## Sukkah Daf 25a

###### Sukkah 25a:1
[Sukkah 25a:1](https://torahapp.org/share/book/Sukkah/r/25a:1)

אֶלָּא בֵּית סָאתַיִם!

**William Davidson Edition - English:**
**only** within an area of **two *beit se’a*,** the area necessary to grow two *se’a* of produce? Two *beit se’a* was the area of the Tabernacle courtyard; it is also the area within which the Sages permitted one to carry on Shabbat in a case where there are partitions but the area was not originally enclosed for the purpose of residence. If one tied the foliage to prevent its swaying in the wind, he clearly established the partition for residence, and there should be no limits on the area in which he may carry.


###### Sukkah 25a:2
[Sukkah 25a:2](https://torahapp.org/share/book/Sukkah/r/25a:2)

מִשּׁוּם דְּהָוֵי דִּירָה שֶׁתַּשְׁמִישֶׁיהָ לַאֲוִיר, וְכׇל דִּירָה שֶׁתַּשְׁמִישֶׁיהָ לַאֲוִיר אֵין מְטַלְטְלִין בּוֹ אֶלָּא סָאתַיִם.

**William Davidson Edition - English:**
The Gemara answers: The reason that it is permitted to carry only if the enclosed area is less than this size is **because it is a residence whose uses are for** the open **air** beyond it, i.e., it is used by guards who are watching the fields beyond it rather than as an independent residence. **And** the *halakha* with regard to **any residence whose uses are for** the open **air** beyond it is that **one** may **carry in it only if** its area is no larger than **two *beit se’a*.**


###### Sukkah 25a:3
[Sukkah 25a:3](https://torahapp.org/share/book/Sukkah/r/25a:3)

תָּא שְׁמַע: שָׁבַת בְּתֵל שֶׁהוּא גָּבוֹהַּ עֲשָׂרָה, וְהוּא מֵאַרְבַּע אַמּוֹת עַד בֵּית סָאתַיִם, וְכֵן בְּנֶקַע שֶׁהוּא עָמוֹק עֲשָׂרָה, וְהוּא מֵאַרְבַּע אַמּוֹת עַד בֵּית סָאתַיִם, וְכֵן קָמָה קְצוּרָה וְשִׁבּוֹלוֹת מַקִּיפוֹת אוֹתָהּ — מְהַלֵּךְ אֶת כּוּלָּהּ וְחוּצָה לָהּ אַלְפַּיִם אַמָּה. אַף עַל גַּב דְּקָאָזֵיל וְאָתֵי! הָתָם נָמֵי, דְּעָבֵיד לֵיהּ בְּהוּצָא וְדַפְנָא.

**William Davidson Edition - English:**
**Come** and **hear** proof from another source: With regard to **one** who **established his Shabbat** residence **on a mound that is ten** handbreadths **high and** its area is anywhere **from four cubits to two *beit se’a*; and similarly,** with regard to one who established his Shabbat residence **in a** natural **cavity** of a rock **that is ten** handbreadths **deep and** its area is anywhere **from four cubits to two *beit se’a*;** and similarly, with regard to one who established his Shabbat residence in a field of **reaped grain, and** rows of **stalks** ten handbreadths high that have not been reaped **surround it,** serving as a partition enclosing the reaped area, **he** may **walk in the entire** enclosed area **and outside it** an additional **two thousand cubits.** Apparently, the stalks are a fit partition **although they sway back and forth** in the wind. The Gemara refutes this proof: **There, too,** it is a fit partition due to the fact **that he established** the partition by tying it **with hard palm leaves and laurel leaves.**


###### Sukkah 25a:4
[Sukkah 25a:4](https://torahapp.org/share/book/Sukkah/r/25a:4)

**מַתְנִי׳** שְׁלוּחֵי מִצְוָה — פְּטוּרִין מִן הַסּוּכָּה. חוֹלִין וּמְשַׁמְּשֵׁיהֶן — פְּטוּרִין מִן הַסּוּכָּה. אוֹכְלִין וְשׁוֹתִין עֲרַאי חוּץ לַסּוּכָּה.

**William Davidson Edition - English:**
**MISHNA:** **Those on the path** to perform **a mitzva are exempt from the** mitzva of ***sukka*.** The **ill and their caretakers are exempt from the** mitzva of ***sukka*. One** may **eat and drink** in the framework of a **casual** meal **outside the *sukka*.**


###### Sukkah 25a:5
[Sukkah 25a:5](https://torahapp.org/share/book/Sukkah/r/25a:5)

**גְּמָ׳** מְנָא הָנֵי מִילֵּי? תָּנוּ רַבָּנַן: ״בְּשִׁבְתְּךָ בְּבֵיתֶךָ״ — פְּרָט לְעוֹסֵק בְּמִצְוָה, ״וּבְלֶכְתְּךָ בַדֶּרֶךְ״ — פְּרָט לְחָתָן. מִכָּאן אָמְרוּ: הַכּוֹנֵס אֶת הַבְּתוּלָה — פָּטוּר, וְאֶת הָאַלְמָנָה — חַיָּיב.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **From where are these matters** derived that one who is performing a mitzva is exempt from the mitzva of *sukka*? **The Sages taught** in a *baraita* that it is written in the Torah that one recites *Shema* at the following times: “When you sit in your house, and when you walk by the way, and when you lie down, and when you rise up” (Deuteronomy 6:7). The Sages interpret: **“When you sit in your house,” to the exclusion of one who is engaged in** the performance of **a mitzva,** who is not sitting at home; **“and when you walk by the way,” to the exclusion of a groom,** who is preoccupied with his mitzva of consummating the marriage and is not walking along the way. The *baraita* adds that **from here** the Sages **stated: One who marries a virgin is exempt** from reciting *Shema* on his wedding night, **and** one who marries **a widow is obligated.**


###### Sukkah 25a:6
[Sukkah 25a:6](https://torahapp.org/share/book/Sukkah/r/25a:6)

מַאי מַשְׁמַע? אָמַר רַב הוּנָא: כְּדֶרֶךְ. מָה דֶּרֶךְ רְשׁוּת, אַף כֹּל רְשׁוּת, לְאַפּוֹקֵי הַאי דִּבְמִצְוָה עָסוּק.

**William Davidson Edition - English:**
The Gemara asks: **From where** may it **be inferred** in this verse that a groom is exempt from the mitzva of *Shema*? **Rav Huna said:** The circumstances when one is obligated to recite *Shema* are **like** the circumstances when one walks along **the way: Just as** the walking by the **way** described in the verse is **voluntary** and involves no mitzva, **so too, all** those obligated to recite *Shema* are similarly engaged in **voluntary** activities, **to the exclusion of this** groom, **who is engaged in** the performance of **a mitzva.**


###### Sukkah 25a:7
[Sukkah 25a:7](https://torahapp.org/share/book/Sukkah/r/25a:7)

מִי לָא עָסְקִינַן דְּקָאָזֵיל לִדְבַר מִצְוָה, וְקָא אָמַר רַחֲמָנָא לִיקְרֵי! אִם כֵּן לֵימָא קְרָא ״בְּשֶׁבֶת וּבְלֶכֶת״, מַאי ״בְּשִׁבְתְּךָ״ ״וּבְלֶכְתְּךָ״ — בְּלֶכֶת דִּידָךְ הוּא דְּמִיחַיְּיבַתְּ, הָא בְּלֶכֶת דְּמִצְוָה — פְּטִירַתְּ.

**William Davidson Edition - English:**
The Gemara asks: The verse does not specify the way along which one is walking. **Are we not dealing with one who is walking** along the way **for a matter of a mitzva, and** nevertheless, **the Merciful One says to recite** *Shema*? Apparently, one is obligated to do so even if he set out to perform a mitzva. The Gemara answers: **If** it is **so** that the intention was to obligate even those who are engaged in performance of a mitzva, **let the verse state: When sitting and when walking. What is** the meaning of: **“When you sit…and when you walk”?** It comes to underscore: **It is in your walking,** undertaken for personal reasons and of one’s own volition, **that you are obligated** to recite *Shema*; **in walking** with the objective **of** performing **a mitzva, you are exempt** from reciting *Shema*.


###### Sukkah 25a:8
[Sukkah 25a:8](https://torahapp.org/share/book/Sukkah/r/25a:8)

אִי הָכִי, אֲפִילּוּ כּוֹנֵס אֶת הָאַלְמָנָה נָמֵי? כּוֹנֵס אֶת הַבְּתוּלָה טְרִיד, כּוֹנֵס אַלְמָנָה לָא טְרִיד.

**William Davidson Edition - English:**
The Gemara asks: **If so, even one who marries a widow** should **also** be exempt, as he too is engaged in the performance of a mitzva. That, however, contradicts the *baraita*. The Gemara responds that there is a distinction between one marrying a virgin and one marrying a widow. **One who marries a virgin is preoccupied** by his concern lest he discover that his bride is not a virgin, while **one who marries a widow is not preoccupied.**


###### Sukkah 25a:9
[Sukkah 25a:9](https://torahapp.org/share/book/Sukkah/r/25a:9)

וְכׇל הֵיכָא דִּטְרִיד, הָכִי נָמֵי דְּפָטוּר?! אֶלָּא מֵעַתָּה, טָבְעָה סְפִינָתוֹ בַּיָּם — דִּטְרִיד, הָכִי נָמֵי דְּפָטוּר?! וְכִי תֵּימָא הָכִי נָמֵי, וְהָאָמַר רַבִּי אַבָּא בַּר זַבְדָּא אָמַר רַב: אָבֵל חַיָּיב בְּכׇל הַמִּצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה חוּץ מִן הַתְּפִילִּין, שֶׁהֲרֵי נֶאֱמַר בָּהֶן ״פְּאֵר״!

**William Davidson Edition - English:**
The Gemara asks: **And wherever** one **is preoccupied is he indeed exempt? But if** that is **so,** then one **whose ship sank at sea, who is preoccupied,** should **also** be **exempt.** The Gemara reinforces its question: **And if you say** that **indeed, that is so, didn’t Rabbi Abba bar Zavda say** that **Rav said: A mourner is obligated in all the mitzvot mentioned in the Torah,** including reciting *Shema*, **except for** the mitzva to don **phylacteries,** from which he is exempt, **as** the term **splendor is stated with regard to** phylacteries? If a mourner, who is clearly pained and preoccupied, is obligated to recite *Shema*, then certainly all others who are preoccupied, even one whose ship sank at sea, whose loss was merely monetary (*Birkat Hashem*), should be obligated. Why, then, is a groom exempted due to his preoccupation and one who lost his property is not?


###### Sukkah 25a:10
[Sukkah 25a:10](https://torahapp.org/share/book/Sukkah/r/25a:10)

הָכָא טְרִיד טִירְדָּא דְמִצְוָה, הָתָם טְרִיד טִירְדָּא דִרְשׁוּת.

**William Davidson Edition - English:**
The Gemara answers: Nevertheless, there is a distinction between the cases. **Here,** in the case of a groom, **he is preoccupied** with **the preoccupation of a mitzva** that he must perform; **there,** in the case of a ship lost at sea, **he is preoccupied** with **the preoccupation of a voluntary** act that he chooses to perform.


###### Sukkah 25a:11
[Sukkah 25a:11](https://torahapp.org/share/book/Sukkah/r/25a:11)

וְהָעוֹסֵק בְּמִצְוָה פָּטוּר מִן הַמִּצְוָה מֵהָכָא נָפְקָא? מֵהָתָם נָפְקָא, דְּתַנְיָא: ״וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם וְגוֹ׳״ — אוֹתָם אֲנָשִׁים מִי הָיוּ? נוֹשְׂאֵי אֲרוֹנוֹ שֶׁל יוֹסֵף הָיוּ, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי.

**William Davidson Edition - English:**
§ The Gemara asks: **And** is the halakhic principle that **one who is engaged in a mitzva is exempt from** performing another **mitzva derived from here? It is derived from there, as it is taught** in a *baraita* that it is written: **“There were certain men who were impure by the corpse of a person** and they could not observe the *Pesaḥ* on that day” (Numbers 9:6). Before proceeding with the discussion, the *baraita* seeks to clarify with regard to **those men** who became impure: **Who were they?** The *baraita* answers: **They were the bearers of Joseph’s coffin,** which the Jewish people brought with them in the desert. This is **the statement of Rabbi Yosei HaGelili.**