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סוכה 20
Soncino English Talmud · Berean Standard Bible
and it is this that was meant: If a large mat of reeds is made specifically for reclining upon, it is susceptible to [ritual] uncleanliness and is invalid as a Sukkah-covering. The reason is that it was made specifically for reclining upon, but ordinarily it is regarded as though it was made for a covering, and is valid as a Sukkah-covering. A small [mat], if made for a covering, is valid as a Sukkah-covering. The reason is that it was made specifically for covering, but ordinarily it is regarded as though made for reclining upon, and is invalid for a Sukkah-covering. [This is the view of the first Tanna] and R. Eliezer comes to say that whether it is small, or large, if made without specific purpose, it is valid as a Sukkah-covering. Abaye said to him, If so, [instead of] R. ELIEZER SAYS, WHETHER IT IS SMALL OR LARGE, it ought to read, Whether it is large or small? Furthermore, is it not in fact with regard to a large mat that they are in dispute, and it is R. Eliezer who takes the stricter view, for it was taught: A large mat of reeds is valid for a Sukkah-covering. R. Eliezer says, If it is not susceptible to [ritual] uncleanliness, it is valid for a Sukkah-covering? Rather said R. Papa, ‘With regard to a small [mat], all acquiesce that ordinarily it is intended for reclining upon. In what do they dispute? In the case of a large one. The first Tanna is of the opinion that ordinarily a large one is intended for a covering, while R. Eliezer is of the opinion that ordinarily a large one is intended for reclining upon also’. And what is meant by ‘IF IT WAS MADE FOR RECLINING UPON? It is this that was meant: Ordinarily also its manufacture is assumed to be for the purpose of reclining upon unless one made it specifically for a covering. Our Rabbis taught, A mat of wicker or of straw, if large, is valid for a Sukkah-covering,if small it is invalid for a Sukkah-covering. One of reeds or of helath, if plaited, is valid for a Sukkah-covering, if woven, it is invalid. R. Ishmael son of R. Jose said in the name of his father, Both the one and the other, are valid for a Sukkah-covering; and R. Dosa also ruled according to his view. We have learnt elsewhere: All reed mats are susceptible to corpse uncleanliness. These are the words of R. Dosa. The Sages, however, say, They are susceptible to the uncleanliness of midras. [Can it mean] to the uncleanliness of midras but not to that of a corpse seeing that we have learnt: Whatever is susceptible to [primary] uncleanliness of midras is also susceptible to [primary] uncleanliness from a corpse? — Say rather also to the uncleanliness of midras. What is meant by hozloth? — R. Abdimi b. Hamduri said marzuble. What is marzuble? — R. Abba said, Bags filled with foliage. R. Simeon b. Lakish said, Real matting. And Resh Lakish is consistent [in this view], since Resh Lakish said, May I be an expiation for R. Hiyya and his sons. For in ancient times when the Torah was forgotten from Israel, Ezra came up from Babylon and established it. [Some of] it was again forgotten and Hillel the Babylonian came up and established it. Yet again was [some of] it forgotten, and R. Hiyya and his sons came up and established it. And thus said R. Hiyya and his sons: R. Dosa and the Sages did not dispute about reed-mats of Usha, 25
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that they are susceptible to [ritual] uncleanliness, or of Tiberias that they are not susceptible. About what do they dispute? About those of other places. One Master is of the opinion that since they are not [as a rule] used for sitting upon, they are like those of Tiberias, and the Masters are of the opinion that since it sometimes happens that they are ‘used for sitting upon, they are like those of ‘Usha. The Master said: ‘All reed mats are susceptible to corpse uncleanliness. These are the words of R. Dosa’. But was it not taught: ‘And R. Dosa also said according to his words’? -This is no difficulty. The former refers to one that has a rim, the latter to one that has no rim. . It was objected: Mats of bamboo, of reed grass, of sackcloth or of goat's-hair are susceptible to corpse uncleanliness, so R. Dosa, while the Sages say, They are also susceptible to midras uncleanliness. It is well according to him who says [that hozloth means] ‘bags filed with foliage’, since those of bamboo and of reed-grass can be used for baling fruit, while those of sackcloth and goat's-hair can be used for haversacks or baskets, but according to him who says that it means ‘real matting’, it is well with regard to those of sackcloth and goat's-hair, since they can be used for curtains or for sieves but to what use can those of bamboo and reed-grass be put? — They can be used for [covering] brewing vats. Some read [as follows]: It is well according to him who says [that hozloth means] ‘real matting’, since those of bamboo and reed-grass may be used for [covering] brewing vats while those of sackcloth and goat's hair can be used for curtains or for sieves, but according to him who says that it means ‘bags filled with foliage, it is well with regard to those of sackcloth and goat's hair which may be used for haversacks or baskets, but to what use can those of bamboo and reed-grass be put? — They may be used for baling fruit. It was taught: R. Hanina stated, When I journeyed in the Diaspora I came across an old man who said to me, ‘A reedmat may be used as a Sukkah-covering’. And when I came before R. Joshua, my father's brother, he agreed with his words. R. Hisda said, Only if it has no rim. ‘Ulla said, Those mats of the people of Mahuza, were it not for their rim, would be valid as a Sukkah-covering. So it has also been taught: Reed mats are valid as a Sukkah-covering, but if they have rims they are invalid as a Sukkah-covering. MISHNAH. HE WHO SLEEPS UNDER A BED IN THE SUKKAH HAS NOT FULFILLED HIS OBLIGATION. R. JUDAH STATED, WE WERE ACCUSTOMED TO SLEEP UNDER A BED IN THE PRESENCE OF THE ELDERS, AND THEY SAID NAUGHT TO US. R. SIMEON SAID, IT HAPPENED THAT TABI, THE SLAVE OF RABBAN GAMALIEL, USED TO SLEEP UNDER A BED. AND R. GAMALIEL SAID TO THE ELDERS, ‘YE HAVE SEEN TABI MY SLAVE, WHO IS A SCHOLAR, AND KNOWS THAT SLAVES ARE EXEMPT FROM [THE LAW OF] A SUKKAH, THEREFORE DOES HE SLEEP UNDER THE BED’, AND INCIDENTAlly WE LEARNED THAT HE WHO SLEEPS UNDER A BED HAS NOT FULFILLED HIS OBLIGATION. GEMARA. But, surely, there are no ten [handbreadths in the height of the BED, are there]? — Samuel interpreted, [that it refers to] a bed which is ten [handbreadths high]. We have learnt elsewhere, A hole which has been hollowed out by water or by insects or eaten through by saline corrosion, and similarly a row of stones, or a pile of beams, overshadow uncleanliness. R. Judah said, Any ‘tent’ which is not made by the hands of man is not considered as a tent. What is the reason of R. Judah?
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