## Sukkah Daf 21b

###### Sukkah 21b:1
[Sukkah 21b:1](https://torahapp.org/share/book/Sukkah/r/21b:1)

בְּקֶבֶר הַתְּהוֹם.

**William Davidson Edition - English:**
**with** impurity imparted by **a grave** in **the depths.**


###### Sukkah 21b:2
[Sukkah 21b:2](https://torahapp.org/share/book/Sukkah/r/21b:2)

תַּנְיָא כְּווֹתֵיהּ דְּרָבָא. רַבִּי יְהוּדָה אוֹמֵר: לֹא הָיוּ מְבִיאִין דְּלָתוֹת כׇּל עִיקָּר, מִפְּנֵי שֶׁדַּעְתּוֹ שֶׁל תִּינוֹק גַּסָּה עָלָיו, שֶׁמָּא יוֹצִיא רֹאשׁוֹ אוֹ אֶחָד מֵאֵבָרָיו וְיִטָּמֵא בְּקֶבֶר הַתְּהוֹם. אֶלָּא מְבִיאִין שְׁוָורִים הַמִּצְרִים שֶׁכְּרֵיסוֹתֵיהֶן רְחָבוֹת, וְהַתִּינוֹקוֹת יוֹשְׁבִין עַל גַּבֵּיהֶן, וְכוֹסוֹת שֶׁל אֶבֶן בִּידֵיהֶן. הִגִּיעוּ לַשִּׁילוֹחַ — יָרְדוּ וּמִלְּאוּם, וְעָלוּ וְיָשְׁבוּ לָהֶן עַל גַּבֵּיהֶן.

**William Davidson Edition - English:**
The Gemara comments: **It is taught** in a *baraita* **in accordance with** the opinion **of Rava,** as **Rabbi Yehuda says: They would not bring doors at all, because a child has an** exaggerated **sense of self-confidence** and **perhaps he will extend his head or one of his limbs** beyond the edge of the door **and will become impure with** impurity imparted by **a grave** in **the depths. Rather, they would bring Egyptian oxen whose bellies are broad, and the children would sit upon them and** they would hold **cups of stone in their hands.** When **they reached the** Siloam pool **they descended and filled them, and ascended and sat themselves on** the **backs** of the oxen.


###### Sukkah 21b:3
[Sukkah 21b:3](https://torahapp.org/share/book/Sukkah/r/21b:3)

וַהֲרֵי מִטָּה, דְּיֵשׁ בָּהּ כַּמָּה אֶגְרוֹפִים, וּתְנַן, רַבִּי יְהוּדָה אוֹמֵר: נוֹהֲגִים הָיִינוּ שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים! שָׁאנֵי מִטָּה, הוֹאִיל וּלְגַבָּהּ עֲשׂוּיָה. שְׁוָורִים נָמֵי לְגַבָּן עֲשׂוּיִם!

**William Davidson Edition - English:**
The Gemara asks: **But** with regard to **a bed, which** measures **several fistbreadths,** didn’t **we learn** in the mishna that **Rabbi Yehuda says: It was our custom that we would sleep beneath the bed before the Elders?** Apparently, despite the fact that a bed measures several handbreadths, its legal status is not that of a tent. The Gemara answers: **A bed is different, since it is designed** specifically **for** use **upon it;** therefore, the status of the space beneath it is not that of a tent. The Gemara asks: Aren’t **oxen** like those used to transport the children to bring water for the red heifer **also designated** specifically **for** use **upon them** and nevertheless, Rabbi Yehuda deems their spinal column and bellies a tent.


###### Sukkah 21b:4
[Sukkah 21b:4](https://torahapp.org/share/book/Sukkah/r/21b:4)

כִּי אֲתָא רָבִין אָמַר רַבִּי אֶלְעָזָר: שָׁאנֵי שְׁוָורִים הוֹאִיל וּמְגִינִּים עַל הָרוֹעִים בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים. אִי הָכִי, מִטָּה נָמֵי — הוֹאִיל וּמְגִינָּה עַל מִנְעָלִים וְסַנְדָּלִים שֶׁתַּחְתֶּיהָ!

**William Davidson Edition - English:**
**When Ravin came** to Babylonia from Eretz Yisrael he said that **Rabbi Elazar said: Oxen are different since they protect the shepherds in the sun from the sun, and in the rain from the rain.** Shepherds would lie beneath the bellies of the oxen as protection from the elements. The Gemara asks: **If so,** i.e., if an ox is rendered a tent because it provides protection, even if its primary designation is for use upon it, then the status of **a bed too** should be that of a tent, **since it protects shoes and sandals that** are placed **beneath it.**


###### Sukkah 21b:5
[Sukkah 21b:5](https://torahapp.org/share/book/Sukkah/r/21b:5)

אֶלָּא אָמַר רָבָא: שָׁאנֵי שְׁוָורִים, הוֹאִיל וַעֲשׂוּיִם לְהָגֵין עַל בְּנֵי מֵעַיִם שֶׁלָּהֶן, שֶׁנֶּאֱמַר: ״עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי וּבַעֲצָמוֹת וְגִידִים תְּסוֹכְכֵנִי״.

**William Davidson Edition - English:**
**Rather, Rava** rejected that explanation and **said: Oxen are different** and their status is that of a tent **since** their bellies and backs **are made to protect their innards, as it is stated: “With skin and flesh You have clothed me, and with bones and sinews You have knitted me together”** (Job 10:11). Since flesh and skin are mentioned in the verse as providing shelter, the status of the oxen is that of a tent.


###### Sukkah 21b:6
[Sukkah 21b:6](https://torahapp.org/share/book/Sukkah/r/21b:6)

וְאִי בָּעֵית אֵימָא: רַבִּי יְהוּדָה לְטַעְמֵיהּ, דְּאָמַר: סוּכָּה דִּירַת קֶבַע בָּעֵינַן. וְהָוֵה לֵיהּ מִטָּה דִּירַת עֲרַאי, וְסוּכָּה אֹהֶל קֶבַע — וְלָא אָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קֶבַע.

**William Davidson Edition - English:**
**And if you wish, say** instead: In this case **Rabbi Yehuda** conforms to **his reasoning, as he stated** elsewhere: **We require a *sukka*** that is a **permanent residence.** The **bed** in a *sukka* **is a temporary residence, and the *sukka*** is **a permanent tent; and a temporary tent does not come and negate a permanent tent.** The permanent *sukka* is significant and that significance supersedes any temporary structure within it. Therefore, in Rabbi Yehuda’s opinion, the status of the bed is not that of a tent.


###### Sukkah 21b:7
[Sukkah 21b:7](https://torahapp.org/share/book/Sukkah/r/21b:7)

וְהָא רַבִּי שִׁמְעוֹן דְּאָמַר נָמֵי — סוּכָּה דִּירַת קֶבַע בָּעֵינַן, (הָא) וְאָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קֶבַע! (אִין) בְּהָא פְּלִיגִי, מָר סָבַר: אָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קֶבַע, וּמַר סָבַר: לָא אָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קֶבַע.

**William Davidson Edition - English:**
The Gemara asks: **But** according to **Rabbi Shimon, who also stated that we require a *sukka*** that is a **permanent residence,** nevertheless, **a temporary tent comes and negates a permanent tent.** The Gemara answers: **Yes,** and **that is** the point over which **they disagree.** One **Sage,** Rabbi Shimon, **holds: A temporary tent comes and negates a permanent tent, and** one **Sage,** Rabbi Yehuda, **holds: A temporary tent does not come and negate a permanent tent.**


###### Sukkah 21b:8
[Sukkah 21b:8](https://torahapp.org/share/book/Sukkah/r/21b:8)

אָמַר רַבִּי שִׁמְעוֹן: מַעֲשֶׂה בְּטָבִי עַבְדּוֹ. תַּנְיָא, אָמַר רַבִּי שִׁמְעוֹן: מִשִּׂיחָתוֹ שֶׁל רַבָּן גַּמְלִיאֵל לָמַדְנוּ שְׁנֵי דְבָרִים: לָמַדְנוּ שֶׁעֲבָדִים פְּטוּרִים מִן הַסּוּכָּה, וְלָמַדְנוּ שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה לֹא יָצָא יְדֵי חוֹבָתוֹ.

**William Davidson Edition - English:**
The mishna relates that **Rabbi Shimon said,** contrary to the opinion of Rabbi Yehuda: There was **an incident involving Tavi, the** Canaanite **slave** of Rabban Gamliel who was sleeping beneath the bed, and Rabban Gamliel claimed that Tavi did so because he was a Torah scholar and knew that slaves are exempt from the mitzva of *sukka*. **It is taught** in a *baraita* that **Rabbi Shimon said: From the conversation of Rabban Gamliel we learned two matters. We learned that** Canaanite **slaves are exempt from the** mitzva of ***sukka*, and we learned that one who sleeps beneath the bed did not fulfill his obligation.**


###### Sukkah 21b:9
[Sukkah 21b:9](https://torahapp.org/share/book/Sukkah/r/21b:9)

וְלֵימָא: ״מִדְּבָרָיו שֶׁל רַבָּן גַּמְלִיאֵל״? מִילְּתָא אַגַּב אוֹרְחֵיהּ קָא מַשְׁמַע לַן, כִּי הָא דְּאָמַר רַב אַחָא בַּר אַדָּא, וְאָמְרִי לַהּ אָמַר רַב אַחָא בַּר אַדָּא אָמַר רַב הַמְנוּנָא אָמַר רַב: מִנַּיִן שֶׁאֲפִילּוּ שִׂיחַת תַּלְמִידֵי חֲכָמִים, צְרִיכָה לִימּוּד — שֶׁנֶּאֱמַר: ״וְעָלֵהוּ לֹא יִבּוֹל״.

**William Davidson Edition - English:**
The Gemara questions the formulation of the *baraita*. **And let** Rabbi Shimon **say: From the statement of Rabban Gamliel.** Why did he use the atypical expression: From the conversation of Rabban Gamliel? The Gemara answers: Through this expression **he teaches us** another matter **in passing, like that which Rabbi Aḥa bar Adda said, and some say** that **Rabbi Aḥa bar Adda said** that **Rabbi Hamnuna said** that **Rav said: From where** is it derived **that even** the **conversation of Torah scholars require analysis,** even when the intention of the speaker was apparently not to issue a halakhic ruling? It is **as it is stated** with regard to the righteous: “Which brings forth its fruit in its season **and whose leaf does not wither”** (Psalms 1:3). This teaches that with regard to a Torah scholar, not only is his primary product, his fruit, significant but even ancillary matters that stem from his conversation, his leaves, are significant.


###### Sukkah 21b:10
[Sukkah 21b:10](https://torahapp.org/share/book/Sukkah/r/21b:10)

**מַתְנִי׳** הַסּוֹמֵךְ סוּכָּתוֹ בְּכַרְעֵי הַמִּטָּה — כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר: אִם אֵינָהּ יְכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ — פְּסוּלָה.

**William Davidson Edition - English:**
**MISHNA:** **One who supports his *sukka* on the legs of the bed,** i.e., he leans the *sukka* roofing on a bed, the *sukka* **is fit. Rabbi Yehuda says: If** the *sukka* **cannot stand in and of itself** without support of the bed, **it is unfit.**


###### Sukkah 21b:11
[Sukkah 21b:11](https://torahapp.org/share/book/Sukkah/r/21b:11)

**גְּמָ׳** מַאי טַעְמֵיהּ דְּרַבִּי יְהוּדָה? פְּלִיגִי בַּהּ רַבִּי זֵירָא וְרַבִּי אַבָּא בַּר מֶמֶל. חַד אָמַר: מִפְּנֵי שֶׁאֵין לָהּ קֶבַע. וְחַד אָמַר: מִפְּנֵי שֶׁמַּעֲמִידָהּ בְּדָבָר הַמְקַבֵּל טוּמְאָה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What is the rationale** for the statement **of Rabbi Yehuda** deeming this *sukka* unfit? **Rabbi Zeira and Rabbi Abba bar Memel disagree with regard to** the rationale. **One said:** It is unfit **because it lacks permanence.** The *sukka* is not stable enough, as if the bed is moved the *sukka* will collapse. **And one said:** It is unfit **because he is supporting** the roofing **with an object that is susceptible to ritual impurity,** as the bedframe is a vessel. Not only the roofing, but that which supports the roofing as well may not be susceptible to ritual impurity.


###### Sukkah 21b:12
[Sukkah 21b:12](https://torahapp.org/share/book/Sukkah/r/21b:12)

מַאי בֵּינַיְיהוּ? כְּגוֹן שֶׁנָּעַץ שַׁפּוּדִין שֶׁל בַּרְזֶל וְסִיכֵּךְ עֲלֵיהֶם. לְמַאן דְּאָמַר לְפִי שֶׁאֵין לָהּ קֶבַע — הֲרֵי יֵשׁ לָהּ קֶבַע. וּמַאן דְּאָמַר מִפְּנֵי שֶׁמַּעֲמִידָהּ בְּדָבָר הַמְקַבֵּל טוּמְאָה — הֲרֵי מַעֲמִידָהּ בְּדָבָר הַמְקַבֵּל טוּמְאָה.

**William Davidson Edition - English:**
The Gemara asks: **What is** the practical difference **between them?** The Gemara explains: The difference is in a case **where one wedged iron skewers** into the ground **and roofed** the *sukka* **upon them. According to the one who said** that the reason the *sukka* is unfit is **because it lacks permanence,** this *sukka* **has permanence,** and it is fit. However, **the one who said** the reason the *sukka* is unfit is **because he is supporting** the roofing **with an object that is susceptible to ritual impurity, he** is **supporting it with an object that is susceptible to ritual impurity,** so it is unfit.


###### Sukkah 21b:13
[Sukkah 21b:13](https://torahapp.org/share/book/Sukkah/r/21b:13)

אָמַר אַבָּיֵי: לֹא שָׁנוּ אֶלָּא סָמַךְ. אֲבָל סִיכֵּךְ עַל גַּב הַמִּטָּה — כְּשֵׁרָה. מַאי טַעְמָא? לְמַאן דְּאָמַר לְפִי שֶׁאֵין לָהּ קֶבַע — הֲרֵי יֵשׁ לָהּ קֶבַע. לְמַאן דְּאָמַר מִפְּנֵי שֶׁמַּעֲמִידָהּ בְּדָבָר הַמְקַבֵּל טוּמְאָה — הֲרֵי אֵין מַעֲמִידָהּ בְּדָבָר הַמְקַבֵּל טוּמְאָה.

**William Davidson Edition - English:**
**Abaye said:** The Sages **taught** this dispute **only** in a case where **one leaned** the roofing on the bed. **However,** if **one placed the roofing atop the bed,** i.e., he affixed poles to the bed and the roofing is supported by those poles, everyone agrees that the *sukka* **is fit. What is the reason** that it is fit? **According to the one who said** that the *sukka* is unfit **because it lacks permanence,** this *sukka* **has permanence** as even if the bed is moved, the roofing will move with it and will not collapse. And **according to the one who said** the *sukka* is unfit **because he supports it with an object that is susceptible to ritual impurity,** in this case **he is not supporting it with an object that is susceptible to ritual impurity,** as the roofing is not supported by the bed.