Sukka 29 a, b

The last daf of Perek II teaches us more practicalities of dwelling in the sukka.  The rabbis discuss which household items should be kept in the sukka and which can be kept in the home.  Cups and dishes are included, as are lamps.  Interestingly, the smell of a lamp is of concern: nothing should disturb the other people in the sukka.  There is a discussion of rain and when it might be best to leave the sukka.  Another interesting point: the rabbis seem to say that each person and each situation might call for a different decision.  Based on whether a person is delicate, who else is involved, how hard the rain is falling, and many other factors, people can decide themselves on whether or not to leave the sukka.  Or, perhaps, I am reading this incorrectly.

In explaining other parts of the Mishna of daf 28, the rabbis create analogies.  I won't go through each one, but one stands out.  Rabbi Meir says that when the heavenly lights are eclipsed, it is a bad omen for the Jewish people as they are experienced in their beatings.  The parable: when a teacher enters a classroom with a strap in his hand, who is worried?  It is the children who are accustomed to being beaten each and every day who worry. 

Apparently, the Sages believed that the skies held omens for the Jewish people.  The rabbis debate whether eclipses are bad or good omens both for the Jews and for other nations.  They list reasons for changes in the skies:
There are four reasons that the sun is eclipsed:
1) a president of the court who dies but is not eulogized properly
2) a betrothed young woman who screamed in the city that she was raped but no-one was there to rescue her
3) homosexuality
4) two brothers whose blood was spilled as one
A note teaches us that each of these is actually an analogy.  The president who dies is like the sun and the heavens eulogize him.  The young woman felt as if it was night.  We are told that same-sex sexual relationships were common in Gemmorah before the flood, which blotted out the light.  There is no note about the brothers killed together, but I would assume that it would be like night for their parents.

This past section includes progressive thinking - that a young woman who acts according to the law but is wronged and who experiences 'night' is beautiful, compassionate.  But homosexuality is noted as if it is an obvious sin, not worthy of much commentary other than noting the evil of these sexual relations.  It would be helpful to understand someone's more progressive analysis of this reason for an eclipse.

The heavenly lights are eclipsed regarding four matters:

1) forgers of a fraudulent document (to discredit others)
2) testifiers of false testimony
3) those who raise small domesticated animals in settled areas of Eretz Yisrael
4) choppers of good, fruit-producing trees

Homeowners' properties are delivered to the monarchy as punishment for four matters:

1) for keepers of paid promissory notes
2) lenders with interest
3) those who could have reprimanded sinners but did not do so
4) those who said they would give charity in public and did not follow through

Perek II ends with one last list.  Rav said that the property of homeowners is confiscated by the state treasury because of four matters:

1) those who delay payment of hired labourers
2) those who withhold that salary
3) those who take the yolk off their necks and place it on their friends (community responsibility)
4) those who use their arrogance due to wealth to be powerful over the community

And we are told: "the punishment for arrogance is equal to them all".  But regarding the humble, Psalms 37:11 tells us that "the humble will inherit the land and delight themselves in the abundance of peace"

It is inspiring to find a note of social justice at the end of these challenging lists.

We end the daf in Perek III with a new Mishna.  It describes a number of ways that the lulav might be unfit.  These include a stolen lulav, a dry lulav, a lulav cut incorrectly, a lulav taken from the wrong places, etc.  Rabbi Yehuda teaches us to repair a lulav with leaves that are spread or detached.  A lulav must be at least three handbreadths - enough to wave.

The Gemara discusses the stolen lulav.  If we are commanded to take the lulav on the first day of Sukkot, why does it matter if the lulav is stolen?  The rabbis begin a conversation about why the stolen lulav might or might not be fit.  They mention the dry lulav as well - beauty is important in this particular mitzva.