Сукка, которая выше двадцати локтей, - это пасул (непригодный), [потому что сукка должна быть временным жилищем, написано (Второзаконие 16:13): «Праздник суккота сделай для себя семь дней». Настоящая Тора гласит: «Сделай сукку (до конца) в течение (периода) семи дней. И выше двадцати локтей один делает не временное жилище, а постоянное.] Р. Иегуда управляет им кашером, [считая, что сукка должна быть постоянным жилищем. Галаха не соответствует Р. Иегуде.] И следующие не годятся: тот, у которого меньше двадцати ручных ширин, [это зловонное жилище, а другой не живет в зловонном жилище.], У одного нет трех стен, [написано (Левит 23:42): «В Суккот», «В Суккот», «Суккот», два дефектных (без вавилонского) и один плене (с вавилонским эффектом, равным двум): один, для схаха (покров сукки) значение «сукка» означает «схах», оставляя нас с тремя на трех стенах. Галаха Моисею на Синайском полуострове «приходит и уменьшает одну стену», расставив ее по ширине. Так что у нас осталось два регулируемых размера и один, даже на ширину. Следовательно, если сукка имеет две стены, одна рядом с другой, третья стенка состоит из несколько больше, чем ширина руки, и расположена на расстоянии менее трех сторон от одной из двух стен. Для чего-то, что меньше чем на три ширины руки от чего-либо, считается присоединенным к нему (лавуд), так что оно (третья стена) рассматривается как одно из четырех значений ширины, так что большая часть стены выполнена, и у нас есть сукка трех стены, к которым должна быть добавлена форма входа. И если две стены противоположны друг другу, с пустым пространством между ними, доска несколько больше, чем четыре handbreads принесен и стоял менее чем на три handbreads от одной из двух стен, так что доска считается одной из семь локтей, что является (необходимым) размером для кашрута сукки по длине и ширине, сукка должна быть семь на семь, чтобы вместить голову, большую часть тела и стол—шесть на шесть для его головы и большей части его тела, и один за другим для его стола.] и тот, чье солнце больше его тени. [Но если они равны, это кашер, и это так только тогда, когда они равны внизу, на земле сукки, и в этом случае определенно, что выше, в щах, тень больше, чем солнце, как говорят люди: «Зуз выше - это астира (ползуза) внизу».] Старая сукка—Бет Шаммай управляет этим, пасул, а Бет Гилель управляет этим, кашер. Что такое "старая сукка"? Тот, который был сделан за тридцать дней до фестиваля. Но если это было сделано ради фестиваля, даже с начала года, это кашер. [Бет Шаммай правит этим, пасул, потому что им требуется сукка-лишма (ради мицвы); но этот был сделан без такого намерения. Но если это было сделано в течение тридцати дней после фестиваля, так как в этот период люди проверяют галахот фестиваля, предполагается, что он был сделан в лишмах. До тридцати дней предполагается иначе. И Бет Гилель управляет этим кашером, потому что они не требуют сукки (которая будет сделана) ради праздника.]
Bartenura on Mishnah Sukkah
סוכה שהיא גבוהה למעלה מעשרים אמה פסולה – for a Sukkah, we require a temporary dwelling, as it is written (Deuteronomy 16:13): “[After the ingathering from your threshing floor and your vat,] you shall hold the Feast of Booths for seven days,” the Torah said that you shall make a Sukkah for seven days, and higher than twenty cubits, a person does not make [for] his dwelling a temporary dwelling, but rather a permanent dwelling.
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English Explanation of Mishnah Sukkah
Introduction Tractate Sukkah begins with a mishnah that is remarkably similar to the first mishnah of Eruvin. It states the maximum and minimum height of a sukkah. We should note that the word “sukkah” in the mishnah sometimes refers to the “skhakh”, the dead branches used to make the sukkah’s roof. The mishnah pays far more attention to the roof of the sukkah than to its walls. The second half of the mishnah deals with an old sukkah, one which was not built to be a sukkah for the festival of Sukkot, but was built to serve as shade in general. In the Middle East many farmers build such structures in order to provide shade from the hot sun.
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Bartenura on Mishnah Sukkah
ור"י מכשיר – as he holds that the we require for the Sukkah a permanent dwelling. But the Halakha is not according to Rabbi Yehuda.
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English Explanation of Mishnah Sukkah
A sukkah which is more than twenty cubits high is not valid. Rabbi Judah validates it. The roof of the sukkah cannot be more than 20 cubits higher than the ground. This is about 10 meters, which would make a very high sukkah. There are several reasons provided for this in the Talmud. At such a great height, one would not notice the skhakh, and noticing that one is sitting under skhakh is part of the experience of sitting in the sukkah. Another possibility is that if the skhakh is above twenty cubits one will be sitting in the shade of the walls and not the shade of the skhakh. Finally, a sukkah that is higher than twenty cubits will of necessity have to be built stronger. As it becomes more permanent, it becomes less like a sukkah and more like a house. As Rabbi Judah did with regard to the “post and beam” in Eruvin (see the intro to Eruvin, and the first mishnah) so too with regard to the sukkah he sets no limit as to a sukkah’s height.
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Bartenura on Mishnah Sukkah
ושאינה גבוהה י' טפחים – it is invalid, for it is a decayed/decomposed dwelling and no person dwells in a decayed/decomposed dwelling.
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English Explanation of Mishnah Sukkah
One which is not ten handbreadths high, or which does not have three walls, or which has more sun than shade, is not valid. The second section of the mishnah provides three requirements that everyone agrees with. First of all, the sukkah must be 10 handbreadths high. This is equivalent to about a meter high, still quite small. Were the sukkah smaller than ten handbreadths a person could not even sit inside it. Secondly, the sukkah must have three walls. Finally, the skhakh must provide more shade than the amount of sun it allows in.
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Bartenura on Mishnah Sukkah
ושאין לה ג' דפנות – as it is written (defectively, without the “vav” twice in Leviticus 23:42 and once more fully in Leviticus 23:43): “in booths,” “in booths,” “in booths”. Two are defective/lacking and one is full (see Talmud Sukkah 6b); one [of them] is for the S’khakh/the cover of the festive booth/Sukkah, for the explanation of [the word] “Sukkah” is S’khakh, there remains to them three for the three walls. A traditional interpretation of a law (i.e., a usage dating from Moses as delivered from Sinai) is brought and we diminish one wall and establish it as a handbreadth, there remains two walls according to the traditional law and the third [wall] is a handbreadth [long]. Therefore, a Sukkah which has two walls one adjacent to the other, we make a third wall which has in it a handbreadth and a bit more and set it up at less than three [handbreadths] from one of the [other] two walls, for anything where there is a gap that is less than three handbreadths [distant] is like a legal fiction of considering separated parts as united [if the gap is less than three handbreadths], and I is considered as if it is a wall of four handbreadths and the result is that most of the wall is made, and this Sukkah has three walls, and one must make the form of an opening for it. But if the two walls are opposite each other and the between them, it is perforated, one brings a partition/barrier of four handbreadths and a bit more and establishes it no less than three-handbreadths near one of the two walls and it is considered as if there is with this barrier seven handbreadths which is the appropriate measurement of a Sukkah lengthwise and by width, for the Sukkah must have seven [handbreadths] by seven [handbreadths] in order to support one’s head, the majority of one’s body and one’s table, six [handbreadths] by six [handbreadths] for one’s head and the majority of one’s body and one’s table and one handbreadth by one handbreadth for one’s table.
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English Explanation of Mishnah Sukkah
An old sukkah: Bet Shammai invalidates it and Bet Hillel validates it. What is an “old sukkah”? Any one which he made thirty days before the festival; but if he made it for the purpose of the festival, even at the beginning of the year, it is valid. Bet Hillel allows a person to use an old sukkah. For Bet Hillel the intention that went in to building the sukkah is not critical, what is critical is the use of the sukkah. In contrast, for Bet Shammai an old sukkah, one that was not made with the intent to use it on the festival, is invalid, even if it matches all of the other halakhic criteria. However, Beth Shammai agrees that any sukkah that was made thirty days before the festival is valid, since we can assume that he made it knowing that he might use it on Sukkot. The only debate is over a sukkah that was made more than thirty days before Sukkot without the intention of using it on Sukkot.
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Bartenura on Mishnah Sukkah
ושחמתה מרובה מצלתה פסולה – but when they are equivalent, when the sunlight is like the shade, it is valid, and specifically if they are equivalent from the bottom at the ground of the Sukkah, for it is known that above with the S’khakh/the cover of the festive booth, its shade is greater than its sunlight, for people say, like a Zuz from above like a silver coin/half-a-zuz from below.
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Bartenura on Mishnah Sukkah
בית שמאי פוסלין – for they require “Sukkah” (the first mention of the word) for itself, and it is made for an undefined purpose, for if it was made within thirty days of the Festival [of Sukkot] since we ask about the laws of the Festival thirty days prior to the Festival, if he is simply making a Sukkah for the purpose of the Festival, but prior to thirty days, he is not simply making it for the sake of the holiday.
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Bartenura on Mishnah Sukkah
וב"ה מכשירין – for they (i.e., the School of Hillel) do not require the [first use of the word] “Sukkah” for the purpose of the Festival.
