Sukka 28 a, b

What a daf!  Packed with information and fascinating conversations.  I won't do it justice, of course, but I do note the passages of particular interest to me.  These regard women and children and their obligations to fulfil the mitzvot of Sukkot.

Amud (a) breaks from the questions of sukka to debate about usually silent topic: how our Sages model themselves on the examples of their teachers.  They cite two opinions referring to Rabbi Eliezer.  When asked about the 30 halachot of Sukkot, Rabbi Eliezer answered only those questions where he had learned the answers from his teachers.  About the others, Rabbi Eliezer said that he "did not hear an answer".  The argument is whether he shared the answers of 12 or 18 questions.

When Rabbi Eliezer felt challenged about not answering, he responded defensively. He said, regarding his Torah learning, that to the study hall he arrived first and left last, that he never napped or slept during the day, and that he only spoke of Torah.  And, in the same way, he only spoke of that which was taught to him by his teachers.

The rabbis look to Rabbi Eliezer's teacher, Rabban Yochanan ben Zakkai.  Rabban Yochanan practiced these same traits and more, according to our rabbis.  In addition, he never thought of Torah in alleyways with excrement, he opened doors for his students, he was always in active study, and that he only instructed students to leave the study hall on the eves of Pesach and Yom Kippur (when it is a mitzvah to do so).

Hillel the Elder is said to have had 80 students.  A beautiful story: 30 of those students were blessed with the Divine Presence, like Moses.  30 were worthy of the sun standing still for them, like Joshua bin Nun.  20 were on an intermediate level between the other two.  And while the greatest student was Yonatan ben Uzziel, the youngest was Rabbi Eliezer's teacher, Rabban Yochanan ben Zakkai.

Rabban Yochanan ben Zakkai was said to know the great and small matters of Bible, Mishna, Gemara, halachot, aggadot; the minutiae of the Torah and the scribes (the hermeneutical principles regarding a fortiori inferences and verbal analogies), the math of the seasons and numerology, the conversations of the ministering angels, demons, and palm trees; the parables of launderers (midrash) and foxes.  They explain great matters and small matters.  And then the rabbis note that this was only the youngest of Hillel's students.  Yonatan ben Uzziel was so forceful in his studies that a bird flying overhead would be instantly incinerated when flying over his head.

And another Mishna.  This time regarding a previously discussed issue: is the mitzvah of sitting in the sukka fulfilled if one whose table was in the house, but whose head and body (most of it) were in the sukka.  Of course, Beit Hillel rules leniently and Beit Shammai says that the mitzva is unfulfilled.  In fact, Beit Shammai tells that Yochanan ben HaChoranit had never fulfilled the mitzvah of sukka in his life.  Further, the Mishna tells us that women, slaves and minors  exempt from the mitzvah of sukka; a minor who does not need his mother is obligated.  It tells of Shammai the Elder's daughter-in-law, whose newborn may have warranted the sukka rebuilt.

The Gemara begins by telling us that "all the homeborn" who shall reside in sukkot (Leviticus 23:42) makes reference to the men and minors and not to women.  The rabbis argue this interpretation using another verse.  There is a retort: isn't residence in a sukka a positive, time-bound mitzvah and thus not applicable to women anyhow?  Rabbi Yehuda says that Rav said that it was taught in the school of Rabi Yishmael: "When a man or woman shall commit any sin that a person commits, to commit a trespass against the Lord, and that soul be guilty" (Numbers 5:6).  So we know that women and men are obligated to fulfil the mitzvot; women and men are punished for our failures to do so.

The rabbis are hesitant to believe that women are obligated to dwell in the sukka like men.  Women are obligated to the mitzvah of fasting on Yom Kippur (see Numbers, above).  Abaye   teaches that sukka is a halacha transmitted to Moses from Sinai and not given in the Torah.   So even though dwelling is done by women and men, and even though women are obligated to fulfil the mitzvah of matza on Pesach and Sukkot is also on the 15th of the month, we have to remember that women are not obligated - because the halacha was given to Moses on Sinai.  The men doth protest too much, methinks.  Perhaps there were other reasons not to require women's residency?  Perhaps the logistics of sleeping, space and norms regarding gender?  Perhaps the need for childcare, food preparation and a quiet place for men to learn and talk?

The rabbis consider the meanings of "the homeborn".  They consider the use of the word, its form, extensions and other related obligations.  They conclude that converts to Judaism and minors who have reach the age of training are obligated, at least by rabbinic law.  They have an interesting debate regarding these children.  If a child calls, "Ima, Ima" and is able to soothe himself, he is now obligated to the mitzva of sukka.  This makes sense.  If a child is calling for his mother in the sukka and she is not there to soothe him, how would the fathers, our rabbis, cope?  And regarding the story told in the Mishna regarding Shammai's daughter-in-law's son, we are taught that we are to learn that Shammai is stringent even with very young children.  This must have been a challenge for his daughter-in-law.

We end with a new Mishna.  We learn that the sukka is one's permanent residence and one's home is a temporary residence over the holiday of Sukkot.  But what about when it rains?  The rain has to be strong enough to spoil congealed food.  We should think of this as G-d pouring water in our faces to show us his displeasure.  The example used is when a master throws a jug in the face of his servant who comes to pour wine and the wine is unwanted.  Personally, I would hope that G-d has more courtesy than this extremely hostile master.

The Gemara uses specific verses to teach us that we should eat, drink, relax, and bring all beautiful vessels and bedding to the sukka.  Rava teaches that we can learn Bible and Mishna in the sukka but Gemara must be studied outside of the sukka.  Extensive study: broad study and memorization can be done within the sukka. However, intensive study that requires concentration should be done elsewhere. Our note teach that other opinions suggest the opposite... different learning environments for different people.