Sukkah

that they are susceptible to [ritual] uncleanliness,1 or of Tiberias that they are not susceptible.2 About what do they dispute? About those of other places. One Master3 is of the opinion that since they are not [as a rule]4 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,5 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 his6 words’?7 -This is no difficulty. The former refers to one that has a rim,8 the latter to one that has no rim.9 . It was objected: Mats of bamboo,10 of reed grass, of sackcloth11 or of goat's-hair12 are susceptible to corpse uncleanliness,13 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-grass14 can be used15 for baling fruit, while those of sackcloth and goat's-hair16 can be used for haversacks or baskets,17 but according to him who says that it means ‘real matting’, it is well18 with regard to those of sackcloth and goat's-hair, since they can be used15 for curtains19 or for sieves but to what use18 can those of bamboo and reed-grass be put?20 — 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 journeyed21 in the Diaspora22 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 it23 has no rim.24 ‘Ulla said, Those mats of the people of Mahuza, were it not for their rim, would be valid as a Sukkah-covering.25 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 SUKKAH26 HAS NOT FULFILLED HIS OBLIGATION.27 R. JUDAH STATED, WE WERE ACCUSTOMED TO SLEEP UNDER A BED IN THE PRESENCE OF THE ELDERS, AND THEY SAID NAUGHT28 TO US. R. SIMEON SAID, IT HAPPENED THAT TABI,29 THE SLAVE OF RABBAN GAMALIEL, USED TO SLEEP UNDER A BED.30 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 BED31 HAS NOT FULFILLED HIS OBLIGATION.26 GEMARA. But, surely, there are no ten [handbreadths in the height of the BED, are there]?32 — 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,33 or a pile of beams,34 overshadow uncleanliness.35 R. Judah said, Any ‘tent’ which is not made by the hands of man36 is not37 considered as a tent.38 What is the reason of R. Judah? susceptible to ritual uncleanness. upon. susceptible to ritual uncleanness? in the calendar. V. Ber. 63a. invalid as a Sukkah-covering. saying, ‘Tabi was not like other slaves’. v. Ber. II, 7. piece of corpse lies there.