has already been prepared? Let him derive** that the climbing plants are unfit for roofing due to the fact **that they are attached** to the ground, unrelated to the manner in which they were placed. **Rather,** it must be referring to a case **where he cut them and** nevertheless, the *baraita* **is teaching** that the vines are **unfit, and learn from it that we do not say: Their cutting is their preparation; and** this is **a conclusive refutation** of the opinion **of Rav.**


###### Sukkah 11b:6
[Sukkah 11b:6](https://torahapp.org/share/book/Sukkah/r/11b:6)

אָמַר לְךָ רַב: הָכָא בְּמַאי עָסְקִינַן — דְּשַׁלְפִינְהוּ שַׁלּוֹפֵי, דְּלָא מִינַּכְרָא עֲשִׂיָּה דִּידְהוּ. מִכׇּל מָקוֹם, תְּלָאָן וְאַחַר כָּךְ פָּסַק, קַשְׁיָא לְרַב! קַשְׁיָא.

**William Davidson Edition - English:**
**Rav** could have **said to you: With what are we dealing here?** It is a case **where he pulled** the branches until they broke off the tree. Since, in that case, **their** active **preparation is not conspicuous,** it does not render the climbing plants fit roofing. The Gemara asks: **In any case,** does that which was taught with regard to ritual fringes: If **one attached** the ritual fringes **and** only **afterward cut** their strands, etc., pose **a difficulty to** the opinion of **Rav?** The Gemara concludes: Indeed, it remains **difficult** according to Rav.


###### Sukkah 11b:7
[Sukkah 11b:7](https://torahapp.org/share/book/Sukkah/r/11b:7)

לֵימָא כְּתַנָּאֵי. עָבַר וְלִיקְּטָן — פָּסוּל, דִּבְרֵי רַבִּי שִׁמְעוֹן בַּר יְהוֹצָדָק. וַחֲכָמִים מַכְשִׁירִין.

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** that this dispute is **parallel to** a dispute between ***tanna’im*.** If black berries grew on a myrtle branch, one of the four species taken on *Sukkot*, and its berries were more numerous than its leaves, the myrtle branch is unfit for use in fulfilling the mitzva of taking the four species on *Sukkot*. However, if one picked enough berries so that the leaves were more numerous, it is fit, although one may not pick the berries on the Festival itself. If **he transgressed and picked them** on the Festival, **it is unfit;** this is **the statement of Rabbi Shimon bar Yehotzadak. And the Rabbis deem it fit** in that case.


###### Sukkah 11b:8
[Sukkah 11b:8](https://torahapp.org/share/book/Sukkah/r/11b:8)

סַבְרוּהָ דְּכוּלֵּי עָלְמָא לוּלָב צָרִיךְ אֶגֶד, וְיָלְפִינַן לוּלָב מִסּוּכָּה. דִּכְתִיב גַּבֵּי סוּכָּה: ״תַּעֲשֶׂה״ — וְלֹא מִן הֶעָשׂוּי.

**William Davidson Edition - English:**
The Gemara proceeds to explain the basis for the comparison between the dispute with regard to the roofing of the *sukka* and the dispute with regard to the myrtle branch. The Sages initially **thought that everyone,** Rabbi Shimon bar Yehotzadak and the Rabbis, agrees that in fulfilling the mitzva of the four species, the three species, i.e., the ***lulav*,** the myrtle branch, and the willow branch, **require a binding** by Torah law. Therefore, it is relevant to discuss preparation with regard to this binding. **And** the Sages also initially thought that everyone agrees that **we derive** the *halakhot* of ***lulav* from** the *halakhot* of ***sukka*, as it is written with regard to *sukka*: Prepare,** from which is derived the principle: Prepare it, **and not from that which has already been prepared, and** the same applies to the *halakhot* of *lulav* as well.


###### Sukkah 11b:9
[Sukkah 11b:9](https://torahapp.org/share/book/Sukkah/r/11b:9)

מַאי לָאו, בְּהָא קָא מִיפַּלְגִי: דְּמַאן דְּמַכְשַׁיר סָבַר: אָמְרִינַן גַּבֵּי סוּכָּה קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן, וְגַבֵּי לוּלָב נָמֵי אָמְרִינַן לְקִיטָתָן זוֹ הִיא עֲשִׂיָּיתָן. וּמַאן דְּפָסֵיל סָבַר: לָא אָמְרִינַן גַּבֵּי סוּכָּה קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן, וְגַבֵּי לוּלָב נָמֵי לָא אָמְרִינַן לְקִיטָתָן זוֹ הִיא עֲשִׂיָּיתָן!

**William Davidson Edition - English:**
**What, is it not** that the *tanna’im* **disagree with regard to the following? That the one who deems** the myrtle branch whose berries were picked on the Festival **fit, holds** that **with regard to** the branches on **a *sukka* we say: Their cutting is their preparation, and** therefore, **with regard to** berries on the myrtle branch as one of the species bound with the ***lulav* as well, we say: Their picking is their preparation,** and no further action is required. **And the one who deems it unfit holds** that **with regard to** the branches on **a *sukka* we do not say: Their cutting is their preparation, and** therefore, **with regard to *lulav* as well, we do not say: Their picking is their preparation.** Therefore, since the myrtle branch was not prepared for use prior to the Festival, and it was bound together with the other species, it is considered already prepared and picking the fruit off the branch is not active preparation sufficient to render it fit.


###### Sukkah 11b:10
[Sukkah 11b:10](https://torahapp.org/share/book/Sukkah/r/11b:10)

לָא, דְּכוּלֵּי עָלְמָא לָא אָמְרִינַן גַּבֵּי סוּכָּה קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן, וְהָכָא בְּמֵילַף לוּלָב מִסּוּכָּה קָמִיפַּלְגִי. מַאן דְּמַכְשַׁר סָבַר: לָא יָלְפִינַן לוּלָב מִסּוּכָּה, וּמַאן דְּפָסֵיל סָבַר: יָלְפִינַן לוּלָב מִסּוּכָּה.

**William Davidson Edition - English:**
The Gemara rejects that explanation of the dispute. **No,** the fact is **that everyone agrees** that **we do not say with regard to *sukka*: Their cutting is their preparation, and here** in the case of the myrtle branch, it is **with regard to deriving** the *halakhot* of ***lulav* from** the *halakhot* of ***sukka*** that **they disagree. The one who deems** the myrtle branch **fit holds** that **we do not derive** the *halakhot* of ***lulav* from** the *halakhot* of ***sukka*,** and therefore the principle: Prepare it, and not from that which has already been prepared, does not apply to *lulav*. **And the one who deems** the myrtle branch **unfit holds** that **we derive** the *halakhot* of ***lulav* from** the *halakhot* of ***sukka*.**


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

וְאִי בָּעֵית אֵימָא: אִי סְבִירָא לַן דְּלוּלָב צָרִיךְ אֶגֶד, כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּיָלְפִינַן לוּלָב מִסּוּכָּה. וְהָכָא בְּהָא קָמִיפַּלְגִי, מָר סָבַר: צָרִיךְ אֶגֶד, וּמַר סָבַר: אֵין צָרִיךְ אֶגֶד. וּבִפְלוּגְתָּא דְהָנֵי תַּנָּאֵי, דְּתַנְיָא: לוּלָב, בֵּין אָגוּד בֵּין שֶׁאֵינוֹ אָגוּד — כָּשֵׁר, רַבִּי יְהוּדָה אוֹמֵר: אָגוּד — כָּשֵׁר, שֶׁאֵינוֹ אָגוּד — פָּסוּל.

**William Davidson Edition - English:**
**And if you wish, say** instead: **If we hold that *lulav* requires a binding, everyone agrees** that **we derive** the *halakhot* of ***lulav* from** the *halakhot* of ***sukka*** and the principle: Prepare it, and not from that which has already been prepared, applies to the *halakhot* of the four species as well. **And here** it is **with regard to the following** that **they disagree:** One **Sage,** Rabbi Shimon bar Yehotzadak, **holds** that the *lulav* **requires a binding,** and therefore the myrtle branch is unfit; **and** the other **Sage,** i.e., the Rabbis, **holds** that the *lulav* **does not require a binding,** and therefore, preparation is not relevant with regard to *lulav* and it makes no difference whether the berries were picked before or after the myrtle branch was bound together with the *lulav* and the willow branch. **And** they disagree **with regard to** the same topic as **in the dispute between these *tanna’im*, as it is taught** in a *baraita*: **A *lulav*, whether** it is **bound** with the myrtle and willow **and whether** it is **not bound, is fit. Rabbi Yehuda says: If it is bound it is fit; if it is not bound it is unfit.**


###### Sukkah 11b:12
[Sukkah 11b:12](https://torahapp.org/share/book/Sukkah/r/11b:12)

מַאי טַעְמֵיהּ דְּרַבִּי יְהוּדָה? יָלֵיף ״לְקִיחָה״ ״לְקִיחָה״ מֵאֲגוּדַּת אֵזוֹב. כְּתִיב הָתָם: ״וּלְקַחְתֶּם אֲגוּדַּת אֵזוֹב״, וּכְתִיב הָכָא: ״וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן״. מָה לְהַלָּן בַּאֲגוּדָּה, אַף כָּאן נָמֵי בַּאֲגוּדָּה. וְרַבָּנַן: ״לְקִיחָה״ מִ״לְּקִיחָה״ לָא יָלְפִינַן.

**William Davidson Edition - English:**
The Gemara asks: **What is the rationale** for the opinion of **Rabbi Yehuda?** From where does he derive this requirement by Torah law? The Gemara answers: By means of a verbal analogy, **he derives** the term **taking,** written with regard to the four species, **from** the term **taking** written with regard to **the bundle of hyssop. It is written there,** in the context of the sacrifice of the Paschal lamb in Egypt: **“Take a bundle of hyssop”** (Exodus 12:22), **and it is written here,** in the context of the four species: **“And you shall take for yourselves on the first day** the fruit of a beautiful tree, branches of a date palm, and boughs of a dense-leaved tree, and willows of the brook, and you shall rejoice before the Lord your God seven days” (Leviticus 23:40). **Just as there,** with regard to the Paschal lamb, the mitzva to take the hyssop is specifically **in a bundle, so too here,** the mitzva to take the four species is specifically **in a bundle. And the Rabbis** hold: **We do not derive** the term **taking from** the term **taking** by means of the verbal analogy.


###### Sukkah 11b:13
[Sukkah 11b:13](https://torahapp.org/share/book/Sukkah/r/11b:13)

כְּמַאן אָזְלָא הָא דְּתַנְיָא: לוּלָב מִצְוָה לְאוֹגְדוֹ, וְאִם לֹא אֲגָדוֹ — כָּשֵׁר. אִי רַבִּי יְהוּדָה, כִּי לֹא אֲגָדוֹ אַמַּאי כָּשֵׁר? אִי רַבָּנַן, אַמַּאי מִצְוָה? לְעוֹלָם רַבָּנַן הִיא, וּמִשּׁוּם שֶׁנֶּאֱמַר: ״זֶה אֵלִי וְאַנְוֵהוּ״ — הִתְנָאֶה לְפָנָיו בְּמִצְוֹת.

**William Davidson Edition - English:**
The Gemara asks: **In accordance with whose** opinion **is that which is taught** in this *baraita*: There is **a mitzva to bind the** myrtle and the willow with the ***lulav*. And if he did not bind it, it is fit. If** the *baraita* is in accordance with the opinion of **Rabbi Yehuda, when one did not bind it, why is it fit? If** it is in accordance with the opinion of **the Rabbis, why** is there **a mitzva** to bind it at all? The Gemara answers: **Actually, it is** in accordance with the opinion of **the Rabbis. And** the reason that there is a mitzva to bind it is **due to** the fact **that it is stated: “This is my God and I will glorify Him [*ve’anvehu*]”** (Exodus 15:2), which they interpreted to mean: **Beautify yourself [*hitna’e*] before Him in** the performance of the **mitzvot.** The Rabbis agree that although failure to bind the three species does not render them unfit for the mitzva, the performance of the mitzva is more beautiful when the *lulav* is bound.


###### Sukkah 11b:14
[Sukkah 11b:14](https://torahapp.org/share/book/Sukkah/r/11b:14)

זֶה הַכְּלָל: כׇּל דָּבָר שֶׁמְּקַבֵּל טוּמְאָה כּוּ׳. מְנָא הָנֵי מִילֵּי? אָמַר רֵישׁ לָקִישׁ, אָמַר קְרָא: ״וְאֵד יַעֲלֶה מִן הָאָרֶץ״. מָה אֵד — דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ, אַף סוּכָּה — דָּבָר שֶׁאֵין מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ.

**William Davidson Edition - English:**
§ We learned in the mishna: **This is the principle** with regard to the roofing of a *sukka*: One may not roof the *sukka* with **anything that is susceptible to ritual impurity** or whose growth is not from the ground. The Gemara asks: **From where are these matters** with regard to the roofing of a *sukka* derived? **Reish Lakish said** that **the verse states: “And there went up a mist from the earth,** and watered the entire face of the ground” (Genesis 2:6); **just as mist,** i.e., a cloud, **is a substance not capable of contracting ritual impurity, and its growth is from the ground,** i.e., arises from the ground, **so too,** the roofing of the ***sukka*** must consist of **a substance** that is **not susceptible to ritual impurity and its growth is from the ground.** Since the mitzva of *sukka* evokes the clouds of glory with which God enveloped the Israelites in the desert, the legal status of roofing should be like that of a cloud.


###### Sukkah 11b:15
[Sukkah 11b:15](https://torahapp.org/share/book/Sukkah/r/11b:15)

הָנִיחָא לְמַאן דְּאָמַר עַנְנֵי כָבוֹד הָיוּ. אֶלָּא לְמַאן דְּאָמַר סוּכּוֹת מַמָּשׁ עָשׂוּ לָהֶם, מַאי אִיכָּא לְמֵימַר? דְּתַנְיָא: ״כִּי בַסּוּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל״, עַנְנֵי כָבוֹד הָיוּ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי עֲקִיבָא אוֹמֵר: סוּכּוֹת מַמָּשׁ עָשׂוּ לָהֶם. הָנִיחָא לְרַבִּי אֱלִיעֶזֶר, אֶלָּא לְרַבִּי עֲקִיבָא מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara asks: **This** works out **well according to the one who said** that the *sukkot* mentioned in the verse: “I made the children of Israel to reside in *sukkot*” (Leviticus 23:43), **were clouds of glory,** as it is reasonable that the roofing of the *sukka* is modeled after clouds. **However, according to the one who said** that the children of Israel **established for themselves actual *sukkot*** in the desert, and the *sukkot* of today commemorate those, **what can be said?** According to that opinion, there is no connection between a *sukka* and a cloud. **As it is taught** in a *baraita* that the verse states: **“I made the children of Israel to reside in *sukkot*”;** these booths **were clouds of glory,** this is **the statement of Rabbi Eliezer. Rabbi Akiva says: They established for themselves actual *sukkot*. This** works out **well according to Rabbi Eliezer; however, according to Rabbi Akiva what can be said?**


###### Sukkah 11b:16
[Sukkah 11b:16](https://torahapp.org/share/book/Sukkah/r/11b:16)

כִּי אֲתָא רַב דִּימִי אָמַר רַבִּי יוֹחָנָן, אָמַר קְרָא: ״חַג הַסּוּכּוֹת תַּעֲשֶׂה לְךָ״, מַקִּישׁ סוּכָּה לַחֲגִיגָה. מָה חֲגִיגָה — דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ, אַף סוּכָּה — דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ.

**William Davidson Edition - English:**
**When Rav Dimi came** from Eretz Yisrael to Babylonia, he said that **Rabbi Yoḥanan said** that **the verse states: “You shall prepare for you the festival of *Sukkot*”** (Deuteronomy 16:13). The expression “festival of *Sukkot*” **likens *sukka* to the Festival peace-offering** [***ḥagiga*]. Just as the Festival peace-offering is an item not susceptible to ritual impurity, and its growth is from the ground,** as animals draw nourishment from vegetation, **so too,** the roofing of **the *sukka*** must be **a substance that is not susceptible to ritual impurity and its growth is from the ground.**