## Sukkah Daf 49b

###### Sukkah 49b:1
[Sukkah 49b:1](https://torahapp.org/share/book/Sukkah/r/49b:1)

כְּשֵׁם שֶׁנִּיסּוּכוֹ בִּקְדוּשָּׁה, כָּךְ שְׂרֵיפָתוֹ בִּקְדוּשָּׁה. מַאי מַשְׁמַע? אָמַר רָבִינָא: אַתְיָא ״קֹדֶשׁ״ ״קֹדֶשׁ״. כְּתִיב הָכָא: ״בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ״, וּכְתִיב הָתָם: ״וְשָׂרַפְתָּ אֶת הַנּוֹתָר בָּאֵשׁ לֹא יֵאָכֵל כִּי קֹדֶשׁ הוּא״.

**William Davidson Edition - English:**
**just as its pouring is in sanctity, so too must its burning be in sanctity. From where** may it **be inferred** that this is referring to burning? **Ravina said: It is derived** by means of a verbal analogy between the term **sanctity** written with regard to libations and **sanctity** written with regard to leftover offerings. **It is written here,** with regard to libations: **“In sanctity shall you pour a libation”** (Numbers 28:7), **and it is written there,** with regard to leftover offerings: **“You shall burn the leftovers in fire; they are not to be eaten, for they are sanctity”** (Exodus 29:34). Through the verbal analogy it is derived that leftover libations must also be burned.


###### Sukkah 49b:2
[Sukkah 49b:2](https://torahapp.org/share/book/Sukkah/r/49b:2)

כְּמַאן אָזְלָא הָא (דְּתַנְיָא): נְסָכִים, בַּתְּחִילָּה מוֹעֲלִין בָּהֶן. יָרְדוּ לַשִּׁיתִין — אֵין מוֹעֲלִין בָּהֶן. לֵימָא רַבִּי אֶלְעָזָר בַּר צָדוֹק הִיא, דְּאִי רַבָּנַן, הָא נָחֲתוּ לְהוּ לִתְהוֹם!

**William Davidson Edition - English:**
The Gemara notes: **In accordance with whose** opinion **is that which is taught** in this mishna? With regard to **libations, initially,** prior to being poured, **one** can **misuse consecrated property with them,** as is the case with all consecrated items. However, once **they descended to the drainpipes, one does not** violate the prohibition against **misuse** of **consecrated property with them,** because the mitzva was already fulfilled. **Let us say** that the mishna **is** in accordance with the opinion of **Rabbi Elazar bar Tzadok,** who holds that the libations did not descend to the depths but would collect between the ramp and the altar and would be collected once every seventy years. **As, if** it were in accordance with the opinion of **the Rabbis,** how could the libations be misused? **Didn’t they** already **descend to the depths** through the drainpipes?


###### Sukkah 49b:3
[Sukkah 49b:3](https://torahapp.org/share/book/Sukkah/r/49b:3)

אֲפִילּוּ תֵּימָא רַבָּנַן, בִּדְאִיקְּלַט.

**William Davidson Edition - English:**
The Gemara rejects this: **Even** if **you say** that the mishna is in accordance with the opinion of **the Rabbis,** it could be referring **to** a case **where** some of the wine landed outside the drainpipes and **was collected** in the space between the ramp and the altar.


###### Sukkah 49b:4
[Sukkah 49b:4](https://torahapp.org/share/book/Sukkah/r/49b:4)

וְאִיכָּא דְאָמְרִי: לֵימָא רַבָּנַן הִיא, וְלָא רַבִּי אֶלְעָזָר בַּר צָדוֹק? דְּאִי רַבִּי אֶלְעָזָר, אַכַּתִּי בִּקְדוּשְׁתַּיְיהוּ קָיְימִי! אֲפִילּוּ תֵּימָא רַבִּי אֶלְעָזָר, אֵין לְךָ דָּבָר שֶׁנַּעֲשָׂה מִצְוָתוֹ וּמוֹעֲלִין בּוֹ. אָמַר רֵישׁ לָקִישׁ: בִּזְמַן שֶׁמְּנַסְּכִין יַיִן עַל גַּבֵּי מִזְבֵּחַ, פּוֹקְקִין אֶת הַשִּׁיתִין. לְקַיֵּים מַה שֶּׁנֶּאֱמַר: ״בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַה׳״.

**William Davidson Edition - English:**
**And some say** a different version of this exchange. **Let us say** that the mishna **is** in accordance with the opinion of **the Rabbis and not** in accordance with the opinion of **Rabbi Elazar bar Tzadok. As, if** it were in accordance with the opinion of **Rabbi Elazar,** then the wine that collected between the ramp and the altar **remains in its sanctity,** as it must be burned, and the prohibition against misuse would still apply. The Gemara rejects this: **Even** if **you say** that the mishna is in accordance with the opinion of **Rabbi Elazar, there is no item whose mitzva has been performed with which one** can violate the prohibition against **misuse of consecrated property. Reish Lakish said: When they pour wine onto the altar, they plug** the top of **the drainpipes** so that the wine does not descend to the depths, in order **to fulfill that which is stated: “In sanctity shall you pour a libation of strong drink [*shekhar*] unto the Lord”** (Numbers 28:7).


###### Sukkah 49b:5
[Sukkah 49b:5](https://torahapp.org/share/book/Sukkah/r/49b:5)

מַאי מַשְׁמַע? אָמַר רַב פָּפָּא: ״שֵׁכָר״ — לְשׁוֹן שְׁתִיָּה, לְשׁוֹן שְׂבִיעָה, לְשׁוֹן שִׁכְרוּת. אָמַר רַב פָּפָּא: שְׁמַע מִינַּהּ כִּי שָׂבַע אִינִישׁ חַמְרָא — מִגְּרוֹנֵיהּ שָׂבַע. אָמַר רָבָא: צוּרְבָּא מֵרַבָּנַן דְּלָא נְפִישׁא לֵיהּ חַמְרָא, לִיגַמַּע גַּמּוֹעֵי. רָבָא אַכָּסָא דְבִרְכְּתָא אַגְמַע גַּמּוֹעֵי.

**William Davidson Edition - English:**
The Gemara asks: **From where** may it **be inferred** that this is referring to plugging the drainpipes? **Rav Pappa said: *Shekhar*** is **an expression of drinking, of satiation, of intoxication.** In order to underscore all three aspects of the libations, the space between the altar and the ramp would fill with wine. **Rav Pappa said: Conclude from this that when a person is satiated from** drinking **wine,** it is **from his throat** being filled with wine that he is **satiated.** Unlike food, wine does not satiate a person when it fills his stomach. **Rava said:** Therefore, **let a young** Torah **scholar, who does not** have **much wine, swallow** his wine **in** large **swigs,** filling his throat each time, as he will thereby maximize his enjoyment. And **Rava** himself, when drinking **a cup of blessing, would swallow** large **swigs** so as to drink the wine accompanying the mitzva in an optimal manner.


###### Sukkah 49b:6
[Sukkah 49b:6](https://torahapp.org/share/book/Sukkah/r/49b:6)

דָּרֵשׁ רָבָא, מַאי דִּכְתִיב: ״מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב״ — מַה יָּפוּ פַּעֲמוֹתֵיהֶן שֶׁל יִשְׂרָאֵל בְּשָׁעָה שֶׁעוֹלִין לָרֶגֶל. ״בַּת נָדִיב״ — בִּתּוֹ שֶׁל אַבְרָהָם אָבִינוּ שֶׁנִּקְרָא נָדִיב, שֶׁנֶּאֱמַר: ״נְדִיבֵי עַמִּים נֶאֱסָפוּ עַם אֱלֹהֵי אַבְרָהָם״. ״אֱלֹהֵי אַבְרָהָם״, וְלֹא אֱלֹהֵי יִצְחָק וְיַעֲקֹב?! אֶלָּא: ״אֱלֹהֵי אַבְרָהָם״, שֶׁהָיָה תְּחִילָּה לְגֵרִים.

**William Davidson Edition - English:**
§ Apropos the homiletic interpretations of the verses from Song of Songs with regard to the drainpipes, the Gemara cites additional interpretations. **Rava taught: What is** the meaning of that **which is written: “How beautiful are your steps in sandals, O prince’s daughter”** (Song of Songs 7:2)? **How beautiful are the feet of the Jewish people at the time when they ascend** to Jerusalem **for the Festival. “O prince’s daughter”;** this is referring to **the daughter of Abraham our Patriarch, who was called prince, as it is stated: “The princes of the peoples are gathered, the people of the God of Abraham”** (Psalms 47:10). The verse calls the Jewish people the people of **the God of Abraham and not the God of Isaac and Jacob.** Why are the Jewish people associated specifically with Abraham? **Rather** than referring to the three Patriarchs, the verse is referring to **the God of Abraham, who was first of the converts,** and therefore it is reasonable for the princes of other nations to gather around him.


###### Sukkah 49b:7
[Sukkah 49b:7](https://torahapp.org/share/book/Sukkah/r/49b:7)

תָּנָא דְּבֵי רַב עָנָן, מַאי דִּכְתִיב: ״חַמּוּקֵי יְרֵכַיִךְ״ — לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה כְּיָרֵךְ? לוֹמַר לָךְ: מָה יָרֵךְ בַּסֵּתֶר, אַף דִּבְרֵי תוֹרָה בַּסֵּתֶר.

**William Davidson Edition - English:**
In **the school of Rav Anan** it was **taught: What is** the meaning of that **which is written: “The hidden of your thighs”** (Song of Songs 7:2)? **Why are matters of Torah likened to a thigh?** It is **to tell you** that **just as** the **thigh is** always **concealed,** covered by clothes, so **too, matters of Torah** are optimal when recited **in private** and not in public.


###### Sukkah 49b:8
[Sukkah 49b:8](https://torahapp.org/share/book/Sukkah/r/49b:8)

וְהַיְינוּ דְּאָמַר רַבִּי אֶלְעָזָר, מַאי דִּכְתִיב: ״הִגִּיד לְךָ אָדָם מַה טּוֹב וּמָה ה׳ דּוֹרֵשׁ מִמְּךָ כִּי אִם עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ״. ״עֲשׂוֹת מִשְׁפָּט״ — זֶה הַדִּין, ״וְאַהֲבַת חֶסֶד״ — זוֹ גְּמִילוּת חֲסָדִים, ״וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ״ — זוֹ הוֹצָאַת הַמֵּת וְהַכְנָסַת כַּלָּה לַחוּפָּה. וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה דְּבָרִים שֶׁדַּרְכָּן לַעֲשׂוֹתָן בְּפַרְהֶסְיָא, אָמְרָה תּוֹרָה ״הַצְנֵעַ לֶכֶת״, דְּבָרִים שֶׁדַּרְכָּן לַעֲשׂוֹתָן בְּצִנְעָא — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**And this is what Rabbi Elazar said: What is** the meaning of that **which is written: “It has been told you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God”** (Micah 6:8)? **“To do justly”; this is justice. “To love mercy”; this is acts of kindness. “To walk humbly with your God”; this is** referring to **taking the** indigent **dead out** for burial **and accompanying** a poor **bride to** her **wedding canopy,** both of which must be performed without fanfare. The Gemara summarizes: **And are** these **matters not** inferred ***a fortiori*? If,** with regard to **matters that tend to be conducted in public,** as the multitudes participate in funerals and weddings, **the Torah says: Walk humbly,** then in **matters that tend to be conducted in private,** e.g., giving charity and studying Torah, **all the more so** should they be conducted privately.


###### Sukkah 49b:9
[Sukkah 49b:9](https://torahapp.org/share/book/Sukkah/r/49b:9)

אָמַר רַבִּי אֶלְעָזָר: גָּדוֹל הָעוֹשֶׂה צְדָקָה יוֹתֵר מִכׇּל הַקָּרְבָּנוֹת, שֶׁנֶּאֱמַר: ״עֲשֹׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַה׳ מִזָּבַח״. וְאָמַר רַבִּי אֶלְעָזָר: גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה, שֶׁנֶּאֱמַר: ״זִרְעוּ לָכֶם לִצְדָקָה וְקִצְרוּ לְפִי חֶסֶד״. אִם אָדָם זוֹרֵעַ — סָפֵק אוֹכֵל סָפֵק אֵינוֹ אוֹכֵל, אָדָם קוֹצֵר — וַדַּאי אוֹכֵל.

**William Davidson Edition - English:**
§ **Rabbi Elazar said: One who performs** acts of **charity is greater than** one who sacrifices **all** types of **offerings, as it is stated: “To perform charity and justice is more acceptable to the Lord than an offering”** (Proverbs 21:3), including all types of offerings. **And Rabbi Elazar said: Acts of kindness,** assisting someone in need, **are greater than charity, as it is stated: “Sow to yourselves according to charity, and reap according to kindness”** (Hosea 10:12). This means: **If a person sows,** it is **uncertain** whether **he** will **eat or** whether **he** will **not eat,** since much can go wrong before the seed becomes food. However, if **a person reaps, he certainly eats.** In this verse, charity is likened to sowing, while acts of kindness are likened to reaping.


###### Sukkah 49b:10
[Sukkah 49b:10](https://torahapp.org/share/book/Sukkah/r/49b:10)

וְאָמַר רַבִּי אֶלְעָזָר: אֵין צְדָקָה מִשְׁתַּלֶּמֶת אֶלָּא לְפִי חֶסֶד שֶׁבָּהּ, שֶׁנֶּאֱמַר: ״זִרְעוּ לָכֶם לִצְדָקָה וְקִצְרוּ לְפִי חֶסֶד״.

**William Davidson Edition - English:**
**And Rabbi Elazar said:** The reward for **charity is paid** from Heaven **only in accordance with the kindness** and generosity included **therein** and in accordance with the effort and the consideration that went into the giving. It is not merely in accordance with the sum of money, **as it is stated: “Sow to yourselves according to charity, and reap according to kindness.”**


###### Sukkah 49b:11
[Sukkah 49b:11](https://torahapp.org/share/book/Sukkah/r/49b:11)

תָּנוּ רַבָּנַן: בִּשְׁלֹשָׁה דְּבָרִים גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה. צְדָקָה — בְּמָמוֹנוֹ; גְּמִילוּת חֲסָדִים — בֵּין בְּגוּפוֹ, בֵּין בְּמָמוֹנוֹ. צְדָקָה — לָעֲנִיִּים; גְּמִילוּת חֲסָדִים — בֵּין לָעֲנִיִּים בֵּין לָעֲשִׁירִים. צְדָקָה — לַחַיִּים; גְּמִילוּת חֲסָדִים — בֵּין לַחַיִּים בֵּין לַמֵּתִים.

**William Davidson Edition - English:**
**The Sages taught** that **acts of kindness are superior to charity in three respects: Charity** can be performed only **with one’s money,** while **acts of kindness** can be performed **both with his person and with his money. Charity** is given **to the poor,** while **acts of kindness** are performed **both for the poor and for the rich. Charity** is given to the **living,** while **acts of kindness** are performed **both for the living and for the dead.**


###### Sukkah 49b:12
[Sukkah 49b:12](https://torahapp.org/share/book/Sukkah/r/49b:12)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל הָעוֹשֶׂה צְדָקָה וּמִשְׁפָּט, כְּאִילּוּ מִילֵּא כָּל הָעוֹלָם כּוּלּוֹ חֶסֶד. שֶׁנֶּאֱמַר: ״אוֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד ה׳ מָלְאָה הָאָרֶץ״. שֶׁמָּא תֹּאמַר כׇּל הַבָּא לִקְפּוֹץ קוֹפֵץ, תַּלְמוּד לוֹמַר: ״מַה יָּקָר חַסְדְּךָ אֱלֹהִים (חֶסֶד ה׳ מָלְאָה הָאָרֶץ) וְגוֹ׳״. יָכוֹל אַף יְרֵא שָׁמַיִם כֵּן — תַּלְמוּד לוֹמַר: ״וְחֶסֶד ה׳ מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו״.

**William Davidson Edition - English:**
**And Rabbi Elazar said: Anyone who performs charity and justice is** considered **as though he filled the whole world in its entirety with kindness, as it is stated: “He loves charity and justice; the earth is full of the kindness of the Lord”** (Psalms 33:5). **Lest you say that anyone who comes to leap** and perform an act of kindness may simply **leap** and do so without scrutiny, **the verse states: “How precious is your kindness, O God”** (Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One **might** have thought that **even a God-fearing** individual does not always encounter the opportunity to perform acts of kindness. Therefore, **the verse states: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him”** (Psalms 103:17).


###### Sukkah 49b:13
[Sukkah 49b:13](https://torahapp.org/share/book/Sukkah/r/49b:13)

אָמַר רַבִּי חָמָא בַּר פָּפָּא: כׇּל אָדָם שֶׁיֵּשׁ עָלָיו חֵן, בְּיָדוּעַ שֶׁהוּא יְרֵא שָׁמַיִם, שֶׁנֶּאֱמַר: ״חֶסֶד ה׳ מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו״. וְאָמַר רַבִּי אֶלְעָזָר, מַאי דִּכְתִיב: ״פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ״, וְכִי יֵשׁ תּוֹרָה שֶׁל חֶסֶד וְיֵשׁ תּוֹרָה שֶׁאֵינָהּ שֶׁל חֶסֶד? אֶלָּא: תּוֹרָה לִשְׁמָהּ — זוֹ הִיא תּוֹרָה שֶׁל חֶסֶד, שֶׁלֹּא לִשְׁמָהּ — זוֹ הִיא תּוֹרָה שֶׁאֵינָהּ שֶׁל חֶסֶד. אִיכָּא דְּאָמְרִי: תּוֹרָה לְלַמְּדָהּ — זוֹ הִיא תּוֹרָה שֶׁל חֶסֶד, שֶׁלֹּא לְלַמְּדָהּ — זוֹ הִיא תּוֹרָה שֶׁאֵינָהּ שֶׁל חֶסֶד.

**William Davidson Edition - English:**
**Rabbi Ḥama bar Pappa said:** With regard to **any person who has grace about him, it is certain that he is God-fearing, as it is stated: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him.”** When one sees that a certain individual is endowed with grace and kindness, one can be certain that he is a God-fearing person. **And Rabbi Elazar said: What is** the meaning of that **which is written: “She opens her mouth with wisdom, and a Torah of kindness is on her tongue”** (Proverbs 31:26)? The Gemara asks: **Is there, then, a Torah of kindness and a Torah that is not of kindness? Rather,** it is **Torah** studied **for its own sake that is a Torah of kindness,** as one studies it wholeheartedly; and it is Torah studied **not for its own sake** but for some ulterior motive **that is a Torah that is not of kindness. Some say** that it is **Torah** studied in order **to teach it** to others **that is a Torah of kindness;** it is Torah studied **with** the intent of **not teaching it** to others **that is a Torah that is not of kindness.**


###### Sukkah 49b:14
[Sukkah 49b:14](https://torahapp.org/share/book/Sukkah/r/49b:14)

כְּמַעֲשֵׂהוּ בַּחוֹל כּוּ׳. וְאַמַּאי? נַיְיתֵי בִּמְקוּדֶּשֶׁת! אֲמַר זְעֵירִי: קָסָבַר אֵין שִׁיעוּר לַמַּיִם, וּכְלֵי שָׁרֵת מְקַדְּשִׁין שֶׁלֹּא מִדַּעַת.

**William Davidson Edition - English:**
§ The mishna continues: **As its performance during the week,** so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated and would place it in the Temple chamber, and water would be drawn from there on Shabbat. The Gemara asks: **And why** should one do so? **Let** him **bring** the water **in a consecrated** barrel. **Ze’iri said:** The *tanna* in the mishna **holds that there is no** requisite **measure for the water** to be poured for libation, and therefore more than three *log* could be consecrated; **and** that **Temple vessels consecrate** their content if it is fit to be consecrated, even **without intent** to consecrate it.