Yerushalmi Sukkah 2:7 ירושלמי סוכה ב׳:ז׳

MISHNAH: Rebbi Eliezer said, a person is obligated to eat fourteen meals in the sukkah, one during daytime and one in the night. But the Sages are saying, there is no fixed amount except only for the night of the first day of the holiday⁷⁶The start of the holiday of Tabernacles, when the benedictions for the sukkah have to be recited. At all other times one may not eat a meal outside the sukkah, but no meals are prescribed.. In addition, Rebbi Eliezer said, one who did not eat on the first day of the holiday makes it up in the night of the last day of the holiday⁷⁷The holiday is seven days, with a full holiday at the beginning; also the obligation of sukkah is seven days (Lev. 23:34,42). The eighth day is a separate holiday (Lev. 23:36, Num. 29:35). R. Eliezer counts the meal in the evening of the Eighth Day as making up for the missed one on the First day even though it cannot be valid in the sukkah.. But the Sages are saying, this cannot be made up, and on this it was said⁷⁸Eccl1:15., what is distorted cannot be fixed, and a deficiency cannot be filled.

HALAKHAH: What is Rebbi Eliezer’s reason? It says here⁷⁹Lev. 23:42., you shall sit, and it says there⁸⁰Lev. 8:35, misquoted., at the door of the Tent of Meeting they shall sit day and night. Since for the sitting mentioned there He made nights like days⁸¹“Day and night” is interpreted as “some time during the day and some time during the night” (Yoma 1:1, Note 81); the same applies here., so also for the sitting mentioned here we shall make nights like days. Rebbi Joḥanan in the name of Rebbi Ismael⁸²In the Babli 27a: in the name of R. Simeon ben Yoṣadaq (R. Joḥanan’s teacher); in the Munich ms. of the Babli R. Ṣadoq.: It is said fifteenth for Passover and it is said fifteenth for Tabernacles. Since for fifteenth said for Passover the first night is obligatory and the remaining days are optional⁸³This is an application of one of R. Ismael’s hermeneutical rules. It is written (Ex. 13:6) seven days you shall eat mazzot, and (Deut. 16:8) six days you shall eat mazzot. R. Ismael’s rule reads: Anything that was in a set and was taken out from the set implies the same for the whole set.” Since the last mentioned verse implies that on the seventh day one need not eat unleavened bread (one may not eat leavened bread, however), the same is true for all seven days of Passover with the only exception of the first night of which it is said explicitly (Ex. 12:18): In the evening you shall eat mazzot., so also for fifteenth said for Tabernacles the first night is obligatory and the remaining days are optional. The colleagues asked, since there only that one comes to eat mazzah with an appetite⁸⁴Mishnah Pesaḥim10:1: “On Passover eve, starting close to afternoon prayers, a person may not eat until nightfall” (so he shall eat the first mazzah with a good appetite.) There is no similar rule spelled out for Tabernacles; R. Joḥanan’s argument is homiletic but cannot be legal., so also here only they come to eat in the sukkah with appetite? Rebbi Ze`ira asked: Since there only one has to eat mazzah in the volume of an olive⁸⁵The biblical obligation contained in Ex. 12:18 can only be fulfilled by eating a mazzah in an amount that triggers a biblical obligation to say Grace. But for the sukkah, sitting is prescribed but not eating; the same standards cannot apply., so also here only one has to eat grain [in the sukkah] in the volume of an olive? Rebbi Hoshaia said, the sukkah is obligatory all seven days. Rebbi Berekhiah said, they⁸⁶R. Joḥanan, who requires a meal only the first night, and R. Hoshaia, who requires it for 7 days. disagree. Rebbi Abuna said, they do not disagree. What Rebbi Joḥanan said, if he put his mind to it; what Rebbi Hoshaia said, if he did not put his mind to it⁸⁷R. Hoshaia really does not require to eat in the sukkah for 7 days; he is more lenient than R. Joḥanan and requires that once one must come to the sukkah to recite the appropriate benedictions (Halakhah 1:1, Notes 123–126) but this does not necessarily be the first night..

It was stated in Rebbi Eliezer’s name: He who did not make his sukkah before the holiday may not make it on the holiday⁸⁸Babli 27a/b.. But did not Bar Qappara state, if his sukkah collapsed on the holiday, he shall rebuild it on the holiday. Rebbi Aḥa in the name of Rebbi Ḥinena: Rebbi Eliezer punished him because he did not make his sukkah before the holiday⁸⁹But he agrees with Bar Qappara to rebuild a sukkah on the intermediary days of the holiday week.. Rebbi Eliezer’s opinion seems inverted. There, he says, a person is obligated to eat fourteen meals in the sukkah, and here he says so⁹⁰He seems to contradict himself in the Mishnah since he requires a make-up only for the meal in the first night but not for the remaining 13 meals.? Rebbi Aḥa said, they were compared as commandments⁹¹In the sukkah and at the consecration of Tent of Meeting the commandment is to sit; while in both cases eating there is implied, it is not spelled out as biblical commandment..