אין יוצאין מסוכה לסוכה ואין עושין סוכה בחולו של מועד וחכמים אומרים יוצאין מסוכה לסוכה ועושין סוכה בחולו של מועד ושוין שאם נפלה שחוזר ובונה בחולו של מועד
One may not depart from one sukka to another sukka; he must reside in the same sukka for the entire Festival. And one may not establish a sukka during the intermediate days of the Festival if he failed to do so before the Festival. And the Rabbis say: One may depart from one sukka to another sukka, and one may establish a sukka on the intermediate days of the Festival. And they all, even Rabbi Eliezer, agree that if a sukka that one constructed before the Festival collapsed, he may rebuild it during the intermediate days of the Festival.
מ"ט דר' אליעזר אמר קרא (דברים טז, יג) חג הסוכות תעשה לך שבעת ימים עשה סוכה הראויה לשבעה ורבנן הכי קאמר רחמנא עשה סוכה בחג
The Gemara asks: What is the rationale for the opinion of Rabbi Eliezer that it is prohibited to move from one sukka to another during the Festival? The Gemara explains it is as the verse says: “You shall prepare for yourself the festival of Sukkot for seven days” (Deuteronomy 16:13); this is interpreted to mean: Establish a sukka that is suitable for seven days. It is considered a sukka suitable for the mitzva only if it is established for seven days. The Gemara asks: And how do the Rabbis interpret this verse? The Gemara answers: In their opinion, this is what the Merciful One is saying: If one did not establish a sukka on the eve of the Festival, he should establish a sukka during the Festival. The obligation to establish a sukka is in effect all seven days of the Festival.
ושוין שאם נפלה שחוזר ובונה אותה בחולו של מועד פשיטא מהו דתימא האי אחריתי היא ואינה לשבעה קמ"ל
It is taught in the baraita: And they agree that if a sukka that one constructed before the Festival collapsed, he may rebuild it during the intermediate days of the Festival. The Gemara asks: That is obvious; why would it be prohibited? The Gemara answers: Lest you say that according to Rabbi Eliezer this rebuilt sukka is considered a different one and is not a sukka established for seven days, therefore, the baraita teaches us that Rabbi Eliezer agrees that it is considered to be the same sukka.
תניא ר' אליעזר אומר כשם שאין אדם יוצא ידי חובתו ביום טוב הראשון של חג בלולבו של חבירו דכתיב (ויקרא כג, מ) ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים משלכם כך אין אדם יוצא ידי חובתו בסוכתו של חבירו דכתיב חג הסוכות תעשה לך שבעת ימים משלך
It is taught in another baraita that Rabbi Eliezer says: Just as a person does not fulfill his obligation on the first day of the Festival with the lulav of another, as it is written: “And you shall take for yourselves on the first day the fruit of a beautiful tree, branches of a date palm” (Leviticus 23:40), and the Sages derive from the phrase: Shall take for yourselves, that it must be taken from your own and not from that of someone else, so too, a person does not fulfill his obligation with the sukka of another, as it is written: “You shall prepare for yourself the festival of Sukkot for seven days” (Deuteronomy 16:13), and the Sages derive from the term “for yourself” that it must be taken from your own.
וחכמים אומרים אע"פ שאמרו אין אדם יוצא ידי חובתו ביום טוב הראשון בלולבו של חבירו אבל יוצא ידי חובתו בסוכתו של חבירו דכתיב (ויקרא כג, מב) כל האזרח בישראל ישבו בסוכות מלמד שכל ישראל ראוים לישב בסוכה אחת
And the Rabbis say: Although they said that a person does not fulfill his obligation on the first day of the Festival with the lulav of another, he fulfills his obligation with the sukka of another, as it is written: “All the homeborn in Israel shall reside in sukkot” (Leviticus 23:42). This teaches that all of the Jewish people are fit to reside in one sukka. If the value of one sukka were divided among all the Jewish people, no individual would have a peruta stake in it; therefore, no individual could be considered even a part-owner of the sukka. The only way the entire Jewish people could fulfill the mitzva in one sukka is by residing in a communal sukka that does not belong to any of them. Apparently, there is no obligation to reside specifically in one’s own sukka.
ורבנן האי לך מאי דרשי ביה מיבעי ליה למעוטי גזולה אבל שאולה כתיב כל האזרח
The Gemara asks: And the Rabbis, who do not derive that one is obligated to reside in his own sukka, what do they derive from this term “for yourself”? The Gemara answers: They require that term to exclude a stolen sukka. One does not fulfill his obligation with a stolen sukka. However, with regard to a borrowed sukka, it is written: “All the homeborn,” to teach that every Jew can fulfill the mitzva in a sukka borrowed from the community.
ור' אליעזר האי כל האזרח מאי עביד ליה מיבעי ליה לגר שנתגייר בינתים וקטן שנתגדל בינתים ורבנן כיון שאמרו עושין סוכה בחולו של מועד לא אצטריך קרא
The Gemara asks: And Rabbi Eliezer, what does he do with this term: “All the homeborn”? The Gemara answers: He requires that term to derive that a convert who converted in the interim, during Sukkot, and a minor who reached majority in the interim, whose obligation began during the Festival, are obligated to fulfill the mitzva of residing in a sukka. The Gemara asks: And according to the Rabbis, from where are these halakhot derived? The Gemara answers: Once the Sages said that one may establish a sukka during the intermediate days of the Festival, an additional verse is not necessary to derive the obligation of the convert and the minor who reached majority.
ת"ר מעשה בר' אלעאי שהלך להקביל פני ר' אליעזר רבו בלוד ברגל אמר לו אלעאי אינך משובתי הרגל שהיה ר' אליעזר אומר משבח אני את העצלנין שאין יוצאין מבתיהן ברגל דכתיב (דברים יד, כו) ושמחת אתה וביתך
§ The Sages taught: There was an incident involving Rabbi Elai, who went on Sukkot eve to greet his teacher Rabbi Eliezer in Lod on the first day of the Festival. He said to him: Elai, you are not among those who stay home on the Festival and therefore you have not fulfilled the mitzva of the Festival, as Rabbi Eliezer would say: I praise the lazy, who, although they act no differently than they do the entire year, are praiseworthy because they do not leave their houses on the Festival, as it is written: “You shall rejoice, you and your household” (Deuteronomy 14:26). The term “your household” is interpreted as referring to one’s wife. One who is not home cannot rejoice with his wife.
איני והאמר ר' יצחק מניין שחייב אדם להקביל פני רבו ברגל שנא' (מלכים ב ד, כג) מדוע את הולכת אליו היום לא חדש ולא שבת מכלל דבחדש ושבת מיחייב איניש לאקבולי אפי רביה לא קשיא הא דאזיל ואתי ביומיה הא דאזיל ולא אתי ביומיה
The Gemara asks: Is that so? Didn’t Rabbi Yitzḥak say: From where is it derived that one is obligated to greet his teacher on the Festival? It is as it is stated that the husband of the Shunamite woman asked his wife: “Why are you going to him today? It is neither the New Moon nor Shabbat” (II Kings 4:23). This proves by inference that on the New Moon and Shabbat a person is obligated to greet his teacher. The Gemara answers that this is not difficult: This statement of Rabbi Yitzḥak that one is obligated to go and greet his teacher is referring to a case where he goes and returns on the same day and can rejoice with his wife at night; and this statement of Rabbi Eliezer that one should stay home is referring to a case where he goes and does not return on the same day and cannot rejoice with his wife at night.
ת"ר מעשה בר' אליעזר ששבת בגליל העליון בסוכתו של יוחנן ברבי אלעאי בקיסרי ואמרי לה בקיסריון והגיע חמה לסוכה אמר לו מהו שאפרוש עליה סדין אמר לו אין לך כל שבט ושבט מישראל שלא העמיד ממנו שופט
§ The Sages taught: There was an incident involving Rabbi Eliezer, who stayed in the Upper Galilee in the sukka of Yoḥanan, son of Rabbi Elai, in Caesarea; and some say that it did not occur in Caesarea but in Caesarion. And the sun reached a point over the roofing of the sukka, rendering it uncomfortable to remain in the sukka. Rabbi Yoḥanan said to him: What is the halakha; may I spread a sheet over the roofing? Is it permitted, since it is only adding to a temporary tent or is it prohibited? Rabbi Eliezer evaded the question and said to him: There is no tribe of Israel from which a judge did not emerge.
הגיע חמה לחצי הסוכה אמר לו מהו שאפרוש עליה סדין אמר לו אין לך כל שבט ושבט מישראל שלא יצאו ממנו נביאים שבט יהודה ובנימין העמידו מלכים על פי נביאים הגיע חמה למרגלותיו של ר' אליעזר נטל יוחנן סדין ופירש עליה הפשיל ר' אליעזר טליתו לאחוריו ויצא לא מפני שהפליגו בדברים אלא מפני שלא אמר דבר שלא שמע מפי רבו לעולם
In the meantime, the sun reached directly over the midpoint of the roofing of the sukka. Once again, Rabbi Yoḥanan said to him: What is the halakha; may I spread a sheet over it? Rabbi Eliezer again evaded the question and said to him: There is no tribe of Israel from which prophets did not emerge. And the tribes of Judah and Benjamin were unique because they established kings according to prophets, as Saul and David were anointed by the prophet Samuel. At that point, the light of the sun reached the feet of Rabbi Eliezer. Yoḥanan took a sheet and spread it over the sukka. Rabbi Eliezer slung his cloak over his shoulder behind him and emerged from the sukka because he did not want to permit doing so. The Gemara comments: Rabbi Eliezer conducted himself in that manner not because he was seeking to avoid answering by diverting his attention with his words, but because Rabbi Eliezer never said a matter that he did not hear from his teacher.
היכי עביד הכי והאמר ר' אליעזר אין יוצאין מסוכה לסוכה רגל אחר הואי
The Gemara asks: How did Rabbi Eliezer do so? How did he stay in a sukka in the Upper Galilee on the festival of Sukkot? Didn’t Rabbi Eliezer himself say: One may not depart from one sukka to another sukka? The Gemara answers: The incident was on a different Festival and not the festival of Sukkot, and they were in the sukka merely for the fresh air.
והאמר ר' אליעזר משבח אני את העצלנין שאין יוצאין מבתיהן ברגל שבת הואי
The Gemara asks from a different perspective: But didn’t Rabbi Eliezer say: I praise the lazy, who do not leave their houses on the Festival? That apparently applies to all Festivals. The Gemara answers: The incident did not take place on a Festival at all. It was on Shabbat, and Rabbi Yoḥanan’s question was with regard to the prohibited labor of building on Shabbat.
ותיפשוט ליה מדידיה דתנן פקק החלון ר' אליעזר אומר בזמן שקשור ותלוי פוקקין בו ואם לאו אין פוקקין בו וחכמים אומרים בין כך ובין כך פוקקין
The Gemara asks: If so, resolve the matter and conclude that it is not permitted from his own opinion, as we learned in a mishna: With regard to a window shutter on Shabbat, Rabbi Eliezer says: When it is tied to and hanging from the window, i.e., it is not touching the ground, one may shutter the window with it, because that is not considered building; and if not, i.e., if it is touching the ground, one may not shutter the window with it. And the Rabbis say: Both in this case and in that case one may shutter with it. From the fact that if it is not hanging from the window, Rabbi Eliezer prohibits shuttering the window, he also prohibits adding to a temporary tent.