Study Sukkah folio 24A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
רבי יהודה ורבי יוסי ורבי שמעון אוסרין!
R' Yehuda and R' Yosei and R' Shimon prohibit one from doing so due to the concern lest the wineskin burst and the contents spill before he has an opportunity to actually separate the teruma and tithes. In that case, when he drank the wine, retroactively, he is found to have drunk untithed produce. R' Meir is not concerned about potential change in the status quo, and R' Yehuda, who is concerned lest the wineskin burst, would all the more so be concerned about potential death.
איפוך: רבי מאיר חייש למיתה, ורבי יהודה לא חייש למיתה, דתניא: עשאה לבהמה דופן לסוכה — רבי מאיר פוסל, ורבי יהודה מכשיר.
The Talmud suggests: Reverse the attribution of the statements according to Abaye. R' Meir is concerned about potential death, and R' Yehuda is not concerned about potential death, as it is taught in a baraita: If one utilized his animal as a wall for the sukka, R' Meir deems it unfit and R' Yehuda deems it fit.
קשיא דרבי מאיר אדרבי מאיר! אמר לך רבי מאיר: מיתה שכיחא, בקיעת הנוד לא שכיחא, אפשר דמסר ליה לשומר.
The Talmud asks: This is difficult, as there is a contradiction between the statement of R' Meir with regard to sukka, where he is concerned about potential death, and the other statement of R' Meir with regard to separation of teruma and tithes, where he is not concerned lest the wineskin burst. The Talmud answers: R' Meir could have said to you: Death is common, as every living being will eventually die; however, the bursting of the wineskin is not common because it is possible that he gave the wineskin to a guard for protection so that it does not burst until he has the opportunity to separate the required teruma and tithes.