Sukkah

Fluid clay proves it; since it combines1 to make up forty se'ah,2 yet he who immerses in it has not undergone a proper immersion.3 MISHNAH. IF ONE MAKES HIS SUKKAH LIKE A CONESHAPED HUT OR LEANED IT AGAINST A WALL, R. ELIEZER INVALIDATES IT SINCE IT HAS NO [PROPER] ROOF, WHILE THE SAGES DECLARE IT VALID. GEMARA. It has been taught: R. Eliezer agrees that if he raised it4 one handbreadth from the ground,5 or if he separated it6 one handbreadth from the wall,7 it is valid. What is the reason of the Rabbis?8 — That the incline of a tent is like the tent itself. Abaye found R. Joseph sleeping on a bridal bed9 in a Sukkah. He said to him, ‘According to whom [do you act]?10 [presumably] according to R. Eliezer?11 Do you then forsake the Rabbis12 and act according to R. Eliezer?’13 — He answered him, ‘In the Baraitha this14 is taught in the reverse, order, viz., that R. Eliezer declares it valid and the Sages declare it invalid.’ [Abaye then asked], ‘Do you forsake a Mishnah and act according to a Baraitha?’15 — He answered him, ‘The Mishnah represents an individual opinion,16 as it has been taught, If he makes his Sukkah like a cone-shaped hut, or leaned it against a wall R. Nathan says that R. Eliezer invalidates it because it has no roof while the Sages declare it valid.’ 17 MISHNAH. A LARGE REED MAT18 IF MADE FOR RECLINING UPON IS SUSCEPTIBLE TO [RITUAL] UNCLEANLINESS19 AND20 IS INVALID AS A SUKKAH-COVERING. IF MADE FOR A COVERING,21 IT MAY BE USED FOR A SUKKAH-COVERING AND IS NOT SUSCEPTIBLE TO [RITUAL] UNCLEANLINESS. R. ELIEZER RULED, WHETHER SMALL OR LARGE, IF IT WAS MADE FOR RECLINING UPON, IT IS SUSCEPTIBLE TO [RITUAL] UNCLEANLINESS AND IS INVALID AS A SUKKAH-COVERING; IF MADE FOR A COVERING, IT IS VAlid AS A SUKKAH-COVERING AND IS NOT SUSCEPTIBLE TO [RITUAL] UNCLEANLINESS. GEMARA. [Is not our Mishnah] self-contradictory? It says, IF MADE FOR RECLINING UPON IS SUSCEPTIBLE TO [RITUAL] UNCLEANLINESS AND IS INVALID AS A SUKKAH-COVERING. The reason then22 is because it was made specifically for reclining upon, but if it was made without specific purpose, [it would be assumed that it was] for a covering. And then it is taught: IF MADE FOR A COVERING IT IS VALID AS A SUKKAH-COVERING AND IS NOT SUSCEPTIBLE TO [RITUAL] UNCLEANLINESS. The reason then23 is because it was made specifically for a covering, but if it was made without specific purpose [it would be assumed that it was] made for reclining upon? — This is no difficulty. The former case refers to a large [mat], the latter to a small one. This is well according to the Rabbis, but according to R. Eliezer it still presents a difficulty, for we have learnt:24 R. ELIEZER SAYS, WHETHER SMALL OR LARGE, IF IT WAS MADE FOR RECLINING UPON, IT IS SUSCEPTIBLE TO [RITUAL] UNCLEANLINESS AND IS INVALID AS A SUKKAH-COVERING. The reason then is that it was made specifically for reclining upon, but if made with no specific purpose, [it would be assumed that it was intended] for a Sukkah-covering. But read the latter portion [of the Mishnah]. IF MADE FOR A COVERING, IT IS VALID AS A SUKKAH-COVERING AND IS NOT SUSCEPTIBLE TO [RITUAL] UNCLEANLINESS. The reason then is that it was made specifically for a Sukkah-covering, but if made without specific purpose, [it would be assumed that it was] for reclining upon? — Rather said Raba: In the case of a large [mat] all acquiesce that if made without specific purpose [it is assumed to be intended] for a covering. They only differ in the case of a small [mat]. The first Tanna is of the opinion that ordinarily a small one is for reclining upon, and R. Eliezer is of the opinion that ordinarily a small one is for a covering as well; necessary amount. the Sages held it to be invalid.