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Sukkah 11a

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Babylonian Talmud · folio map

Sukkah 11a

Sukkah 11a. The full printed text of this folio side — 15 numbered segments, about 384 words — with the classic commentaries printed on the page.

Original text

Segment 1

וּבַיִת נָמֵי, אַף עַל פִּי שֶׁאֵין גָּבוֹהַּ עֲשָׂרָה, כֵּיוָן דִּקְבִיעַ — אוּהְלָא הוּא, דְּלָא גָּרַע מִקִּינוֹפוֹת.

And this halakha that it is not sufficient to place his head out the window applies also to a house even if it is not ten handbreadths high. Since it is a fixed structure it is considered a tent in and of itself, as it is no less permanent than a bed with four posts, which is considered a tent even though the netting is less than ten handbreadths higher than the bed.

Segment 2

לִישָּׁנָא אַחֲרִינָא אָמְרִי לַהּ, אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מוּתָּר לִישַׁן בְּכִילַּת חֲתָנִים בַּסּוּכָּה לְפִי שֶׁאֵין לָהּ גַּג, אַף עַל פִּי שֶׁגְּבוֹהָה עֲשָׂרָה.

Some say another version of the previous discussion: Rav Yehuda said that Shmuel said: It is permitted to sleep inside a netted bridal canopy in the sukka since it is inclined and does not have a roof, even though it is ten handbreadths high.

Segment 3

מֵיתִיבִי: הַיָּשֵׁן בְּכִילָּה בַּסּוּכָּה — לֹא יָצָא יְדֵי חוֹבָתוֹ! הָכָא בְּמַאי עָסְקִינַן — בְּשֶׁיֵּשׁ לָהּ גַּג.

The Gemara raises an objection from a baraita : One who sleeps in a bed with netting inside the sukka did not fulfill his obligation. The Gemara answers: With what are we dealing here in the baraita ? It is with a bed with netting in a case where, unlike a bridal canopy, it has a roof.

Segment 4

תָּא שְׁמַע: נַקְלִיטִין שְׁנַיִם, וְקִינוֹפוֹת אַרְבָּעָה, פֵּירַס עַל גַּבֵּי קִינוֹפוֹת — פְּסוּלָה, עַל גַּבֵּי נַקְלִיטִין — כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא יְהוּ נַקְלִיטִין גְּבוֹהִין מִן הַמִּטָּה עֲשָׂרָה טְפָחִים. הָא גְּבוֹהִין מִן הַמִּטָּה עֲשָׂרָה — פְּסוּלָה, אַף עַל פִּי שֶׁאֵין לָהּ גַּג!

Come and hear another question from what we learned: Naklitin are two posts and kinofot are four posts. If one spread a sheet over four posts, the sukka is unfit; if he spread a sheet over two posts the sukka is fit, provided the two posts are not ten handbreadths higher than the bed. It can be inferred from here: But if they are higher than ten handbreadths the sukka is unfit even though it has no roof, contrary to the opinion of Shmuel.

Segment 5

שָׁאנֵי נַקְלִיטִין, דִּקְבִיעִי. אִי קְבִיעִי, לֶיהֱוֵי כְּקִינוֹפוֹת! לְגַבַּי קִינוֹפוֹת — לָא קְבִיעִי, לְגַבֵּי כִילָּה — קְבִיעִי.

The Gemara answers: Two posts are different from the bridal canopy because they are fixed in the bed, and therefore the sheet over them is considered a tent even with an inclined roof. The Gemara asks: If they are fixed then let them be considered like four posts and let them render the sukka unfit even when they are less than ten handbreadths high. The Gemara answers: Vis-à-vis four posts, two posts are not considered fixed and therefore, they render the sukka unfit only when they are ten handbreadths higher than the bed. However, vis-à-vis a bed with netting, two posts are considered fixed and consequently, they render the sukka unfit even though they lack a roof.

Segment 6

דָּרֵשׁ רַבָּה בַּר רַב הוּנָא: מוּתָּר לִישַׁן בְּכִילָּה, אַף עַל פִּי שֶׁיֵּשׁ לָהּ גַּג, אַף עַל פִּי שֶׁגְּבוֹהָה עֲשָׂרָה. כְּמַאן — כְּרַבִּי יְהוּדָה, דְּאָמַר: לָא אָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קֶבַע. דִּתְנַן, אָמַר רַבִּי יְהוּדָה: נוֹהֲגִין הָיִינוּ לִישַׁן תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים.

Rabba bar Rav Huna taught: It is permitted to sleep in a bed with netting even though it has a roof and even though it is higher than ten handbreadths. In accordance with whose opinion did Rabba bar Rav Huna teach this halakha ? It is in accordance with the opinion of Rabbi Yehuda who said that in principle, a temporary tent does not come and negate a permanent tent, as we learned in a mishna that Rabbi Yehuda said: We were accustomed to sleep beneath the bed before the Elders. Since a bed is a temporary tent relative to the more permanent sukka , even one sleeping beneath a bed is considered to be sleeping in the sukka and he fulfills his obligation in that manner.

Segment 7

וְלֵימָא הֲלָכָה כְּרַבִּי יְהוּדָה!

The Gemara asks: And if the statement of Rabba bar Rav Huna is in accordance with the opinion of Rabbi Yehuda, let him say simply that the halakha is in accordance with the opinion of Rabbi Yehuda.

Segment 8

אִי אָמַר הֲלָכָה כְּרַבִּי יְהוּדָה, הֲוָה אָמֵינָא: הָנֵי מִילֵּי מִטָּה, דִּלְגַבָּהּ עֲשׂוּיָה, אֲבָל כִּילָּה, דִּלְתוֹכָהּ עֲשׂוּיָה — אֵימָא לָא, קָא מַשְׁמַע לַן טַעְמָא דְּרַבִּי יְהוּדָה דְּלָא אָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קָבַע, לָא שְׁנָא מִטָּה וְלָא שְׁנָא כִּילָּה.

The Gemara answers: If he said the halakha is in accordance with the opinion of Rabbi Yehuda, I would have said that this applies only to a bed, which is made for use atop it and not beneath it. Perhaps the reason a bed is not considered a tent in and of itself is that its primary purpose is to lie on top of it, not in the space beneath it. However, with regard to a bed with netting, which is made for use of the space within it, say that no, it is indeed considered a tent in and of itself and one who sleeps in it does not fulfill his obligation. Therefore, Rabba bar Rav Huna teaches us that the rationale for the opinion of Rabbi Yehuda is that a temporary tent does not come and negate a permanent tent, and there is no difference whether the temporary tent is a bed or whether it is the netting over a bed.

Segment 9

מַתְנִי׳ הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדַּלַּעַת וְאֶת הַקִּיסוֹס וְסִיכֵּךְ עַל גַּבָּהּ — פְּסוּלָה. וְאִם הָיָה סִיכּוּךְ הַרְבֵּה מֵהֶן, אוֹ שֶׁקְּצָצָן — כְּשֵׁרָה.

MISHNA: If one trellised climbing plants such as a grapevine, or gourd plant, or ivy [ kissos ], over a sukka while they were still attached to the ground, and then added roofing atop them, the sukka is unfit. If the amount of fit roofing was greater than the plants attached to the ground, or if he cut the climbing plants so that they were no longer attached to the ground, it is fit.

Segment 10

זֶה הַכְּלָל: כֹּל שֶׁהוּא מְקַבֵּל טוּמְאָה וְאֵין גִּידּוּלוֹ מִן הָאָרֶץ — אֵין מְסַכְּכִין בּוֹ. וְכׇל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ — מְסַכְּכִין בּוֹ.

This is the principle with regard to the roofing of a sukka : Anything that is susceptible to ritual impurity, e.g., vessels, or its growth is not from the ground, e.g., animal hides, one may not roof his sukka with it. And anything that is not susceptible to ritual impurity and its growth is from the ground, one may roof his sukka with it.

Segment 11

גְּמָ׳ יָתֵיב רַב יוֹסֵף קַמֵּיהּ דְּרַב הוּנָא, וְיָתֵיב וְקָאָמַר: אוֹ שֶׁקְּצָצָן כְּשֵׁרָה, וְאָמַר רַב: צָרִיךְ לְנַעְנֵעַ.

GEMARA: Rav Yosef sat before Rav Huna, and he sat and said, citing the mishna: Or if he cut them, it is fit. He added: And Rav said that it is not enough merely to cut the climbing plants; one is obligated to move the branches, thereby performing an action with the branches in order to render the roofing fit. When he placed the climbing plants atop the sukka , they were attached and therefore unfit roofing. When he ultimately cut them, it was as if the sukka were roofed by itself. In that case, the sukka is unfit due to the principle: Prepare it, and not from that which has already been prepared, derived from the verse: “You shall prepare for you the festival of Sukkot ” (Deuteronomy 16:13).

Segment 12

אֲמַר לֵיהּ רַב הוּנָא: הָא שְׁמוּאֵל אַמְרַהּ. אַהְדְּרִינְהוּ רַב יוֹסֵף לְאַפֵּיהּ וַאֲמַר לֵיהּ: אַטּוּ מִי קָאָמֵינָא לָךְ דְּלָא אַמְרַהּ שְׁמוּאֵל? אַמְרַהּ רַב, וְאַמְרַהּ שְׁמוּאֵל! אֲמַר לֵיהּ רַב הוּנָא: הָכִי קָאָמֵינָא לָךְ דִּשְׁמוּאֵל אַמְרַהּ וְלָא רַב, דְּרַב אַכְשׁוֹרֵי מַכְשַׁר. כִּי הָא דְּרַב עַמְרָם חֲסִידָא רְמָא תְּכֵלְתָּא לְפַרְזוּמָא דְּאִינָשֵׁי בֵּיתֵיהּ. תְּלָאָן, וְלֹא פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן.

Rav Huna said to Rav Yosef: Shmuel stated this halakha . Rav Yosef turned his face away in anger and said to him: Did I say to you that Shmuel did not say it? Rav said it, and Shmuel said it as well. What is your point? Rav Huna said to him: This is what I am saying to you, that Shmuel said it and not Rav, as Rav deems the roofing fit merely by cutting them, without moving them, as in that incident where Rav Amram the Pious cast the sky-blue dye, i.e., ritual fringes, upon the garment [ pirzuma ] of the people of his household. However, he attached them, but did not cut the ends of their strands prior to tying them, i.e., he took a single string, folded it a number of times, and inserted it into the hole in the garment. Since the fringes were uncut when he tied them, he was uncertain whether they were fit for use in fulfilling the mitzva, due to the principle: Prepare it, and not from that which has already been prepared.

Segment 13

אֲתָא לְקַמֵּיהּ דְּרַב חִיָּיא בַּר אָשֵׁי, אֲמַר לֵיהּ: הָכִי אָמַר רַב: מְפַסְּקָן וְהֵן כְּשֵׁרִין. אַלְמָא: פְּסִיקָתָן זוֹ הִיא עֲשִׂיָּיתָן. הָכָא נָמֵי: קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן.

Rav Amram came before Rav Ḥiyya bar Ashi and asked him about the halakhic status of the ritual fringes. He said to him that this is what Rav said: One cuts them into separate strands and they are fit. There is no need to remove them, cut them, and reattach them to the garment as separate strands. Apparently, according to Rav, their cutting is their preparation. Cutting them qualifies as active preparation of the fringes. Here too, in the case of the roofing of a sukka , Rav holds: Their cutting is their preparation, and no further action is required.

Segment 14

וְסָבַר שְׁמוּאֵל לָא אָמְרִינַן פְּסִיקָתָן זוֹ הִיא עֲשִׂיָּיתָן? וְהָא תָּנֵי שְׁמוּאֵל מִשּׁוּם רַבִּי חִיָּיא: הֵטִיל לִשְׁנֵי קְרָנוֹת בְּבַת אַחַת, וְאַחַר כָּךְ פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן — כְּשֵׁרִין. מַאי לָאו — שֶׁקּוֹשֵׁר וְאַחַר כָּךְ פּוֹסֵק! לֹא, שֶׁפּוֹסֵק וְאַחַר כָּךְ קוֹשֵׁר.

The Gemara asks: And does Shmuel hold that we do not say: Their cutting is their preparation? But didn’t Shmuel teach in the name of Rabbi Ḥiyya: If one cast fringes upon two corners of a garment simultaneously by repeatedly inserting one strand into holes in both corners and afterward cut the ends of their strands resulting in two full-fledged fringes, the fringes are fit. What, is it not referring to a case where one ties the fringes as required and afterward cuts them? The Gemara answers: No, it is referring to a case where he cuts the strands and afterward ties them.

Segment 15

פּוֹסֵק וְאַחַר כָּךְ קוֹשֵׁר מַאי לְמֵימְרָא! מַהוּ דְּתֵימָא:

The Gemara asks: If the reference is to a case where he cuts the strands and afterward ties them, what need was there to state that the ritual fringes are fit? That is the prescribed manner of preparing ritual fringes. The Gemara answers: Lest you say that in addition to tying the fringes separately

Sukkah 11a

Sukkah 11a

Rashi

Tosafot

Rabbeinu Chananel

Ritva

Meiri

Maharsha (Chidushei Halachot)

Maharam

Penei Yehoshua

Gilyon HaShas

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