Sukkah

A bed can become unclean [only] when it is assembled1 and be rendered clean only when it is assembled, these are the words of R. Eliezer, but the Sages say, it can become unclean when it is in parts and become clean when in parts.2 What are [these parts]? — R. Hanan said in the name of Rabbi, The long board and two legs or the short board and two legs. For what is it3 fit?4 — For placing against a wall and sitting upon it, and for tying it with ropes. 5 [Reverting to] the main text: ‘R. Ammi b. Tabyomi said, If he covered with discarded vessels it is invalid’. What are discarded vessels? — Abaye said, Small strips of cloth less than three [handbreadths] square which are unfit to be used either by rich or by poor. It has been taught in agreement with R. Ammi b. Tabyomi: In the case of a matting of rushes or straw, the remnants thereof, even if diminished,6 may not be used for a Sukkah-covering;7 in that of a mat of reeds, a large one8 may be used for a Sukkah-covering, a small one9 may not be used for a Sukkah-covering.10 R. Eliezer said, The former also is susceptible to [ritual] uncleanliness11 and may not be used as a Sukkah-covering.12 IF HE HOLLOWS OUT A HAYSTACK. R. Huna said, This only refers to where there is not a hollow of one handbreadth [in height] extending to seven [handbreadths square],13 but if there is a hollow of one handbreadth extending to seven, it is a [valid]14 Sukkah. So it has also been taught; If he hollows out a haystack to make for himself a Sukkah, it is a [valid] Sukkah. But have we not learnt, IT IS NO SUKKAH? Deduce, therefore, therefrom [that the explanation is] according to R. Huna. This is conclusive. Some put it15 in the form of a contradiction. We have learnt: IF HE HOLLOWS OUT A HAYSTACK TO MAKE FOR HIMSELF A SUKKAH, IT IS NO SUKKAH. But has it not been taught that it is [a valid] Sukkah? — R. Huna answered, There is no difficulty. The latter refers to where there is a hollow of a handbreadth extending to seven [handbreadths]13 while the former refers to where there is no hollow of a handbreadth extending to seven [handbreadths]. MISHNAH. IF ONE SUSPENDS THE WALLS16 FROM ABOVE DOWNWARDS,17 IF THEY18 ARE HIGHER THAN THREE HANDBREADTHS FROM THE GROUND, IT IS INVALID. IF HE RAISES THEM FROM THE BOTTOM UPWARDS, IF THEY BE TEN HANDBREADTHS HIGH, IT IS VALID.19 R. JOSE SAYS, JUST AS FROM THE BOTTOM UPWARDS A HEIGHT OF TEN HANDBREADTHS SUFFICES SO FROM THE TOP DOWNWARDS DOES A HEIGHT OF TEN HANDBREADTHS [SUFFICE]. GEMARA. On what principle do they20 differ? — One Master21 holds the opinion that a hanging partition22 renders [the Sukkah] valid, and the other Master23 holds the opinion that a hanging partition does not render it valid.24 We have learnt elsewhere, If there be a cistern between two courtyards,25 they26 may not take water therefrom on the Sabbath,27 unless a partition ten handbreadths high be made either from above, or from below,28 within29 its rim.30 R. Simeon b. Gamaliel says, it’, which Rashi also did not seem to read.] 2. shalt make" which implies but not from that which has been made’. This reservation it is to be noted applies only to the Sukkah-covering but not to the walls. Now, if in piling up the haystack there was left a space below of the mentioned dimensions, the top of the haystack can be said to have been constructed in the very first instance to provide a covering (for the space below) and as such is valid for the Sukkah which has been hollowed out. Where, however, there was no such space left in the first instance, the covering which the top of the haystack provides comes into existence only as the automatic result of the hollowing out and consequently is invalid for the Sukkah; so Rashi. For another interpretation v. R. Han.] partition but as one resting on the ground. was in the other courtyard, and the partition between the courtyards was suspended above the cistern. their own. without the rim, as is the case with the wall between the courtyards, since it was not especially made for the water, it cannot be regarded as valid.