Jerusalem Talmud Sukkah 2:1

משנה: הַיָּשֵׁן תַּחַת הַמִּיטָּה לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רִבִּי יְהוּדָה נוֹהֲגִין הָיִינוּ יְשֵׁינִים תַּחַת הַמִּיטּוֹת בִּפְנֵי הַזְּקֵנִים וְלֹא אָֽמְרוּ לָנוּ דָבָר. אָמַר רִבִּי שִׁמְעוֹן מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּיטָה. אָמַר רַבָּן גַּמְלִיאֵל לַזְּקֵנִים רְאִיתֶם טָבִי עַבְדִּי שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסּוּכָּה וְיָשֵׁן לוֹ תַּחַת הַמִּיטָּה. וּלְפִי דַרְכֵּינוּ לָמַדְנוּ שֶׁהַיָּשֵׁן תַּחַת הַמִּיטָּה לֹא יָצָא יְדֵי חוֹבָתוֹ: MISHNAH: One who sleeps under the bed did not fulfill his duty¹The duty to dwell in the sukkah for 7 days, since he does not sleep under the thatched roof.. Rebbi Jehudah said, we used to sleep under the beds in the presence of the Elders and they did not say a word. Rebbi Simeon said, it happened that Tabi²It seems that in Rabban Gamliel’s house all male slaves were called Tabi“boy”, and all female ones Tabita“girl”., Rabban Gamliel’s slave, slept under the bed. Rabban Gamliel said to the Elders, did you see my slave Tabi, who is learned and knows that slaves are free from the obligation of sukkah, and is sleeping under the bed³Since the obligation of sukkah is a positive commandment restricted in time it does not apply to women (Kiddushin 1:7:1" href="/Jerusalem_Talmud_Kiddushin.1.7.1">Mishnah Qiddušin1:7) and therefore not to slaves since the obligations of male slaves cannot be greater that those of free women.. According to our method we infer that one who sleeps under the bed did not fulfill his duty⁴Since R. Simeon and Rabban Gamliel form a majority against R. Jehudah..

הלכה: הַיָּשֵׁן תַּחַת הַמִּיטָּה כול׳. תַּמָּן תַּנִּינָן. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּיטָּה: וְכָא הוּא אוֹמֵר הָכֵין. אָמַר רִבִּי אֱלִיעֶזֶר. תַּמָּן הוּא וְטַלִּיתוֹ תַחַת הַסּוּכָּה. בְּרַם הָכָא הוּא (וּמִיטָּתוֹ) [וְטַלִּיתוֹ] תַחַת (הַסּוּכָּה) [הַמִּיטָּה]. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אָמַר. הַמַּעֲשֶׂה קוֹדֵם לַתַּלָמוּד. וָכָא הוּא אוֹמֵר הָכֵין. סָּבַר רִבִּי יוּדָה. הַיָּשֵׁן תַּחַת הַמִּיטָּה כְיָשֵׁן תַּחַת הַסּוּכָּה. כָּל־שֶׁכֵּן מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דְּתַנִּינָן תַּמָּן. [רִבִּי יוּדָא אוֹמֵר]. אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה כְּשֵׁירָה: הָא אִם יֵשׁ דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה פְסוּלָה. אָמַר רִבִּי יוֹסֵה. תַּמָּן יֵשׁ שָׁם חָָלָל אַחֵר. בְּרַם הָכָא אֵין כָּאן חָלָל אַחֵר. HALAKHAH: “One who sleeps under the bed,” etc. There, we have stated:⁵Sukkah 1:4:1" href="/Jerusalem_Talmud_Sukkah.1.4.1">Mishnah 1:4. “But one may spread it over single posts of the bed.” And here he says so⁶What is the difference between sleepimg under a mosquito net and sleeping under a bed?? Rebbi Eliezer said, there he and his toga are under the sukkah, but here he and his (bed) [toga] are under the (sukkah) [bed]⁷For R. Eliezer read R. Eleazar.
There are two versions here. The scribe's sentence is: but here he and his bed are under the sukkah, the corrector’s sentence is: but here he and his toga are under the bed. The scribe’s version notes that the mosquito net is no different from a nightgown, but the bed represents a flat roof of the space under it and therefore the person sleeping under the bed is under the bed which is under the sukkah, not under the sukkah. The corrector’s version expresses the same idea in a more complicated way.. The argument of Rebbi Jehudah seems inverted. There⁸We do not know where R. Jehudah said this explicitly but it is generally accepted as doctrine of R. Tarphon (Pesachim 3:7:5" href="/Jerusalem_Talmud_Pesachim.3.7.5">Pesaḥim3:7, Note 142, Chagigah 1:7:2-6" href="/Jerusalem_Talmud_Chagigah.1.7.2-6">Ḥagigah1:7; Kiddushin.40b">Babli Qiddušin40b, Bava Qamma17a; Sifry Deut. 41, Cant. rabba2:14, Mekhilta dR. Simeon ben Ioḥai19:17 p. 100), a teacher of R. Jehudah. he said, action has precedence over study, and here he says so? Rebbi Jehudah thinks that one sleeping under the bed is like the one sleeping under the sukkah⁹The question presupposes that R. Jehudah agreed that one may not sleep under a bed, only he was taught that listening to the Elders in order to learn from them was so meritorious that it overrides the biblical obligation. This is wrong; R. Jehudah holds that one satisfies the obligation to live in the sukkah by staying there, even under the bed.. So much more is Rebbi Jehudah’s argument inverted, as we have stated there¹⁰Mishnah 1:3. The people sleeping on the bed are compared to those occupying the upper sukkah., “[Rebbi Jehudah says,] if there are no dwellers in the upper one the lower is qualified.” Therefore if there are dwellers in the upper one the lower is disqualified. Rebbi Yose said, there is another space, but here there is no other space¹¹Since there is only one roofing, the argument of the preceding Note is invalid..

מִחְלְפָה שִׁיטָּתֵיהּ דְּרַבָּן גַּמְלִיאֵל. דְּתַנֵּי. טָבִי עַבְדּוֹ שֶׁלְּרַבָּן גַּמְלִיאֵל הָיָה נוֹתֵן תְּפִילִּין וְלֹא מִיחוּ בְיָדוֹ חֲכָמִים. וְכָא מִיחוּ בְיָדוֹ. שֶׁלֹּא לִדְחוֹק אֶת הַחֲכָמִים. אִם שֶׁלֹּא לִדְחוֹק אֶת הַחֲכָמִים יֵשֵׁב לוֹ חוּץ לַסּוּכָּה. רוֹצֶה הָיָה טָבִי עַבְדּוֹ שֶׁלְּרַבָּן גַּמְלִיאֵל לִשְׁמוֹעַ דִּבְרֵי חֲכָמִים. The argument of Rabban Gamliel is inverted. As it was stated¹²Eruvin 10:1:7" href="/Jerusalem_Talmud_Eruvin.10.1.7">Eruvin Chapter 10, Note 59., Tabi²It seems that in Rabban Gamliel’s house all male slaves were called Tabi“boy”, and all female ones Tabita“girl”., Rabban Gamliel’s slave, put on tefillin and the Sages did not object to him. And here they objected? In order not to push aside the Sages¹⁴The reason that R. Jehudah declares a sukkah disqualified if made from a couch with 4 poles and a thatched roof as canopy is that usually the canopy is not 10 hand-breadths higher than the couch on which one rests. Therefore, if this distance is clearly larger than 10 hand-breadths, also R. Jehudah accepts it as qualified.. If in order not to push aside the Sages, he could sit outside the sukkah. Tabi, Rabban Gamliel’s slave, wanted to hear the words of the Sages.