Mishnah
Mishnah

Talmud for Eruvin 1:1

מָבוֹי שֶׁהוּא גָבוֹהַּ לְמַעְלָה מֵעֶשְׂרִים אַמָּה, יְמַעֵט. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ צָרִיךְ. וְהָרָחָב מֵעֶשֶׂר אַמּוֹת, יְמַעֵט. וְאִם יֶשׁ לוֹ צוּרַת הַפֶּתַח, אַף עַל פִּי שֶׁהוּא רָחָב מֵעֶשֶׂר אַמּוֹת, אֵין צָרִיךְ לְמַעֵט:

A mavui (an alleyway) which is higher than twenty cubits — he diminishes. [A mavui which is not wider than sixteen cubits, even though it is open on its two ends to the public domain; or else, sixteen cubits wide, but not mefulash (open on both ends), but one end open to the public domain and the other closed — By Torah law it is permitted to carry therein without any tikun (act of amendment). But the rabbis decreed against it lest he come to carry in the public domain, and they permitted it with a lechi (a stake fastened in the ground) or a korah (a beam, laid crosswise) to serve as a sign. If he placed the korah higher than twenty he "diminishes." That is, he lowers the korah below twenty. For above twenty the eye does not notice it. But if there are amaltera, i.e., designs and carvings, even above twenty cubits, it does not require lowering; for the amaltera cause it to be noticed.] R. Yehudah says: It is not necessary. [For the purpose of the korah is not to serve as a sign but to act as a partition. For we say: "The mouth of the ceiling descends and closes up." This being so, what difference does it make whether it is within twenty cubits or higher? The halachah is not in accordance with R. Yehudah.] And if it is wider than ten cubits, he diminishes. [For if it is wider than ten cubits, it is not called an "opening," but a "breach," and we require an opening. Therefore, he diminishes the width of the entrance until it is ten or less.] But if it has a tzurath hapetach ("the appearance of an entrance"), even if it is wider than ten cubits, he need not diminish. [Wherever the sages say "tzurath hapetach," there suffices even a stick on one side and a stick on the other, twenty cubits or higher, and a stick above them, even if it does not touch them, and even if it is more than three cubits above them. All of the "cubits" (amoth) mentioned in this Mishnah and in all of Eruvin, Succah, and Kilayim, are an amah of six tefachim (handbreadths); each tefach, four fingers and the thumb. It is just that sometimes the measurement must be made with "tefach atzev," i.e., not leaving any space between the two thumbs, but having them touch; and, sometimes, with space between the two thumbs, not having them touch, this being called "tefach sochek." How so? When the measurement with tefach atzev is for stringency (of ruling), as with a mavui higher than twenty cubits, in which instance he must diminish, and with a succah higher than twenty cubits, which is pasul (unfit), he measures with tefach atzev. And when the measurement with tefach sochek is for stringency, as with a mavui, which may not be lower than ten tefachim, and with a succah lower than ten tefachim, he measures with a tefach sochek; and so, in all instances.]

Jerusalem Talmud Sukkah

MISHNAH: Lulav and willow six and seven1The entire Chapter only refers to the service in the Temple. The willow twigs referred to here are not those tied to the lulav; these are subsumed under the name of lulav and are not mentioned further, just as the myrtle branches are not mentioned. The willow twigs are large ones used around the altar, as described in Mishnah 4. The numbers mentioned refer to the number of days the corresponding action is required. If the Sabbath of the holiday week was not the first day, the willow twigs to surround the altar were not brought on the Sabbath.; Hallel and joy eight2These apply both on the seven days of Tabernacles and on the additional final holiday (Num. 29:35) which is separate from Tabernacles.. Sukkah and water libation seven3Since no Sabbath violation is possibly connected with these, they are obligatory all seven days of Tabernacles., and the fife five and six4The fife accompanying the nightly festivities of drawing the water for next day’s libation, impossible both on the full holiday and on the Sabbath.. When is the lulav seven? If the first day of Tabernacles falls on a Sabbath, the lulav is taken seven times; on all other days six5If the first day of the holiday is a Sabbath, the use of the lulav in the Temple is prescribed by Lev. 23:40 and therefore supersedes any possible Sabbath violation. But the Sabbath on any other day of the holiday week has precedence and prevents the taking of the lulav. Similarly, the willows to surround the altar were carried on the seventh day even if it was a Sabbath since one holds that on that day it is a biblical command, as explained in the Halakhah..
How the willow seven? If the seventh day of willow falls on a Sabbath, the willow is seven {days}, on all other days six5If the first day of the holiday is a Sabbath, the use of the lulav in the Temple is prescribed by Lev. 23:40 and therefore supersedes any possible Sabbath violation. But the Sabbath on any other day of the holiday week has precedence and prevents the taking of the lulav. Similarly, the willows to surround the altar were carried on the seventh day even if it was a Sabbath since one holds that on that day it is a biblical command, as explained in the Halakhah..
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Jerusalem Talmud Sukkah

Now is a house which is very high not obligated to have a parapet, or to have a mezuzah12Since a sukkah is a temporary house, one has to understand why the rules for a sukkah should be different from those for a house; in particular why a sukkah can be called by this name only up to a height of 20 cubits (11m). Naturally, a sukkah needs no parapet (Deut. 22:8) since nobody can walk on its roof, and it needs no mezuzah(Deut. 6:9) since it is used only for 7 days and the obligation of mezuzah starts only with 30 days’ use.? But a house is roofed, a sukkah is not roofed13A house must be a permanent shelter which also protects against winter rains; this does not apply to the thin thatching covering a sukkah.. We find that thatching is like roofing, as we have stated there14Mishnah 1:10. Everywhere an empty space up to 3 hand-breadths width is disregarded (cf. Eruvin Chapter 1, Note 248). This also applies to houses., “if the thatching was three hand-breadths distant from the walls it is disqualified.” But a house is completely enclosed, a sukkah is not completely enclosed. If a porch15Greek ’εξέδρα ‘η, a covered walkway. Cf. Eruvin Chapter 1, Note 88. was totally open to the public domain, do not Rebbi Ila [in the name of]16Corrector’s addition. A comparison with the text in Eruvin(Chapter 1, Note 92) shows that it is unnecessary, and could have been replaced by a comma. Rav and Rebbi Joḥanan both say, one may carry in its entirety17While this is a well-defined space, it has no walls. In order to treat it by the rules of an alley one has to hold that the beams which form the frame for the roofing (which may be either a complete roof or simply lattice work) define virtual walls around the walkway. For the rules of the Sabbath, one should compare the porch to an enclosed alley, whose entry beam also cannot be higher than 20 cubits. The rule is waved for the porch.? What about it? Rebbi Abbahu in the name of Rebbi Joḥanan: The Torah said, in sukkot you shall dwell18Lev. 23:42.. Up to twenty cubits a person sits in the shade of the thatching; from twenty cubits and higher he sits in the shade of the walls. Rebbi Jonah said, that is, if you are saying, if it19The thatching. For him a low thatching in very high walls creates a qualified sukkah. is put higher than twenty cubits on the walls. But if it was put lower than twenty cubits inside the walls it is qualified. Rebbi Yose said to him, in your opinion, since you are saying that it is depending on the walls, it should state that “a sukkah which is higher than twenty cubits on the walls is disqualified.20R. Jonah’s explanation is rejected; the thatching must be on top of the walls.” Rebbi Abba in the name of Rav, if it only holds a person’s head, most of his body, and his table21A minimal sukkah has space for one person. Since they were taking dinner lying on couches, there must be room inside for that part ot the couch on which his head and body rest; the legs may be outside. In addition there must be a small table for the food. For any sukkah larger than this, the restriction in height is not valid. Accepted in the Babli, 2b.. But if it holds more it is qualified. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia, only if its walls do not reach up all the way, but if its walls reach up all the way it is qualified. But does not a baraita disagree22Tosephta 1:1, Babli 2b.? “Rebbi Jehudah said, it happened that the sukkah of Queen Helena23Of Adiabene, who moved to Jerusalem as a widow. in Lydda was higher than twenty cubits and the Sages were coming and going there and nobody was saying a word. They said to him, because she was a woman, and a woman is not obligated24As a positive commandment tied to a specified time it does not apply to women, Mishnah Qiddušin1:7.. He said to them, is that a proof? Did she not have seven learned sons25It is spelled out in the Tosephta that they were sitting with their mother in her sukkah.?” Could you say that the sukkah of Queen Helena only held a person’s head, most of his body, and his table? But it must be that the walls do not reach up all the way. What Rebbi Josia said is reasonable and the baraita does not disagree, since it is the way of rich people to make their walls airy so that cool air may enter26Therefore it is accepted practice that the height restriction does not apply to a sukkah which is not minimal and whose thatching rests on the walls..
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