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 פרק ב - משנה ו
רבי אליעזר אומר Rebbi Eliezer says
ארבע עשרה סעודות fourteen meals
חיב אדם לאכול בסכה a person is obligated to eat in a succah
אחת ביום ואחת בלילה one by day and one by night [for each day of Succos];
וחכמים אומרים and the Sages say
 אין לדבר קצבה there is no set amount for this
חוץ מלילי יום טוב ראשון של חג בלבד except for the first night of Succos.
ועוד אמר רבי אליעזר Rebbi Eliezer also said
מי שלא אכל בלילי יום טוב הראשון one who did not eat [in the succah] on the first night of yom tov
ישלים בלילי יום טוב האחרון

must compensate for it on the last night of yom tov;

וחכמים אומרין and the Sages say
אין לדבר תשלומין there is no compensation for this;
על זה נאמר about this it is said
מעות לא יוכל לתקן "Something deformed cannot be fixed
וחסרון לא יוכל להמנות and an omission cannot be counted."
(קהלת א:טו)  
פרק ב - משנה ז
מי שהיה ראשו ורבו בסכה One whose head and most of his body are in a succah
ושלחנו בתוך הבית and his table is in a house
בית שמאי פוסלין Beis Shammai invalidate it
ובית הלל מכשירין and Beis Hillel allow it.
אמרו להן בית הלל לבית שמאי Beis Hillel said to Beis Shammai:
לא כך היה מעשה  "Wasn't there an occurrence
שהלכו זקני בית שמאי when the elders of Beis Shammai went
וזקני בית הלל with the elders of Beis Hillel
לבקר את רבי יוחנן בן החורני to visit Rebbi Yochanan ben Hachorani
ומצאוהו שהיה יושב   and found him
ראשו ורבו בסכה with his head and most of his body in a succah
ושולחנו בתוך הבית  and his table was in a house
ולא אמרו לו דבר and they did not say anything to him?"
אמרו להן בית שמאי Beis Shammai said to Beis Hillel:
משם ראיה "[You bring] proof from that [story]?
אף הם אמרו לו They also said to him
אם כן היית נוהג

'if this is your practice

לא קימת מצות סכה מימיך you have never fulfilled the mitzvah of succah in your life.'"


משנה ו

אחת ביום ואחת בלילה - Rebbi Eliezer learns this from בסכת תשבו, just as one normally has two meals each day at home, so too one is obligated to eat two meals a day in the succah.  The חכמים disagree, as one has no obligation to eat two meals a day at home, and so too one may fast or eat fruit or other אכילת עראי and not have any meals in the succah, with the exception of the first night.

חוץ מלילי יום טוב ראשון של חג בלב - This is learned via a גזרה שוה from the phrase "חמשה עשר" by Pesach, where there is a מצות עשה to eat matzo on the first night of yom tov.

ישלים בלילי יו"ט האחרון - This would be שמיני עצרת.  The gemara asks how this is consistent with Rebbi Eliezer's opinion that one must eat fourteen meals in a succah, and answers that "חזר בו רבי אליעזר".  According to רש"י, the question was how Rebbi Eliezer could require a meal to be eaten in the succah on שמיני עצרת, when one is not supposed to do so, and learns the תרץ to mean that Rebbi Eliezer retracted his opinion as stated in the beginning of this mishna, and ultimately agreed with the חכמים that one was only required  to eat the first night of yom tov in the succah.  Thus, his opinion was merely that one must make up for a missed yom tov meal, which could accomplished with extra fruit and deserts at another yom tov meal, even if it is not in a succah. 

משנה ז

This is one of the six instances where the הלכה follows בית שמעי.  As the גמרא explains it, the מחלוקת  here is actually regarding two situations, one where the succah is large, and the the person sitting ראשו ורבו in it is dong so by its door, while the second case is one where the succah is too small to fit ראשו ורבו and a table.  [This latter scenario is the mishan's reason for using the לשון of פוסלין, as opposed to אוסרין.]  According to most מפרשים, the reason behind שיטת בית שמעי in both cases is that we are afraid that the person will be drawn out of the succah by his table.


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