Sukkah — Daf 6b

דבר תורה רובו ומקפיד עליו חוצץ ושאינו מקפיד עליו אינו חוצץ וגזרו על רובו שאינו מקפיד משום רובו המקפיד ועל מיעוטו המקפיד משום רובו המקפיד

וליגזר נמי על מיעוטו שאינו מקפיד משום מיעוטו המקפיד אי נמי משום רובו שאינו מקפיד

היא גופא גזירה ואנן ניקום ונגזר גזירה לגזירה

מחיצין הא דאמרן הניחא לרבי יהודה אלא לר"מ מאי איכא למימר

כי אתאי הלכתא לגוד ולבוד ודופן עקומה:

ושאין לה שלש דפנות:

תנו רבנן שתים כהלכתן ושלישית אפילו טפח ר"ש אומר שלש כהלכתן ורביעית אפילו טפח

במאי קמיפלגי רבנן סברי יש אם למסורת ור' שמעון סבר יש אם למקרא

רבנן סברי יש אם למסורת (ויקרא כג, מב) בסכת בסכת בסכות הרי כאן ארבע

דל חד לגופיה פשו להו תלתא שתים כהלכתן ואתאי הלכתא וגרעתה לשלישית ואוקמה אטפח

ר' שמעון סבר יש אם למקרא בסכות בסכות בסכות הרי כאן שש דל חד קרא לגופיה פשו להו ארבע שלש כהלכתן אתאי הלכתא וגרעתה לרביעית ואוקמתה אטפח

ואי בעית אימא דכולי עלמא יש אם למקרא והכא בהא קמיפלגי מר סבר סככה בעיא קרא ומר סבר סככה לא בעיא קרא

ואיבעית אימא דכולי עלמא יש אם למסורת והכא בהא קמיפלגי מ"ס כי אתאי הלכתא לגרע ומ"ס כי אתאי הלכתא להוסיף

ואיבעית אימא דכולי עלמא כי אתאי הלכתא לגרע ויש אם למסורת והכא בדורשין תחילות קמיפלגי מ"ס דורשין תחילות ומ"ס אין דורשין תחילות

רב מתנה אמר טעמיה דר"ש מהכא (ישעיהו ד, ו) וסוכה תהיה לצל יומם מחורב ולמחסה ולמסתור מזרם וממטר

ואותו טפח היכן מעמידו אמר רב מעמידו כנגד היוצא

אמרי ליה רב כהנא ורב אסי לרב

According to the word of the Torah1 if most [of one's hair is covered]2 and one minds it, an interposition is constituted,3 and if one does not mind it, no interposition is constituted. [The Rabbis] however enacted a prohibition against [a covering of] most of one's hair, even if one does not mind it, as a preventive measure [against the possibility of allowing an interposition on] most of one's hair where one does mind it, and that [a covering over] the minor part of one's hair where one minds it [shall constitute an interposition] on account [of the possibility of allowing an interposition over] most of one's hair where one minds it. Then why should not a prohibition be enacted against an interposition over the lesser part of one's hair where one does not mind it as a preventive measure against [the possibility of allowing an interposition over] the lesser part where one does mind it or the major part which one does not mind? — This ruling4 itself is only a restrictive enactment; shall we come and institute a restrictive enactment against the possibility of infringing another restrictive enactment?5 [As for the laws of] partitions, these are those referred to above.6 That is satisfactory according to R. Judah,7 but according to R. Meir8 what can one say?9 — That the tradition refers to [the legal fiction] of extension,10 junction11 and the curved wall.12 OR WHICH HAS NOT THREE WALLS. Our Rabbis taught: Two [walls] must be of the prescribed dimensions, and the third [may be] even one handbreadth.13 R. Simeon says: Three walls must be of the prescribed dimensions, and the fourth [may be] even one handbreadth.13 On what principle do they differ? — The Rabbis hold that the traditional Scriptural text14 is authoritative, while R. Simeon holds that the traditional reading15 is authoritative. ‘The Rabbis hold that the traditional Scriptural text is authoritative’, and the word Sukkoth occurs twice defectively and once plene, making four references.16 Deduct one17 for the law itself,18 and three remain; two [walls at least] must be of the prescribed dimensions, and tradition came and diminished [the prescribed minimum of] the third, reducing it to only one handbreadth. ‘R. Simeon holds that the traditional reading is authoritative’. The word Sukkoth19 is read thrice, which20 equals six [references]. Deduct one Scriptural reference21 for the law itself and four remain; three walls at least of prescribed dimensions, and tradition came and diminished the [prescribed minimum of the] fourth and reduced it to a handbreadth. And if you wish, you can say that they22 are unanimous that the traditional reading is authoritative23 but they differ in this; that one Master24 holds that the covering heeds a Scriptural reference,25 while the other Master26 holds that it does not.27 And if you wish you can say that they are unanimous that the traditional Scriptural text is authoritative,28 but they differ on this principle; that one Master24 holds that the tradition comes to diminish [the implications of Scripture]29 while the other26 holds that tradition comes and adds to it.30 And if you wish you can say that both agree that tradition comes to diminish and that the traditional Scriptural text is authoritative, but they differ as to whether one uses first [references] for exegesis. One Master26 holds that we employ first references for exegesis, and the other Master31 holds that we do not. R. Mattenah said: The reason of R. Simeon is a derivation from the following verse: And there shall be a Sukkah for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain.32 Where is this handbreadth [of a wall]33 placed? — Rab said: It is placed at right angles to one of the projecting [walls].34 R. Kahana and R. Assi said to Rab: the ground and the ceiling respectively. whole. Sukkah may nevertheless be valid if that portion is adjacent to any of its walls and terminates within a distance of four cubits from that wall. That portion of the roof together with the wall it adjoins are regarded as one curved wall; and the space under the remainder of the roof, consisting of suitable materials, may be used as a proper Sukkah. plene it is regarded as a plural counting as two along the east and from east to west along the south, meeting each other at south east, the small handbreadth wall is to be placed either at the northern end of the eastern wall or at the western end of the southern wall.