Sukkah 29a — the Talmud in English

And

this is

because we find that in the Gemara there is a swift course of learning without exertion and analytical study, and there is learning that involves exertion, as we find:

Rava and Rami bar Hama, when they would rise from before Rav Hisda

[when they would rise from Rav Hisda's lesson],

at first they would rush through it together

[at first they would review rapidly and without analysis] the words of Rav Hisda, which they had heard from his mouth: that this matter is forbidden and this matter is permitted.

And afterward they would examine the reasoning

[and afterward they would examine what the reason for each matter was].

Rava said: drinking vessels

drinking vessels are permitted to be left

in the matlalta

in the sukka after they have drunk from them, and there is no need to remove them from the sukka, since they are not repulsive.

But

food vessels

food vessels, after the meal, are repulsive, and therefore one must remove them

from the matlalta,

outside the sukka.

And likewise

a hatzva

an earthenware vessel with which water is drawn,

and

likewise

a shahil,

a wooden bucket, must be removed

from the matlalta,

outside the sukka, after they have been used.

And

if

a sheraga

an earthenware lamp, it is permitted to leave it

in the matlalta.

And some say,

and there are those who say that the earthenware lamp must be removed

from the matlalta

after it has gone out.

And the Gemara explains:

And they do not disagree

the latter opinion with the words of the first tanna.

Rather,

this

that the first tanna permitted leaving the earthenware lamp even after it had been used refers

to a large sukka

that has ample space.

This

that the latter opinion said that it must be removed from the sukka refers

to a small sukka

whose area is confined, and from it every object that takes up space without need must be removed.

We learned in the Mishna:

If rains fell

from when is it permitted to leave? From when the makpa is spoiled:

The tanna taught: From when the makpa of groats is spoiled.

Abaye was sitting before Rav Yosef in the sukka; a wind blew

wind

and was bringing

and the wood chips

fell

wood chips onto the food.

Rav Yosef said to them: Remove my vessels

my vessel

from here.

Abaye said to him: But we learned

in our Mishna

“from when the makpa is spoiled”?!

He said to him

Rav Yosef to Abaye:

For me, since I am delicate in my disposition,

since I am delicate and sensitive,

it is considered for me as though the makpa has been spoiled.

The Sages taught: If one was eating in a sukka and rains fell, and he descended

from his sukka to his house,

they do not trouble him

when the rains stop

to ascend

again to his sukka

until he finishes his meal.

If one was sleeping beneath the sukka and rains fell, and he descended

from his sukka,

they do not trouble him

when the rains stop

to ascend

to his sukka

until it becomes light,

and it explains this and proceeds.

It was asked of them:

what is the intention of the beraita?

Is it that they do not trouble him to ascend

until the time

of his sleep,

or until it becomes light

the day?

Come and hear:

they do not trouble him to ascend

until it becomes light and dawn rises.

But surely this is difficult:

two things?!

That is, there is a contradiction in the statement, for “it becomes light” implies that the east has become light for him, at sunrise, while afterward it teaches “until dawn rises,” which is an earlier time?!

Rather,

necessarily

say

this is what the beraita teaches:

until the time

of his sleep

and dawn rises.

We learned in the Mishna:

To what is this matter comparable,

to a servant who came to mix a cup for his master, and he poured a jug over his face:

It was asked of them: Who poured upon whom?

Is the meaning of the Mishna as follows: a parable to a servant who was serving his master improperly, for example, the servant poured a jug over his master's face; so too, it is evident that if rains fell, Israel were not serving properly, and dwelling in the sukka improperly is likened to pouring the jug over the master's face.

Or is this the meaning of the Mishna: and his master poured a jug over the face of his servant? That is, the master says to his servant: Leave my presence, for I do not desire your service! And the falling of the rains is likened to pouring the jug upon us.

Come and hear, for it was taught

a beraita explicitly:

His master poured a jug over his face and said to him: I do not desire your service.

And since the Gemara spoke of matters that are a sign of a curse, the Gemara also brings the following matter:

The Sages taught: When the sun is eclipsed, it is an evil sign

it is

for the entire world.

To what is this matter comparable? To a flesh-and-blood king who made a feast for his servants and placed a lamp before them,

so that it would give them light,

he became angry with them and said to his servant: Remove the lamp from before them and seat them in darkness;

so too, when the sun is eclipsed, it does not give as much light.

It was taught: Rabbi Meir says: Whenever

[every time]

the luminaries are eclipsed, it is an evil sign for the enemies of Israel

[an expression of euphemism, and this means Israel],

because

Israel

are accustomed to their blows,

for they are accustomed to being struck more than everyone else.

A parable to a scribe

[a teacher of children]

who came to the schoolhouse with a strap in his hand,

then

who is worried?

Certainly

the one who is accustomed to being struck every single day is he

the one who

is worried.

The Sages taught: When the sun is eclipsed, it is an evil sign

it is

for the nations.

And if the

moon is eclipsed, it is an evil sign

it is

for the enemies of Israel.

Because Israel count

their months

by the moon, and the nations

count their months

by the sun.

If

it is eclipsed

the sun in the morning, when the sun is

in the east, it is an evil sign

it is

for those who dwell in the east.

And if it is eclipsed in the evening, when the sun is

in the west, it is an evil sign

it is

for those who dwell in the west.

And if it is eclipsed in the middle of the day, when the sun is

in the middle of the firmament, it is an evil sign

it is

for the entire world.

If

its appearance resembles blood, a sword comes into the world.

And if its appearance resembles

sackcloth

made from goats' hair and resembling black,

arrows of famine

which blacken the face

come into the world.

And if its appearance resembles

both this and that, a sword and arrows of famine come into the world.

If

it was eclipsed at its entering

[at sunset], it is a sign that the

calamity will delay coming.

And if it was eclipsed

at its leaving

[at sunrise], it is a sign that the calamity

hurries to come.

And some say: the matters are reversed,

for if it was eclipsed at its setting, the calamity hurries to come, and if at its rising, the calamity delays coming.

And there is no nation and nation that is eclipsed whose deity is not eclipsed with it, as it is stated: “And against all the gods of Egypt I shall execute judgments.”

And when Israel performs the will of the Omnipresent, they fear none of all these, as it is stated “

So said the Lord: Do not learn the way of the nations, and do not be terrified by the signs of the heavens, for the nations are terrified by them!”

You have therefore learned:

the nations are terrified, but Israel is not terrified.

The Sages taught: Because of four things the sun is eclipsed:

1.

For a head of the court who died and was not mourned according to halakha.

2.

And for a betrothed maiden who cried out in the city and there was no one to save her.

3.

And for male intercourse.

4.

And for two brothers whose blood was spilled together.

And because of four things the luminaries

[the moon and the stars]

are eclipsed:

1.

For writers of forged documents,

forged deeds and letters of falsehood intended to bring disgrace upon a person, to write in his name what he did not command.

2.

And for those who testify false testimony.

3.

And for those who raise small cattle in the Land of Israel,

for they destroy the land, since they cannot guard them from grazing in the fields of their neighbors.

4.

And for those who cut down good trees,

even when they are theirs, for they destroy and appear as though they rebel against the Holy One, blessed is He, and against His blessing, through which He bestows His goodness.

And because of four things the property of householders is delivered to the government:

1.

For those who delay settled documents

with them in order to return and collect [the debt] another time.

2.

And for those who lend at interest

to Israel.