Si uno apoya su succah en una cama, es kasher. R. Yehudah dice: Si no puede sostenerse por sí mismo, es pasul. [R. Yehudah es consistente con su opinión de que una succah debe ser una vivienda permanente. La halajá no está de acuerdo con R. Yehudah.] Succah meduvleleth [uno en el que no colocó las cañas juntas, una al lado de la otra, sino una más alta y otra más baja, de modo que el sol es más que la sombra], si su sombra es más que su sol, es kasher. [Nuestra Mishná nos informa que lo percibimos como si estuvieran ordenados. Si en tal caso su sombra fuera más que su sol, es kasher.]
Bartenura on Mishnah Sukkah
רבי יהודה אומר אם אינה יכולה לעמוד בפני עצמה – Rabbi Yehuda according to his reasoning, who said that [regarding a] Sukkah we require a permanent dwelling. But the Halakha is not according to Rabbi Yehuda.
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English Explanation of Mishnah Sukkah
Introduction
There are two completely separate topics addressed in this mishnah. The first deals with a person who supports his sukkah on bedposts.
The second deals with the necessary thickness and orderliness of the skhakh.
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Bartenura on Mishnah Sukkah
מדובללת – he did not lay the reeds together one next to another, but rather (see Talmud Sukkah 22a) one reed going up and another read going down, and through this, its sunlight is greater than its shade, and our Mishnah teaches us that we see as if they are lying evenly, and if this is he case, the shade is greater and fit/valid.
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English Explanation of Mishnah Sukkah
One who supports his sukkah with the posts of a bed, it is valid. Rabbi Judah says: if it cannot stand on its own, it is invalid. In this case a person used his bedposts to support his sukkah. The bedposts served as the poles upon which the skhakh rested. The sages say that it is valid but Rabbi Judah requires a structure that cannot be carried around and hence he invalidates it. We should note that on several occasions we have seen that Rabbi Judah validates permanent like structures for a sukkah (see 1:1, 1:7). Here we see that he invalidates portable sukkot.
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English Explanation of Mishnah Sukkah
A disorderly sukkah (and whose shade is more than its sun is valid. There are two readings of this mishnah. According to the reading which has the words “and one,” the mishnah discusses two matters: 1) a disorderly sukkah and 2) a sukkah whose skhakh provides more shade than the sun that it allows in. A disorderly sukkah according to this explanation is a sukkah whose skhakh looks disorganized. Some of it is poking up and some of it is sticking down. As long as there is more shade than sun, this sukkah is valid. According to the other explanation and reading of the mishnah the words “and one” are not part of the mishnah. Rather the mishnah refers to a sukkah without a lot of skhakh. Such a sukkah is valid as long as the shade is more than the sun.
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English Explanation of Mishnah Sukkah
One whose [skhakh] is thick like [the roof] of a house is valid, even though the stars cannot be seen through it. Despite common belief, the skhakh of a sukkah can be so thick that one cannot even see anything through it. However, the halakhah is that although such a sukkah is valid, it is not desirable. One should strive to have skhakh that is not quite this thick.
