Jerusalem Talmud Sukkah Chapter 1

סוּכָּה שֶׁהִיא גְבוֹהָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה פְּסוּלָה. וְרִבִּי יְהוּדָה מַכְשִׁיר. וְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים וְשֶׁאֵין לָהּ שָׁלֹשׁ דְּפָנוֹת וְשֶׁחַמָּתָהּ מְרוּבָּה מִצִּלָתָהּ פְּסוּלָה. סוּכָּה שֶׁהִיא גְבוֹהָה כול'. רִבִּי יוֹסֵי אָמַר לָהּ סְתָם. רִבִּי אָחָא בְשֵׁם רַב. וְרַבָּנִן יָלְפִין לָהּ מִפִּיתְחוֹ שֶׁלְהֵיכָל. וְרִבִּי יוּדָה יְלִיף לָהּ מִפִּתְחוֹ שֶׁלְאוּלָם. אִם מִפִּתְחוֹ שֶׁלְאוּלָם דַּיוֹ אַרְבָּעִים אַמָּה. דְּתַנִּינָן תַּמָּן. פִּתְחוֹ שֶׁלְאוּלָם גּוֹבְהוֹ אַרְבָּעִים אַמָּה. וְרָחְבּוֹ עֶשְׂרִים אַמָּה. תַּנֵּי רִבִּי חִיָיה. אֲפִילוּ אַרְבָּעִים חֲמִשִּׁים אַמָּה. תַּנֵּי בַּר קַפָּרָא. אֲפִילוּ מֵאָה אַמָּה. אָמַר רִבִּי אַבִּין. רִבִּי יוּדָה כְדַעְתֵּיהּ וְרַבָּנִן כְדַעְתְּהוֹן. דְּתַנִּינָן תַּמָּן. וְכֵן גְּשָׁרִים הַמְפוּלָּשִׁין מְטַלְטְלִין תַּחְתֵּיהֶן בַּשַּׁבָּת. דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹסְרִין. הֵיךְ מַה דְאַתְּ אֲמַר תַּמָּן. אַתְּ רוֹאֶה אֶת הַתִּקְרָה כְּאִילּוּ הִיא יוֹרֶדֶת וְסוֹתֶמֶת. כָּךְ אַתְּ אֲמַר הָכָא. אַתְּ רוֹאֶה אֶת הַמַּלְתֵּירָה כְּאִילּוּ הִיא יוֹרֶדֶת וְסוֹתֶמֶת. הִיא דַעְתֵּיהּ דְּרִבִּי יוּדָה בָסוּכָּה הִיא דַעְתֵּיהּ בְמָבוֹי. הִיא דַעְתְּהוֹן דְּרַבָּנִן בְסוּכָּה הִיא דַעְתְּהוֹן בְמָבוֹי. וְלֹא דַמְיָיא. יֵשׁ דְּבָרִים כְּשֵׁרִים בַּסּוּכָּה וּפְסוּלִים בְּמָבוֹי כְּשֵׁירִים בְּמָבוֹי וּפְסוּלִים בַּסּוּכָּה. דּוּקְרָנִין כְּשֵׁירִים בַּסּוּכָּה וּפְסוּלִין בְּמָבוֹי. וְתַנֵּי כֵן. הֵבִיא אַרְבָּעָה דֻּקְרָנִין וְסִיכֵּךְ עַל גַּבֵּיהֶן. בַּסּוּכָּה כָשֵׁר וּבְמָבוֹי פָסוּל. הָדָא דְאַתְּ אֲמַר. בִּגְבוֹהִין שְׁלֹשָׁה לְמַעֲלָה מִכּוֹתְלֵי הַמָּבוֹי. אֲבָל אִם אֵינָן גְבוֹהִין שְׁלֹשָׁה לְמַעֲלָה מִכּוֹתְלֵי הַמָּבוֹי כָּשֵׁר. בְּשֶׁאֵין בָּהֶן רוֹחָב אַרְבָּעָה. אֲבָל אִם יֵשׁ בָּהֶן רוֹחָב אַרְבָּעָה אֲפִילוּ גְבוֹהִין כַּמָּה כָּשֵׁר. דְּפָנוֹת כְּשֵׁירוֹת בַּסּוּכָּה וּפְסוּלוֹת בְּמָבוֹי. וְתַנֵּי כֵן. שְׁתַּיִם כְּהִילְכָתָן וְהַשְּׁלִישִׁית אֲפִילוּ טֶפַח. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. שְׁתַּיִם שֶׁלְּאַרְבָּעָה אַרְבָּעָה טְפָחִים וְהַשְׁלִישִׁית אֲפִילוּ טֶפַח כָּשֵׁר. וּבְמָבוֹי עַד שֶׁיְּהֵא מְגוּפָּף מֵאַרְבַּע רוּחוֹתָיו. רָחַב מֵעֶשֶׂר אַמּוֹת. בַּסּוּכָּה כָשֵׁר וּבְמָבוֹי פָסוּל. הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן אֶת הַדְּלַעַת וְאֶת הַקִּיסּוֹס וְסִיכֵּךְ עַל גַּבָּיו פְּסוּלָה. הָדָא דְאַתְּ אֲמַר. עַל בֵּית סָאתַיִם. אֲבַל יוֹתֵר מִבֵּית סָאתַיִם נַעֲשֵׂית כִּמְחִיצָה שֶׁהוּקְפָּה זְרָעִים. שֶׁאֵין מוּתָּר לְטַלְטֵל בָּהּ אֶלָּא בְאַרְבַּע אַמּוֹת. חַמָּתָהּ מְרוּבָּה מִצִּילָּתָהּ. בַּסּוּכָּה פְסוּלָה. בְּמָבוֹי כָשֵׁר. סוּכָּה מְקוּרָה פְסוּלָה. מָבוֹי מְקוּרֶה כָשֵׁר. רִבִּי אָחָא בְשֵׁם רִבִּי הוֹשַׁעְיָה. לֹא סוֹף דָּבָר מְקוּרֶה. אֶלָּא אֲפִילוּ נָתַן מְלַתֵרָה וְיֵשׁ בָּהּ רוֹחַב אַרְבָּעָה טְפָחִים מַתֶּרֶת אֶת הַמָּבוֹי. אִילּוּ בַיִת שֶׁהוּא גָבוֹהַּ מִכַּמָּה שֶׁמָּא אֵינוֹ חַיָיב בְּמַעֲקֶה. אֵינוֹ חַיָיב בִּמְזוּזָה. אֶלָּא בַיִת מְקוּרֶה. אֵין סוכָּה מְקוּרָה. מָצִינוּ סִיכּוּךָ שֶׁהוּא כְקִירוּי. דְּתַנִּינָן תַּמָּן. הִרְחִיק אֶת הַסִּיכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים פְּסוּלָה. אֶלָּא בַיִת מְגוּפָּף וְאֵין סוּכָּה מְגוּפֶפֶת. וַהֲרֵי אֶכְּסֶדְרָה שֶׁנִּפְרְצָה בִּמְלוֹאָהּ לִרְשׁוּת הָרַבִּים. רִבִּי אִילָא [בְשֵׁם] רַב וְרִבִּי יוֹחָנָן תְּרֵיהוֹן אָמְרִין. מְטַלְטְלִין בְּכוּלָּהּ. מַאי כְדוֹן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַתּוֹרָה אָמְרָה בַּסּוּכּוֹת תֵּשְׁבוּ. עַד עֶשְׂרִים אַמָּה אַתְּ יוֹשֵׁב בְּצִילָּהּ שֶׁלְסוּכָּה. מֵעֶשְׂרִים אַמָּה וּלְמַעֲלָן אַתְּ יוֹשֵׁב בְּצִילָּן שֶׁלְדַּפְנוֹת. אָמַר רִבִּי יוֹנָה. הָדָא דְאַתְּ אָמַר. בִּנְתוּנָה לְמַעֲלָה מֵעֶשְׂרִים אַמָּה לַדַּפְנוֹת. אֲבָל אִם הָיְתָה נְתוּנָה לְמַטָּה מֵעֶשְׂרִים אַמָּה לַדַּפְנוֹת כְּשֵׁירָה. אָמַר לֵיהּ רִבִּי יוֹסֵה. עַל דַּעְתָּךְ דְּאַתְּ אָמַר. בַּדַּפְנוֹת הַדָּבָר תָּלוּי. נִיתְנֵי. סוּכָּה שֶׁהִיא נְתוּנָה לְמַעֲלָה מֵעֶשְׂרִים אַמָּה לַדַּפְנוֹת פְּסוּלָה. רִבִּי בָּא בְשֵׁם רַב. בְּשֶׁאֵינָהּ מַחֳזֶקֶת אֶלָּא רֹאשׁוֹ וְרוּבּוֹ וְשׁוּלְחָנוֹ. אֲבָל אִם הָיְתָה מַחֲזֶקֶת יוֹתֵר כְּשֵׁירָה. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יֹאשִׁיָה. בְּשֶׁאֵין דַּפְנוֹתֶיהָ עוֹלוֹת עִמָּהּ. אֲבָל אִם הָיוּ דַּפְנוֹתֶיהָ עוֹלוֹת עִמָּהּ כְּשֵׁירָה. וְהָא מַתְנִיתָא פְלִיגָא. אָמַר רִבִּי יְהוּדָה. מַעֲשֶׂה בְסוּכָּתָהּ שֶׁלְהֶילֵנֵי הַמַּלְכָּה בְלֹוד שֶׁהָיְתָה גְבוֹהָה יוֹתֵר מֵעֶשְׂרִים אַמָּה וְהָיוּ חֲכָמִים נִכְנָסִין וְיוֹצְאֵין בָָּהּ וְלֹא אָמַר אָדָם דָּבָר. אָמְרוּ לוֹ. מִפְּנֵי שֶׁהִיא אִשָּׁה וְאֵין אִשָּׁה מְצֻּוָּה עַל הַמִּצְוֹת. אָמַר לָהֶן. אִם מִשָּׁם רְאָיָיה וַהֲלֹא שִׁבְעָה בָנִים תַלְמִידֵי חֲכָמִים הָיוּ לָהּ. אִית לָךְ מֵימַר. בְּסוּכָּתָהּ שֶׁלְהֶילֵנֵי בְּשֶׁאֵינָהּ מַחֲזֶקֶת אֶלָּא כְדֵי רֹאשׁוֹ וְרוּבּוֹ וְשׁוּלְחָנוֹ. אֶלָּא בְּשֶׁאֵין דַּפְנוֹתֶיהָ עוֹלוֹת עִמָּהּ. מִסְתַבְּרָא מַה דָאָמַר רִבִּי יֹאשִׁיָה. לֵית הִיא פְלִיגָא. דְּכֵן אָרְחֵיהוֹן דַּעֲתִּירַיָיא מֵיעֲבַד דַּפְנָתָא קְלִילָן דִּי יַיא קְרוּרָה עָלִיל. רַב הוֹשַׁעְיָה בָעֵי. הֵבִיא נֶסֶר וּנְתָנוֹ עַל גַּבֵּי חוּלֵיָיה שֶׁלְעָמוּד. פְּשִׁיטָא. אִם יָמוּד מִן הַנֶּסֶר יֵשׁ כָּאן עֶשְׂרִים אַמָּה. אִם יָמוּד מִן הַקַּרְקַע אֵין כָּאן עֶשְׂרִים אַמָּה. מָה אַתְּ עֲבִיד לֵיהּ. כָּאֲוִיר פָּסוּל. כִּסְכָךְ פָּסוּל. אִין תַּעֲבְדִּינֵיהּ כָּאֲוִיר פָּסוּל פּוֹסֵל בִּשְׁלֹשָׁה טְפָחִים. אִין תַּעֲבְדִּינֵיהּ כִּסְכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. רִבִּי יוֹסֵה בֵירִבִּי בּוּן בְּשֵׁם חִזְקִיָּה. מִפְּנֵי מָה אָמְרוּ. סְכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. שֶׁלֹּא בָא אֶלָּא לְהֶיתֵּירָהּ שֶׁלְסוּכָּה. אָמַר רִבִּי מִיָישָׁא. וּתְמִיהַּ אֲנָא הֵיךְ רַב הוֹשַׁעְיָה צְרִיכָה לֵיהּ. וְלָמָּה לֹא יְלִיף לָהּ מִן הָדָא דְּרִבִּי בָּא בַּר מָמָל. דְּתַנִּינָן תַּמָּן. הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָן לְמַטָּן. אִם גְּבוֹהָה מִן הָאָרֶץ שְׁלשָׁה טְפָחִים פְּסוּלָה. וְאָמַר רִבִּי בָּא בַּר מָמָל. בְּשֶׁאֵינוֹ יוֹשֵׁב וְאוֹכֵל בְּצִילָּן שֶׁלְדַּפְנוֹת. אֲבָל אִם הָיָה יוֹשֵׁב וְאוֹכֵל בְּצִילָּן שֶׁלְדַּפְנוֹת כְּשֵׁירָה. אָמַר רִבִּי יוֹסֵה. לֵית הָדָא דְּרִבִּי בָּא בַּר מָמָל אוּלְפָּן. מִן מַתְנִיתָן יְלִיף לָהּ רִבִּי בָּא בַּר מָמָל. דְּתַנִּינָן תַּמָּן. כְּצוֹצְטְרָא שֶׁהִיא לְמַעְלָה מִן הַיָּם אֵין מְמַלִִין הֵימֶינָּה בַשַּׁבָּת אֶלָּא אִם כֵּן עָשׂוּ לָהּ מְחִיצָה גְבוֹהָ עֲשָׂרָה טְפָחִים בֵּין מִלְמַעְלָן בֵּין מִלְמַטָּן. וְאָמַר רִבִּי זְעוּרָה רַב יְהוּדָה בְשֵׁם רַב. וְהִיא שֶׁתְּהֵא מְחִיצָה מְשׁוּקַעַת בַּמַּיִם כִּמְלוֹאוֹ שֶׁלְדְּלִי. וְלֹא דַמְיָיא. יַם כַּרְמְלִית הִיא. אֵינָהּ לֹא רְשׁוּת הַיָּחִיד וְלֹא רְשׁוּת הָרַבִּים. בְּרַם הָכָא הַתּוֹרָה אָמְרָה בַּסּוּכּוֹת תֵּשְׁבוּ. מִקַּרְקַע סוּכָּה אַתְּ מוֹדֵד עֶשְׂרִים אַמָּה. הָיְתָה (לְמַעֲלָן) [לְמַטָּה] מֵעֲשָׂרָה וְתוֹלֶה בָהּ עִיטּוּרִין שֶׁהֵן רְאוּיִין לְסַכֵּךְ בָּהֶן. מְמַעֲטִין בָהּ לַפְּסוּל. וְאִם לָאו מְמַעֲטִין בָהּ לַכּוֹשֶׁר. הָיְתָה לְמַעֲלָה מֵעֶשְׂרִים אַמָּה וְתוֹלֶה בָהּ עִיטּוּרִין שֶׁהֵן רְאוּיִין לְסַכֵּךְ בָּהּ. מְמַעֲטִין בָהּ (לַפְּסוּל) [לַכּוֹשֶׁר]. וְאִם לָאו מְמַעֲטִין בָהּ (לַכּוֹשֶׁר) [לַפְּסוּל]. אָמַר רִבִּי שַׁמַּי כְּשֵׁם שֶׁאָמְרוּ לְמַעֲלָן כָּךְ אָמְרוּ לְמַטָּן. קַשׁ וְתֶבֶן אֵין מְמַעֲטִין בָּהּ. עָפָר וּצְרוֹרוֹת מְמַעֲטִין בָּהּ. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. עָלוּ בוֹ עֲשָׂבִים אֵין מְמַעֲטִין בָּהּ. מְנַיִין לְמַעֲלָה מֵעֲשָׂרָה שֶׁהִיא רְשׁוּת אֲחֶרֶת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפּרֶת. וְכָתוּב. אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם. מַה דִיבּוּר שֶׁנֶּאֱמַר לְהַלָּן רְשׁוּת אֲחֶרֶת אַף דִּיבּוּר שֶׁנֶּאֱמַר כָּאן רְשׁוּת אֲחֶרֶת. וַאֲרוֹן לֹא תִשְׁעָה טְפָחִים הוּא. דְּבֵית רִבִּי יַנַּאי אָמְרִין. וְכַפּוֹרֶת טֶפַח. רִבִּי זְעוֹרָה בָעֵי. מְנַיִין לַכַּפּוֹרֶת שֶׁהִיא טֶפַח. תַּנָּה רִבִּי חֲנִינָה בֶּן שְׁמוּאֵל. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ נָתְנָה הַתּוֹרָה מִידָּה אוֹרְכָן וְרָחְבָן וְשִׁיעוּר קוֹמָתָן חוּץ מִן הַכַּפּוֹרֶת שֶׁנָּתְנָה הַתּוֹרָה מִידַּת אָרְכָּהּ וְרָחְבָּהּ וְלֹא נָתְנָה שֵׁיעוּר קוֹמָתָהּ. וּנְלַמְּדֶינָּהּ מִכְּלִי קָטָן שֶׁבַּמִּקְדָּשׁ. וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טוֹפַח סָבִיב. מַה כָאן טֶפַח אַף כָּאן טֶפַח. אוֹ אֵינוֹ אֶלָּא וְעָשִׂיתָ זֵר זָהָב לְמִסְגַּרְתּוֹ סָבִיב. מַה כָאן כָּל שֶׁהוּא אַף כָּאן כָּל שֶׁהוּא. מַאי כְדוֹן. רַב אָחָא בַּר יַעֲקֹב אָמַר. פְּנֵי. אֵין פְּנֵי פְּחוּתִים מִטֶּפַח. רִבִּי יוֹסֵה בָעֵי. אִילּוּ מִגְדָּל שֶׁהוּא עוֹמֵד בְּתוֹךְ הַבַּיִת גָּבוֹהַּ כַּמָּה. שֶׁמָּא אֵינוֹ מוּתָּר לְהִשְׁתַּמֵּשׁ מִתּוֹכוֹ לַבַּיִת וּמִן בַּיִת לְתוֹכוֹ. אֶלָּא בְשָׁעָה שֶׁהָיָה מְרַבֵּעַ לָהֶן אֶת הָרוּחוֹת אֲנָן קַיָימִין. נִיחָא כְמָאן דְּאָמַר. בָּאַמַּת שִׁשָּׁה. בְּרַם כְּמָאן דְּאָמַר. בָּאַמַּת חֲמִשָּׁה. וָאָרוֹן לֹא שִׁבְעָה טְפָחִים וּמֶחֱצָה הוּא. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. דְּבֵית רִבִּי יַנַּאי וְרִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. חַד יְלִיף לָהּ מִן הָאָרוֹן. וְחוֹרָנָה יְלִיף לָהּ מִן הָעֲגָלוֹת. [וְלָא יָדְעִינָן מָאן דִּילִיף לָהּ מִן הָאָרוֹן וּמָאן דִּילִיף לָהּ מִן הָעֲגָלוֹת.] מִסְתַּבְּרָא דְּבֵית רִבִּי יַנַּאי יָלְפִין לָהּ מִן הָאָרוֹן. דְּבֵית רִבִּי יַנַּאי אָמְרֵי. [אָרוֹן תִּשְׁעָה] וְכַפּוֹרֶת טֶפַח. וְרִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק יְלִיף מִן הָעֲגָלוֹת. רִבִּי זְעוּרָה בָעֵי. מְנַיִין לָעֲגָלוֹת שֶׁהֵן גְּבוֹהוֹת עֲשָׂרָה. אָמַר רִבִּי יוֹסֵה. וַאֲפִילוּ תֵימַר. גְּבוֹהוֹת עֲשָׂרָה. לֹא כֵן תַּנֵּי בְשֵׁם רִבִּי נְחֶמְיָה. צָב כְּמִין קַמָרֳסְטָה הָיוּ. אִִילּוּ חוֹר בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה שֶׁמָּא אֵינוֹ אָסוּר לְהִשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ. אֶלָּא בְשָׁעָה שֶׁהָיוּ מוֹשִׁיטִין אֶת הַקְּרָשִׁים מִזּוֹ לָזוֹ תְּרוּטוֹת הָיוּ. תַּנֵּי. רִבִּי אוֹמֵר. אַרְבַּע אַמּוֹת אַף עַל פִּי שֶׁאֵין שָׁם אַרְבָּעָה דְּפָנוֹת. רִבִּי שִׁמְעוֹן אוֹמֵר. אַרְבָּעָה דְּפָנוֹת אַף עַל פִּי שֶׁאֵין שָׁם אַרְבַּע אַמּוֹת. רִבִּי יְהוּדָה אוֹמֵר. אַרְבַּע אַמּוֹת וְאַרְבַּע דְּפָנוֹת. וְכֵן הָיָה רִבִּי יְהוּדָה מְחַיֵיב בִּמְזוּזָּה. [אַף עַל פִּי שֶׁאֵין שָׁם אַרְבַּע אַמּוֹת וְאַרְבַּע דְּפָנוֹת.] מִסְתַּבְּרָא דְּרִבִּי יְהוּדָה יוֹדֶה לְאִילֵּין רַבָּנִן וְאִילֵּין רַבָּנִן לֹא יוֹדוּן לְרִבִּי יְהוּדָה שֶׁאַף עַל פִּי שֶׁיֵּשׁ שָׁם אַרְבַּע אַמּוֹת וְאַרְבַּע דְּפָנוֹת שֶׁהִיא פְטוּרָה מִן הַמְּזוזָּה וְאֵינָהּ טוֹבֶלֶת בְּמַעְשְׂרוֹת. רִבִּי שִׁמְעוֹן אָמַר. אַרְבַּע. וְרַבָּנִן אָמְרֵי. שָׁלֹשׁ. מַה טַעֲמוֹן דְּרַבָּנִן. סֻכּוֹת סֻכּוֹת סֻכּוֹת הֲרֵי שָׁלֹשׁ. אַחַת לְמַעֲלָן וּשְׁתַּיִם לְמַטָּן וְהַשְּׁלִישִׁית מִדִּבְרֵיהֶן. מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן. סֻכֹּת סֻכֹּת סוּכּוֹת מָלֵא הֲרֵי אַרְבַּע. אַחַת לְמַעֲלָן וְשָׁלֹשׁ לְמַטָּן וְהָרְבִיעִית מִדִּבְרֵיהֶן. רִבִּי חִיָיה בַּר אָדָא אָמַר. תְּרֵין אֲמוֹרִין. חַד אָמַר טָעֲמוֹן דְּרַבָּנִן וְחוֹרָנָה אָמַר טַעֲמָא דְרִבִּי שִׁמְעוֹן. מַה טַעֲמוֹן דְּרַבָּנִן. וְסוּכָּה תִּהְיֶה לְצֵל יוֹמָם מֵחוֹרֶב. הֲרֵי אַחַת לְמַעֲלָן. [סוּכּוֹת] סוּכּוֹת סוּכּוֹת הֲרֵי שָׁלֹשׁ. מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן. וְסוּכָּה תִּהְיֶה לְצֵל יוֹמָם מֵחוֹרֶב. הֲרֵי אַחַת לְמַעֲלָן. סֻכֹּת סֻכֹּת סוּכּוֹת מָלֵא הֲרֵי אַרְבַּע. רַבָּנִן דְּקַיְסָרִין שְׁמָעוּן טַעֲמָא דְרִבִּי שִׁמְעוֹן וְטַעֲמוֹן דְּרַבָּנִן מִן הָדֵין קְרָיָיא. וְסוּכָּה תִּהְיֶה לְצֵל יוֹמָם מֵחוֹרֶב. הֲרֵי אַחַת. וּלְמַחְסֶה וּלְמִסְתּוֹר. הֲרֵי שְׁתַּיִם. מִזֶּרֶם וּמִמָּטָר. רַבָּנִן עָבְדִין מִזֶּרֶם וּמִמָּטָר אַחַת. רִבִּי שִׁמְעוֹן עֲבַד מִזֶּרֶם וּמִמָּטָר שְׁתַּיִם. וְתַנֵּי כֵן. שְׁתַּיִם כְּהִילְכָתָן וְהַשְּׁלִישִׁית אֲפִילוּ טֶפַח. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. שְׁתַּיִם שֶׁלְאַרְבָָּעָה אַרְבָּעָה טְפָחִים וְהַשְּׁלִישִׁית אֲפִילוּ טֶפַח כָּשֵׁר. רַב הוֹשַׁעְיָה בָעֵי. אוֹתָן שֶׁלְטֶפַח שֶׁנְּתָנָן בָּאֶמְצַע מָהוּ. חָזַר וְאָמַר. אוֹתָן שֶׁלְאַרְבָּעָה טְפָחִים שֶׁנְּתָנָן בָּאֶמְצַע מָה הֵן. רִבִּי יַעֲקֹב בַּר אָחָא. כְּהָדֵין עוֹבְדָא אֲתַא קוֹמֵי רִבִּי יָסָא וְאַכְשַׁר. וְתַנֵּי כֵן. חָצֵר שֶׁהָעֲמוּדִין מַקִּיפִין אוֹתָהּ הֲרֵי הָעֲמוּדִים כִּדְפָנוֹת. וְהָא מַתְנִיתָא פְלִיגָא. עֲשׂוּיוֹת כְּהִילְכָתָן כְּשֵׁירוֹת. שֶׁלֹּא כְהִילְכָתָן פְּסוּלֹות. סָבְרִין מֵימַר בָּאֶמְצַע. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אֵילּוּ שֶׁלֹּא כְנֶגֶד אֵילּוּ. רַב אָמַר. אוֹתָהּ שֶׁלְטֶפַח צְרִיכָה שֶׁתְּהֵא מְשׁוּכָה מִן הַכּוֹתֶל טֶפַח. שְׁמוּאֵל אָמַר. אֲפִילוּ כְנוּסָה כַמָּה רוֹאִין אוֹתָהּ כְּאִילּוּ הִיא יוֹצָא. רִבִּי בָּא חִינְנָה בַּר שֶׁלֶמְיָה רַב יִרְמְיָה בְשֵׁם רַב. אֲפִילוּ כְנוּסָה כַמָּה רוֹאִין אוֹתָהּ כְּאִילּוּ הִיא יוֹצָא. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. חַד כְּהָדֵין וְחַד כְּהָדֵין. כַּהֲנָא וְאַסָּא עָלוּן וַהֲווֹן קוֹמֵי רַב כְּהָדָא דִשְׁמוּאֵל. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. וְהִיא שֶׁתְּהֵא נְתוּנָה בְּתוֹךְ שְׁלֹשָׁה טְפָחִים כִּלְחִיִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָא. נָעַץ אַרְבַּע קָנִים בְּאַרְבַּע זָוִיוֹת שֶׁל כֶּרֶם וְקָשַׁר גָּמִי מִלְּמַעֲלָן מַצִּיל מִשֵּׁם פֵּיאָה. אָמַר רִבִּי יוֹחָנָן. כִּמְחִיצַת שַׁבָּת כֵּן מְחִיצַת כִּלְאַיִם. אָמַר רִבִּי יוֹחָנָן. מַעֲשֶׂה שֶׁהָלַךְ רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אֶצֶל רִבִּי יוֹחָנָן בֶּן נוּרִי לִנגינר וְהַרְאֵהוֹ שָׂדֶה אַחַת וּבֵית רָתָה הָיְתָה נִקְרֵאת וְהָיוּ שָׁם פִּרְצוֹת יוֹתֵר מֵעֶשֶׂר וְהָיָה נוֹטֵל [אָעִים] וְסוֹתֵם וְדוּקְרָנִים וְסוֹתֵם עַד שֶׁמִּיעֵטָן פָּחוּת מֵעֶשֶׂר. אָמַר. כְּזֶה כֵן מְחִיצַת שַׁבָּת. אָמַר רִבִּי זְעוּרָה. מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְעִנְיָין שַׁבָּת [שֶׁאֵין] הַפֵּיאָה מַצֶּלֶת יוֹתֵר מֵעֶשֶׂר. אָמַר רִבִּי חַגַּיי. מַתְנִיתָא אָמְרָה [כֵן]. מַקִּיפִין שְׁלֹשָׁה חֲבָלִים זֶה לְמַעְלָה מִזֶּה. אִם אוֹמֵר אַתְּ שֶׁהַפֵּיאָה [מַצֶּלֶת] יוֹתֵר מֵעֶשֶׂר דַּייוֹ חֶבֶל אֶחָד. רִבִּי יוֹנָה אָמַר. רַב הוֹשַׁעְיָה בָעֵי. הָדָא פֵיאָה מָה אַתָּ אָמְרָת. מִלְּמַעֲלָן. מִן הַצָּד. אִין תֵּימַר. מִלְּמַעֲלָן. כָּל שֶׁכֵּן מִן הַצָּד. אִין תֵּימַר. מִן הַצָּד. הָא מִלְּמַעֲלָן לֹא. אִין תֵּימַר. מִלְּמַעֲלָן. יְאוּת אָמַר רִבִּי חַגַּיי. אִין תֵּימַר. מִן הַצָּד. לֹא אָמַר רִבִּי חַגַּיי כְּלוּם. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יִרְמְיָה. תִּיפְתָּר בְּעֲשׂוּיִין כְּמִין דִּקְרִים. רִבִּי זְעוּרָא רִבִּי אֶבְדַּיְמָא דְחֵיפָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לִגְבוֹהַּ אֲפִילוּ עַד מֵאָה אַמָּה. אָמַר רִבִּי יוּדָן. הָדָא דְאַתְּ אֲמַר. לְעִנְיַין כִּלְאַיִם. אֲבָל לְעִנְיַין פֵּיאָה לֹא תְהֵא פֵיאָה גְבוֹהָה מִן הַקּוֹרָה. אָמַר רִבִּי יוֹסֵי. הִיא כִלְאַיִם הִיא שַׁבָּת. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵה. מַה בֵין פֵּיאָה מַה בֵין קוֹרָה. קוֹרָה מַצֶּלֶת מֵרוּחַ אַחַת. פֵּיאָה אֵינָהּ מַצֶּלֶת עַד שֶׁתְּהֵא מְגוּפֶפֶת מֵאַרְבַּע רוּחוֹתֶיהָ. וְאַתְיָא כַהִיא דְאָמַר רִבִּי זְעוּרָה בְשֵׁם רַב הַמְנוּנָא. פֵּיאָה אֵינָהּ מַצֶּלֶת עַד שֶׁתְּהֵא מְגוּפֶפֶת מֵאַרְבַּע רוּחוֹתֶיהָ. אָמַר רִבִּי בָּא בַּר מָמָל. טֶוטְרַפֻּלִיּוֹת שֶׁבִּכְּרָמִים אָסוּר לְטַלְטֵל תַּחְתֵּיהֶן מִפְּנֵי שֶׁהֵן סוֹף תִּקְרָה וְאֵין סוֹף תִּקְרָה מַצִּיל מִשֵּׁם [פֵּיאָה]. אָמַר רִבִּי פִּינְחָס. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִרְמְיָה בְּאַרְבַּע עֲמוּדִים וַעֲלֵיהֶם אַרְבָּעָה פִּיסְטֻלִיּוֹת. וְהִתִּיר לְטַלְטֵל תַּחְתֵּיהֶן מִשֵּׁם פֵּיאָה. רִבִּי בּוּן וְרִבִּי בּוּן בְּעוֹן קוֹמֵי רִבִּי זְעִירָא. פֵּיאָה מָהוּ שֶׁתַּצִּיל בְּסוּכָּה. אָמַר לוֹן. פֵּיאָה מַצֶּלֶת בְּסוּכָּה. סוֹף סְכָךְ מָהוּ שֶׁיַּצִּיל בְּסוּכָּה. אָמַר לוֹן. אֵין סוֹף סְכָךְ מַצִּיל בְּסוּכָּה. מַה בֵין זֶה לָזֶה. זֶה נַעֲשֶׂה לְכָךְ. וְזֶה אֵינוֹ נַעֲשֶׂה לְכָךְ. אָמַר רִבִּי אַבָּהוּ. כָּל אִילֵּין מִילַּיָּא לְעִנְיַין מַשָּׂא וּמַתָּן. הָא לְהוֹרוֹת אָסוּר לְהוֹרוֹת. מָה אִם סוּכָּה קַלָּה אַתְּ אָמַר אָסוּר. שַׁבָּת הַחֲמוּרָה לֹא כָל שֶׁכֵּן. רִבִּי בּוּן בַּר חִיָיה בְעָא קוֹמֵי רִבִּי זְעוּרָה. מָאן תַּנָּא. פֵּיאָה מַצֶּלֶת. לֹא רִבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לֵיהּ. אַדָּהִי תַנָּאּ. נִמְצֵאתָ אוֹמֵר לְעִנְיַין כִּלָאַיִם. כָּל הַפָּחוּת מִשְּׁלֹשָׁה כְסָתוּם. מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה. אִם הָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר. וְאִם הַפָּרוּץ רָבָה עַל הָעוֹמֵד אָסוּר. מֵאַרְבָּעָה וְעַד עֶשֶׂר. אִם הָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר. וְאִם הַפָּרוּץ רָבָה עַל הָעוֹמֵד. כְּנֶגֶד הָעוֹמֵד מוּתָּר. כְּנֶגֶד הַפָּרוּץ אָסוּר. יוֹתֵר מֵעֶשֶׂר. אַף עַל פִּי שֶׁהָעוֹמֵד רָבָה עַל הַפָּרוּץ. כְּנֶגֶד הָעוֹמֵד מוּתָּר. כְּנֶגֶד הַפָּרוּץ אָסוּר. לְעִנְיַין שַׁבָּת. כָּל הַפָּחוּת מִשְּׁלֹשָׁה כְסָתוּם. מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה. מֵאַרְבָּעָה וְעַד עֶשֶׂר. אִם הָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר. וְאִם הַפָּרוּץ רָבָה עַל הָעוֹמֵד אָסוּר. יוֹתֵר מֵעֶשֶׂר. אַף עַל פִּי שֶׁהָעוֹמֵד רָבָה עַל הַפָּרוּץ אָסוּר. רִבִּי חֲנַנְיָה רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. לֵית כָּאן מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה. יֵשׁ כָּאן פִּירְצָה שְׁלֹשָׁה. אֵין כָּאן מְקוֹם אַרְבָּעָה. מָתִיב רִבִּי מָנָא. וְהָתַנִּינָן. מַקִּיפִין בַּקָּנִים. וְקָנֶה יֵשׁ לוֹ מָקוֹם. אָמַר לֵיהּ. לָא תְתִיבֵינִי פָּחוּת מִשְּׁלֹשָׁה. שֶׁכָּל הַפָּחוּת מִשְּׁלֹשָׁה כְסָתוּם הוּא. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. מִכָּל מָקוֹם. מִכֵּיוָן שֶׁהָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר. רָאשֵׁי פְסָל הַיּוֹצְאִין מִן הַסּוּכָּה נִידּוֹנִין כְסוּכָּה. רִבִּי חוּנָה בְשֵׁם רַבָּנִן דְּתַמָּן. וּבִלְבַד עַל פְּנֵי כוּלָּהּ. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא רִבִּי יוֹחָנָן בְשֵׁם רִבִּי הוֹשַׁעְיָה. וַאֲפִילוּ כְנֶגֶד הַדּוֹפָן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִיָיא רִבִּי יוֹחָנָן בְשֵׁם רִבִּי הוֹשַׁעְיָה. וַאֲפִילוּ שֶׁלֹּא כְנֶגֶד הַדּוֹפָן. עַל דַּעְתֵּיהּ דְּרִבִּי יָסָא נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי חִיָיה בַּר בָּא. מָה הִיקַּלְתָּה בָהּ. חַמָּתָהּ מְרוּבָּה מִצִּילָּתָהּ. וּכְשֶׁחַמָּתָהּ מְרוּבָּה מִצִּילָתָהּ פְּסוּלָה. הָא מֶחֱצָה לְמֶחֱצָה כְשֵׁירָה. סוּכָּה מְדוּבְלֶלֶת שֶׁצִּילָּתָהּ מְרוּבָּה מֵחַמָּתָהּ כְּשֵׁירָה. הָכָא אַתְּ אָמַר כְּשֵׁירָה. וְהָכָא אַתְּ אָמַר פְּסוּלָה. רַבָּנִן דְּקַיְסָרִין רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי הוֹשַׁעְיָה. שַׁנְיָיא הִיא בְּאִילָן שֶׁדַּרְכּוֹ לְפַסֵּעַ.

MISHNAH: A sukkah which is higher than twenty cubits is disqualified; Rebbi Jehudah qualifies it is its roofing, סְכָךְ, which has to be temporary and made from vegetable material, giving little protection from the rain, the roofing always should be visible to any person inside the sukkah . . It is disqualified if it is not ten hand-breadths high, or does not have three walls 1:8 ) gives the name of sukkah to a watchman’s shelter from the sun, a roof over 4 poles without any walls, this does not apply to the holiday hut which must be a dwelling place. , or where the sunshine is larger than the shade. HALAKHAH: “An alley which is higher than twenty,” etc. Chapter 1, explained there in Notes 31–57 . A dead-end alley can be turned into the private domain of its dwellers for the rules of the Sabbath by turning its entrance into a symbolic gate. For the cross-beam which designates the gate the same measurements as for a sukkah are required for the rabbis and R. Jehudah. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there3:4 . : “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there9:5 . , “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam Chapter 1, Note 41 . as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah , this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah . Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus1:13 . : “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.1:4 . ” That means, up to an area of two bet se’ah . But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted. Now is a house which is very high not obligated to have a parapet, or to have a mezuzah is a temporary house, one has to understand why the rules for a sukkah should be different from those for a house; in particular why a sukkah can be called by this name only up to a height of 20 cubits (11m). Naturally, a sukkah needs no parapet ( Deut . 22:8 ) since nobody can walk on its roof, and it needs no mezuzah ( Deut . 6:9 ) since it is used only for 7 days and the obligation of mezuzah starts only with 30 days’ use. ? But a house is roofed, a sukkah is not roofed. . We find that thatching is like roofing, as we have stated there Chapter 1, Note 248 ). This also applies to houses. , “if the thatching was three hand-breadths distant from the walls it is disqualified.” But a house is completely enclosed, a sukkah is not completely enclosed. If a porch Chapter 1, Note 88 . was totally open to the public domain, do not Rebbi Ila [in the name of](Chapter 1, Note 92 ) shows that it is unnecessary, and could have been replaced by a comma. Rav and Rebbi Joḥanan both say, one may carry in its entirety? What about it? Rebbi Abbahu in the name of Rebbi Joḥanan: The Torah said, in sukkot you shall dwell 23:42 . . Up to twenty cubits a person sits in the shade of the thatching; from twenty cubits and higher he sits in the shade of the walls. Rebbi Jonah said, that is, if you are saying, if it. is put higher than twenty cubits on the walls. But if it was put lower than twenty cubits inside the walls it is qualified. Rebbi Yose said to him, in your opinion, since you are saying that it is depending on the walls, it should state that “a sukkah which is higher than twenty cubits on the walls is disqualified.” Rebbi Abba in the name of Rav, if it only holds a person’s head, most of his body, and his table has space for one person. Since they were taking dinner lying on couches, there must be room inside for that part ot the couch on which his head and body rest; the legs may be outside. In addition there must be a small table for the food. For any sukkah larger than this, the restriction in height is not valid. Accepted in the Babli, 2b . . But if it holds more it is qualified. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia, only if its walls do not reach up all the way, but if its walls reach up all the way it is qualified. But does not a baraita disagree? “Rebbi Jehudah said, it happened that the sukkah of Queen Helena in Lydda was higher than twenty cubits and the Sages were coming and going there and nobody was saying a word. They said to him, because she was a woman, and a woman is not obligated1:7 . . He said to them, is that a proof? Did she not have seven learned sons. ?” Could you say that the sukkah of Queen Helena only held a person’s head, most of his body, and his table? But it must be that the walls do not reach up all the way. What Rebbi Josia said is reasonable and the baraita does not disagree, since it is the way of rich people to make their walls airy so that cool air may enter which is not minimal and whose thatching rests on the walls. . Rav Hoshaia asked: If he brought a plank. One may either sit under the protruding plank or on top of it. and put it protruding on top of a pillar. It is obvious that if he measures from the plank there are twenty cubits, if he measures from the ground it is not twenty cubits. How do you treat this? As disqualified space, as disqualified thatching? If you are treating it as disqualified space, it disqualifies by three hand-breadths. If you are treating it as disqualified thatching, it only disqualifies by four cubits if the solid material does not extend 4 cubits from the walls. The solid roof then simply is considered a horizontal part of the vertical walls. . Rebbi Yose ben Rebbi Abun in the name of Ḥizqiah: Disqualified thatching only disqualifies by four cubits, since it serves only to permit the sukkah . Rebbi Miasha said, I am wondering what was Rav Hoshaia’s problem? Why does he not infer from the statement of Rebbi Abba bar Mamal, since we stated there: “If one makes the wall hanging from top to bottom, if it is more than three hand-breadths higher than the ground it is disqualified;” and Rebbi Abba bar Mamal said, if he does not sit and eats in the shade of the walls, but if he was sitting and eating in the shade of the walls it is qualified, it is as if he sits in the open. But if he lies on a couch or sits on a chair higher that 3 hand-breadths, he is surrounded by walls and is under a thatched roof, fulfilling the commandment to sit in the sukkah . Similarly, in the case of Rav Hoshaia, one should say that if he sits on the ground, the sukkah is disqualified, but not if he sits on the plank. . Rebbi Yose said, that of Rebbi Abba bar Mamal is not an inference since Rebbi Abba bar Mamal learned it from another Mishnah, as we have stated there Mishnah 8:9 . : “From a balcony above the sea one may not draw water on the Sabbath unless one made a partition ten hand-breadths high either above or below.” And Rebbi Ze`ira said, Rav Jehudah in the name of Rav: Only if the partition is lowered into the water the full length of a pail Chapter 8 (Notes 73–80 ). Since water is always moving, it is impossible to know which molecules will be where at a given time. The answer is that this is irrelevant; at the time the pail is lowered it will draw water only from water on the house’s side of the partition lowered into the lake. . But one cannot compare it. The sea is karmelit , neither private nor public domain1, Note 73 . . But here the Torah said, in sukkot you shall dwell 23:42 . . From the floor of the sukkah you measure twenty cubits. If it was (higher) [lower] 10 hand-breadths high, and therefore one has to accept the scribe’s text and reject the corrector’s. than ten, and he hung there decorations which could be used for thatching; these reduce it to disqualify. Otherwise they reduce it but qualify does not have the minimum height and is disqualified. Otherwise they are disregarded and the sukkah is qualified. . If it was higher than twenty cubits and he hung there decorations which could be used for thatching they reduce it to (disqualify) [qualify]. Otherwise they reduce it to qualify [disqualify]. Rebbi Shammai said, what they said about above they said about below. Chapter 7 (Note 24 ). There it is noted that a ditch 10 hand-breadths deep or a wall 10 hand-breadths high separate domains for the rules of the Sabbath. If the ditch is filled with material that is easily blown away, it remains a separator; if it is filled with pebbles it disappears as Sabbath boundary. Similarly, if walls of a sukkah end higher than 3 hand-breadths from the ground, the sukkah cannot be qualified by filling the distance with straw, provender, or grasses; it is qualified if the hole is filled with dust and pebbles. Babli 4a . Straw and provender do not diminish in it; dust and pebbles do diminish in it. Rebbi Yose ben Rebbi Abun said, if grasses grew in it, they would not diminish it. Chapter 1, Notes 118 ff. While here the problem is that a roof less than 10 hand-breadths from the ground does not have the status of a cover, for the rules of the Sabbath public domain reaches only from the ground to a height of 10 hand-breadths, while private domain extends to an indefinite height. The parallel discussion in the Babli is Sukkah 5a . Since the entire discussion is Amoraic, one must conclude that for earlier times the limitation of the public domain to 10 hand-breadths from the ground and the minimal height required for a sukkah was tradition not subject to verification from biblical sources. From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover 25:6 . . And it is written, you have seen that from Heaven I spoke to you 20:22 . . Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths 25:10 ). ? In the House of Rebbi Yannai they said, the cover was one hand-breadth 25:17 ). The hand-breadth and the cubit are not well defined.. If we take a small hand-breadth of 8.5 cm, cubit 51 cm, then a cover 2 cubits long, 1.5 cubits wide, and one hand-breadth height would have a volume of 108(hand-breadths) = 66 (dm). Since the cover was of pure gold, of specific weight about 19, the total weight would have been 1260 kg. But the total weight of gold contributed for the Tabernacle ( Ex. 38:24 ) was 29.25 talents or, on a basis of 12.5 g for the sheqel, about 1097 kg, not to speak of the fact that a weight of 1.26 tons would have crushed the wooden ark. All these data were well within the knowledge of antiquity. One has to conclude that they imagined the cover to be hollow. . Rebbi Ze`ira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around 49 16:2 where Aaron is warned not to appear before the face of the cover except on the day of Atonement. This implies that the cover was not simply a sheet lying over the Ark but had a face, a vertical dimension which is not negligible. . Since there it was one hand-breadth, so also here one hand-breadth. But maybe it refers only to: make a golden wreath as its frame all around ? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face . There is no face less than a hand-breadth. 10:33 ) while the Sanctuary was carried in the middle ( v. 17 ). At the resting place, the Ark automatically assumed a West-East direction so that the Sanctuary could be placed around it and the tribes camped correctly in the four directions of the compass ( Num. 2 ). The Ark had functions outside the Sanctuary; the reference is legitimate. . Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it98a . ? But we are dealing with the case when it was indicating to them the geographic directions 31:12–18 and 35:1–3 the observation of the Sabbath is emphasized in the instructions for the building of the Tabernacle. One concludes that the work forbidden on the Sabbath is exactly work needed in building or transporting the Tabernacle. The wagons mentioned here are the 6 wagons donated by the tribal chiefs for the transport of the Sanctuary ( Num . 7:3 ). . This is understandable for him who said, a cubit of six {hand-breadths}. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.]. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and] the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola. (also camera ) “arched or vaulted roof or ceiling, distinct from an outer roof”. The wagons are called עֶגְלֹ֥ת צָב֙. Now צָב means “turtle”; from this comes the usual translation “covered wagon”, using the image of the domed back of the turtle. The expression really is a technical term “freight-wagon”, Accadic ṣubbum, ṣūbum . ? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight2:5 . . 3:8 (Notes 126–129, ע ). It is a general rule that agricultural produce is subject to tithe at the latest when it is brought into a house for use or storage. R. Jehudah stated that a sukkah qualifies as a house for the rules of tithes while the other authorities disagree. It was stated: Rebbi says, four cubits even though there are not four walls must have a thatched roof of at least 4-by-4 cubits surface area but may have less than 4 walls. . Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits counts as a house for the rules of tithes; for him a sukkah must be a complete house since one is required to dwell in it. Rebbi’s standpoint is quoted in the Babli 3b , Yoma 10a , Tosephta 2:2 . . Similarly, Rebbi Jehudah requires it to have a mezuzah [even though it has neither four cubits nor four walls.] It is reasonable that Rebbi Jehudah agrees with these rabbis, but these rabbis will not agree with Rebbi Jehudah, for even if it has four cubits and four walls it is not required to have a mezuzah and it does not create ṭevel is the state of agricultural produce from which heave and/or tithes are required but which were not yet taken. for tithes. Rebbi Simeon says four, but the rabbis say three does not have to be a complete dwelling, the problem remains to find biblical support for a decision about the number of walls the sukkah must have. . What is the rabbis’ reason? סֻכּוֹת סֻכּוֹת סֻכּוֹת, these are three 23:42 ,43 the word is used three times. . One for the top, and two for the bottom, and the third from their words is its roofing, סְכָךְ, which has to be temporary and thatched from vegetable material. Since then only two occurrences of the word are remaining, in this opinion only two complete walls are required by biblical standards; the third wall is rabbinic or conventional usage. . What is Rebbi Simeon’s reason? סוּכּוֹת סֻכּוֹת סֻכּוֹת plene 21b , cf. Sotah 7:3 Note 57 , Megillah 1:11 ). It is presumed that Ezra incorporated here an oral tradition from earlier times. Babli 6b . , these are four. One for the top, and three for the bottom, and the fourth from their words. Rebbi Ḥiyya bar Ada said, two Amoraim. One explained the rabbis’ reason, the other explained Rebbi Simeon’s reason. What is the rabbis’ reason? A sukkah shall be for shade during daytime against dryness 4:6 . A verse from prophets or hagiographs never can prove a commandment but is valid to verify common usage. Babli 6b , that is one for the top. [סוּכּוֹת סוּכּוֹת [סוּכּוֹת, these are three. What is Rebbi Simeon’s reason? A sukkah shall be for shade during daytime against dryness , that is one for the top. סוּכּוֹת סֻכּוֹת סֻכּוֹת plene , these are four. The rabbis of Caesarea understand the reason of Rebbi Simeon and the rabbis’ reason from this verse: a sukkah shall be for shade during daytime against dryness , that is one. For shelter and hiding , that is two. From stream and rain . The rabbis consider from stream and rain as one, Rebbi Simeon considers from stream and rain as two. And it was stated thus1:13 . : “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. Rav Hoshaia asked, what if the one hand-breadth one is put in the middle? He came back and asked, if one of the four hand-breadths ones was put in the middle, how is it? Rebbi Jacob bar Aḥa: Such a case came before Rebbi Yasa and he qualified it. And it was stated thus and kilaim , one has to assume that on each side the total length of the open space is less than the sum of the diameters of the columns (cf. Eruvin Chapter 1, Note 246 .) : “If a courtyard is enclosed by pillars, the pillars are like walls.” Does not a baraita disagree? If they are made according to the rules they are qualified, not according to the rules disqualified. They wanted to say, in the middle. Rebbi Samuel bar Rav Isaac said, if these are not opposite those. Rav said, that one of one hand-breadth must be removed from the wall by one hand-breadth. Samuel said, even if it is arbitrarily close, one considers it as if distant. Rebbi Abba, Ḥinena bar Shelemiah, Rav Jeremiah in the name of Rav: even if it is arbitrarily close, one considers it as if distant. Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish, one follows this one, the other one the other. Cahana and Assi came and asked before Rav following that of Samuel. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Only if it is within three hand-breadths like a lathe, the dead-end street must be separated from the public domain by a visible entrance. This can be effected either by making a symbolic door by putting a horizontal beam over the entrance ( Note 6 ) or creating a symbolic entrance post by putting up a vertical lathe. As door-post it has to be on the wall bordering the street. According to our rules, “on” always means “within three hand-breadths.” . 4:4 (Notes 51–81 ) and in Eruvin Chapter 1 (Notes 256–283 ). Cf. Babli Eruvin 11a . Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence and Eruvin the word פֵּיאָה does not mean “corner” as in biblical Hebrew and in Tractate Peah but a wire or string strung as a symbolic fence around a field or a vineyard to separate it from the neighboring one, or around a town to make it a “walled” town for the rules of the Sabbath. The imaginary fence represented by the string “saves” from the prohibition of kilaim . . Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim 11a/b , the statement of R. Simeon ben Laqish in the name of R. Jehudah (not Yose) ben Ḥaninah explicitly excludes the expedient of the bast rope as peah for the Sabbath, but R. Joḥanan excludes it also for kilaim . R. Simeon ben Laqish is reported there to accept for himself the statement attributed here to R Joḥanan, that the rules for Sabbath and kilaim are identical, whereas R. Joḥanan rejects this in general. The position of the Babli is that R. Simeon ben Laqish only reports the opinion of R. Judah ben Ḥaninah without accepting it himself, and that R. Joḥanan prohibits the use of a rope for openings wider than 10 cubits. The Yerushalmi accepts R. Simeon ben Laqish’s statement as describing his own position. . Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient1:9 . A caravan which is preparing to rest for the Sabbath marks a rectangular domain by putting camel loads at four corners and drawing ropes around it. There must be three ropes, distant not more than 3 hand-breadths one from the next, which together constitute a wall of 10 hand-breadths hight. The caravan clearly wants more space for animals and people than 10 by 10 cubits; they need a surrounding wall, not a surrounding gate. If it is possible to symbolize a wall with one rope, why does one need three? . Rebbi Jonah said: Rebbi Hoshaia asked, what do you say about that symbolic fence, on top or at the sides? If you say on top, so much more on the sides. If you say on the sides, then not on the top. If you say on the top, Rebbi Ḥaggai said it correctly1:9 does not require the lowest rope to be within three hand-breadths of the ground, it is clear that even if the rows are strung high one needs three ropes rather than just one. . If you say from the sides, Rebbi Ḥaggai did not say anything. The rabbis of Caesarea in the name of Rebbi Jeremiah: Explain it if they were strung on forked poles,. Rebbi Ze`ira, Rebbi Eudaimon of Haifa in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits. Rebbi Judan said, that is, for kilaim , but as regards (Peah) read with the parallels: “the Sabbath”. , a symbolic fence should not be better than a beam. Rebbi Yose said, it is the same for kilaim and Sabbath. According to Rebbi Yose, what is the difference between a beam and a symbolic fence? A beam saves in one direction; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Ze`ira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides. It is forbidden to carry under the four-gated bowers in vineyards since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun“R. Bun and the rabbis.” S. Liebermann points out that in Terumot 11:4 (Note 88 ) for the Leiden text “R. Abun asked (verb in plural)” the Rome ms. reads: “R. Abun and R. Abbin asked”. This probably should be read here also, as it is later in this Chapter. asked before Rebbi Ze`ira, does a symbolic fence save in a sukkah must have roofing of plant material. The walls may be made of any material. The question is whether a virtual wall is permitted. ? He said to them, a symbolic fence saves in a sukkah . Does the end of the roofing save in a sukkah must have some connection on which the roofing may rest. Can these connections be considered as peah , following R. Jeremiah in the preceding case? ? He said to them, the end of the roofing does not save in a sukkah . What is the difference between them? One is made for the purpose, the other one is not made for the purpose. Rebbi Abbahu said, all these things is a positive commandment but neglecting it is not punishable in court. But desecrating the Sabbath is a capital crime. are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of sukkah , so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna. 4:4 (Notes 82–87 ) also is found in Eruvin Chapter 1 Notes 246–251 The baraita is similar to Tosephta Kilaim 4:6 quoted also in Babli Eruvin 16a . The main difference between Yerushalmi and Babli-Tosephta is that in the latter source, each breach has to be smaller than the surrounding wall whereas in the Yerushalmi only the total length of standing wall has to be larger than the total length of the missing parts. The problem of kilaim addressed here is that grain must be separated from vines by at least 4 cubits. If the farmer wants to sow grain close to his vineyard, he has to fence off the vineyard by a wall. The question is, what is called a wall? It turns out that concerning kilaim everything less than three {hand-breadths} is considered closed. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four {hand-breadths} to ten {cubits}, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing, forbidden where it is torn down. Concerning the Sabbath, everything less than three {hand-breadths} is considered closed. From three to four, and from four {hand-breadths} to ten {cubits}, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down. Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four., the one dealing with breaches of between three and four hand-breadths, in case that the standing walls also are in pieces less than four hand-breadths wide. While a hole wider than three hand-breadths is considered a breach, a wall narrower than four hand-breadths is not a wall. In that case, there are only holes and no wall at all; the entire wall should be considered as non-existent! He requires in this case that any sown field should be at least four cubits distant from the vineyard. ” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state1:10 . The caravan instead of using horizontal ropes may use vertical sticks on condition that the distance between two sticks not be larger than 3 hand-breadths. : “One surrounds with sticks,” does a stick form a place? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted. Excess sticks that exceed the sukkah are considered part of the sukkah . Rebbi Ḥuna in the name of the rabbis there: Only if it is on the entire front has three regular walls, II; the fourth side forms the entrance door with a rod on top supporting the thatching. Sticks forming the roof stick out over this rod in a uniform way. Sitting under the rods outside the rod is counted as sitting in the sukkah . . Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Joḥanan in the name of Rebbi Hoshaia: Even at a wall. Rebbi Jacob bar Aḥa, Rebbi Ḥiyya, Rebbi Joḥanan in the name of Rebbi Hoshaia: Even not at a wall does not have parallel walls of equal length, ׀_ ׀ and the sticks complete the rectangle. . In the opinion of Rebbi Yasa it is understandable. In the opinion of Rebbi Ḥiyya bar Abba, how could you be lenient in this if its sunshine is more than its shade? “Or where the sunshine is larger than the shade is disqualified;” therefore half and half is qualified. “A wilted sukkah whose shade is more than its sunshine is qualified.” Here you are saying it is qualified, there you are saying it is disqualified. The rabbis of Caesarea, Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia: It is different for a tree which usually is spreading.

סוּכָּה הַיְּשָׁנָה בֵּית שַׁמַּי פּוֹסְלִין וּבֵית הִלֵּל מַכְשִׁירִין. וְאֵיזוֹ הִיא הַיְּשָׁנָה כָּל שֶׁעֲשָׂאָהּ קֹדֶם לֶחָג שְׁלשִׁים יוֹם. אֲבָל אִם עֲשָׂאָהּ לְשֵׁם הָחַג אֲפִילּוּ מִתְּחִילַּת הַשָּׁנָה כְּשֵׁירָה: סוּכָּה הַיְּשָׁנָה בֵּית שַׁמַּי פּוֹסְלִין וּבֵית הִלֵּל מַכְשִׁירִין. תַּנֵּי. צָרִיךְ לְחַדֵּשׁ בָּהּ דָּבָר. חֲבֵרַיָיא אָמְרֵי. טֶפַח. רִבִּי יוֹסֵה אוֹמֵר. כָּל שֶׁהוּא. מָאן דְּאָמַר. כָּל שֶׁהוּא וּבִלְבַד עַל פְּנֵי כוּלָּהּ. אַף בְּמַצָּה כֵן. מַצָּה הַיְּשָׁנָה תַּפְלוּגְתָא דְבֵית שַׁמַּי וּדְבֵית הִלֵּל. אָמַר רִבִּי יוֹסֵה. דִּבְרֵי הַכֹּל הִיא. מִכֵּיוָן שֶׁלֹּא עֲשָׂאָהּ לְשֵׁם פֶּסַח דָּבָר בָּרִיא שֶׁלֹּא דִיקְדֵּק בָּהּ. סוּכַּת הָרוֹעִים סוּכַּת הַיּוֹצְרִים כְּשֵׁירָה. סוּכַּת הַכּוּתִים. עֲשׂוּיָה כְהִילְכָתָהּ כְּשֵׁירָה. שֶׁלֹּא כְהִילְכָתָהּ פְּסוּלָה. הָעוֹשֶׂה סוּכָּה לְעַצְמוֹ מָהוּ אוֹמֵר. בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת סוּכָּה. לְאַחֵר. לַעֲשׂוֹת סוּכָּה לִשְׁמוֹ. נִכְנַס לֵישֵׁב בָּהּ אוֹמֵר. בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְמִצְוֹתָיו וְצִוָּנוּ לֵישֵׁב בַּסּוּכָּה. מִשֶּׁהוּא מְבָרֵךְ עָלֶיהָ בְלֵילֵי יוֹם טוֹב הָרִאשׁוֹן אֵינוֹ צָרִיךְ לְבָרֵךְ עָלֶיהָ עוֹד מֵעַתָּה. חָנִין בַּר בָּא בְשֵׁם רַב. וּזְּמָן. מִכֵּיוָן שֶׁחֲשֵׁיכָה מָהוּ שֶׁיְּהֵא צָרִיךְ לְהַזְכִּיר זְמַן. רַב הוֹשַׁעְיָה אָמַר. צָרִיךְ לְהַזְכִּיר זְמַן. רִבִּי אִילָא אָמַר. צָרִיךְ לְהַזְכִּיר זְמַן. רִבִּי זְבִידָה אָמַר. צָרִיךְ לְהַזְכִּיר זְמַן. רִבִּי חִיָיה בַּר אָדָא עֲבִיד לָהּ שְׁמוּעָה. רִבִּי זְעוּרָה רִבִּי יִצְחָק בַּר נַחְמָן בְשֵׁם רִבִּי הוֹשַׁעְיָה רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי חָמָה אָבוֹי דְרִבִּי אוֹשָׁעְיָה. מִכֵּיוָן שֶׁחֲשֵׁיכָה צָרִיךְ לְהַזְכִּיר זְמַן.

MISHNAH: The House of Shammai disqualify an old sukkah , but the House of Hillel qualify it. What is an old sukkah? Any which he made thirty days before the holiday. But if he made it for the holiday it is qualified even from the beginning of the year. HALAKHAH: “The House of Shammai disqualify an old sukkah , but the House of Hillel qualify it.” It was stated: One has to renew something in it. The colleagues say, one hand-breadth; Rebbi Yose says, anything. He who says anything, but along the entire length. Is it the same with an old mazzah ? Is an old mazzah a disagreement between the House of Shammai and the House of Hillel? Rebbi Yose said, it is everybody’s opinion; since he did not make it for Passover it is certain that he was not careful about it is one baked before Passover. Tosephta Pesaḥim 2:21 permits the use of old mazzah if it was baked for Passover use. Cf. Pesaḥim 2:4, Note 240 . . A sukkah of shepherds, if the thatching of the roof was made expressly for the holiday, every kind of sukkah is qualified. , a sukkah of potters is qualified. A sukkah of Samaritans, if it is made according to the rules is qualified, not according to the rules is disqualified. One9:3 (Notes 182–184 ). There is a similar statement in Tosephta Berakhot 6:9 which is quoted in Babli Sukkah 46a ; the note about the benediction when making a sukkah for somebody else is found only here. Hence, the source here is not the Tosephta which also starts with a general declaration that: "A person performing any commandment recites a benediction over it." The practice of the Babli does not follow the discussion in Sukkah 46a but a statement in Menaḥot 42b that no benediction is due for a preparatory action, such as making the sukkah , but only for the required act itself such as living in the sukkah . who makes a sukkah for himself, says: “He Who sanctified us by His commandments and commanded us to make a sukkah .” For others: “to make a sukkah in that one’s name.” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a sukkah .” After he recited the benediction in the first night of the holiday he does not have to recite it again.), this is the opinion of the Babylonian Samuel, supported by the Tosephta. In the name of the Galilean R. Joḥanan, it is reported that one has to recite the benediction every day. Since R. Johanan is a higher authority than Samuel, Babylonian practice followed what there is declared to be Galilean. . Ḥanin bar Abba in the name of Rav: Does one have to mention the time after nightfall? Rav Hoshaia said, one has to mention the time. Rebbi Ila said, one has to mention the time. Rebbi Zevida said, one has to mention the time. Rebbi Ḥiyya bar Ada formulated it as a tradition: Rebbi Ze`ira, Rebbi Isaac bar Naḥman, Rebbi Hoshaia, Rebbi Jehudah bar Pazi in the name of Rebbi Ḥama the father of Rebbi Oshaia: After nightfall one has to mention the time.

הָעוֹשֶׂה סוּכָּתוֹ תַחַת הָאִילָן כְּאִילּוּ עֲשָׂאָהּ בְּתוֹךְ הַבָּיִת. סוּכָּה עַל גַּבֵּי סוּכָּה הָעֶלְיוֹנָה כְּשֵׁירָה וְהַתַּחְתּוֹנָה פְּסוּלָה. רִבִּי יְהוּדָה אוֹמֵר אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה כְּשֵׁירָה: שְׁנֵי סְכָכִין זֶה עַל גַּבֵּי זֶה. הָעֶלְיוֹן חַמָּתוֹ מְרוּבֶּה מִצִּילָּתוֹ. הַתַּחְתּוֹן אֵין חַמָּתוֹ מְרוּבֶּה מִצִּילָּתוֹ. עַל יְדֵי זֶה וְעַל יְדֵי זֶה צִילָּתָן מְרוּבֶּה מִחַמָּתָן. כַּמָּה יְהֵא בֵינֵיהֶן וְיִצָטָרְפוּ. תְּרֵין אֲמוֹרִין. חַד אָמַר. עֲשָׂרָה. וְחוֹרָנָה אָמַר. אַרְבָּעָה. מָתִיב מָאן דְּאָמַר עֲשָׂרָה לְמָאן דְּאָמַר אַרְבָּעָה. מִשֵּׁם אֹהֶל. מָצָאנוּ אוֹהֶל שֶׁהוּא טֶפַח. רִבִּי יְהוּדָה אוֹמֵר אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה כְּשֵׁירָה. מַה. דִּיוּרִין מַמָּשׁ אוֹ אֲפִילוּ רְאוּיָה לְדִּיוּרִין. מִן מַה דְתַנָּא חַד סָב קוֹמֵי רִבִּי זְעוּרָה. וַאֲפִילוּ הַתַּחְתּוֹנָה כְּשֵׁירָה. לֵית בַּר נַשׁ אֲמַר. אֲפִילוּ. אֶלָּא דְהוּא מוֹדֶה עַל קַדְמִיָיתָא. הָדָא אָמְרָה. דִּיוּרִין מַמָּשׁ.

MISHNAH: If one makes his sukkah under a tree it is as if he made it in the house. One sukkah on top of the other, the upper one is qualified and the lower one disqualified. Rebbi Jehudah says, if there are no dwellers in the upper one the lower is qualified. HALAKHAH: Two thatched roofs one on top of the other, the upper one has more sunshine than shade, the lower one has not more sunshine than shade. Together, their shade is more than their sunshine. How much may be between them so that they combine? Two Amoraim, one said, ten, the other one said, four. The one who said ten objected to the one who said four: because of a tent? We find a tent which is one hand-breadth3:7 . In matters of impurity of the dead, one cubic hand-breadth is considered a tent. The minimum height of a sukkah is ten hand-breadths. Therefore we find 1 or 10 units as legitimate requirements, but not 4. Babli 10a . . “Rebbi Jehudah says, if there are no dwellers in the upper one the lower is qualified.” What? Really dwellers or even appropriate for dwellers only if there are people in the upper one or even if there are none but they could be (i. e., if somehow the upper one has a floor)? ? Since an old man stated before Rebbi Ze`ira, “even the lower one is qualified,” there is nobody who says “even” if he does not agree with the preceding. This implies really dwellers.

פֵּירַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר אוֹ שֶׁפֵּירַס עַל גַּבֵּי הַקִּינוֹף פְּסוּלָה. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּטָּה: תַּנֵּי. תִּילָה בָהּ קִיטִיוֹת כְּשֵׁירָה. אָמַר רִבִּי חֲנַנְיָה. הָדָא דְאַתְּ אֲמַר. מִן הַצַּד. הָא מִלְּמַעֲלָן פְּסוּלָה. אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר. אָמַר רִבִּי יוֹסֵה. לֹא אָמְרוּ אֶלָּא מִפְּנֵי הַנְּשָׁר. הָא שֶׁלֹּא מִפְּנֵי הַנְּשָׁר כְּשֵׁירָה. אֲבָל פּוֹרֵשׂ הוּא עַל נַיִקְלִיטֵי הַמִּיטָּה. רִבִּי בֵּיבַי בְשֵׁם רִבִּי יוֹחָנָן. שֶׁכֵּן הוּא עוֹשֶׂה חָלָל בַאֲצִילֶי יָדָיו.

MISHNAH: If he spread a sheet over it because of the sun, or under it because of fallen leaves, or if he spread it over the posts of a four-post bed, a bed with mosquito curtains. The ceiling of a four-post bed is horizontal; it creates a ceiling below the roof and disqualifies all space below it. , it is disqualified. But one may spread it over single posts, Mishnah 1:12 . of the bed. HALAKHAH: It was stated: if he hung there quilts it is qualified. Rebbi Ḥanina said, that you are saying on the sides, but on top it is disqualified. “Or under it because of fallen leaves.” Rebbi Yose said, they only said, “because of fallen leaves.” Therefore if not because of fallen leaves it is qualified. “But one may spread it over single posts of the bed.” Rebbi Bevai in the name of Rebbi Joḥanan: Since so he makes space with the extremities of his hands he may lift the sheet, or the mosquito net, with his fingers, it is not different from the net hanging down in an incline. .

הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן אֶת הַדְּלַעַת וְאֶת הַקִּיסּוֹס וְסִיכֵּךְ עַל גַּבָּן פְּסוּלָה. אִם הָיָה הַסִּיכּוּךְ הַרְבֵּה מֵהֶן אוֹ שֶׁקְּצָצָן כְּשֵׁירָה. וְזֶה הַכְּלָל דָּבָר שֶׁהוּא מְקַבֵּל טוּמְאָה וְאֵין גִּידּוּלָיו מִן הָאָרֶץ אֵין מְסַכְּכִין בּוֹ. וְכָל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ מְסַכְּכִין בּוֹ: רִבִּי בָּא בְשֵׁם רַב. וְהוּא שֶׁיִּדְלֶה אוֹתָן (לְכָאן) [לְכָךְ]. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי זְעוּרָא. צָרִיךְ לְנַעֲנֵעַ. אָמַר רִבִּי יוֹסֵה. תַּרְתֵּיהוֹן לְקוּלָּא. הִדְלָה אוֹתָן (לְכָאן) [לְכָךְ] אַף עַל פִּי שֶׁלֹּא נִעֲנֵעַ. נִעֲנֵעַ אַף עַל פִּי שֶׁלֹּא הִדְלָה אוֹתָן (לְכָאן) [לְכָךְ]. רִבִּי בָּא חִינְנָא בַּר שֶׁלֶמְיָא רַב יִרְמְיָה בְשֵׁם רַב. סִיכְּכָהּ בִּשְׁלַבִּיּוֹת (כְּשֵׁירָה) [פְּסוּלָה]. בִּזְכָרִים כְּשֵׁירָה. בִּנְקֵיבוֹת פְּסוּלָה. סִיכְּכָהּ בָּאֲנִיצֵי פִשְׁתָּן פְּסוּלָה. בְּהוּצֲנֵי פִשְׁתָּן כְּשֵׁירָה. סִיכְּכָהּ בַּחֲבָלִים. אִית תַּנָּיֵי תַנֵּי. כְּשֵׁירָה. וְאִית תַּנָּיֵי תַנֵּי. פְּסוּלָה. מָאן דָּמַר. כְּשֵׁירָה. בַּחֲבָלִים שֶׁלְסִיב. וּמָאן דָּמַר. פְּסוּלָה. בַּחֲבָלִים שֶׁלְפִּשְׁתָּן. אָמַר רִבִּי יוֹחָנָן. כָּתוּב בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ. מִפְּסוֹלֶת שֶׁבַּגּוֹרֶן וְשֶׁבַּיֶּקֶב אַתְּ עוֹשֶׂה לָךְ סְכַךְ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. וְאֵיד יַעֲלֶה מִן הָאָרֶץ. אָמַר רִבִּי תַנְחוּמָה. דֵּין כְּדַעְתֵּיהּ וְדֵין כְּדַעְתֵּיּהּ. רִבִּי יוֹחָנָן דּוּ אָמַר. עֲנָנִים מִלְּמַעֲלָה הָיוּ. דּוּ יְלִיף לָהּ מֵאָסְפְּךָ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עֲנָנִים מִלְּמַטָּן הָיוּ. דּוּ יְלִיף לָהּ מֵעֲנָנִים. אָמַר רִבִּי אַבִּין. דֵּין כְּדַעְתֵּיהּ וְדֵין כְּדַעְתֵּיהּ. רִבִּי יוֹחָנָן דּוּ מְדַמֵּי לָהּ בִּמְשַׁלֵּחַ לַחֲבֵירוֹ חָבִית וְקַנְקַנָּהּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דּוּ מְדַמֵּי לָהּ כָּהֵן דַּאֲמַר לְחַבְרֵיהּ. שְׁלַח קּוּפַּתָּךְ וְסַב לָךְ חִיטִּין.

MISHNAH: If he drew over it a vine, or squash, or ivy, and used it as roofing, it is disqualified. But if the roofing was more than these or he cut them off from their roots it is qualified. This is the principle: One does not thatch with anything which may become impure or is not grown from the earth. But with anything which may not become impure and is grown from the earth one does thatch. HALAKHAH: Rebbi Abba in the name of Rav: Only if he drew them (on the spot) [for this purpose]. Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira: He needs to move it. Rebbi Yose said, both of them are for leniency. If he drew them (on the spot) [for this purpose] even if he did not move it; if he moved it even if he did not draw them (on the spot) [for this purpose]. Rebbi Abba, Ḥinena bar Shelemia, Rav Jeremiah in the name of Rav: If he used steps of ladders for roofing it is (qualified) [disqualified]. Male parts, it is qualified. Female parts, it is disqualified. If he roofed with bundles of flax, it is disqualified, with raw flax it is qualified. If he roofed it with ropes, there are Tannaim who state, qualified, and there are Tannaim who state, disqualified. He who said qualified, with bast ropes; but he who said disqualified, with linen ropes. Rebbi Joḥanan said, when you collect from your threshing floor and your wine press . 16:13 . . From the waste of the threshing floor and the wine press you make your thatching. describes the festival of Tabernacles which, as the name indicates, is characterized by the obligation to dwell in a sukkah . The verse hints at the rule of the Mishnah that the roof of the sukkah has to be made from agricultural waste (which is grown from the earth but as waste is not subject to impurity even if cut and wetted. It is possible that R. Joḥanan reads אספ like Arabic “to have regret” to have waste rather than usable produce.) Babli 12a . . Rebbi Simeon ben Laqish said, and mist rose from the earth . 2:6 . This refers to the standard interpretation of Lev. 23:43 that the Children of Israel dwelt in huts in the desert, when in reality they dwelt in tents. Therefore the ‘huts” are taken as the Divine cloud cover which shielded the encampment (as spelled out in the Targumim to Lev. 23:43 ), which R. Simeon ben Laqish takes as formed by mist from the earth; thatching has to imitate the cloud cover arising from the earth. Babli 11b . . Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect . Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself has to symbolize clouds. He does not agree that clouds are generated by mist from the earth but are sent by God to give rain to the farmers. R. Simeon ben Laqish is presumed to think that clouds are generated by the earth and then filled with rain by God. Both agree that the sukkah is a charm to assure abundant rain in the coming wet season. Detailed argument Gen. rabba 13(10 ). .

חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִים אֵין מְסַכְּכִין בָּהֶן. אִם הִתִּירָן כְּשֵׁירוֹת. וְכוּלָּן כְּשֵׁירוֹת לַדְּפָנוֹת: רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאִית כְּאוֹצַר. רִבִּי יַעֲקֹב בַּר אַבַּיָיא רַב שֵׁשֶׁת בְּשֵׁם רִבִּי חִיָיה רַבָּה. אין חֲבִילָה פְחוּתָה מֵעֶשְׂרִים וְחֲמִשָּׁה. חִינְנָא בַּר שֶׁלֶמְיָא בְשֵׁם רַב. קָצַר לְסַכֵּךְ אֵין לָהֶן יָדוֹת. קָצַר לְסַכֵּךְ וְחִישֵּׁב עֲלֵיהֶן לְמַאֲכָל בָּא בְמַחֲשָׁבָה. קָצַר לְמַאֲכָל וְחִישֵּׁב עֲלֵיהֶן לְסַכֵּךְ. אֲחֵרִים אוֹמְרִים. עַד שֶׁיְּהֵא הַקַּשׁ רָבָה עַל הָאוֹכֶל וְעַל הַיָּד. רַב כְּהָדָא דַאֲחֵרִים. מָה אֲנָן קַיָימִין. קָצַר לְסַכֵּךְ וְהוּכְשְׁרוּ וְאָמַר. לִכְשֶׁיֵיעָשׂוּ מִצְווֹתָן אַחֲזִירֵם לַגּוֹרֶן. צְרִיכִין הֶכְשֵׁר פַּעַם שְׁנִיָיה אוֹ כְבָר הֶכְשֵׁירָן בְּיָדָן. רִבִּי יָסָא בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. וְסַכּוֹתָ עַל הָאָרֹן אֶת הַכַּפּוֹרֶת. מִיכָּן שֶׁהַדּוֹפָן קָרוּי סְכָךְ. מִיכָּן שֶׁעוֹשִׂין דְּפָנוֹת בְּדָבָר שֶׁהוּא מְקַבֵּל טוּמְאָה.

MISHNAH: One does not thatch with bundles of straw, and bundles of wood, and bundles of shoots; but all of them are qualified if untied. All of them are qualified as walls. HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because it looks like storage; then the roof was not made for the holiday and as such is disqualified. . Rebbi Jacob bar Abbaya, Rav Sheshet in the name of the Great Rebbi Ḥiyya: There is no bundle with less than twenty-five. Ḥinena bar Shelemia in the name of Rav: If he cut for roofing it has no handles. It is stated here that if grain is cut as roofing, the straw only has to be more than the grain kernels. No inedible part of the stalk has to be compensated for. Babli 13b . . If he cut as roofing and then intended it as food it follows his thought. If he cut for food and then intended it as roofing? Others say, only if the straw is more than the food and the handles. Rav follows the others. Where do we hold? If he cut for roofing but it became prepared and he said, after they will have fulfilled the commandment I shall bring them back to the threshing floor, do they need preparation a second time or are they already prepared2:3, Note 141 . The question is not answered. Therefore it is possible that the material is susceptible for impurity, disqualified as roofing, and prepared for impurity as food. No answer is support for the second alternative. Babli 13b . ? Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: You shall cover the Ark with the cover 40:3 ; scribal error. Instead of “cover” it must be “gobelin”. Since the gobelin was the dividing wall between the Ark and the interior of the Tent, the intended meaning is: You shall hide the Ark behind the gobelin . . From here that the wall is called cover. From here that one makes walls with matter susceptible to impurity is acceptable as wall. Since the gobelin is mentioned which is susceptible to impurity, walls may be made from matter susceptible to impurity. Babli 7b . .

מְסַכְּכִין בַּנְּסָרִים דִּבְרֵי רִבִּי יְהוּדָה וְרִבִּי מֵאִיר אוֹסֵר. נָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים כְּשֵׁירָה וּבִלְבַד שֶׁלֹא יִישַׁן תַּחְתָּיו: רִבִּי יִרְמְיָה בְשֵׁם רַב. בְּשֶׁיֵּשׁ בָּהֶן רוֹחַב [אַרְבַּע] נֶחְלְקוּ. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. בִּמְשׁוּפִּין בְּכֵלִים נֶחְלְקוּ. וְהָא רִבִּי יִרְמְיָה בְשֵׁם רַב. בְּשֶׁיֵּשׁ בָּהֶן רוֹחַב אַרְבַּע נֶחְלְקוּ. הָא בִּמְשׁוּפִּין לְכֵלִים דִּבְרֵי הַכֹּל מוּתָּר. מִן מָה דְאָמַר רִבִּי יִרְמְיָה בְשֵׁם רַב. סִיכְּכָהּ בִּשְׁלַבִּיּוֹת פְּסוּלָה. וְאָמְרִין. כְּרִבִּי מֵאִיר הוֹרֵי. הָדָא אָמְרָה. הִיא הָדָא הִיא הָדָא. הָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. בִּמְשׁוּפִּין לְכֵלִים נֶחְלְקוּ. הָא בְּשֶׁיֵּשׁ בָּהֶם רוֹחַב אַרְבְּעָה דִּבְרֵי הַכֹּל אָסוּר. מִן מָה דְהוֹרֵי רִבִּי יָסָא בְסִדְרָא רַבָּא. מַלְתֵּרָה מְסַכְּכִין [בָּהּ]. וְאָמְרִין. כְּרִבִּי יוּדָה הוֹרֵי. הָדָא אָמְרָה. הִיא הָדָא הִיא הָדָא. שְׁמוּאֵל אָמַר. הָדָא דְאַתְּ אָמַר. לְאוֹרֶךְ. אֲבָל לְרוֹחַב כָּשֵׁר. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. בֵּין לְאוֹרֶךְ בֵּין לְרוֹחַב כָּשֵׁר. רִבִּי זְרִיקָן בְּשֵׁם רַב הַמְנוּנָא. כְּדִבְרֵי מִי שֶׁהוּא פוֹסֵל כָּאן פוֹסֵל כָּאן. רִבִּי בִּין וְרִבִּי בּוּן בְּעוֹן קוֹמֵי רִבִּי זְעוּרָה. מַה רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. אֲמַר לוֹן. מִשֵּׁם שֶׁאֵין סְכַךְ פָּסוּל פּוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. מַתְנִיתָא פְלִיגָא עַל רַב הַמְנוּנָא. סוּכָּה שֶׁאֵינָהּ מַחְזֶקֶת אֶלָּא רֹאשׁוֹ וְרוּבּוֹ וְשׁוּלְחָנוֹ. וְהֵבִיא נֶסֶר וְיִצְרַף מִמֶּנּוּ שְׁלֹשָׁה טְפָחִים. אִין תֵּימַר לְרוֹחַב. לֵית יְכִיל. דְּאָמַר רִבִּי זְרִיקָן בְּשֵׁם רַב הַמְנוּנָא. כְּדִבְרֵי מִי שֶׁהוּא פוֹסֵל כָּאן פוֹסֵל כָּאן. אֶלְּא כֵן אֲנָן קַיָימִין לְאוֹרֶךְ. וְאֶיפְשַׁר שֶׁלֹּא יִישַׁן תַּחְתָּיו.

MISHNAH: One may use planks as roofing, the words of Rebbi Jehudah, but Rebbi Meïr forbids. If he put there a plank four hand-breadths wide it is qualified on condition that he not sleep under it. But if it is put on the sides, along a wall, it is considered extension of the wall and not part of the roof and therefore disqualifies the roof only if 4 cubits wide ( Note 30 ). The sukkah is qualified but sitting under the plank is not counted as sitting in it. . HALAKHAH: Rebbi Jeremiah in the name of Rav: They disagree if it is [four] wide. Rebbi Yasa in the name of Rebbi Joḥanan: They disagree if they have been polished for implements. But was not Rebbi Jeremiah {saying} in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rebbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified, and they are saying that he ruled according to Rebbi Meïr, this implies that both cases are the same. Since Rebbi Yasa said in the name of Rebbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four {hand-breadths} wide everybody agrees that it is forbidden. Now Rebbi Yasa ruled at the big assembly that one may use a cross-beam Chapter 1, Note 41 . for the thatched roof, and they said that he ruled following Rebbi Jehudah, this implies that both cases are the same. Samuel said, this you only are saying lengthwise; but crosswise it is qualified. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are saying, both lengthwise and crosswise are qualified. Rebbi Zeriqan in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Why are Rebbi Joḥanan and Rebbi Simeon ben Laqish both saying? He told them, because disqualified roofing disqualifies only in four cubits. A baraita disagrees with Rav Hamnuna: A sukkah which only contains his head, most of his body, and his table. If he brought a plank and added from it three hand-breadths. If you would say crosswise, this is impossible since Rebbi Zeriqan said in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there. So we have to hold lengthwise, but it is impossible it is impossible to lie down without part of one’s body being under the plank. not to sleep under it.

תִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזִיבָה רִבִּי יְהוּדָה אוֹמֵר מִשּׁוּם בֵּית הִלֵּל אוֹ מְפַקְפֵּק אוֹ נוֹטֵל אַחַת מִבֵּינְתַיִם וּבֵית שַׁמַּאי אוֹמְרִים מְפַקְפֵּק וְנוֹטֵל אַחַת מִבֵּינְתַיִם. רִבִּי מֵאִיר אוֹמֵר נוֹטֵל אַחַת מִבֵּינְתַיִם וְאֵינוֹ צָרִיךְ לְפַקְפֵּק: וְאִם פִּיקְפֵּק אֵינוֹ צָרִיךְ לִיטּוֹל אַחַת מִבֵּנְתַיִים.

MISHNAH: A roof without insulation, Rebbi Jehudah says in the name of the House of Hillel either he moves or he lifts one in the middle, but the House of Shammai say, he moves and lifts one in the middle. Rebbi Meïr says, he lifts one in the middle and does not need to move. HALAKHAH: But if he moved he does not have to lift one in the middle.

הַמְקָרֶה סוּכָּתוֹ בַשְּׁפוּדִין אוֹ בַאֲרוּכוֹת הַמִּיטָּה אִם יֵשׁ רֶיוַח בֵּינֵיהֶן כְּמוֹתָן כְּשֵׁירָה. הַחוֹטֵט בַּגָּדִישׁ לַעֲשׂוֹת לוֹ סוּכָּה אֵינוֹ סוּכָּה: תַּנֵּי. יוֹתֵר מִכְּמוֹתָן. חֲבֵרַיָיא אָמְרִין שֶׁאֵין טֶפַח נִכְנַס לְתוֹךְ טֶפַח. הָתִיב רִבִּי בָּא בַּר מָמָל. הֲרֵי כְלֵי זְכוּכִית הֲרֵי טֶפַח נִכְנַס לְתוֹךְ טֶפַח. אָמַר רִבִּי יוֹסֵה. תַּמָּן נִכְנַס וְיוֹצֵא. בְּרַם הַכַא נִכְנַס וְאֵינוֹ יוֹצֵא. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּאוֹצָר. תַּנֵּי רִבִּי חִיָיה. תַּעֲשֶׂה לְךָ. לֹא מִן הֶעָשׂוּי לָךְ. מַה נְפַק מִבֵּינֵיהוֹן. וְיֵשׁ בָּהּ. עַל דַּעְתֵּיהּ דְּרִבִּי חִיָיה פְסוּלָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן כְּשֵׁירָה.

MISHNAH: If one is roofing his sukkah with spits or with girders from the bed frame, if the distance between them is equal to their diameter is qualified. it is qualified. If somebody hollows out a grain stack for a sukkah , it is no sukkah . HALAKHAH: It was stated, more than their diameter. The colleagues say, because no hand-breadth enters into a hand-breadth. Rebbi Abba bar Mamal objected, is not for glass vessels one hand-breadth equal to another hand-breadth 3:11 states that the glass-maker’s container (καλύβη) is pure if split exactly in the middle. If it were impossible to exactly compare measurements then a statement requiring a 50–50 split never would be applicable. ? Rebbi Yose said, there it enters and leaves, here it enters and does not leave. Rebbi Abbahu in the name of Rebbi Joḥanan: Because it looks like a storage made expressly for the holiday. In his opinion the prohibition is purely rabbinic. . Rebbi Ḥiyya stated, you shall make for yourself . 16:13 . , not from what already was made for you is invalid by biblical standards. . What is the difference between them? If it is in it( Babli 17a ). Carving out the sukkah means making walls. Since the essence of the sukkah is its roofing, being preexisting it is disqualified for R. Ḥiyya. It may be qualified for R. Joḥanan since one does not remove parts in the middle from a stack used as storage. . In Rebbi Ḥiyya’s opinion it is disqualified, in Rebbi Joḥanan’s opinion it is qualified.

הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָן לְמַטָּן אִם גְּבוֹהַּ מִן הָאָרֶץ שְׁלשָׁה טְפָחִים פְּסוּלָה. מִלְּמַטָּן לְמַעְלָן אִם גְּבוֹהַּ מִן הָאָרֶץ עֲשָׂרָה טְפָחִים כְּשֵׁירָה. רִבִּי יוֹסֵי אוֹמֵר כְּשֵׁם שֶׁמִּלְּמַטָּן לְמַעְלָן עֲשָׂרָה טְפָחִים כָּךְ מִלְמַעְלָן לְמַטָּן עֲשָׂרָה טְפָחִים. הַרְחִיק אֶת הַסִּיכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים פְּסוּלָה: אָמַר רִבִּי יוֹחָנָן. לֹא אָמַר רִבִּי יוֹסֶה אֶלָּא לְעִנִיַין סוּכָּה. אֲבָל לְעִנִיַין שַׁבָּת אַף רִבִּי יוֹסֵי מוֹדֶה. מִילְּתֵיהּ דְּרִבִּי חֲנִינָה אָמְרָה. אַף לְעִנִיַין שַׁבָּת. דְּאָמַר רִבִּי חֲנִינָה. שִׁלְטוֹן בָּא לְצִיפּוֹרִין וְתָלוּ (לוֹ) [בוֹ] קָיטִיּוֹת. וְהִתִּיר רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי לְטַלְטֵל תַּחְתֵּיהֶן. בְּשִׁיטַּת אָבִיו. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אַתְיָיא דְּרִבִּי יוֹסֵי בֶּן חֲנִינָה כְרִבִּי חֲנִינָה. וּתְרֵיהוֹן פְּלִיגִין עַל שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. דְּאָמַר רִבִּי יוֹחָנָן. רִבִּי יוּדָה וְרִבִּי יוֹסֵה וְרִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. רִבִּי יוּדָה דִגְשָׁרִים הַמְפוּלָּשִׁין. רִבִּי יוֹסֵי הָהֵן דְהָכָא. רִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה דְּתַנֵּי. שְׁלֹשָׁה דְבָרִים הִתִּיר רִבִּי חֲנַנְיָה. הִתִּיר עַצָּה שֶׁבַּיָּם. וְהִתִּיר כְּצוֹצְרָא. וְהִתִּיר הֲבָאַת לוּנְטִיוֹת.

MISHNAH: If one drops walls down from top to bottom, if they remain higher than three hand-breadths it is disqualified. From bottom to top, if it reaches ten hand-breadths it is qualified. Rebbi Yose said, just as from bottom to top ten hand-breadths so from top to bottom ten hand-breadths. If the roofing is three hand-breadths distant from the walls it is disqualified is disqualified if along any wall the roofing is not within 3 horizontal hand-breadths. . HALAKHAH: 8, Notes 110–117 . Since the reference to the rules of Sukkah is formulated there differently from here, the texts in their second parts are different versions, rather than straight copies. Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees, R. Yose will not admit cleavages wider than 3 hand-breadths. . The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts, a bed with mosquito curtains. The ceiling of a four-post bed is horizontal; it creates a ceiling below the roof and disqualifies all space below it. ; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges9:5 , where R. Jehudah defines the space under a bridge as private domain if the underpinning of the bridge structure extends 10 hand-breadths below the roadway. , Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated3, Notes 101–103 ; Babli 87b. Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels22:5, Note 21 . .

בַּיִת שֶׁנִּפְחַת וְסִיכֵּךְ עַל גַּבָּיו אִם יֵשׁ בֵּין הַכּוֹתֶל לַסִּיכּוּךְ אַרְבַּע אַמּוֹת פְּסוּלָה. וְכֵן בְּחָצֵר שֶׁהִיא מוּקֶּפֶת אֶכְסֶדְרָא. סוּכָּה גְדוֹלָה שֶׁהִקִּיפוּהָ דָבָר שֶׁאֵין מְסַכְּכִים בּוֹ אִם יֵשׁ תַּחְתָּיו אַרְבַּע אַמּוֹת פְּסוּלָה: תַּנֵּי רִבִּי חִיָיה. אֲוִיר פָּסוּל פּוֹסֵל בִּשְׁלֹשָׁה טְפָחִים. סְּכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. אָמַר רִבִּי יוֹסֵה. אַף אֲנָן תַּנִּינָן תַּרְתֵּיהוֹן. אֲוִיר פָּסוּל פּוֹסֵל בִּשְׁלֹשָׁה טְפָחִים. דְּתַנִּינָן. הִרְחִיק אֶת הַסִּיכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים פְּסוּלָה. סְּכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. דְּתַנִּינָן. בַּיִת שֶׁנִּפְחַת וְסִיכֵּךְ עַל גַּבָּיו. אִם יֵשׁ מִן בֵּין כּוֹתֶל לַסִּיכּוּךְ אַרְבַּע אַמּוֹת פְּסוּלָה. הָא פָּחוּת מִיכֵּן כְּשֵׁירָה. מַהוּ לִישֹׁן תַּחְתָּיו. הָתִיב רִבִּי יִצְחָק בֶּן אֶלְיָשִׁיב. הֲרֵי טִיט הַנָּרוּק מַשְׁלִים בְּמִקְוֶה וְאֵין מַטְבִּילִין בּוֹ. וְהָכָא מַשְׁלִים בְּסוּכָּה וְאָסוּר לִישָׁן תַּחְתָּיו. חִזְקִיָּה אָמַר. מִפְּנֵי שֶׁהִיא נִרְאִית כְּדוֹפַן עֲקוּמָה. תַּנֵּי רִבִּי הוֹשַׁעְיָה. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּדוֹפַן עֲקוּמָה. רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּדוֹפַן עֲקוּמָה. רִבִּי זְעוּרָה רִבִּי יַסָּא בְשֵׁם כַּהֲנָא. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּדוֹפַן עֲקוּמָה. אָמַר רִבִּי יוֹנָה לְרִבִּי יוֹסֵי. וְלָמָּה לֵי נָן אָמְרִין. מִשּׁוּם שֶׁאֵין סְּכָךְ פָּסוּל פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת.

MISHNAH: If a house partially collapsed for which R. Ḥiyya biblically requires new material expressly for the holiday is the roof. Therefore the remaining house may be used as a sukkah if the hole in the middle of the roof is patched over. and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits. The same holds for a courtyard which is surrounded by a walkway using qualified thatching, with the walls of the houses bordering the courtyard forming its walls, on condition that the roof of the walkway be less than 4 cubits wide. Chapter 1, Note 88 . . A large sukkah is disqualified if it did not have sufficient material to extend the qualified roof from wall to wall. Then it is much better to fill the remaining space to the walls by disqualified material which disqualifies only by 4 cubits than to leave it empty which disqualifies by 3 hand-breadths. was surrounded by material which cannot be used for thatching covering four cubits is qualified only if no place 4 cubits away from the nearest wall is directly below disqualified material. . HALAKHAH: Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified is disqualified if along any wall the roofing is not within 3 horizontal hand-breadths. .” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it7:1 (Notes 19–29 ) about the interconnection between rules referring to distinct domains. A miqweh can be used to remove impurities only if it contains 40 se`ah of water, about 135 gallons. If there is not enough clear water, the required volume can be obtained by adding mud which is so moist that it can be poured from a bucket ( Mishnah Miqwaot 7:1 .) R. Eliezer forbids to immerse oneself in mud ( Mishnah Miqwaot 2:10 ) but R. Joshua permits. The argument has to be rejected here since R. Joshua will agree that disqualified roofing adjacent to a wall is considered wall, not roofing. Babli 19a . . Ḥizqiah said, because it looks like a bent wall. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits, predating any rabbinic establishment. ?

הָעוֹשֶׂה סוּכָּתוֹ כְּמִין צְרִיף אוֹ שֶׁסְּמָכָהּ לַכּוֹתֶל רִבִּי אֱלִיעֶזֶר פּוֹסֵל מִפְּנֵי שֶׁאֵין לָהּ גַּג. וַחֲכָמִים מַכְשִׁירִין. מַחֲצֶלֶת קָנִים מַחֲצֶלֶת גְּדוֹלָה עֲשָׂאָהּ לִשְׁכִיבָה מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ. וּלְסִיכּוּךְ מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַחַת גְּדוֹלָה וְאַחַת עֲשָׂאָהּ קְטַנָּה לִשְׁכִיבָה מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ וּלְסִיכּוּךְ מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה: מוֹדֶה רִבִּי לִיעֶזֶר לַחֲכָמִים שֶׁאִם הָיְתָה נְתוּנָה עַל אַרְבָּעָה אֲבָנִים אוֹ שֶׁהָיְתָה גְבוֹהָה מִן הָאָרֶץ פּוֹתֵחַ טֶפַח שֶׁהִיא כְשֵׁירָה. תַּנֵּי. הָעוֹשֶׂה סוּכָּתוֹ כְבֵית יַעַר הַלְּבָנוֹן כְּשֵׁירָה. לְמִי נִצְרְכָה. לְרִבִּי לִיעֶזֶר. אַבָּא בַּר בַּר חָנָה בְשֵׁם רִבִּי יוֹחָנָן. בְּמַחֲצֶלוֹת אוּשָׁא שָׁנוּ. אָמַר רִבִּי לִיעֶזֶר. [סְתָם] מַחֲצָלוֹת אוּשָׁא טְמֵאוֹת עַד שֶׁיַּעֲשֵׂם אוֹהָלִים. סְתָם מַחֲצָלוֹת טְיבֵּרִיָּא טְהוֹרוֹת עַד שֶׁיַּעֲשֵׂם לִשְׁכִיבָה. רִבִּי יִצְחָק בַּר חֲקוּלָה רִבִּי שִׁמְעוֹן בֵּרִבִּי הוֹרוֹן בְּאִילֵּין עַל פֶּתַח הֶחָנוּיוֹת שֶׁהֵן טְהוֹרוֹת. הוֹרֵי רִבִּי אִימִּי. אֲרוּגָה טְמֵיאָה. מָהוּ לְסַכֵּךְ בָּהּ. מַחֲלוֹקֶת רִבִּי לִיעֶזֶר וַחֲכָמִים. רִבִּי יִצְחָק בֵּרִבִּי לָעְזָר הוּרֵי מִדּוֹחֲק לְהַתִּיר רָאשֵׁי מַעֲדָנִים וּלְסַכֵּךְ בָּהֶן. תַּנִּינָן. וְכֵן הַמַּתִּיר רָאשֵׁי מַעֲדַנִּים טְהוֹרָה. וְאַתְּ אֲמַר הָכֵן.

MISHNAH: If one makes his sukkah as a shed or that he supported it on a wall which is all roof. , Rebbi Eliezer disqualifies because it has no roof but the Sages qualify it. A large reed mat made to lie on is susceptible to impurity20:7 ). The majority holds that small mats always are made to lie on; these are always disqualified from being used as roofing; only mats too large to be used as mattresses are possible candidates for roofing materials of a sukkah which must be impervious to impurity. and one may not use it as roofing; if made as roofing it is not susceptible to impurity and one may use it as roofing. Rebbi Eliezer says either large or small if made to lie on it is susceptible to impurity and one may not use it as roofing; if made as roofing one may use it as roofing and it is not susceptible to impurity. HALAKHAH: Rebbi Eliezer agrees with the Sages that it is qualified if it is built on four stones or otherwise elevated from the ground at least one hand-breadth. It was stated: If one builds his sukkah like the house of the Lebanon Forest. 7:2–5 , built on cedar pillars with a slanting transparent roof. it is qualified. For whom is this needed? For Rebbi Eliezer. Abba bar bar Ḥana in the name of Rebbi Joḥanan: They formulated this for Usha mats. Rebbi Eliezer said, [normally] Usha mats are impure unless made for tents. Normally Tiberian mats are pure unless made for sitting. Rebbi Isaac bar Ḥaqula, Rebbi Simeon ben Rebbi instructed about those on the doors of stores that they are pure. Rebbi Immi instructed that woven ones are impure. May one use them for roofing? The disagreement of Rebbi Eliezer and the Sages. Rebbi Isaac ben Rebbi Eleazar instructed in distress to untie the knots and use them as roofing. We have stated20:7 . : “And similarly if one unties the knots it is pure,” and you are saying so?