Sukkah 1

סֻכָּה שֶׁהִיא גְבוֹהָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה, פְּסוּלָה. רַבִּי יְהוּדָה מַכְשִׁיר. וְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים, וְשֶׁאֵין לָהּ שְׁלֹשָׁה דְּפָנוֹת, וְשֶׁחַמָּתָהּ מְרֻבָּה מִצִּלָּתָהּ, פְּסוּלָה. סֻכָּה יְשָׁנָה, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאֵיזוֹ הִיא סֻכָּה יְשָׁנָה, כָּל שֶׁעֲשָׂאָהּ קֹדֶם לֶחָג שְׁלשִׁים יוֹם. אֲבָל אִם עֲשָׂאָהּ לְשֵׁם חָג, אֲפִלּוּ מִתְּחִלַּת הַשָּׁנָה, כְּשֵׁרָה:

A succah that is higher than twenty cubits is pasul (unfit), [for a succah must be a temporary dwelling, it being written (Deuteronomy 16:13): "The festival of succoth shall you make for yourself for seven days." The Torah hereby says: Make a succah (to last) for (a period of) seven days. And above twenty cubits, one does not make a temporary dwelling, but a permanent one.] R. Yehudah rules it kasher, [holding that a succah must be a permanent dwelling. The halachah is not in accordance with R. Yehudah.] And the following are unfit: one that is less than twenty handbreadths, [this being a fetid dwelling, and one does not live in a fetid dwelling.], one lacking three walls, [it being written (Leviticus 23:42): "In succoth," "in succoth," "in succoth," two defective (without the vav) and one plene (with the vav, having the effect of two): one, for the schach (the covering of the succah), the meaning of "succah" being "schach," leaving us with three, for three walls. A halachah to Moses on Sinai "comes and reduces one wall," setting it at a handbreadth. So that we are left with two of regulation size, and one, even a handbreadth. Therefore, if a succah has two walls, one next to the other, a third wall is made of somewhat more than a handbreadth and placed less than three handbreadths away from one of the two walls. For anything less than three handbreadths away from something is considered as joined to it (lavud), so that it (the third wall) is considered as one of four handbreadths, so that most of the wall is made and we have a succah of three walls, to which the form of an entrance must be added. And if the two walls are opposite each other, with an empty space in between, a board somewhat more than four handbreadths is brought and stood less than three handbreadths away from one of the two walls, so that the board is considered to be one of seven cubits, which is the (required) size for the kashruth of a succah in length and width, a succah needing to be seven by seven in order to contain one's head and most of his body and his table — six by six for his head and most of his body, and one by one for his table.], and one whose sun is more than its shade. [But if they are equal, it is kasher, And this is so only when they are equal below, on the ground of the succah, in which instance it is certain that above, in the schach, the shade is greater than the sun, as people say: "A zuz above is an astira (half a zuz) below."] An old succah — Beth Shammai rule it pasul, and Beth Hillel rule it kasher. What is "an old succah"? One which was made thirty days before the festival. But if it were made for the sake of the festival, even from the beginning of the year, it is kasher. [Beth Shammai rule it pasul, for they require a succah lishmah (for the sake of the mitzvah); but this one was made without such intent. But if it were made within thirty days of the festival, since in that period people review the halachoth of the festival, it is assumed that it was made lishmah. Before thirty days, it is assumed otherwise. And Beth Hillel rule it kasher, for they do not require a succah (to be made) for the sake of the festival.]

הָעוֹשֶׂה סֻכָּתוֹ תַחַת הָאִילָן, כְּאִלּוּ עֲשָׂאָהּ בְּתוֹךְ הַבָּיִת. סֻכָּה עַל גַּבֵּי סֻכָּה, הָעֶלְיוֹנָה כְשֵׁרָה, וְהַתַּחְתּוֹנָה פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה, הַתַּחְתּוֹנָה כְּשֵׁרָה:

If one makes his succah under a tree, it is as if he would have made it in his house [and it is pasul]. (If one built) a succah atop a succah, the upper is kasher and the lower pasul, [for it has two schachs, and Scripture invalidates a succah under a succah.] R. Yehudah says: If there is no "dwelling" in the upper, [i.e., if the upper cannot be used as a dwelling, as when the roof of the lower cannot support the mattresses and covers of the upper], the lower is kasher. The first tanna and R. Yehudah do not differ where it cannot support them at all, all agreeing in such an instance that the lower is kasher with the schach of the upper, its own roof not being considered a roof, so that it is not a succah under a succah. And if it were strong enough to support the mattresses and covers of the upper, all agree that it is pasul. Where do they disagree? When it can support them only with difficulty, as when the lower roof sways and buckles from the (weight of) the mattresses and covers of the upper. The first tanna holds that this is called "a succah under a succah," and is pasul; and R. Yehudah holds that since it supports them only with difficulty, it is not considered a roof and it is not called "a succah under a succah." The halachah is not in accordance with R. Yehudah.]

פֵּרַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה, אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר, אוֹ שֶׁפֵּרַס עַל גַּבֵּי הַקִּינוֹף, פְּסוּלָה. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּטָּה:

If he spread a sheet over it because of the sun, or under it (i.e., under the schach) because of the fall, or on the kinof, it is pasul. [("the fall":) so that leaves and twigs not fall upon the table. Another interpretation: so that the leaves not fall when they dry up and the succah remain "its sun greater than its shade." A sheet can acquire tumah (uncleanliness) and is (therefore) pasul as schach. And this is so only (if he spreads the sheet) because of the fall; but if he does so to beautify (the succah) it is kasher. ("or on the kinof":) That is, even if he did not spread it because of the fall, but for decoration, on his bed, on the kinof — four poles for the four feet of his bed, which are high. He places poles from one to the other on top of them at a distance from the schach, so that now he is not using something that acquires tumah as schach, for he did not place it there for that purpose. It is pasul, for (in such an instance) he is not dwelling in a succah, a tent intervening.] But he may spread it on the naklitin (the posts) of the bed, [which are only two, in the middle of the bed, one at the head, the other at the foot. A pole is extended from one to the other and a sheet paced on it. And because it does not have a roof a handbreadth wide, it is not called a tent.]

הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדְּלַעַת וְאֶת הַקִּסּוֹם וְסִכֵּךְ עַל גַּבָּהּ, פְּסוּלָה. וְאִם הָיָה סִכּוּךְ הַרְבֵּה מֵהֶן, אוֹ שֶׁקְּצָצָן, כְּשֵׁרָה. זֶה הַכְּלָל, כֹּל שֶׁהוּא מְקַבֵּל טֻמְאָה וְאֵין גִּדּוּלוֹ מִן הָאָרֶץ, אֵין מְסַכְּכִין בּוֹ. וְכָל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה וְגִדּוּלוֹ מִן הָאָרֶץ, מְסַכְּכִין בּוֹ:

If he suspended over it a grape-vine, or gourd, or ivy, using them as schach, it is pasul, [what is attached (to the ground) not being kasher as schach]. But if the (kasher) schach was more (abundant) than the others, or if he cut them, it is kasher. [("if the schach was more":) If there were much more kasher schach than vine or gourd, it is kasher. This, if he pressed them down and intermixed them with the kasher schach so that they are not conspicuous. For, the kasher schach predominating, it "cancels them out" when they are intermixed. ("or if he cut them:") Even after he suspended them as schach it is kasher; this, on condition that he move them about after cutting them. For if he does not do so, it is pasul, it being written (Leviticus 16:13): "The festival of succoth shall you make for yourself" — and not from what is already made. That is, when you make it, it must be (from what is) fit for a succah, and not "from what is made," i.e., something pasul, which is not fit for a succah but which you amend, as when you attempt to make it kasher by (merely) cutting it and not undoing it. But moving it about is like undoing it and then using it as schach, lifting one and putting it down, and repeating the process with the others.] This is the rule: Whatever can acquire tumah and does not grow in the ground cannot be used as schach, [to exclude (from use) wooden vessels, flaxen clothing, and mats, which, even though they originate in the ground, cannot be used as schach, since they can acquire tumah.] And whatever cannot acquire tumah and grows in the ground can be used as schach, [it being written (Deuteronomy 16:13): "The festival of succoth shall you make for yourself … from your threshing floor and from your winepress." Scripture speaks of the discards of the threshing floor and the winepress, i.e., what is left over after you have gathered in (the fruits of) your threshing floor and your winepress, such as straws and vines. From them, make a succah.]

חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִין, אֵין מְסַכְּכִין בָּהֶן. וְכֻלָּן שֶׁהִתִּירָן, כְּשֵׁרוֹת. וְכֻלָּן כְּשֵׁרוֹת לַדְּפָנוֹת:

Bundles of straw and bundles of wood and bundles of zradin [kinds of reeds, used as animal food when moist, and as fuel, when dry] are not to be used as schach [when they are tied. Not because they are pasul; but sometimes one comes with his bundle on his shoulder and places it on top of the succah to dry — and then he decides to use it as schach. But Scripture states: "shall you make" — and not from what is already made with what is pasul (see 1:4). And this is not even made for shade but for drying, so that it is made "with what is pasul."] And all of them [that we learned to be pasul as schach] — if he untied them, they are kasher. And they are all kasher as walls. [For "succah" connotes schach and not walls.]

מְסַכְּכִין בִּנְסָרִים, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי מֵאִיר אוֹסֵר. נָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹא יִישַׁן תַּחְתָּיו:

It is permitted to use boards as schach. These are the words of R. Yehudah. R. Meir forbids it. [With boards the size of four handbreadths, which (size) is considered "a space of significance," all agree that it is pasul. With less than three, all agree that it is kasher (for in that instance they are like reeds). Where do they differ? (With boards) from three to four handbreadths. R. Yehudah holds that since that is not "a space of significance," we do not decree (against it) lest he sit under the ceiling of his house. And R. Meir holds that since it leaves the status of lavud (see 1:1), we decree (against it), lest he say: "What difference does it make whether I use these as schach or sit under the ceiling of my house?" The halachah is in accordance with R. Yehudah.] If he placed upon it a board which is broader than four handbreadths, it is kasher, so long as he does not sleep under it.

תִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזִיבָה, רַבִּי יְהוּדָה אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מְפַקְפֵּק וְנוֹטֵל אַחַת מִבֵּינְתַיִם, וּבֵית הִלֵּל אוֹמְרִים, מְפַקְפֵּק אוֹ נוֹטֵל אַחַת מִבֵּינְתַיִם. רַבִּי מֵאִיר אוֹמֵר, נוֹטֵל אַחַת מִבֵּינְתַיִם, וְאֵין מְפַקְפֵּק:

A ceiling [made of beams or boards], which is not tarred — R. Yehudah says: Beth Shammai say: He dislodges and moves all of them about [to validate it as a succah] and he takes out one from between (each two) [and places kosher schach in its place.] And Beth Hillel say: He dislodges and moves them about or he takes out one from between. [R. Yehudah is consistent with his ruling that it is permitted to use boards as schach. Therefore, dislodging suffices, and without dislodging it is pasul because of "shall you make" and not from what is already made.] R. Meir says: He takes out one from between and he need not dislodge. [R. Meir is consistent with his ruling that it is forbidden to use boards as schach. The halachah is in accordance with R. Yehudah in the name of Beth Hillel.]

הַמְקָרֶה סֻכָּתוֹ בְשַׁפּוּדִין אוֹ בַאֲרֻכּוֹת הַמִּטָּה, אִם יֵשׁ רֶוַח בֵּינֵיהֶן כְּמוֹתָן, כְּשֵׁרָה. הַחוֹטֵט בְּגָדִישׁ לַעֲשׂוֹת בּוֹ סֻכָּה, אֵינָהּ סֻכָּה:

If one roofs his succah with spits, [which are not fit for schach because they do not grow in the ground] or with bed boards, [which can acquire uncleanliness] — If the space between them is like them (in size), it is kasher. [Not "exactly like them and not more"; for the place of the spit is considered parutz ("breached"), and when he puts kosher schach between each spit, if the space between them is exactly like them, then the parutz is the same as the amud (the part that is intact), and it is pasul. Perforce, then, the space between them must be somewhat larger than they are.] If one hollowed out a stack of sheaves to make a succah of it, it is not a succah. [If he took from the lower sheaves near the ground and hollowed out a space the size of a succah, the schach is found to be already made and standing of itself — but the Torah said: "shall you make," and not from what is already made. But if there were already in it the space of a handbreadth extending seven (handbreadths) which he made to be schach, and he hollowed it out until he elevated the space to a height of ten (handbreadths), this is not considered as already made, for he hereby adjusts only the walls; and "shall you make, but not from what is already made" does not apply to the walls — so that it is like a succah less than ten (in height), which was hollowed out to bring it up to ten.]

הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָה לְמַטָּה, אִם גָּבוֹהַּ מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים, פְּסוּלָה. מִלְּמַטָּה לְמַעְלָה, אִם גָּבוֹהַּ מִן הָאָרֶץ עֲשָׂרָה טְפָחִים, כְּשֵׁרָה. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁמִּלְּמַטָּה לְמַעְלָה עֲשָׂרָה טְפָחִים, כָּךְ מִלְמַעְלָה לְמַטָּה עֲשָׂרָה טְפָחִים. הִרְחִיק אֶת הַסִּכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים, פְּסוּלָה:

If one lowers walls from above to below, [i.e., If he began to weave the walls close to the schach and continued weaving them downwards] — If it (the wall) is three handbreadths higher than the ground, it is pasul. [For a goat can then jump in at one bound and it (the lowered wall) is not considered a partition.] From below to above — If it is ten handbreadths higher than the ground, it is kasher [even if it does not reach the schach and is considerably removed from it.] R. Yossi says: Just as ten tefachim [of weaving] suffices from bottom to top, so it suffices from top to bottom, [even if it is well above the ground, R. Yossi holding that a suspended partition validates (the succah). The halachah is not in accordance with R. Yossi.] If he removes the schach three handbreadths from the walls, it is pasul. [This does not refer to (removal from) the top, but to the width; i.e., if he left space between the wall and the schach along the length or breadth of the succah.]

בַּיִת שֶׁנִּפְחַת וְסִכֵּךְ עַל גַּבָּיו, אִם יֵשׁ מִן הַכֹּתֶל לַסִּכּוּךְ אַרְבַּע אַמּוֹת, פְּסוּלָה. וְכֵן חָצֵר שֶׁהִיא מֻקֶּפֶת אַכְסַדְרָה. סֻכָּה גְדוֹלָה, שֶׁהִקִּיפוּהָ בְדָבָר שֶׁאֵין מְסַכְּכִים בּוֹ, אִם יֵשׁ תַּחְתָּיו אַרְבַּע אַמּוֹת, פְּסוּלָה:

If a roof fell in [in the middle] and he put schach there (in the open space), [so that the walls are at a distance from the schach, it is kasher.] If there are four cubits from the wall to the schach, it is pasul. [If, less than that, it is kasher. For it is a halachah to Moshe upon Sinai that we say "a bent-over wall" (is kasher) up to four cubits. We perceive the roof of the house as an extension of the wall, reaching until the schach (and he may not sleep under it.) The same applies to a courtyard with an exedra, [where he put schach in the "atmosphere" of the courtyard, distant from the walls of the exedra. (An exedra is a place surrounded by three walls)]. A large succah, ringed (on top) by something which may not be used as schach — If there is below it, (i.e., from where it begins, until the wall) four cubits, it is pasul. [Any succah where, if the pasul schach were removed, there would remain seven by seven handbreadths of kosher schach, is called "a large succah." ("ringed by something which cannot be used as schach":) only at the side (of the roof), where the succah is rendered pasul only if there are four cubits of pasul schach by reason of (the perception of) "a bent-over wall"; but in the middle of the succah, it renders it pasul (even) with (only) four handbreadths. And space without schach at all, whether in the middle or on the side, renders the succah pasul with three handbreadths (of such space).]

הָעוֹשֶׂה סֻכָּתוֹ כְּמִין צְרִיף, אוֹ שֶׁסְּמָכָהּ לְכֹתֶל, רַבִּי אֱלִיעֶזֶר פּוֹסֵל, מִפְּנֵי שֶׁאֵין לָהּ גָּג, וַחֲכָמִים מַכְשִׁירִין. מַחְצֶלֶת קָנִים גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה, מְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִין בָּהּ. לְסִכּוּךְ, מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַחַת קְטַנָּה וְאַחַת גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה, מְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִין בָּהּ. לְסִכּוּךְ, מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה:

If one makes his succah in the shape of a cone, [so that it does not have a roof], or if he supports it on a wall, [inclining the tops of the reeds to the wall, the reeds slanting downwards to the ground], R. Eliezer rules it pasul because it lacks a roof. [It is not clear what is roof and what is wall. For a slanted tent is not called a tent, but only one which has a roof of (at least) a handbreadth.] And the sages rule it kasher. [The halachah is in accordance with R. Eliezer.] A large reed mat made for reclining acquires tumah and may not be used for schach. For schach, it may be used for schach and it does not acquire tumah. [With respect to a small mat, there is no difference of opinion, all agreeing that it is made for reclining and not for schach (roof covering). Where do they differ? With respect to a large mat. The first tanna holds that a large one is made for schach and a small one for reclining. And his words are to be understood thus: A large mat is made for schach, but if he expressly states that he is making it for reclining, it acquires tumah and may not be used as schach. "For schach, it may be used for schach": This is to be understood as follows: And a small mat is made for reclining; but if he expressly states that he is making it for schach, it may be used as schach.] R. Eliezer says: Both small and large are made [ab initio] for reclining. [Therefore,] it [even a large one] acquires tumah, and may not be used as schach. [But if he expressly stated that it is] to be used for schach, it may be used as schach and it does not acquire tumah. [The halachah is in accordance with R. Eliezer.]