## Sukkah Daf 27b

###### Sukkah 27b:1
[Sukkah 27b:1](https://torahapp.org/share/book/Sukkah/r/27b:1)

אֵין יוֹצְאִין מִסּוּכָּה לְסוּכָּה, וְאֵין עוֹשִׂין סוּכָּה בְּחוּלּוֹ שֶׁל מוֹעֵד. וַחֲכָמִים אוֹמְרִים: יוֹצְאִין מִסּוּכָּה לְסוּכָּה, וְעוֹשִׂין סוּכָּה בְּחוּלּוֹ שֶׁל מוֹעֵד. וְשָׁוִין, שֶׁאִם נָפְלָה, שֶׁחוֹזֵר וּבוֹנָהּ בְּחוּלּוֹ שֶׁל מוֹעֵד.

**William Davidson Edition - English:**
**One** may **not depart from** one ***sukka* to** another ***sukka*;** he must reside in the same *sukka* for the entire Festival. **And one** may **not establish a *sukka* during the intermediate days of the Festival** if he failed to do so before the Festival. **And the Rabbis say: One** may **depart from** one ***sukka* to** another ***sukka*, and one** may **establish a *sukka* on the intermediate days of the Festival. And they** all, even Rabbi Eliezer, **agree that if** a *sukka* that one constructed before the Festival **collapsed, he** may **rebuild it during the intermediate days of the Festival.**


###### Sukkah 27b:2
[Sukkah 27b:2](https://torahapp.org/share/book/Sukkah/r/27b:2)

מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר? אָמַר קְרָא: ״חַג הַסּוּכּוֹת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים״, עֲשֵׂה סוּכָּה הָרְאוּיָה לְשִׁבְעָה. וְרַבָּנַן? הָכִי קָאָמַר רַחֲמָנָא: עֲשֵׂה סוּכָּה בֶּחָג.

**William Davidson Edition - English:**
The Gemara asks: **What is the rationale** for the opinion **of Rabbi Eliezer** that it is prohibited to move from one *sukka* to another during the Festival? The Gemara explains it is as **the verse says: “You shall prepare for yourself the festival of *Sukkot* for seven days”** (Deuteronomy 16:13); this is interpreted to mean: **Establish a *sukka* that is suitable for seven** days. It is considered a *sukka* suitable for the mitzva only if it is established for seven days. The Gemara asks: **And** how do **the Rabbis** interpret this verse? The Gemara answers: In their opinion, **this** is what the **Merciful One is saying:** If one did not establish a *sukka* on the eve of the Festival, he should **establish a *sukka* during the Festival.** The obligation to establish a *sukka* is in effect all seven days of the Festival.


###### Sukkah 27b:3
[Sukkah 27b:3](https://torahapp.org/share/book/Sukkah/r/27b:3)

וְשָׁוִין שֶׁאִם נָפְלָה, שֶׁחוֹזֵר וּבוֹנֶה אוֹתָהּ בְּחוּלּוֹ שֶׁל מוֹעֵד. פְּשִׁיטָא? מַהוּ דְּתֵימָא הַאי אַחֲרִיתִי הִיא וְאֵינָהּ לְשִׁבְעָה, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
It is taught in the *baraita*: **And they agree that if** a *sukka* that one constructed before the Festival **collapsed, he may rebuild it during the intermediate days of the Festival.** The Gemara asks: That is **obvious;** why would it be prohibited? The Gemara answers: **Lest you say** that according to Rabbi Eliezer **this** rebuilt *sukka* **is** considered **a different one and is not** a *sukka* established for **seven** days, therefore, the *baraita* **teaches us** that Rabbi Eliezer agrees that it is considered to be the same *sukka*.


###### Sukkah 27b:4
[Sukkah 27b:4](https://torahapp.org/share/book/Sukkah/r/27b:4)

תַּנְיָא רַבִּי אֱלִיעֶזֶר אוֹמֵר: כְּשֵׁם שֶׁאֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בַּיּוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג בְּלוּלָבוֹ שֶׁל חֲבֵירוֹ, דִּכְתִיב: ״וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפּוֹת תְּמָרִים״ — מִשֶּׁלָּכֶם, כָּךְ אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּסוּכָּתוֹ שֶׁל חֲבֵירוֹ, דִּכְתִיב: ״חַג הַסּוּכּוֹת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים״ — מִשֶּׁלְּךָ.

**William Davidson Edition - English:**
**It is taught** in another *baraita* that **Rabbi Eliezer says: Just as a person does not fulfill his obligation on the first day of the Festival with the *lulav* of another, as it is written: “And you shall take for yourselves on the first day the fruit of a beautiful tree, branches of a date palm”** (Leviticus 23:40), and the Sages derive from the phrase: Shall take for yourselves, that it must be taken **from your own** and not from that of someone else, **so too, a person does not fulfill his obligation with the *sukka* of another, as it is written: “You shall prepare for yourself the festival of *Sukkot* for seven days”** (Deuteronomy 16:13), and the Sages derive from the term “for yourself” that it must be taken **from your own.**


###### Sukkah 27b:5
[Sukkah 27b:5](https://torahapp.org/share/book/Sukkah/r/27b:5)

וַחֲכָמִים אוֹמְרִים: אַף עַל פִּי שֶׁאָמְרוּ אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן בְּלוּלָבוֹ שֶׁל חֲבֵירוֹ, אֲבָל יוֹצֵא יְדֵי חוֹבָתוֹ בְּסוּכָּתוֹ שֶׁל חֲבֵירוֹ, דִּכְתִיב: ״כׇּל הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסּוּכּוֹת״, מְלַמֵּד שֶׁכׇּל יִשְׂרָאֵל רְאוּיִם לֵישֵׁב בְּסוּכָּה אַחַת.

**William Davidson Edition - English:**
**And the Rabbis say: Although they said** that **a person does not fulfill his obligation on the first day of the Festival with the *lulav* of another, he fulfills his obligation with the *sukka* of another, as it is written: “All the homeborn in Israel shall reside in *sukkot*”** (Leviticus 23:42). This **teaches that all of the Jewish people are fit to reside in one *sukka*.** If the value of one *sukka* were divided among all the Jewish people, no individual would have a *peruta* stake in it; therefore, no individual could be considered even a part-owner of the *sukka*. The only way the entire Jewish people could fulfill the mitzva in one *sukka* is by residing in a communal *sukka* that does not belong to any of them. Apparently, there is no obligation to reside specifically in one’s own *sukka*.


###### Sukkah 27b:6
[Sukkah 27b:6](https://torahapp.org/share/book/Sukkah/r/27b:6)

וְרַבָּנַן, הַאי ״לְךָ״, מַאי דָּרְשִׁי בֵּיהּ? מִיבְּעֵי לֵיהּ לְמַעוֹטֵי גְּזוּלָה, אֲבָל שְׁאוּלָה כְּתִיב: ״כׇּל הָאֶזְרָח״.

**William Davidson Edition - English:**
The Gemara asks: **And the Rabbis,** who do not derive that one is obligated to reside in his own *sukka*, **what do they derive from this** term **“for yourself”?** The Gemara answers: **They require** that term **to exclude a stolen** *sukka*. One does not fulfill his obligation with a stolen *sukka*. **However,** with regard to **a borrowed** *sukka*, **it is written: “All the homeborn,”** to teach that every Jew can fulfill the mitzva in a *sukka* borrowed from the community.


###### Sukkah 27b:7
[Sukkah 27b:7](https://torahapp.org/share/book/Sukkah/r/27b:7)

וְרַבִּי אֱלִיעֶזֶר, הַאי ״כׇּל הָאֶזְרָח״ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְגֵר שֶׁנִּתְגַּיֵּיר בֵּינְתַיִם וְקָטָן שֶׁנִּתְגַּדֵּל בֵּינְתַיִם. וְרַבָּנַן? כֵּיוָן שֶׁאָמְרוּ: עוֹשִׂין סוּכָּה בְּחוּלּוֹ שֶׁל מוֹעֵד, לָא אִצְטְרִיךְ קְרָא.

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi Eliezer, what does he do with this** term: **“All the homeborn”?** The Gemara answers: **He requires** that term **to** derive that **a convert who converted in the interim,** during *Sukkot*, **and a minor who reached majority in the interim,** whose obligation began during the Festival, are obligated to fulfill the mitzva of residing in a *sukka*. The Gemara asks: **And** according to **the Rabbis,** from where are these *halakhot* derived? The Gemara answers: **Once** the Sages **said** that **one** may **establish a *sukka* during the intermediate days of the Festival,** an additional **verse** is **not necessary** to derive the obligation of the convert and the minor who reached majority.


###### Sukkah 27b:8
[Sukkah 27b:8](https://torahapp.org/share/book/Sukkah/r/27b:8)

תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּרַבִּי אִלְעַאי שֶׁהָלַךְ לְהַקְבִּיל פְּנֵי רַבִּי אֱלִיעֶזֶר רַבּוֹ בְּלוֹד בָּרֶגֶל. אָמַר לוֹ: אִלְעַאי! אֵינְךָ מִשּׁוֹבְתֵי הָרֶגֶל. שֶׁהָיָה רַבִּי אֱלִיעֶזֶר אוֹמֵר: מְשַׁבֵּחַ אֲנִי אֶת הָעַצְלָנִין, שֶׁאֵין יוֹצְאִין מִבָּתֵּיהֶן בָּרֶגֶל, דִּכְתִיב: ״וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ״.

**William Davidson Edition - English:**
§ **The Sages taught:** There was **an incident involving Rabbi Elai, who went** on *Sukkot* eve **to greet his teacher Rabbi Eliezer in Lod on** the first day of **the Festival. He said to him: Elai, you are not among** those who **stay** home **on the Festival** and therefore you have not fulfilled the mitzva of the Festival, **as Rabbi Eliezer would say: I praise the lazy, who,** although they act no differently than they do the entire year, are praiseworthy because they **do not leave their houses on the Festival, as it is written: “You shall rejoice, you and your household”** (Deuteronomy 14:26). The term “your household” is interpreted as referring to one’s wife. One who is not home cannot rejoice with his wife.


###### Sukkah 27b:9
[Sukkah 27b:9](https://torahapp.org/share/book/Sukkah/r/27b:9)

אִינִי?! וְהָאָמַר רַבִּי יִצְחָק: מִנַּיִין שֶׁחַיָּיב לְהַקְבִּיל פְּנֵי רַבּוֹ בָּרֶגֶל, שֶׁנֶּאֱמַר: ״מַדּוּעַ אַתְּ הוֹלֶכֶת אֵלָיו הַיּוֹם לֹא חֹדֶשׁ וְלֹא שַׁבָּת״, מִכְּלָל דִּבְחֹדֶשׁ וְשַׁבָּת מִיחַיַּיב אִינִישׁ לְאַקְבּוֹלֵי אַפֵּי רַבֵּיהּ! לָא קַשְׁיָא: הָא — דְּאָזֵיל וְאָתֵי בְּיוֹמֵיהּ, הָא — דְּאָזֵיל וְלָא אָתֵי בְּיוֹמֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? Didn’t Rabbi Yitzḥak say: From where** is it derived **that** one **is obligated to greet his teacher on the Festival?** It is **as it is stated** that the husband of the Shunamite woman asked his wife: **“Why are you going to him today? It is neither the New Moon nor Shabbat”** (II Kings 4:23). This proves **by inference that on the New Moon and Shabbat a person is obligated to greet his teacher.** The Gemara answers that this is **not difficult: This** statement of Rabbi Yitzḥak that one is obligated to go and greet his teacher is referring to a case **where he goes and returns on** the same **day** and can rejoice with his wife at night; **and this** statement of Rabbi Eliezer that one should stay home is referring to a case **where he goes and does not return on** the same **day** and cannot rejoice with his wife at night.


###### Sukkah 27b:10
[Sukkah 27b:10](https://torahapp.org/share/book/Sukkah/r/27b:10)

תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר שֶׁשָּׁבַת בַּגָּלִיל הָעֶלְיוֹן בְּסוּכָּתוֹ שֶׁל יוֹחָנָן בְּרַבִּי אִלְעַאי בְּקֵיסָרִי, וְאָמְרִי לַהּ בְּקֵיסָרְיוֹן, וְהִגִּיעַ חַמָּה לַסּוּכָּה. אָמַר לוֹ: מַהוּ שֶׁאֶפְרוֹשׂ עָלֶיהָ סָדִין? אָמַר לוֹ: אֵין לְךָ כׇּל שֵׁבֶט וְשֵׁבֶט מִיִּשְׂרָאֵל שֶׁלֹּא הֶעֱמִיד מִמֶּנּוּ שׁוֹפֵט.

**William Davidson Edition - English:**
§ **The Sages taught:** There was **an incident** involving **Rabbi Eliezer, who stayed in the Upper Galilee in the *sukka* of Yoḥanan, son of Rabbi Elai, in Caesarea; and some say that** it did not occur in Caesarea but **in Caesarion. And** the **sun reached** a point over the roofing **of the *sukka*,** rendering it uncomfortable to remain in the *sukka*. Rabbi Yoḥanan **said to him: What is** the *halakha*; may **I spread a sheet over** the roofing? Is it permitted, since it is only adding to a temporary tent or is it prohibited? Rabbi Eliezer evaded the question and **said to him: There is no tribe of Israel from which a judge did not emerge.**


###### Sukkah 27b:11
[Sukkah 27b:11](https://torahapp.org/share/book/Sukkah/r/27b:11)

הִגִּיעַ חַמָּה לַחֲצִי הַסּוּכָּה, אָמַר לוֹ: מַהוּ שֶׁאֶפְרוֹשׂ עָלֶיהָ סָדִין? אָמַר לוֹ: אֵין לְךָ כׇּל שֵׁבֶט וְשֵׁבֶט מִיִּשְׂרָאֵל שֶׁלֹּא יָצְאוּ מִמֶּנּוּ נְבִיאִים. שֵׁבֶט יְהוּדָה וּבִנְיָמִין הֶעֱמִידוּ מְלָכִים עַל פִּי נְבִיאִים. הִגִּיעַ חַמָּה לְמַרְגְּלוֹתָיו שֶׁל רַבִּי אֱלִיעֶזֶר, נָטַל יוֹחָנָן סָדִין וּפֵירַשׂ עָלֶיהָ, הִפְשִׁיל רַבִּי אֱלִיעֶזֶר טַלִּיתוֹ לַאֲחוֹרָיו וְיָצָא. לֹא מִפְּנֵי שֶׁהִפְלִיגוֹ בִּדְבָרִים, אֶלָּא מִפְּנֵי שֶׁלֹּא אָמַר דָּבָר שֶׁלֹּא שָׁמַע מִפִּי רַבּוֹ לְעוֹלָם.

**William Davidson Edition - English:**
In the meantime, the **sun reached** directly over the **midpoint** of the roofing **of the *sukka*.** Once again, Rabbi Yoḥanan **said to him: What is** the *halakha*; may **I spread a sheet over it?** Rabbi Eliezer again evaded the question and **said to him: There is no tribe of Israel from which prophets did not emerge.** And **the tribes of Judah and Benjamin** were unique because **they established kings according to prophets,** as Saul and David were anointed by the prophet Samuel. At that point, the light of the **sun reached the feet of Rabbi Eliezer. Yoḥanan took a sheet and spread it over** the *sukka*. **Rabbi Eliezer slung his cloak** over his shoulder **behind him and emerged** from the *sukka* because he did not want to permit doing so. The Gemara comments: Rabbi Eliezer conducted himself in that manner **not because he was** seeking **to** avoid answering by **diverting his** attention **with** his **words, but because** Rabbi Eliezer **never said a matter that he did not hear from his teacher.**


###### Sukkah 27b:12
[Sukkah 27b:12](https://torahapp.org/share/book/Sukkah/r/27b:12)

הֵיכִי עָבֵיד הָכִי? וְהָאָמַר רַבִּי אֱלִיעֶזֶר: אֵין יוֹצְאִין מִסּוּכָּה לְסוּכָּה! רֶגֶל אַחֵר הֲוַאי.

**William Davidson Edition - English:**
The Gemara asks: **How did** Rabbi Eliezer **do so?** How did he stay in a *sukka* in the Upper Galilee on the festival of *Sukkot*? **Didn’t Rabbi Eliezer** himself **say: One may not depart from** one ***sukka* to** another ***sukka*?** The Gemara answers: The incident **was** on **a different Festival** and not the festival of *Sukkot*, and they were in the *sukka* merely for the fresh air.


###### Sukkah 27b:13
[Sukkah 27b:13](https://torahapp.org/share/book/Sukkah/r/27b:13)

וְהָאָמַר רַבִּי אֱלִיעֶזֶר: מְשַׁבֵּחַ אֲנִי אֶת הָעַצְלָנִין שֶׁאֵין יוֹצְאִין מִבָּתֵּיהֶן בָּרֶגֶל! שַׁבָּת הֲוַאי.

**William Davidson Edition - English:**
The Gemara asks from a different perspective: **But didn’t Rabbi Eliezer say: I praise the lazy, who do not leave their houses on the Festival?** That apparently applies to all Festivals. The Gemara answers: The incident did not take place on a Festival at all. **It was** on **Shabbat,** and Rabbi Yoḥanan’s question was with regard to the prohibited labor of building on Shabbat.


###### Sukkah 27b:14
[Sukkah 27b:14](https://torahapp.org/share/book/Sukkah/r/27b:14)

וְתִיפְשׁוֹט לֵיהּ מִדִּידֵיהּ דִּתְנַן: פְּקַק הַחַלּוֹן, רַבִּי אֱלִיעֶזֶר אוֹמֵר: בִּזְמַן שֶׁקָּשׁוּר וְתָלוּי — פּוֹקְקִין בּוֹ, וְאִם לָאו — אֵין פּוֹקְקִין בּוֹ. וַחֲכָמִים אוֹמְרִים: בֵּין כָּךְ וּבֵין כָּךְ פּוֹקְקִין.

**William Davidson Edition - English:**
The Gemara asks: If so, **resolve** the matter and conclude that it is not permitted **from his own** opinion, **as we learned** in a mishna: With regard to **a window shutter** on Shabbat, **Rabbi Eliezer says: When it is tied** to **and hanging** from the window, i.e., it is not touching the ground, **one may shutter** the window **with it,** because that is not considered building; **and if not,** i.e., if it is touching the ground, **one may not shutter** the window **with it. And the Rabbis say: Both** in **this** case **and** in **that** case **one may shutter with it.** From the fact that if it is not hanging from the window, Rabbi Eliezer prohibits shuttering the window, he also prohibits adding to a temporary tent.