Study Sukkah folio 21A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
He derives by means of a verbal analogy that only a man-made tent transmits impurity, deriving the tent written with regard to impurity imparted by a corpse from the tent written with regard to the Tabernacle. It is written here with regard to impurity imparted by a corpse: “This is the teaching whe
The Talmud asks: And does R' Yehuda hold that the legal status of any tent that is not established by a person is not that of a tent? The Talmud raises a contradiction from a Mishnah (Para 3:2): Courtyards were built in Jerusalem atop the rock, and beneath these courtyards there was a space of at l
And once they reached age 7 or 8 and were capable of assisting in the performance of this ritual, the priests would bring oxen there. And they would place doors on the backs of these oxen, and the children would sit upon the doors and they would hold cups of stone, which are not susceptible to ritu
And it is taught in a baraita that R' Yehuda says: They would not bring doors; rather they would bring only oxen. The size of the spinal column and the body of the animal was sufficient to constitute a tent and therefore served as a barrier before the impurity imparted by a grave in the depths. And
When Rav Dimi came from Eretz Yisrael to Babylonia he said that R' Elazar said: R' Yehuda concedes that the legal status of a tent that is not man-made is that of a tent when the tent is a fistbreadth, which is more than a handbreadth in terms of length, width, and height. It is only when the tent