## Jerusalem Talmud Sukkah Chapter 1

###### Jerusalem Talmud Sukkah 1:1:1
[Jerusalem Talmud Sukkah 1:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:1)

**משנה:** סוּכָּה שֶׁהִיא גְבוֹהָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה פְּסוּלָה. וְרִבִּי יְהוּדָה מַכְשִׁיר. וְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים וְשֶׁאֵין לָהּ שָׁלֹשׁ דְּפָנוֹת וְשֶׁחַמָּתָהּ מְרוּבָּה מִצִּלָתָהּ פְּסוּלָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** A *sukkah* which is higher than twenty cubits is disqualified; Rebbi Jehudah qualifies it¹ is its roofing, סְכָךְ, which has to be temporary and made from vegetable material, giving little protection from the rain, the roofing always should be visible to any person inside the *sukkah*.. It is disqualified if it is not ten hand-breadths high², or does not have three walls³ 1:8) gives the name of *sukkah* to a watchman’s shelter from the sun, a roof over 4 poles without any walls, this does not apply to the holiday hut which must be a dwelling place., or where the sunshine is larger than the shade.

footnotes:
¹ Since the essence of a sukkah
² Since nobody could dwell inside.
³ Even though Isaias (Is.


###### Jerusalem Talmud Sukkah 1:1:2
[Jerusalem Talmud Sukkah 1:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:2)

**הלכה:** סוּכָּה שֶׁהִיא גְבוֹהָה כול'. רִבִּי יוֹסֵי אָמַר לָהּ סְתָם. רִבִּי אָחָא בְשֵׁם רַב. וְרַבָּנִן יָלְפִין לָהּ מִפִּיתְחוֹ שֶׁלְהֵיכָל. וְרִבִּי יוּדָה יְלִיף לָהּ מִפִּתְחוֹ שֶׁלְאוּלָם. אִם מִפִּתְחוֹ שֶׁלְאוּלָם דַּיוֹ אַרְבָּעִים אַמָּה. דְּתַנִּינָן תַּמָּן. פִּתְחוֹ שֶׁלְאוּלָם גּוֹבְהוֹ אַרְבָּעִים אַמָּה. וְרָחְבּוֹ עֶשְׂרִים אַמָּה. תַּנֵּי רִבִּי חִיָיה. אֲפִילוּ אַרְבָּעִים חֲמִשִּׁים אַמָּה. תַּנֵּי בַּר קַפָּרָא. אֲפִילוּ מֵאָה אַמָּה. אָמַר רִבִּי אַבִּין. רִבִּי יוּדָה כְדַעְתֵּיהּ וְרַבָּנִן כְדַעְתְּהוֹן. דְּתַנִּינָן תַּמָּן. וְכֵן גְּשָׁרִים הַמְפוּלָּשִׁין מְטַלְטְלִין תַּחְתֵּיהֶן בַּשַּׁבָּת. דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹסְרִין. הֵיךְ מַה דְאַתְּ אֲמַר תַּמָּן. אַתְּ רוֹאֶה אֶת הַתִּקְרָה כְּאִילּוּ הִיא יוֹרֶדֶת וְסוֹתֶמֶת. כָּךְ אַתְּ אֲמַר הָכָא. אַתְּ רוֹאֶה אֶת הַמַּלְתֵּירָה כְּאִילּוּ הִיא יוֹרֶדֶת וְסוֹתֶמֶת. הִיא דַעְתֵּיהּ דְּרִבִּי יוּדָה בָסוּכָּה הִיא דַעְתֵּיהּ בְמָבוֹי. הִיא דַעְתְּהוֹן דְּרַבָּנִן בְסוּכָּה הִיא דַעְתְּהוֹן בְמָבוֹי. וְלֹא דַמְיָיא. יֵשׁ דְּבָרִים כְּשֵׁרִים בַּסּוּכָּה וּפְסוּלִים בְּמָבוֹי כְּשֵׁירִים בְּמָבוֹי וּפְסוּלִים בַּסּוּכָּה. דּוּקְרָנִין כְּשֵׁירִים בַּסּוּכָּה וּפְסוּלִין בְּמָבוֹי. וְתַנֵּי כֵן. הֵבִיא אַרְבָּעָה דֻּקְרָנִין וְסִיכֵּךְ עַל גַּבֵּיהֶן. בַּסּוּכָּה כָשֵׁר וּבְמָבוֹי פָסוּל. הָדָא דְאַתְּ אֲמַר. בִּגְבוֹהִין שְׁלֹשָׁה לְמַעֲלָה מִכּוֹתְלֵי הַמָּבוֹי. אֲבָל אִם אֵינָן גְבוֹהִין שְׁלֹשָׁה לְמַעֲלָה מִכּוֹתְלֵי הַמָּבוֹי כָּשֵׁר. בְּשֶׁאֵין בָּהֶן רוֹחָב אַרְבָּעָה. אֲבָל אִם יֵשׁ בָּהֶן רוֹחָב אַרְבָּעָה אֲפִילוּ גְבוֹהִין כַּמָּה כָּשֵׁר. דְּפָנוֹת כְּשֵׁירוֹת בַּסּוּכָּה וּפְסוּלוֹת בְּמָבוֹי. וְתַנֵּי כֵן. שְׁתַּיִם כְּהִילְכָתָן וְהַשְּׁלִישִׁית אֲפִילוּ טֶפַח. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. שְׁתַּיִם שֶׁלְּאַרְבָּעָה אַרְבָּעָה טְפָחִים וְהַשְׁלִישִׁית אֲפִילוּ טֶפַח כָּשֵׁר. וּבְמָבוֹי עַד שֶׁיְּהֵא מְגוּפָּף מֵאַרְבַּע רוּחוֹתָיו. רָחַב מֵעֶשֶׂר אַמּוֹת. בַּסּוּכָּה כָשֵׁר וּבְמָבוֹי פָסוּל. הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן אֶת הַדְּלַעַת וְאֶת הַקִּיסּוֹס וְסִיכֵּךְ עַל גַּבָּיו פְּסוּלָה. הָדָא דְאַתְּ אֲמַר. עַל בֵּית סָאתַיִם. אֲבַל יוֹתֵר מִבֵּית סָאתַיִם נַעֲשֵׂית כִּמְחִיצָה שֶׁהוּקְפָּה זְרָעִים. שֶׁאֵין מוּתָּר לְטַלְטֵל בָּהּ אֶלָּא בְאַרְבַּע אַמּוֹת. חַמָּתָהּ מְרוּבָּה מִצִּילָּתָהּ. בַּסּוּכָּה פְסוּלָה. בְּמָבוֹי כָשֵׁר. סוּכָּה מְקוּרָה פְסוּלָה. מָבוֹי מְקוּרֶה כָשֵׁר. רִבִּי אָחָא בְשֵׁם רִבִּי הוֹשַׁעְיָה. לֹא סוֹף דָּבָר מְקוּרֶה. אֶלָּא אֲפִילוּ נָתַן מְלַתֵרָה וְיֵשׁ בָּהּ רוֹחַב אַרְבָּעָה טְפָחִים מַתֶּרֶת אֶת הַמָּבוֹי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “An alley which is higher than twenty,” etc. ⁶ Chapter 1, explained there in Notes 31–57. A dead-end alley can be turned into the private domain of its dwellers for the rules of the Sabbath by turning its entrance into a symbolic gate. For the cross-beam which designates the gate the same measurements as for a *sukkah* are required for the rabbis and R. Jehudah. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there⁷3:4.: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there⁸9:5., “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam¹⁶⁷ Chapter 1, Note 41. as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a *sukkah*, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a *sukkah* is their opinion in the case of an alley. But they are not comparable. There are items qualified for a *sukkah* which are disqualified for an alley and those qualified for an alley but disqualified for a *sukkah*. Double pointed poles⁹ are qualified for a *sukkah* but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a *sukkah* but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a *sukkah* but disqualified for an alley, and it was stated thus¹⁰1:13.: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a *sukkah* but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.¹¹1:4.” That means, up to an area of two *bet se’ah*. But more than an area of two *bet se’ah* it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as *sukkah* but qualified for an alley. A roofed *sukkah* is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

footnotes:
⁶ This text was copied at the beginning of Eruvin
⁷ Mishnah Middot
⁸ Mishnah Eruvin
¹⁶⁷ Greek μέλαθρον, τό, a substantial load-bearing beam, not simply a thin plank. Cf. Eruvin
⁹ Greek δίκρανον, τό.
¹⁰ Tosephta Sukkah
¹¹ Mishnah Sukkah


###### Jerusalem Talmud Sukkah 1:1:3
[Jerusalem Talmud Sukkah 1:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:3)

אִילּוּ בַיִת שֶׁהוּא גָבוֹהַּ מִכַּמָּה שֶׁמָּא אֵינוֹ חַיָיב בְּמַעֲקֶה. אֵינוֹ חַיָיב בִּמְזוּזָה. אֶלָּא בַיִת מְקוּרֶה. אֵין סוכָּה מְקוּרָה. מָצִינוּ סִיכּוּךָ שֶׁהוּא כְקִירוּי. דְּתַנִּינָן תַּמָּן. הִרְחִיק אֶת הַסִּיכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים פְּסוּלָה. אֶלָּא בַיִת מְגוּפָּף וְאֵין סוּכָּה מְגוּפֶפֶת. וַהֲרֵי אֶכְּסֶדְרָה שֶׁנִּפְרְצָה בִּמְלוֹאָהּ לִרְשׁוּת הָרַבִּים. רִבִּי אִילָא [בְשֵׁם] רַב וְרִבִּי יוֹחָנָן תְּרֵיהוֹן אָמְרִין. מְטַלְטְלִין בְּכוּלָּהּ. מַאי כְדוֹן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַתּוֹרָה אָמְרָה בַּסּוּכּוֹת תֵּשְׁבוּ. עַד עֶשְׂרִים אַמָּה אַתְּ יוֹשֵׁב בְּצִילָּהּ שֶׁלְסוּכָּה. מֵעֶשְׂרִים אַמָּה וּלְמַעֲלָן אַתְּ יוֹשֵׁב בְּצִילָּן שֶׁלְדַּפְנוֹת. אָמַר רִבִּי יוֹנָה. הָדָא דְאַתְּ אָמַר. בִּנְתוּנָה לְמַעֲלָה מֵעֶשְׂרִים אַמָּה לַדַּפְנוֹת. אֲבָל אִם הָיְתָה נְתוּנָה לְמַטָּה מֵעֶשְׂרִים אַמָּה לַדַּפְנוֹת כְּשֵׁירָה. אָמַר לֵיהּ רִבִּי יוֹסֵה. עַל דַּעְתָּךְ דְּאַתְּ אָמַר. בַּדַּפְנוֹת הַדָּבָר תָּלוּי. נִיתְנֵי. סוּכָּה שֶׁהִיא נְתוּנָה לְמַעֲלָה מֵעֶשְׂרִים אַמָּה לַדַּפְנוֹת פְּסוּלָה. רִבִּי בָּא בְשֵׁם רַב. בְּשֶׁאֵינָהּ מַחֳזֶקֶת אֶלָּא רֹאשׁוֹ וְרוּבּוֹ וְשׁוּלְחָנוֹ. אֲבָל אִם הָיְתָה מַחֲזֶקֶת יוֹתֵר כְּשֵׁירָה. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יֹאשִׁיָה. בְּשֶׁאֵין דַּפְנוֹתֶיהָ עוֹלוֹת עִמָּהּ. אֲבָל אִם הָיוּ דַּפְנוֹתֶיהָ עוֹלוֹת עִמָּהּ כְּשֵׁירָה. וְהָא מַתְנִיתָא פְלִיגָא. אָמַר רִבִּי יְהוּדָה. מַעֲשֶׂה בְסוּכָּתָהּ שֶׁלְהֶילֵנֵי הַמַּלְכָּה בְלֹוד שֶׁהָיְתָה גְבוֹהָה יוֹתֵר מֵעֶשְׂרִים אַמָּה וְהָיוּ חֲכָמִים נִכְנָסִין וְיוֹצְאֵין בָָּהּ וְלֹא אָמַר אָדָם דָּבָר. אָמְרוּ לוֹ. מִפְּנֵי שֶׁהִיא אִשָּׁה וְאֵין אִשָּׁה מְצֻּוָּה עַל הַמִּצְוֹת. אָמַר לָהֶן. אִם מִשָּׁם רְאָיָיה וַהֲלֹא שִׁבְעָה בָנִים תַלְמִידֵי חֲכָמִים הָיוּ לָהּ. אִית לָךְ מֵימַר. בְּסוּכָּתָהּ שֶׁלְהֶילֵנֵי בְּשֶׁאֵינָהּ מַחֲזֶקֶת אֶלָּא כְדֵי רֹאשׁוֹ וְרוּבּוֹ וְשׁוּלְחָנוֹ. אֶלָּא בְּשֶׁאֵין דַּפְנוֹתֶיהָ עוֹלוֹת עִמָּהּ. מִסְתַבְּרָא מַה דָאָמַר רִבִּי יֹאשִׁיָה. לֵית הִיא פְלִיגָא. דְּכֵן אָרְחֵיהוֹן דַּעֲתִּירַיָיא מֵיעֲבַד דַּפְנָתָא קְלִילָן דִּי יַיא קְרוּרָה עָלִיל.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Now is a house which is very high not obligated to have a parapet, or to have a *mezuzah*¹² 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 roofed¹³.. We find that thatching is like roofing, as we have stated there¹⁴ 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 porch¹⁵ Chapter 1, Note 88. was totally open to the public domain, do not Rebbi Ila [in the name of]¹⁶(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 entirety¹⁷? What about it? Rebbi Abbahu in the name of Rebbi Joḥanan: The Torah said, *in sukkot you shall dwell*¹⁸ 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 it¹⁹. 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.²⁰” Rebbi Abba in the name of Rav, if it only holds a person’s head, most of his body, and his table²¹ 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* disagree²²? “Rebbi Jehudah said, it happened that the *sukkah* of Queen Helena²³ 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 obligated²⁴1:7.. He said to them, is that a proof? Did she not have seven learned sons²⁵.?” 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 enter²⁶ which is not minimal and whose thatching rests on the walls..

footnotes:
¹² Since a sukkah
¹³ A house must be a permanent shelter which also protects against winter rains; this does not apply to the thin thatching covering a sukkah
¹⁴ Mishnah 1:10. Everywhere an empty space up to 3 hand-breadths width is disregarded (cf. Eruvin
¹⁵ Greek ’εξέδρα ‘η, a covered walkway. Cf. Eruvin
¹⁶ Corrector’s addition. A comparison with the text in Eruvin
¹⁷ While 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.
¹⁸ Lev.
¹⁹ The thatching. For him a low thatching in very high walls creates a qualified sukkah
²⁰ R. Jonah’s explanation is rejected; the thatching must be on top of the walls.
²¹ A minimal sukkah
²² Tosephta 1:1, Babli 2b.
²³ Of Adiabene, who moved to Jerusalem as a widow.
²⁴ As a positive commandment tied to a specified time it does not apply to women, Mishnah Qiddušin
²⁵ It is spelled out in the Tosephta that they were sitting with their mother in her sukkah
²⁶ Therefore it is accepted practice that the height restriction does not apply to a sukkah


###### Jerusalem Talmud Sukkah 1:1:4
[Jerusalem Talmud Sukkah 1:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:4)

רַב הוֹשַׁעְיָה בָעֵי. הֵבִיא נֶסֶר וּנְתָנוֹ עַל גַּבֵּי חוּלֵיָיה שֶׁלְעָמוּד. פְּשִׁיטָא. אִם יָמוּד מִן הַנֶּסֶר יֵשׁ כָּאן עֶשְׂרִים אַמָּה. אִם יָמוּד מִן הַקַּרְקַע אֵין כָּאן עֶשְׂרִים אַמָּה. מָה אַתְּ עֲבִיד לֵיהּ. כָּאֲוִיר פָּסוּל. כִּסְכָךְ פָּסוּל. אִין תַּעֲבְדִּינֵיהּ כָּאֲוִיר פָּסוּל פּוֹסֵל בִּשְׁלֹשָׁה טְפָחִים. אִין תַּעֲבְדִּינֵיהּ כִּסְכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. רִבִּי יוֹסֵה בֵירִבִּי בּוּן בְּשֵׁם חִזְקִיָּה. מִפְּנֵי מָה אָמְרוּ. סְכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. שֶׁלֹּא בָא אֶלָּא לְהֶיתֵּירָהּ שֶׁלְסוּכָּה. אָמַר רִבִּי מִיָישָׁא. וּתְמִיהַּ אֲנָא הֵיךְ רַב הוֹשַׁעְיָה צְרִיכָה לֵיהּ. וְלָמָּה לֹא יְלִיף לָהּ מִן הָדָא דְּרִבִּי בָּא בַּר מָמָל. דְּתַנִּינָן תַּמָּן. הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָן לְמַטָּן. אִם גְּבוֹהָה מִן הָאָרֶץ שְׁלשָׁה טְפָחִים פְּסוּלָה. וְאָמַר רִבִּי בָּא בַּר מָמָל. בְּשֶׁאֵינוֹ יוֹשֵׁב וְאוֹכֵל בְּצִילָּן שֶׁלְדַּפְנוֹת. אֲבָל אִם הָיָה יוֹשֵׁב וְאוֹכֵל בְּצִילָּן שֶׁלְדַּפְנוֹת כְּשֵׁירָה. אָמַר רִבִּי יוֹסֵה. לֵית הָדָא דְּרִבִּי בָּא בַּר מָמָל אוּלְפָּן. מִן מַתְנִיתָן יְלִיף לָהּ רִבִּי בָּא בַּר מָמָל. דְּתַנִּינָן תַּמָּן. כְּצוֹצְטְרָא שֶׁהִיא לְמַעְלָה מִן הַיָּם אֵין מְמַלִִין הֵימֶינָּה בַשַּׁבָּת אֶלָּא אִם כֵּן עָשׂוּ לָהּ מְחִיצָה גְבוֹהָ עֲשָׂרָה טְפָחִים בֵּין מִלְמַעְלָן בֵּין מִלְמַטָּן. וְאָמַר רִבִּי זְעוּרָה רַב יְהוּדָה בְשֵׁם רַב. וְהִיא שֶׁתְּהֵא מְחִיצָה מְשׁוּקַעַת בַּמַּיִם כִּמְלוֹאוֹ שֶׁלְדְּלִי. וְלֹא דַמְיָיא. יַם כַּרְמְלִית הִיא. אֵינָהּ לֹא רְשׁוּת הַיָּחִיד וְלֹא רְשׁוּת הָרַבִּים. בְּרַם הָכָא הַתּוֹרָה אָמְרָה בַּסּוּכּוֹת תֵּשְׁבוּ. מִקַּרְקַע סוּכָּה אַתְּ מוֹדֵד עֶשְׂרִים אַמָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rav Hoshaia asked: If he brought a plank²⁷. One may either sit under the protruding plank or on top of it. and put it protruding on top of a pillar. It is obvious that if he measures from the plank there are twenty cubits, if he measures from the ground it is not twenty cubits²⁸. How do you treat this? As disqualified space, as disqualified thatching? If you are treating it as disqualified space, it disqualifies by three hand-breadths²⁹. If you are treating it as disqualified thatching, it only disqualifies by four cubits³⁰ if the solid material does not extend 4 cubits from the walls. The solid roof then simply is considered a horizontal part of the vertical walls.. Rebbi Yose ben Rebbi Abun in the name of Ḥizqiah: Disqualified thatching only disqualifies by four cubits, since it serves only to permit the *sukkah*³¹. Rebbi Miasha said, I am wondering what was Rav Hoshaia’s problem? Why does he not infer from the statement of Rebbi Abba bar Mamal, since we stated there³²: “If one makes the wall hanging from top to bottom, if it is more than three hand-breadths higher than the ground it is disqualified³³;” and Rebbi Abba bar Mamal said, if he does not sit and eats in the shade of the walls, but if he was sitting and eating in the shade of the walls it is qualified³⁴, it is as if he sits in the open. But if he lies on a couch or sits on a chair higher that 3 hand-breadths, he is surrounded by walls and is under a thatched roof, fulfilling the commandment to sit in the *sukkah*. Similarly, in the case of Rav Hoshaia, one should say that if he sits on the ground, the *sukkah* is disqualified, but not if he sits on the plank.. Rebbi Yose said, that of Rebbi Abba bar Mamal is not an inference since Rebbi Abba bar Mamal learned it from another Mishnah, as we have stated there³⁵ Mishnah 8:9.: “From a balcony above the sea one may not draw water on the Sabbath unless one made a partition ten hand-breadths high either above or below³⁶.” And Rebbi Ze`ira said, Rav Jehudah in the name of Rav: Only if the partition is lowered into the water the full length of a pail³⁷ Chapter 8 (Notes 73–80). Since water is always moving, it is impossible to know which molecules will be where at a given time. The answer is that this is irrelevant; at the time the pail is lowered it will draw water only from water on the house’s side of the partition lowered into the lake.. But one cannot compare it. The sea is *karmelit*, neither private nor public domain³⁸1, Note 73.. But here the Torah said, *in sukkot you shall dwell*¹⁸ 23:42.. From the floor of the *sukkah* you measure twenty cubits³⁹.

footnotes:
²⁷ A solid wooden plank. While it is of vegetable origin, it cannot be used for thatching if it is too wide since it is impermeable by both light and rain. The pillar is standing in the middle of the sukkah
²⁸ But more than that.
²⁹ If it cannot be used for thatching, cf. Note 13; Halakhah 10.
³⁰ If the roof is made of solid material, only in the center there is a skylight which can be covered by thatching; this may be a qualified sukkah
³¹ Babli 4a.
³² Mishnah 1:10.
³³ Up to three hand-breadths of empty space are disregarded both on top (Note 13) or on the bottom of a wall. The wall is considered as if standing on the ground.
³⁴ If he sits on the ground in such a sukkah
³⁵ Eruvin
³⁶ The house is on a lakeshore, the balcony is built over the lake, and there is a hole in the balcony through which a pail may be lowered to draw water. While obviously water is always moving and it cannot be asserted that water drops found under the balcony on the Sabbath were there at sundown, and the water could have come from outside the house’s Sabbath domain, since the restriction is purely rabbinic it is enough that under the balcony one make a symbolic wall whose extension would enclose the water.
³⁷ A quote from Eruvin
³⁸ A technical term defined in this sentence. Cf. Šabbat
¹⁸ Lev.
³⁹ In all cases. R. Abba bar Mamal’s statement is disproved.


###### Jerusalem Talmud Sukkah 1:1:5
[Jerusalem Talmud Sukkah 1:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:5)

הָיְתָה (לְמַעֲלָן) [לְמַטָּה] מֵעֲשָׂרָה וְתוֹלֶה בָהּ עִיטּוּרִין שֶׁהֵן רְאוּיִין לְסַכֵּךְ בָּהֶן. מְמַעֲטִין בָהּ לַפְּסוּל. וְאִם לָאו מְמַעֲטִין בָהּ לַכּוֹשֶׁר. הָיְתָה לְמַעֲלָה מֵעֶשְׂרִים אַמָּה וְתוֹלֶה בָהּ עִיטּוּרִין שֶׁהֵן רְאוּיִין לְסַכֵּךְ בָּהּ. מְמַעֲטִין בָהּ (לַפְּסוּל) [לַכּוֹשֶׁר]. וְאִם לָאו מְמַעֲטִין בָהּ (לַכּוֹשֶׁר) [לַפְּסוּל]. אָמַר רִבִּי שַׁמַּי כְּשֵׁם שֶׁאָמְרוּ לְמַעֲלָן כָּךְ אָמְרוּ לְמַטָּן. קַשׁ וְתֶבֶן אֵין מְמַעֲטִין בָּהּ. עָפָר וּצְרוֹרוֹת מְמַעֲטִין בָּהּ. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. עָלוּ בוֹ עֲשָׂבִים אֵין מְמַעֲטִין בָּהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
If it was (higher) [lower]⁴⁰ 10 hand-breadths high, and therefore one has to accept the scribe’s text and reject the corrector’s. than ten, and he hung there decorations which could be used for thatching; these reduce it to disqualify. Otherwise they reduce it but qualify⁴¹ does not have the minimum height and is disqualified. Otherwise they are disregarded and the *sukkah* is qualified.. If it was higher than twenty cubits and he hung there decorations which could be used for thatching they reduce it to (disqualify) [qualify]. Otherwise they reduce it to qualify [disqualify]⁴². Rebbi Shammai said, what they said about above they said about below. ⁴³ Chapter 7 (Note 24). There it is noted that a ditch 10 hand-breadths deep or a wall 10 hand-breadths high separate domains for the rules of the Sabbath. If the ditch is filled with material that is easily blown away, it remains a separator; if it is filled with pebbles it disappears as Sabbath boundary. Similarly, if walls of a *sukkah* end higher than 3 hand-breadths from the ground, the *sukkah* cannot be qualified by filling the distance with straw, provender, or grasses; it is qualified if the hole is filled with dust and pebbles. Babli 4a. Straw and provender do not diminish in it; dust and pebbles do diminish in it. Rebbi Yose ben Rebbi Abun said, if grasses grew in it, they would not diminish it.

footnotes:
⁴⁰ The text in parentheses is the scribe’s, the one in brackets the corrector’s. The numeral in the masculine means that the reference is to a sukkah
⁴¹ If the decorations could serve as thatching, the sukkah
⁴² By the same argument as in the previous Note, here one has to accept the corrector’s text, provided that decorations which can count as thatching are hanging down below 20 cubits. Cf. Babli 4a.
⁴³ This text is from Eruvin


###### Jerusalem Talmud Sukkah 1:1:6
[Jerusalem Talmud Sukkah 1:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:6)

מְנַיִין לְמַעֲלָה מֵעֲשָׂרָה שֶׁהִיא רְשׁוּת אֲחֶרֶת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפּרֶת. וְכָתוּב. אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם. מַה דִיבּוּר שֶׁנֶּאֱמַר לְהַלָּן רְשׁוּת אֲחֶרֶת אַף דִּיבּוּר שֶׁנֶּאֱמַר כָּאן רְשׁוּת אֲחֶרֶת. וַאֲרוֹן לֹא תִשְׁעָה טְפָחִים הוּא. דְּבֵית רִבִּי יַנַּאי אָמְרִין. וְכַפּוֹרֶת טֶפַח. רִבִּי זְעוֹרָה בָעֵי. מְנַיִין לַכַּפּוֹרֶת שֶׁהִיא טֶפַח. תַּנָּה רִבִּי חֲנִינָה בֶּן שְׁמוּאֵל. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ נָתְנָה הַתּוֹרָה מִידָּה אוֹרְכָן וְרָחְבָן וְשִׁיעוּר קוֹמָתָן חוּץ מִן הַכַּפּוֹרֶת שֶׁנָּתְנָה הַתּוֹרָה מִידַּת אָרְכָּהּ וְרָחְבָּהּ וְלֹא נָתְנָה שֵׁיעוּר קוֹמָתָהּ. וּנְלַמְּדֶינָּהּ מִכְּלִי קָטָן שֶׁבַּמִּקְדָּשׁ. וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טוֹפַח סָבִיב. מַה כָאן טֶפַח אַף כָּאן טֶפַח. אוֹ אֵינוֹ אֶלָּא וְעָשִׂיתָ זֵר זָהָב לְמִסְגַּרְתּוֹ סָבִיב. מַה כָאן כָּל שֶׁהוּא אַף כָּאן כָּל שֶׁהוּא. מַאי כְדוֹן. רַב אָחָא בַּר יַעֲקֹב אָמַר. פְּנֵי. אֵין פְּנֵי פְּחוּתִים מִטֶּפַח.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁴⁴ Chapter 1, Notes 118 ff. While here the problem is that a roof less than 10 hand-breadths from the ground does not have the status of a cover, for the rules of the Sabbath public domain reaches only from the ground to a height of 10 hand-breadths, while private domain extends to an indefinite height. The parallel discussion in the Babli is *Sukkah*5a. Since the entire discussion is Amoraic, one must conclude that for earlier times the limitation of the public domain to 10 hand-breadths from the ground and the minimal height required for a *sukkah* was tradition not subject to verification from biblical sources. From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: *There I shall make My Appearance to you, and I shall speak to you from above the cover*⁴⁵ 25:6.. And it is written, *you have seen that from Heaven I spoke to you*⁴⁶ 20:22.. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths⁴⁷ 25:10).? In the House of Rebbi Yannai they said, the cover was one hand-breadth⁴⁸ 25:17). The hand-breadth and the cubit are not well defined.. If we take a small hand-breadth of 8.5 cm, cubit 51 cm, then a cover 2 cubits long, 1.5 cubits wide, and one hand-breadth height would have a volume of 108(hand-breadths)³ = 66 (dm)³. Since the cover was of pure gold, of specific weight about 19, the total weight would have been 1260 kg. But the total weight of gold contributed for the Tabernacle (*Ex.* 38:24) was 29.25 talents or, on a basis of 12.5 g for the sheqel, about 1097 kg, not to speak of the fact that a weight of 1.26 tons would have crushed the wooden ark. All these data were well within the knowledge of antiquity. One has to conclude that they imagined the cover to be hollow.. Rebbi Ze`ira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, *you shall make for it a frame of one hand-breadth all around*49 16:2 where Aaron is warned not to appear *before the face of the cover* except on the day of Atonement. This implies that the cover was not simply a sheet lying over the Ark but had a face, a vertical dimension which is not negligible.. Since there it was one hand-breadth, so also here one hand-breadth. But maybe it refers only to: *make a golden wreath as its frame all around*⁵⁰? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, *face*. There is no *face* less than a hand-breadth⁵¹. 10:33) while the Sanctuary was carried in the middle (v. 17). At the resting place, the Ark automatically assumed a West-East direction so that the Sanctuary could be placed around it and the tribes camped correctly in the four directions of the compass (*Num.*2). The Ark had functions outside the Sanctuary; the reference is legitimate..

footnotes:
⁴⁴ This paragraph is from Šabbat
⁴⁵ Ex.
⁴⁶ Ex.
⁴⁷ 1.5 cubits (Ex.
⁴⁸ In the Babli 5b, this is questioned but in the end accepted. The biblical data do not fit the assertion. The cover was square of surface area 3.75(cubit)2 (Ex.
⁵⁰ It is impossible to say that in general a new domain starts at 10 hand-breadths since it is commonly accepted that a private domain remains private to an indeterminate height. The Ark was standing in the private domain of the Sanctuary; a reference to it seems to be irrelevant.
⁵¹ In the desert, the Ark was travelling in front of the people (Num


###### Jerusalem Talmud Sukkah 1:1:7
[Jerusalem Talmud Sukkah 1:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:7)

רִבִּי יוֹסֵה בָעֵי. אִילּוּ מִגְדָּל שֶׁהוּא עוֹמֵד בְּתוֹךְ הַבַּיִת גָּבוֹהַּ כַּמָּה. שֶׁמָּא אֵינוֹ מוּתָּר לְהִשְׁתַּמֵּשׁ מִתּוֹכוֹ לַבַּיִת וּמִן בַּיִת לְתוֹכוֹ. אֶלָּא בְשָׁעָה שֶׁהָיָה מְרַבֵּעַ לָהֶן אֶת הָרוּחוֹת אֲנָן קַיָימִין. נִיחָא כְמָאן דְּאָמַר. בָּאַמַּת שִׁשָּׁה. בְּרַם כְּמָאן דְּאָמַר. בָּאַמַּת חֲמִשָּׁה. וָאָרוֹן לֹא שִׁבְעָה טְפָחִים וּמֶחֱצָה הוּא. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. דְּבֵית רִבִּי יַנַּאי וְרִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. חַד יְלִיף לָהּ מִן הָאָרוֹן. וְחוֹרָנָה יְלִיף לָהּ מִן הָעֲגָלוֹת. [וְלָא יָדְעִינָן מָאן דִּילִיף לָהּ מִן הָאָרוֹן וּמָאן דִּילִיף לָהּ מִן הָעֲגָלוֹת.] מִסְתַּבְּרָא דְּבֵית רִבִּי יַנַּאי יָלְפִין לָהּ מִן הָאָרוֹן. דְּבֵית רִבִּי יַנַּאי אָמְרֵי. [אָרוֹן תִּשְׁעָה] וְכַפּוֹרֶת טֶפַח. וְרִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק יְלִיף מִן הָעֲגָלוֹת. רִבִּי זְעוּרָה בָעֵי. מְנַיִין לָעֲגָלוֹת שֶׁהֵן גְּבוֹהוֹת עֲשָׂרָה. אָמַר רִבִּי יוֹסֵה. וַאֲפִילוּ תֵימַר. גְּבוֹהוֹת עֲשָׂרָה. לֹא כֵן תַּנֵּי בְשֵׁם רִבִּי נְחֶמְיָה. צָב כְּמִין קַמָרֳסְטָה הָיוּ. אִִילּוּ חוֹר בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה שֶׁמָּא אֵינוֹ אָסוּר לְהִשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ. אֶלָּא בְשָׁעָה שֶׁהָיוּ מוֹשִׁיטִין אֶת הַקְּרָשִׁים מִזּוֹ לָזוֹ תְּרוּטוֹת הָיוּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from in it into the house or from the house into it⁵²98a.? But we are dealing with the case when it was indicating to them the geographic directions⁵³ 31:12–18 and 35:1–3 the observation of the Sabbath is emphasized in the instructions for the building of the Tabernacle. One concludes that the work forbidden on the Sabbath is exactly work needed in building or transporting the Tabernacle. The wagons mentioned here are the 6 wagons donated by the tribal chiefs for the transport of the Sanctuary (*Num*. 7:3).. This is understandable for him who said, a cubit of six {hand-breadths}⁵⁴. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. [We do not know who learned it from the Ark and who learned in from the wagons.]⁵⁵. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, [the ark was nine and]⁵⁶ the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Ze`ira asked, from where that the Wagons were ten {hand-breadths} high⁵⁷? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola⁵⁸. (also *camera*) “arched or vaulted roof or ceiling, distinct from an outer roof”.
The wagons are called עֶגְלֹ֥ת צָב֙. Now צָב means “turtle”; from this comes the usual translation “covered wagon”, using the image of the domed back of the turtle. The expression really is a technical term “freight-wagon”, Accadic *ṣubbum, ṣūbum*.? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to move anything from in it into the public domain or from the public domain into it⁵⁹? But when they were transferring the planks from one to the other they were straight⁶⁰2:5..

footnotes:
⁵² In Mishnaic times, the building cubit was a standard 6, the vessel cubit 5 hand-breadths. If the Ark was built to vessel standards, it cannot be used to define domains. Whether the vessel standard was used in the Temple is a matter of controversy in the Babli, Menaḥot
⁵³ In Ex.
⁵⁴ Nine hand-breadths of the Ark and one of the cover.
⁵⁵ Corrector’s addition from Šabbat
⁵⁶ Corrector’s addition.
⁵⁷ There are no biblical indications about the height of the wagons’ platforms above ground.
⁵⁸ Greek καμάρα, Latin camara, -ae, f
⁵⁹ This is a side remark. A hole in the public domain 10 hand-breadths deep and 4 by 4 wide creates a new domain for the rules of the Sabbath and is considered a private domain from which nothing may be transported to the public domain. This cannot be derived by comparison either to the Ark or to the wagons.
⁶⁰ Whether the wagons were covered with a convex covering or not is irrelevant since at the moment of loading the planks and the gobelins of the Sanctuary they were uncovered and certainly had flat loading areas. For the meaning of “straight” for תְּרוּטוֹת cf. Mishnah Middot


###### Jerusalem Talmud Sukkah 1:1:8
[Jerusalem Talmud Sukkah 1:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:8)

תַּנֵּי. רִבִּי אוֹמֵר. אַרְבַּע אַמּוֹת אַף עַל פִּי שֶׁאֵין שָׁם אַרְבָּעָה דְּפָנוֹת. רִבִּי שִׁמְעוֹן אוֹמֵר. אַרְבָּעָה דְּפָנוֹת אַף עַל פִּי שֶׁאֵין שָׁם אַרְבַּע אַמּוֹת. רִבִּי יְהוּדָה אוֹמֵר. אַרְבַּע אַמּוֹת וְאַרְבַּע דְּפָנוֹת. וְכֵן הָיָה רִבִּי יְהוּדָה מְחַיֵיב בִּמְזוּזָּה. [אַף עַל פִּי שֶׁאֵין שָׁם אַרְבַּע אַמּוֹת וְאַרְבַּע דְּפָנוֹת.] מִסְתַּבְּרָא דְּרִבִּי יְהוּדָה יוֹדֶה לְאִילֵּין רַבָּנִן וְאִילֵּין רַבָּנִן לֹא יוֹדוּן לְרִבִּי יְהוּדָה שֶׁאַף עַל פִּי שֶׁיֵּשׁ שָׁם אַרְבַּע אַמּוֹת וְאַרְבַּע דְּפָנוֹת שֶׁהִיא פְטוּרָה מִן הַמְּזוזָּה וְאֵינָהּ טוֹבֶלֶת בְּמַעְשְׂרוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁶¹3:8 (Notes 126–129, **ע**). It is a general rule that agricultural produce is subject to tithe at the latest when it is brought into a house for use or storage. R. Jehudah stated that a *sukkah* qualifies as a house for the rules of tithes while the other authorities disagree. It was stated: Rebbi says, four cubits even though there are not four walls⁶² must have a thatched roof of at least 4-by-4 cubits surface area but may have less than 4 walls.. Rebbi Simeon says, four walls even though there are not four cubits. Rebbi Jehudah says, four walls and four cubits⁶³ counts as a house for the rules of tithes; for him a *sukkah* must be a complete house since one is required to dwell in it. Rebbi’s standpoint is quoted in the Babli 3b, *Yoma*10a, Tosephta 2:2.. Similarly, Rebbi Jehudah requires it to have a *mezuzah*[even though it has neither four cubits nor four walls.]⁶⁴ It is reasonable that Rebbi Jehudah agrees with these rabbis⁶⁵, but these rabbis will not agree with Rebbi Jehudah, for even if it has four cubits and four walls it is not required to have a *mezuzah*⁶⁶ and it does not create *ṭevel*⁶⁷ is the state of agricultural produce from which heave and/or tithes are required but which were not yet taken. for tithes.

footnotes:
⁶¹ The paragraph is copied from Ma`serot
⁶² For him a minimal sukkah
⁶³ This paragraph explains why R. Jehudah holds that a sukkah
⁶⁴ Corrector’s addtion, to be deleted.
⁶⁵ He does not agree but he requires everything any other authority requires.
⁶⁶ Since it must be temporary.
⁶⁷ Ṭevel


###### Jerusalem Talmud Sukkah 1:1:9
[Jerusalem Talmud Sukkah 1:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:9)

רִבִּי שִׁמְעוֹן אָמַר. אַרְבַּע. וְרַבָּנִן אָמְרֵי. שָׁלֹשׁ. מַה טַעֲמוֹן דְּרַבָּנִן. סֻכּוֹת סֻכּוֹת סֻכּוֹת הֲרֵי שָׁלֹשׁ. אַחַת לְמַעֲלָן וּשְׁתַּיִם לְמַטָּן וְהַשְּׁלִישִׁית מִדִּבְרֵיהֶן. מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן. סֻכֹּת סֻכֹּת סוּכּוֹת מָלֵא הֲרֵי אַרְבַּע. אַחַת לְמַעֲלָן וְשָׁלֹשׁ לְמַטָּן וְהָרְבִיעִית מִדִּבְרֵיהֶן. רִבִּי חִיָיה בַּר אָדָא אָמַר. תְּרֵין אֲמוֹרִין. חַד אָמַר טָעֲמוֹן דְּרַבָּנִן וְחוֹרָנָה אָמַר טַעֲמָא דְרִבִּי שִׁמְעוֹן. מַה טַעֲמוֹן דְּרַבָּנִן. וְסוּכָּה תִּהְיֶה לְצֵל יוֹמָם מֵחוֹרֶב. הֲרֵי אַחַת לְמַעֲלָן. [סוּכּוֹת] סוּכּוֹת סוּכּוֹת הֲרֵי שָׁלֹשׁ. מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן. וְסוּכָּה תִּהְיֶה לְצֵל יוֹמָם מֵחוֹרֶב. הֲרֵי אַחַת לְמַעֲלָן. סֻכֹּת סֻכֹּת סוּכּוֹת מָלֵא הֲרֵי אַרְבַּע. רַבָּנִן דְּקַיְסָרִין שְׁמָעוּן טַעֲמָא דְרִבִּי שִׁמְעוֹן וְטַעֲמוֹן דְּרַבָּנִן מִן הָדֵין קְרָיָיא. וְסוּכָּה תִּהְיֶה לְצֵל יוֹמָם מֵחוֹרֶב. הֲרֵי אַחַת. וּלְמַחְסֶה וּלְמִסְתּוֹר. הֲרֵי שְׁתַּיִם. מִזֶּרֶם וּמִמָּטָר. רַבָּנִן עָבְדִין מִזֶּרֶם וּמִמָּטָר אַחַת. רִבִּי שִׁמְעוֹן עֲבַד מִזֶּרֶם וּמִמָּטָר שְׁתַּיִם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Simeon says four, but the rabbis say three⁶⁸ does not have to be a complete dwelling, the problem remains to find biblical support for a decision about the number of walls the *sukkah* must have.. What is the rabbis’ reason? סֻכּוֹת סֻכּוֹת סֻכּוֹת, these are three⁶⁹ 23:42,43 the word is used three times.. One for the top, and two for the bottom, and the third from their words⁷⁰ is its roofing, סְכָךְ, which has to be temporary and thatched from vegetable material. Since then only two occurrences of the word are remaining, in this opinion only two complete walls are required by biblical standards; the third wall is rabbinic or conventional usage.. What is Rebbi Simeon’s reason? סוּכּוֹת סֻכּוֹת סֻכּוֹת *plene*⁷¹21b, cf. *Sotah*7:3 Note 57, *Megillah*1:11). It is presumed that Ezra incorporated here an oral tradition from earlier times. Babli 6b., these are four. One for the top, and three for the bottom, and the fourth from their words. Rebbi Ḥiyya bar Ada said, two Amoraim. One explained the rabbis’ reason, the other explained Rebbi Simeon’s reason. What is the rabbis’ reason? *A sukkah shall be for shade during daytime against dryness*⁷² 4:6. A verse from prophets or hagiographs never can prove a commandment but is valid to verify common usage. Babli 6b, that is one for the top. [סוּכּוֹת סוּכּוֹת [סוּכּוֹת, these are three. What is Rebbi Simeon’s reason? *A sukkah shall be for shade during daytime against dryness*, that is one for the top. סוּכּוֹת סֻכּוֹת סֻכּוֹת *plene*, these are four. The rabbis of Caesarea understand the reason of Rebbi Simeon and the rabbis’ reason from this verse: *a sukkah shall be for shade during daytime against dryness*, that is one. *For shelter and hiding*, that is two. *From stream and rain*. The rabbis consider *from stream and rain* as one, Rebbi Simeon considers *from stream and rain* as two⁷³.

footnotes:
⁶⁸ Since it was established that according to the majority opinion a sukkah
⁶⁹ In Lev.
⁷⁰ Since the verses define the obligation to live in huts, the first mention is needed to establish the fact that the essence of a sukkah
⁷¹ In fact, in v. 42 one reads twice סֻכֹּת, in v. 43 once סֻכּוֹת. The first two follow the spelling standards of Moses’s time, the second one that of Ezra who copied the Torah from Hebrew into Aramaic letters (Babli Sanhedrin
⁷² Is.
⁷³ In all three derivations, the requirement of 3 or 4 walls is “rabbinic”, i. e., an old common usage.


###### Jerusalem Talmud Sukkah 1:1:10
[Jerusalem Talmud Sukkah 1:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:10)

וְתַנֵּי כֵן. שְׁתַּיִם כְּהִילְכָתָן וְהַשְּׁלִישִׁית אֲפִילוּ טֶפַח. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. שְׁתַּיִם שֶׁלְאַרְבָָּעָה אַרְבָּעָה טְפָחִים וְהַשְּׁלִישִׁית אֲפִילוּ טֶפַח כָּשֵׁר. רַב הוֹשַׁעְיָה בָעֵי. אוֹתָן שֶׁלְטֶפַח שֶׁנְּתָנָן בָּאֶמְצַע מָהוּ. חָזַר וְאָמַר. אוֹתָן שֶׁלְאַרְבָּעָה טְפָחִים שֶׁנְּתָנָן בָּאֶמְצַע מָה הֵן. רִבִּי יַעֲקֹב בַּר אָחָא. כְּהָדֵין עוֹבְדָא אֲתַא קוֹמֵי רִבִּי יָסָא וְאַכְשַׁר. וְתַנֵּי כֵן. חָצֵר שֶׁהָעֲמוּדִין מַקִּיפִין אוֹתָהּ הֲרֵי הָעֲמוּדִים כִּדְפָנוֹת. וְהָא מַתְנִיתָא פְלִיגָא. עֲשׂוּיוֹת כְּהִילְכָתָן כְּשֵׁירוֹת. שֶׁלֹּא כְהִילְכָתָן פְּסוּלֹות. סָבְרִין מֵימַר בָּאֶמְצַע. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אֵילּוּ שֶׁלֹּא כְנֶגֶד אֵילּוּ. רַב אָמַר. אוֹתָהּ שֶׁלְטֶפַח צְרִיכָה שֶׁתְּהֵא מְשׁוּכָה מִן הַכּוֹתֶל טֶפַח. שְׁמוּאֵל אָמַר. אֲפִילוּ כְנוּסָה כַמָּה רוֹאִין אוֹתָהּ כְּאִילּוּ הִיא יוֹצָא. רִבִּי בָּא חִינְנָה בַּר שֶׁלֶמְיָה רַב יִרְמְיָה בְשֵׁם רַב. אֲפִילוּ כְנוּסָה כַמָּה רוֹאִין אוֹתָהּ כְּאִילּוּ הִיא יוֹצָא. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. חַד כְּהָדֵין וְחַד כְּהָדֵין. כַּהֲנָא וְאַסָּא עָלוּן וַהֲווֹן קוֹמֵי רַב כְּהָדָא דִשְׁמוּאֵל. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. וְהִיא שֶׁתְּהֵא נְתוּנָה בְּתוֹךְ שְׁלֹשָׁה טְפָחִים כִּלְחִיִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
And it was stated thus¹⁰1:13.: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. Rav Hoshaia asked, what if the one hand-breadth one is put in the middle⁷⁴? He came back and asked, if one of the four hand-breadths ones was put in the middle⁷⁵, how is it? Rebbi Jacob bar Aḥa: Such a case came before Rebbi Yasa and he qualified it. And it was stated thus⁷⁶ and *kilaim*, one has to assume that on each side the total length of the open space is less than the sum of the diameters of the columns (cf. *Eruvin* Chapter 1, Note 246.): “If a courtyard is enclosed by pillars, the pillars are like walls.” Does not a *baraita* disagree? If they are made according to the rules they are qualified, not according to the rules disqualified. They wanted to say, in the middle⁷⁷. Rebbi Samuel bar Rav Isaac said, if these are not opposite those⁷⁸. Rav said, that one of one hand-breadth must be removed from the wall by one hand-breadth⁷⁹. Samuel said, even if it is arbitrarily close, one considers it as if distant⁸⁰. Rebbi Abba, Ḥinena bar Shelemiah, Rav Jeremiah in the name of Rav: even if it is arbitrarily close, one considers it as if distant. Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish, one follows this one, the other one the other. Cahana and Assi came and asked before Rav following that of Samuel⁸¹. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Only if it is within three hand-breadths like a lathe⁸², the dead-end street must be separated from the public domain by a visible entrance. This can be effected either by making a symbolic door by putting a horizontal beam over the entrance (Note 6) or creating a symbolic entrance post by putting up a vertical lathe. As door-post it has to be on the wall bordering the street. According to our rules, “on” always means “within three hand-breadths.”.

footnotes:
¹⁰ Tosephta Sukkah
⁷⁴ Normally one would expect that the two large walls form a right angle Γ with the third (rabbinic) rudimentary wall parallel to one of the larger ones. He asks whether the two large ones may be parallel and the third at right angles to them: ׀ _ ׀. Since up to three hand-breadths open space are disregarded, the distance between the two parallel walls can be up to 7 hand-breadths, qualified according to everybody. Therefore the answer has to be positive.
⁷⁵ That the shape is ׀ _׀. In this case there are three walls of 4 cubits each but the missing part is larger than 3 hand-breadths.
⁷⁶ Tosephta 1:8. Since later the rule is compared to those for eruvin
⁷⁷ That “not according to the rules” means the small (rabbinic) wall in the middle.
⁷⁸ A configuration like׀ _ ׀ is disqualified.
⁷⁹ As explained in Note 74, with the permitted empty spaces the theoretical space covered by the one hand-breadth wall must be 7 hand-breadths.
⁸⁰ It is enough if one has one hand-breadth and adjacent three empty ones.
⁸¹ Since the answer is not given, we do not know Rav’s real position.
⁸² In order to be able to carry in a dead-end street (bordered by the walls of houses) with an eruv


###### Jerusalem Talmud Sukkah 1:1:11
[Jerusalem Talmud Sukkah 1:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:11)

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָא. נָעַץ אַרְבַּע קָנִים בְּאַרְבַּע זָוִיוֹת שֶׁל כֶּרֶם וְקָשַׁר גָּמִי מִלְּמַעֲלָן מַצִּיל מִשֵּׁם פֵּיאָה. אָמַר רִבִּי יוֹחָנָן. כִּמְחִיצַת שַׁבָּת כֵּן מְחִיצַת כִּלְאַיִם. אָמַר רִבִּי יוֹחָנָן. מַעֲשֶׂה שֶׁהָלַךְ רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אֶצֶל רִבִּי יוֹחָנָן בֶּן נוּרִי לִנגינר וְהַרְאֵהוֹ שָׂדֶה אַחַת וּבֵית רָתָה הָיְתָה נִקְרֵאת וְהָיוּ שָׁם פִּרְצוֹת יוֹתֵר מֵעֶשֶׂר וְהָיָה נוֹטֵל [אָעִים] וְסוֹתֵם וְדוּקְרָנִים וְסוֹתֵם עַד שֶׁמִּיעֵטָן פָּחוּת מֵעֶשֶׂר. אָמַר. כְּזֶה כֵן מְחִיצַת שַׁבָּת. אָמַר רִבִּי זְעוּרָה. מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְעִנְיָין שַׁבָּת [שֶׁאֵין] הַפֵּיאָה מַצֶּלֶת יוֹתֵר מֵעֶשֶׂר. אָמַר רִבִּי חַגַּיי. מַתְנִיתָא אָמְרָה [כֵן]. מַקִּיפִין שְׁלֹשָׁה חֲבָלִים זֶה לְמַעְלָה מִזֶּה. אִם אוֹמֵר אַתְּ שֶׁהַפֵּיאָה [מַצֶּלֶת] יוֹתֵר מֵעֶשֶׂר דַּייוֹ חֶבֶל אֶחָד.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁸³4:4 (Notes 51–81) and in *Eruvin* Chapter 1 (Notes 256–283). Cf. Babli *Eruvin*11a. Rebbi Simeon ben Laqish in the name of Rebbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence⁸⁴ and *Eruvin* the word פֵּיאָה does not mean “corner” as in biblical Hebrew and in Tractate *Peah* but a wire or string strung as a symbolic fence around a field or a vineyard to separate it from the neighboring one, or around a town to make it a “walled” town for the rules of the Sabbath. The imaginary fence represented by the string “saves” from the prohibition of *kilaim*.. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for *kilaim*⁸⁵11a/b, the statement of R. Simeon ben Laqish in the name of R. Jehudah (not Yose) ben Ḥaninah explicitly excludes the expedient of the bast rope as *peah* for the Sabbath, but R. Joḥanan excludes it also for *kilaim*. R. Simeon ben Laqish is reported there to accept for himself the statement attributed here to R Joḥanan, that the rules for Sabbath and *kilaim* are identical, whereas R. Joḥanan rejects this in general. The position of the Babli is that R. Simeon ben Laqish only reports the opinion of R. Judah ben Ḥaninah without accepting it himself, and that R. Joḥanan prohibits the use of a rope for openings wider than 10 cubits. The Yerushalmi accepts R. Simeon ben Laqish’s statement as describing his own position.. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar⁸⁶; he showed him a field called *Bet Rata* whose wall had parts torn down more than ten [cubits] wide. He took wood to insert, forked poles⁹ to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Ze`ira said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten⁸⁷. Rebbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one higher than the other.” If you say that the string saves, one rope would be sufficient⁸⁸1:9. A caravan which is preparing to rest for the Sabbath marks a rectangular domain by putting camel loads at four corners and drawing ropes around it. There must be three ropes, distant not more than 3 hand-breadths one from the next, which together constitute a wall of 10 hand-breadths hight. The caravan clearly wants more space for animals and people than 10 by 10 cubits; they need a surrounding wall, not a surrounding gate. If it is possible to symbolize a wall with one rope, why does one need three?.

footnotes:
⁸³ The following text is both in Kilaim
⁸⁴ In Tractates Kilaim
⁸⁵ In the Babli Eruvin
⁸⁶ A place in lower Galilee of unknown location.
⁹ Greek δίκρανον, τό.
⁸⁷ The string represents a gate, not a wall. The maximum size of a gate accepted for the rules of the Sabbath is 10 cubits wide.
⁸⁸ This refers to Mishnah Eruvin


###### Jerusalem Talmud Sukkah 1:1:12
[Jerusalem Talmud Sukkah 1:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:12)

רִבִּי יוֹנָה אָמַר. רַב הוֹשַׁעְיָה בָעֵי. הָדָא פֵיאָה מָה אַתָּ אָמְרָת. מִלְּמַעֲלָן. מִן הַצָּד. אִין תֵּימַר. מִלְּמַעֲלָן. כָּל שֶׁכֵּן מִן הַצָּד. אִין תֵּימַר. מִן הַצָּד. הָא מִלְּמַעֲלָן לֹא. אִין תֵּימַר. מִלְּמַעֲלָן. יְאוּת אָמַר רִבִּי חַגַּיי. אִין תֵּימַר. מִן הַצָּד. לֹא אָמַר רִבִּי חַגַּיי כְּלוּם. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יִרְמְיָה. תִּיפְתָּר בְּעֲשׂוּיִין כְּמִין דִּקְרִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jonah said: Rebbi Hoshaia asked, what do you say about that symbolic fence, on top or at the sides⁸⁹? If you say on top, so much more on the sides. If you say on the sides, then not on the top. If you say on the top, Rebbi Ḥaggai said it correctly⁹⁰1:9 does not require the lowest rope to be within three hand-breadths of the ground, it is clear that even if the rows are strung high one needs three ropes rather than just one.. If you say from the sides, Rebbi Ḥaggai did not say anything⁹¹. The rabbis of Caesarea in the name of Rebbi Jeremiah: Explain it if they were strung on forked poles⁹²,⁹.

footnotes:
⁸⁹ If four poles are put up at the four sides of the vineyard, does the string have to go from top to top, to create the impression of a gate, or is it strung at half height between the poles, to give the impression of a wall?
⁹⁰ Since Mishnah Eruvin
⁹¹ If the rope must be low, the case of פֵּיאָה is different from that of the Mishnah.
⁹² If the poles have separate hooks so that each side has a complete arrangement of poles and rope, then even R. Ze`ira will admit that the rope forms a valid enclosure for the Sabbath. In this case, by necessity the rope is only on top. In this, the Yerushalmi parallels the final explanation of the Babli 11b, rejecting symbolic walls but accepting symbolic gates.
⁹ Greek δίκρανον, τό.


###### Jerusalem Talmud Sukkah 1:1:13
[Jerusalem Talmud Sukkah 1:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:13)

רִבִּי זְעוּרָא רִבִּי אֶבְדַּיְמָא דְחֵיפָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לִגְבוֹהַּ אֲפִילוּ עַד מֵאָה אַמָּה. אָמַר רִבִּי יוּדָן. הָדָא דְאַתְּ אֲמַר. לְעִנְיַין כִּלְאַיִם. אֲבָל לְעִנְיַין פֵּיאָה לֹא תְהֵא פֵיאָה גְבוֹהָה מִן הַקּוֹרָה. אָמַר רִבִּי יוֹסֵי. הִיא כִלְאַיִם הִיא שַׁבָּת. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵה. מַה בֵין פֵּיאָה מַה בֵין קוֹרָה. קוֹרָה מַצֶּלֶת מֵרוּחַ אַחַת. פֵּיאָה אֵינָהּ מַצֶּלֶת עַד שֶׁתְּהֵא מְגוּפֶפֶת מֵאַרְבַּע רוּחוֹתֶיהָ. וְאַתְיָא כַהִיא דְאָמַר רִבִּי זְעוּרָה בְשֵׁם רַב הַמְנוּנָא. פֵּיאָה אֵינָהּ מַצֶּלֶת עַד שֶׁתְּהֵא מְגוּפֶפֶת מֵאַרְבַּע רוּחוֹתֶיהָ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ze`ira, Rebbi Eudaimon of Haifa in the name of Rebbi Simeon ben Laqish: In height even one hundred cubits⁹³. Rebbi Judan said, that is, for *kilaim*, but as regards (Peah)⁹⁴ read with the parallels: “the Sabbath”., a symbolic fence should not be better than a beam. Rebbi Yose said, it is the same for *kilaim* and Sabbath. According to Rebbi Yose, what is the difference between a beam and a symbolic fence? A beam saves in one direction⁹⁵; a symbolic fence does not save from one side unless it is used to close all four sides;. This follows what Rebbi Ze`ira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides⁹⁶.

footnotes:
⁹³ If a rope is drawn from the top of one pole to the next, there are no height limitations (except, naturally, that it cannot be lower than 10 hand-breadths.)
⁹⁴ For “peah”
⁹⁵ Beam or lath are needed only at the entrance to the alley.
⁹⁶ The problem is not discussed in the Babli.


###### Jerusalem Talmud Sukkah 1:1:14
[Jerusalem Talmud Sukkah 1:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:14)

אָמַר רִבִּי בָּא בַּר מָמָל. טֶוטְרַפֻּלִיּוֹת שֶׁבִּכְּרָמִים אָסוּר לְטַלְטֵל תַּחְתֵּיהֶן מִפְּנֵי שֶׁהֵן סוֹף תִּקְרָה וְאֵין סוֹף תִּקְרָה מַצִּיל מִשֵּׁם [פֵּיאָה]. אָמַר רִבִּי פִּינְחָס. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יִרְמְיָה בְּאַרְבַּע עֲמוּדִים וַעֲלֵיהֶם אַרְבָּעָה פִּיסְטֻלִיּוֹת. וְהִתִּיר לְטַלְטֵל תַּחְתֵּיהֶן מִשֵּׁם פֵּיאָה. רִבִּי בּוּן וְרִבִּי בּוּן בְּעוֹן קוֹמֵי רִבִּי זְעִירָא. פֵּיאָה מָהוּ שֶׁתַּצִּיל בְּסוּכָּה. אָמַר לוֹן. פֵּיאָה מַצֶּלֶת בְּסוּכָּה. סוֹף סְכָךְ מָהוּ שֶׁיַּצִּיל בְּסוּכָּה. אָמַר לוֹן. אֵין סוֹף סְכָךְ מַצִּיל בְּסוּכָּה. מַה בֵין זֶה לָזֶה. זֶה נַעֲשֶׂה לְכָךְ. וְזֶה אֵינוֹ נַעֲשֶׂה לְכָךְ. אָמַר רִבִּי אַבָּהוּ. כָּל אִילֵּין מִילַּיָּא לְעִנְיַין מַשָּׂא וּמַתָּן. הָא לְהוֹרוֹת אָסוּר לְהוֹרוֹת. מָה אִם סוּכָּה קַלָּה אַתְּ אָמַר אָסוּר. שַׁבָּת הַחֲמוּרָה לֹא כָל שֶׁכֵּן. רִבִּי בּוּן בַּר חִיָיה בְעָא קוֹמֵי רִבִּי זְעוּרָה. מָאן תַּנָּא. פֵּיאָה מַצֶּלֶת. לֹא רִבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לֵיהּ. אַדָּהִי תַנָּאּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It is forbidden to carry under the four-gated bowers⁹⁷ in vineyards⁹⁸ since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rebbi Phineas said, a case came before Rebbi Jeremiah of four pillars and on them four beams⁹⁹; he permitted to carry under them because of a symbolic fence. Rebbi Abun and Rebbi Abun¹⁰⁰“R. Bun and the rabbis.” S. Liebermann points out that in *Terumot*11:4 (Note 88) for the Leiden text “R. Abun asked (verb in plural)” the Rome ms. reads: “R. Abun and R. Abbin asked”. This probably should be read here also, as it is later in this Chapter. asked before Rebbi Ze`ira, does a symbolic fence save in a *sukkah*¹⁰¹ must have roofing of plant material. The walls may be made of any material. The question is whether a virtual wall is permitted.? He said to them, a symbolic fence saves in a *sukkah*. Does the end of the roofing save in a *sukkah*¹⁰² must have some connection on which the roofing may rest. Can these connections be considered as *peah*, following R. Jeremiah in the preceding case?? He said to them, the end of the roofing does not save in a *sukkah*. What is the difference between them? One is made for the purpose, the other one is not made for the purpose. Rebbi Abbahu said, all these things¹⁰³ is a positive commandment but neglecting it is not punishable in court. But desecrating the Sabbath is a capital crime. are for discussion’s sake, but as far as teaching, it is forbidden to teach it. If this is forbidden for the minor commandment of *sukkah*, so much more for the strict commandment of Sabbath! Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: Is not the Tanna, according to whom a symbolic fence saves, Rebbi Joḥanan ben Nuri? He said to him, that is the Tanna¹⁰⁴.

footnotes:
⁹⁷ Greek τετράπυλον, τό, “archway entered from four sides.” Bowers erected at the crossing of two paths, with only the posts and the connecting beams built, and the roof formed by plants climbing on the poles. Rebbi Abba bar Mamal considers these beams as cross beams under which one may not carry in a dead-end street on the Sabbath.
⁹⁸ The vineyard in question is not enclosed by a wall, or it is enclosed but too large (larger than 5000 square cubits) to be considered a courtyard for the rules of Sabbath; hence, one may carry under the roof of the bower but not outside.
⁹⁹ Greek ’επιστύλιον, τό, “architrave.”
¹⁰⁰ In Kilaim
¹⁰¹ The sukkah
¹⁰² Since the roofing must have some support, the four corner posts of the sukkah
¹⁰³ The rulings of R. Ze`ira. Building a sukkah
¹⁰⁴ Hence, in regard to the Sabbath this is the opinion of a minority of one, which cannot be operational practice.


###### Jerusalem Talmud Sukkah 1:1:15
[Jerusalem Talmud Sukkah 1:1:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:15)

נִמְצֵאתָ אוֹמֵר לְעִנְיַין כִּלָאַיִם. כָּל הַפָּחוּת מִשְּׁלֹשָׁה כְסָתוּם. מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה. אִם הָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר. וְאִם הַפָּרוּץ רָבָה עַל הָעוֹמֵד אָסוּר. מֵאַרְבָּעָה וְעַד עֶשֶׂר. אִם הָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר. וְאִם הַפָּרוּץ רָבָה עַל הָעוֹמֵד. כְּנֶגֶד הָעוֹמֵד מוּתָּר. כְּנֶגֶד הַפָּרוּץ אָסוּר. יוֹתֵר מֵעֶשֶׂר. אַף עַל פִּי שֶׁהָעוֹמֵד רָבָה עַל הַפָּרוּץ. כְּנֶגֶד הָעוֹמֵד מוּתָּר. כְּנֶגֶד הַפָּרוּץ אָסוּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁰⁵4:4 (Notes 82–87) also is found in *Eruvin* Chapter 1 Notes 246–251 The *baraita* is similar to Tosephta *Kilaim*4:6 quoted also in Babli *Eruvin*16a. The main difference between Yerushalmi and Babli-Tosephta is that in the latter source, each breach has to be smaller than the surrounding wall whereas in the Yerushalmi only the total length of standing wall has to be larger than the total length of the missing parts.
The problem of *kilaim* addressed here is that grain must be separated from vines by at least 4 cubits. If the farmer wants to sow grain close to his vineyard, he has to fence off the vineyard by a wall. The question is, what is called a wall? It turns out that concerning *kilaim* everything less than three {hand-breadths} is considered closed¹⁰⁶. From three to four, if what is standing is more than what is torn down it is permitted, but if what is torn down is more than what is standing, it is forbidden. From four {hand-breadths} to ten {cubits}, if what is standing is more than what is torn down, it is permitted; but if what is torn down is more than what is standing it is permitted where it is standing¹⁰⁷, forbidden where it is torn down.

footnotes:
¹⁰⁵ This paragraph from Kilaim
¹⁰⁶ As noted before, an opening of less than three hand-breadths in a wall is disregarded; in computing the total length of the torn-down parts, breaches smaller than three hand-breadths in width are disregarded.
¹⁰⁷ The Babli notes that not only are breaches up to three hand-breadths long disregarded as holes, but also standing pieces of wall up to three hand-breadths wide are disregarded as walls. This is the background of the discussion later in this paragraph.


###### Jerusalem Talmud Sukkah 1:1:16
[Jerusalem Talmud Sukkah 1:1:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:16)

לְעִנְיַין שַׁבָּת. כָּל הַפָּחוּת מִשְּׁלֹשָׁה כְסָתוּם. מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה. מֵאַרְבָּעָה וְעַד עֶשֶׂר. אִם הָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר. וְאִם הַפָּרוּץ רָבָה עַל הָעוֹמֵד אָסוּר. יוֹתֵר מֵעֶשֶׂר. אַף עַל פִּי שֶׁהָעוֹמֵד רָבָה עַל הַפָּרוּץ אָסוּר. רִבִּי חֲנַנְיָה רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. לֵית כָּאן מִשְּׁלֹשָׁה וְעַד אַרְבָּעָה. יֵשׁ כָּאן פִּירְצָה שְׁלֹשָׁה. אֵין כָּאן מְקוֹם אַרְבָּעָה. מָתִיב רִבִּי מָנָא. וְהָתַנִּינָן. מַקִּיפִין בַּקָּנִים. וְקָנֶה יֵשׁ לוֹ מָקוֹם. אָמַר לֵיהּ. לָא תְתִיבֵינִי פָּחוּת מִשְּׁלֹשָׁה. שֶׁכָּל הַפָּחוּת מִשְּׁלֹשָׁה כְסָתוּם הוּא. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. מִכָּל מָקוֹם. מִכֵּיוָן שֶׁהָעוֹמֵד רָבָה עַל הַפָּרוּץ מוּתָּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Concerning the Sabbath, everything less than three {hand-breadths} is considered closed. From three to four, and from four {hand-breadths} to ten {cubits}, it is permitted if what is standing is more than what is torn down, but forbidden if what is torn down is more than what is standing. More than ten, it is forbidden even though what is standing is more than what is torn down. Rebbi Ḥananiah, Rebbi Judah bar Pazi, in the name of Rebbi Joḥanan: There is no “from three to four.¹⁰⁸, the one dealing with breaches of between three and four hand-breadths, in case that the standing walls also are in pieces less than four hand-breadths wide. While a hole wider than three hand-breadths is considered a breach, a wall narrower than four hand-breadths is not a wall. In that case, there are only holes and no wall at all; the entire wall should be considered as non-existent! He requires in this case that any sown field should be at least four cubits distant from the vineyard.” There is a hole of three and no place of four! Rebbi Mana objected: Did we not state¹⁰⁹1:10. The caravan instead of using horizontal ropes may use vertical sticks on condition that the distance between two sticks not be larger than 3 hand-breadths.: “One surrounds with sticks,” does a stick form a place¹¹⁰? He said to him, do not object to me from a breach less than three hand-breadths, since anything less than three is considered closed! Rebbi Yose ben Rebbi Abun in the name of Rav: In any case, since what is standing is more than what is torn down, it is permitted¹¹¹.

footnotes:
¹⁰⁸ R. Joḥanan wants to eliminate the middle part of the baraita
¹⁰⁹ Mishnah Eruvin
¹¹⁰ Since the sticks are counted and no stick is even one hand-breadth wide, any piece of wall should be considered a wall. The answer is that as long as no two sticks are three hand-breadths distant from each other, the entire dividing fence is considered one solid wall.
¹¹¹ This explicitly rejects the text of Babli/Tosephta, that no single hole may be wider than both adjacent pieces of standing wall; the wall is valid as long as the combined length of standing wall (of at least 4 hand-breadths length) is larger than the combined length of the breaches.


###### Jerusalem Talmud Sukkah 1:1:17
[Jerusalem Talmud Sukkah 1:1:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:17)

רָאשֵׁי פְסָל הַיּוֹצְאִין מִן הַסּוּכָּה נִידּוֹנִין כְסוּכָּה. רִבִּי חוּנָה בְשֵׁם רַבָּנִן דְּתַמָּן. וּבִלְבַד עַל פְּנֵי כוּלָּהּ. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא רִבִּי יוֹחָנָן בְשֵׁם רִבִּי הוֹשַׁעְיָה. וַאֲפִילוּ כְנֶגֶד הַדּוֹפָן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִיָיא רִבִּי יוֹחָנָן בְשֵׁם רִבִּי הוֹשַׁעְיָה. וַאֲפִילוּ שֶׁלֹּא כְנֶגֶד הַדּוֹפָן. עַל דַּעְתֵּיהּ דְּרִבִּי יָסָא נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי חִיָיה בַּר בָּא. מָה הִיקַּלְתָּה בָהּ. חַמָּתָהּ מְרוּבָּה מִצִּילָּתָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Excess sticks that exceed the *sukkah* are considered part of the *sukkah*¹¹². Rebbi Ḥuna in the name of the rabbis there: Only if it is on the entire front¹¹³ has three regular walls, II; the fourth side forms the entrance door with a rod on top supporting the thatching. Sticks forming the roof stick out over this rod in a uniform way. Sitting under the rods outside the rod is counted as sitting in the *sukkah*.. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Joḥanan in the name of Rebbi Hoshaia: Even at a wall. Rebbi Jacob bar Aḥa, Rebbi Ḥiyya, Rebbi Joḥanan in the name of Rebbi Hoshaia: Even not at a wall¹¹⁴ does not have parallel walls of equal length, ׀_׀ and the sticks complete the rectangle.. In the opinion of Rebbi Yasa it is understandable¹¹⁵. In the opinion of Rebbi Ḥiyya bar Abba, how could you be lenient in this if its sunshine is more than its shade¹¹⁶?

footnotes:
¹¹² Babli 19a.
¹¹³ The sukkah
¹¹⁴ If the sukkah
¹¹⁵ This is the case discussed earlier, Note 74.
¹¹⁶ The people sitting outside are not sheltered by any walls and may be exposed to the sun.


###### Jerusalem Talmud Sukkah 1:1:18
[Jerusalem Talmud Sukkah 1:1:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:1:18)

וּכְשֶׁחַמָּתָהּ מְרוּבָּה מִצִּילָתָהּ פְּסוּלָה. הָא מֶחֱצָה לְמֶחֱצָה כְשֵׁירָה. סוּכָּה מְדוּבְלֶלֶת שֶׁצִּילָּתָהּ מְרוּבָּה מֵחַמָּתָהּ כְּשֵׁירָה. הָכָא אַתְּ אָמַר כְּשֵׁירָה. וְהָכָא אַתְּ אָמַר פְּסוּלָה. רַבָּנִן דְּקַיְסָרִין רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי הוֹשַׁעְיָה. שַׁנְיָיא הִיא בְּאִילָן שֶׁדַּרְכּוֹ לְפַסֵּעַ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Or where the sunshine is larger than the shade is disqualified;” therefore half and half is qualified. “A wilted *sukkah*¹¹⁷ whose shade is more than its sunshine is qualified.¹¹⁸” Here you are saying it is qualified, there you are saying it is disqualified. The rabbis of Caesarea, Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaia: It is different for a tree which usually is spreading¹¹⁹.

footnotes:
¹¹⁷ Arabic ד̇בל “wilting”. Probably it does not mean actually wilting but apt to wilt.
¹¹⁸ Mishnah 2:3. If it only is qualified if the shade is more than the sunshine, half and half is disqualified.
¹¹⁹ If the material used for the thatching is apt to wilt, one has to be restrictive from the start.


###### Jerusalem Talmud Sukkah 1:2:1
[Jerusalem Talmud Sukkah 1:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:2:1)

**משנה:** סוּכָּה הַיְּשָׁנָה בֵּית שַׁמַּי פּוֹסְלִין וּבֵית הִלֵּל מַכְשִׁירִין. וְאֵיזוֹ הִיא הַיְּשָׁנָה כָּל שֶׁעֲשָׂאָהּ קֹדֶם לֶחָג שְׁלשִׁים יוֹם. אֲבָל אִם עֲשָׂאָהּ לְשֵׁם הָחַג אֲפִילּוּ מִתְּחִילַּת הַשָּׁנָה כְּשֵׁירָה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** The House of Shammai disqualify an old *sukkah*, but the House of Hillel qualify it. What is an old *sukkah?* Any which he made⁴ thirty days before the holiday. But if he made it for the holiday it is qualified even from the beginning of the year⁵.

footnotes:
⁴ I. e., putting up the roofing.
⁵ Since the festival of Tabernacles starts on Tishre 15, two weeks after New Year’s day, this “beginning of the year” refers to the preceding year.


###### Jerusalem Talmud Sukkah 1:2:2
[Jerusalem Talmud Sukkah 1:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:2:2)

**הלכה:** סוּכָּה הַיְּשָׁנָה בֵּית שַׁמַּי פּוֹסְלִין וּבֵית הִלֵּל מַכְשִׁירִין. תַּנֵּי. צָרִיךְ לְחַדֵּשׁ בָּהּ דָּבָר. חֲבֵרַיָיא אָמְרֵי. טֶפַח. רִבִּי יוֹסֵה אוֹמֵר. כָּל שֶׁהוּא. מָאן דְּאָמַר. כָּל שֶׁהוּא וּבִלְבַד עַל פְּנֵי כוּלָּהּ. אַף בְּמַצָּה כֵן. מַצָּה הַיְּשָׁנָה תַּפְלוּגְתָא דְבֵית שַׁמַּי וּדְבֵית הִלֵּל. אָמַר רִבִּי יוֹסֵה. דִּבְרֵי הַכֹּל הִיא. מִכֵּיוָן שֶׁלֹּא עֲשָׂאָהּ לְשֵׁם פֶּסַח דָּבָר בָּרִיא שֶׁלֹּא דִיקְדֵּק בָּהּ. סוּכַּת הָרוֹעִים סוּכַּת הַיּוֹצְרִים כְּשֵׁירָה. סוּכַּת הַכּוּתִים. עֲשׂוּיָה כְהִילְכָתָהּ כְּשֵׁירָה. שֶׁלֹּא כְהִילְכָתָהּ פְּסוּלָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “The House of Shammai disqualify an old *sukkah*, but the House of Hillel qualify it.” It was stated: One has to renew something in it. The colleagues say, one hand-breadth; Rebbi Yose says, anything. He who says anything, but along the entire length. Is it the same with an old *mazzah*? Is an old *mazzah* a disagreement between the House of Shammai and the House of Hillel? Rebbi Yose said, it is everybody’s opinion; since he did not make it for Passover it is certain that he was not careful about it¹²⁰ is one baked before Passover. Tosephta *Pesaḥim*2:21 permits the use of old *mazzah* if it was baked for Passover use. Cf. *Pesaḥim*2:4, Note 240.. A *sukkah* of shepherds¹²¹, if the thatching of the roof was made expressly for the holiday, every kind of *sukkah* is qualified., a *sukkah* of potters is qualified. A *sukkah* of Samaritans, if it is made according to the rules¹²² is qualified, not according to the rules is disqualified.

footnotes:
¹²⁰ An old mazzah
¹²¹ Is disqualified in Tosephta 1:4, but as the Babli 8b explains for potter’s sukkah
¹²² For the thatching of the roof. Babli 8b.


###### Jerusalem Talmud Sukkah 1:2:3
[Jerusalem Talmud Sukkah 1:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:2:3)

הָעוֹשֶׂה סוּכָּה לְעַצְמוֹ מָהוּ אוֹמֵר. בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת סוּכָּה. לְאַחֵר. לַעֲשׂוֹת סוּכָּה לִשְׁמוֹ. נִכְנַס לֵישֵׁב בָּהּ אוֹמֵר. בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְמִצְוֹתָיו וְצִוָּנוּ לֵישֵׁב בַּסּוּכָּה. מִשֶּׁהוּא מְבָרֵךְ עָלֶיהָ בְלֵילֵי יוֹם טוֹב הָרִאשׁוֹן אֵינוֹ צָרִיךְ לְבָרֵךְ עָלֶיהָ עוֹד מֵעַתָּה. חָנִין בַּר בָּא בְשֵׁם רַב. וּזְּמָן. מִכֵּיוָן שֶׁחֲשֵׁיכָה מָהוּ שֶׁיְּהֵא צָרִיךְ לְהַזְכִּיר זְמַן. רַב הוֹשַׁעְיָה אָמַר. צָרִיךְ לְהַזְכִּיר זְמַן. רִבִּי אִילָא אָמַר. צָרִיךְ לְהַזְכִּיר זְמַן. רִבִּי זְבִידָה אָמַר. צָרִיךְ לְהַזְכִּיר זְמַן. רִבִּי חִיָיה בַּר אָדָא עֲבִיד לָהּ שְׁמוּעָה. רִבִּי זְעוּרָה רִבִּי יִצְחָק בַּר נַחְמָן בְשֵׁם רִבִּי הוֹשַׁעְיָה רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי חָמָה אָבוֹי דְרִבִּי אוֹשָׁעְיָה. מִכֵּיוָן שֶׁחֲשֵׁיכָה צָרִיךְ לְהַזְכִּיר זְמַן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
One¹²³9:3 (Notes 182–184). There is a similar statement in Tosephta *Berakhot*6:9 which is quoted in Babli *Sukkah*46a; the note about the benediction when making a *sukkah* for somebody else is found only here. Hence, the source here is not the Tosephta which also starts with a general declaration that: "A person performing any commandment recites a benediction over it." The practice of the Babli does not follow the discussion in *Sukkah*46a but a statement in *Menaḥot*42b that no benediction is due for a preparatory action, such as making the *sukkah*, but only for the required act itself such as living in the *sukkah*. who makes a *sukkah* for himself, says: “He Who sanctified us by His commandments and commanded us to make a *sukkah*.” For others: “to make a *sukkah* in that one’s name¹²⁴.” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a *sukkah*.” After he recited the benediction in the first night of the holiday he does not have to recite it again¹²⁵.), this is the opinion of the Babylonian Samuel, supported by the Tosephta. In the name of the Galilean R. Joḥanan, it is reported that one has to recite the benediction every day. Since R. Johanan is a higher authority than Samuel, Babylonian practice followed what there is declared to be Galilean.. Ḥanin bar Abba in the name of Rav: Does one have to mention the time after nightfall¹²⁶? Rav Hoshaia said, one has to mention the time. Rebbi Ila said, one has to mention the time. Rebbi Zevida said, one has to mention the time. Rebbi Ḥiyya bar Ada formulated it as a tradition: Rebbi Ze`ira, Rebbi Isaac bar Naḥman, Rebbi Hoshaia, Rebbi Jehudah bar Pazi in the name of Rebbi Ḥama the father of Rebbi Oshaia: After nightfall one has to mention the time.

footnotes:
¹²³ The first sentences are also in Berakhot
¹²⁴ One has to pronounce the recipient’s name at the place reserved for “that one’s name.”
¹²⁵ In the Babli (loc. cit
¹²⁶ The benediction required on all holidays, “Who has kept us alive, maintained us, and enabled us to reach this festive time.”


###### Jerusalem Talmud Sukkah 1:3:1
[Jerusalem Talmud Sukkah 1:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:3:1)

**משנה:** הָעוֹשֶׂה סוּכָּתוֹ תַחַת הָאִילָן כְּאִילּוּ עֲשָׂאָהּ בְּתוֹךְ הַבָּיִת. סוּכָּה עַל גַּבֵּי סוּכָּה הָעֶלְיוֹנָה כְּשֵׁירָה וְהַתַּחְתּוֹנָה פְּסוּלָה. רִבִּי יְהוּדָה אוֹמֵר אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה כְּשֵׁירָה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If one makes his *sukkah* under a tree it is as if he made it in the house¹²⁷. One *sukkah* on top of the other, the upper one is qualified and the lower one disqualified. Rebbi Jehudah says, if there are no dwellers in the upper one the lower is qualified.

footnotes:
¹²⁷ It is disqualified since part of the shade comes from the leaves of the tree which still are connected to the ground and vegetal matter connected to the ground is disqualified (Mishnah 5.)


###### Jerusalem Talmud Sukkah 1:3:2
[Jerusalem Talmud Sukkah 1:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:3:2)

**הלכה:** שְׁנֵי סְכָכִין זֶה עַל גַּבֵּי זֶה. הָעֶלְיוֹן חַמָּתוֹ מְרוּבֶּה מִצִּילָּתוֹ. הַתַּחְתּוֹן אֵין חַמָּתוֹ מְרוּבֶּה מִצִּילָּתוֹ. עַל יְדֵי זֶה וְעַל יְדֵי זֶה צִילָּתָן מְרוּבֶּה מִחַמָּתָן. כַּמָּה יְהֵא בֵינֵיהֶן וְיִצָטָרְפוּ. תְּרֵין אֲמוֹרִין. חַד אָמַר. עֲשָׂרָה. וְחוֹרָנָה אָמַר. אַרְבָּעָה. מָתִיב מָאן דְּאָמַר עֲשָׂרָה לְמָאן דְּאָמַר אַרְבָּעָה. מִשֵּׁם אֹהֶל. מָצָאנוּ אוֹהֶל שֶׁהוּא טֶפַח.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Two thatched roofs one on top of the other, the upper one has more sunshine than shade, the lower one has not more sunshine than shade¹²⁸. Together, their shade is more than their sunshine. How much may be between them so that they combine? Two Amoraim, one said, ten, the other one said, four¹²⁹. The one who said ten objected to the one who said four: because of a tent? We find a tent which is one hand-breadth¹³⁰3:7. In matters of impurity of the dead, one cubic hand-breadth is considered a tent. The minimum height of a *sukkah* is ten hand-breadths. Therefore we find 1 or 10 units as legitimate requirements, but not 4. Babli 10a..

footnotes:
¹²⁸ This is not the case of the Mishnah, since there one must presume that both roofs are qualified with more shade than sun. Here the question is when thatching in layers is considered to constitute one roof.
¹²⁹ Since the numerals are in the masculine, all measures are hand-breadths.
¹³⁰ Mishnah Ahilut


###### Jerusalem Talmud Sukkah 1:3:3
[Jerusalem Talmud Sukkah 1:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:3:3)

רִבִּי יְהוּדָה אוֹמֵר אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה הַתַּחְתּוֹנָה כְּשֵׁירָה. מַה. דִּיוּרִין מַמָּשׁ אוֹ אֲפִילוּ רְאוּיָה לְדִּיוּרִין. מִן מַה דְתַנָּא חַד סָב קוֹמֵי רִבִּי זְעוּרָה. וַאֲפִילוּ הַתַּחְתּוֹנָה כְּשֵׁירָה. לֵית בַּר נַשׁ אֲמַר. אֲפִילוּ. אֶלָּא דְהוּא מוֹדֶה עַל קַדְמִיָיתָא. הָדָא אָמְרָה. דִּיוּרִין מַמָּשׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Rebbi Jehudah says, if there are no dwellers in the upper one the lower is qualified.” What? Really dwellers or even appropriate for dwellers¹³¹ only if there are people in the upper one or even if there are none but they could be (i. e., if somehow the upper one has a floor)?? Since an old man stated before Rebbi Ze`ira, “even the lower one is qualified,” there is nobody who says “even” if he does not agree with the preceding. This implies really dwellers¹³².

footnotes:
¹³¹ Does R. Jehudah disqualify the lower sukkah
¹³² Rejected by the Babli 10a.


###### Jerusalem Talmud Sukkah 1:4:1
[Jerusalem Talmud Sukkah 1:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:4:1)

**משנה:** פֵּירַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר אוֹ שֶׁפֵּירַס עַל גַּבֵּי הַקִּינוֹף פְּסוּלָה. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּטָּה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If he spread a sheet over it because of the sun, or under it because of fallen leaves¹³³, or if he spread it over the posts of a four-post bed¹³⁴, a bed with mosquito curtains. The ceiling of a four-post bed is horizontal; it creates a ceiling below the roof and disqualifies all space below it., it is disqualified. But one may spread it over single posts¹³⁵, Mishnah 1:12. of the bed.

footnotes:
¹³³ Nothing which may become impure can be used as material for thatching the roof, Mishnah 1:12. Therefore a textile sheet spread either on top or below the thatched roof disqualifies.
¹³⁴ Greek κωνωπεών, τό, Latin conopium
¹³⁵ Greek ’ανάκλιτα “things to lean on”. Poles in the middle of headboard and foot-end of the bed with a rod connecting them. The mosquito net spread over them forms on both sides a slanting roof which is disregarded since for the majority a slanting roof is not qualified for the sukkah


###### Jerusalem Talmud Sukkah 1:4:2
[Jerusalem Talmud Sukkah 1:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:4:2)

**הלכה:** תַּנֵּי. תִּילָה בָהּ קִיטִיוֹת כְּשֵׁירָה. אָמַר רִבִּי חֲנַנְיָה. הָדָא דְאַתְּ אֲמַר. מִן הַצַּד. הָא מִלְּמַעֲלָן פְּסוּלָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** It was stated: if he hung there quilts¹³⁶ it is qualified. Rebbi Ḥanina said, that you are saying on the sides¹³⁷, but on top it is disqualified.

footnotes:
¹³⁶ Sheets sewn together from rectangular pieces of cloth.
¹³⁷ Decorating the walls, not under the roofing. Babli 10b.


###### Jerusalem Talmud Sukkah 1:4:3
[Jerusalem Talmud Sukkah 1:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:4:3)

אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר. אָמַר רִבִּי יוֹסֵה. לֹא אָמְרוּ אֶלָּא מִפְּנֵי הַנְּשָׁר. הָא שֶׁלֹּא מִפְּנֵי הַנְּשָׁר כְּשֵׁירָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Or under it because of fallen leaves.” Rebbi Yose said, they only said, “because of fallen leaves.” Therefore if not because of fallen leaves it is qualified¹³⁸.

footnotes:
¹³⁸ For decoration, not utility. He disagrees with R. Ḥanina. Explained otherwise Babli 10a.


###### Jerusalem Talmud Sukkah 1:4:4
[Jerusalem Talmud Sukkah 1:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:4:4)

אֲבָל פּוֹרֵשׂ הוּא עַל נַיִקְלִיטֵי הַמִּיטָּה. רִבִּי בֵּיבַי בְשֵׁם רִבִּי יוֹחָנָן. שֶׁכֵּן הוּא עוֹשֶׂה חָלָל בַאֲצִילֶי יָדָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“But one may spread it over single posts of the bed.” Rebbi Bevai in the name of Rebbi Joḥanan: Since so he makes space with the extremities of his hands¹³⁹ he may lift the sheet, or the mosquito net, with his fingers, it is not different from the net hanging down in an incline..

footnotes:
¹³⁹ Since when he sleeps in the sukkah


###### Jerusalem Talmud Sukkah 1:5:1
[Jerusalem Talmud Sukkah 1:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:5:1)

**משנה:** הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן אֶת הַדְּלַעַת וְאֶת הַקִּיסּוֹס וְסִיכֵּךְ עַל גַּבָּן פְּסוּלָה. אִם הָיָה הַסִּיכּוּךְ הַרְבֵּה מֵהֶן אוֹ שֶׁקְּצָצָן כְּשֵׁירָה. וְזֶה הַכְּלָל דָּבָר שֶׁהוּא מְקַבֵּל טוּמְאָה וְאֵין גִּידּוּלָיו מִן הָאָרֶץ אֵין מְסַכְּכִין בּוֹ. וְכָל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ מְסַכְּכִין בּוֹ:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If he drew over it a vine, or squash, or ivy¹⁴⁰, and used it as roofing, it is disqualified. But if the roofing was more than these¹⁴¹ or he cut them off from their roots¹⁴² it is qualified. This is the principle: One does not thatch with anything which may become impure or is not grown from the earth. But with anything which may not become impure and is grown from the earth one does thatch.

footnotes:
¹⁴⁰ Greek κισσός, ‘ο.
¹⁴¹ If cut vegetal material was more than 50% of the thatching and the remainder still connected to the ground.
¹⁴² Even after the roof is finished.


###### Jerusalem Talmud Sukkah 1:5:2
[Jerusalem Talmud Sukkah 1:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:5:2)

**הלכה:** רִבִּי בָּא בְשֵׁם רַב. וְהוּא שֶׁיִּדְלֶה אוֹתָן (לְכָאן) [לְכָךְ]. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי זְעוּרָא. צָרִיךְ לְנַעֲנֵעַ. אָמַר רִבִּי יוֹסֵה. תַּרְתֵּיהוֹן לְקוּלָּא. הִדְלָה אוֹתָן (לְכָאן) [לְכָךְ] אַף עַל פִּי שֶׁלֹּא נִעֲנֵעַ. נִעֲנֵעַ אַף עַל פִּי שֶׁלֹּא הִדְלָה אוֹתָן (לְכָאן) [לְכָךְ].

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Abba in the name of Rav: Only if he drew them (on the spot) [for this purpose]. Rebbi Jacob bar Aḥa in the name of Rebbi Ze`ira: He needs to move it. Rebbi Yose said, both of them are for leniency. If he drew them (on the spot) [for this purpose] even if he did not move it; if he moved it even if he did not draw them (on the spot) [for this purpose]¹⁴³.

footnotes:
¹⁴³ Creepers used for roofing become qualified after being cut from their roots only if either they were put there for this purpose or were moved after cutting.


###### Jerusalem Talmud Sukkah 1:5:3
[Jerusalem Talmud Sukkah 1:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:5:3)

רִבִּי בָּא חִינְנָא בַּר שֶׁלֶמְיָא רַב יִרְמְיָה בְשֵׁם רַב. סִיכְּכָהּ בִּשְׁלַבִּיּוֹת (כְּשֵׁירָה) [פְּסוּלָה]. בִּזְכָרִים כְּשֵׁירָה. בִּנְקֵיבוֹת פְּסוּלָה. סִיכְּכָהּ בָּאֲנִיצֵי פִשְׁתָּן פְּסוּלָה. בְּהוּצֲנֵי פִשְׁתָּן כְּשֵׁירָה. סִיכְּכָהּ בַּחֲבָלִים. אִית תַּנָּיֵי תַנֵּי. כְּשֵׁירָה. וְאִית תַּנָּיֵי תַנֵּי. פְּסוּלָה. מָאן דָּמַר. כְּשֵׁירָה. בַּחֲבָלִים שֶׁלְסִיב. וּמָאן דָּמַר. פְּסוּלָה. בַּחֲבָלִים שֶׁלְפִּשְׁתָּן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Abba, Ḥinena bar Shelemia, Rav Jeremiah in the name of Rav: If he used steps of ladders for roofing it is (qualified) [disqualified]¹⁴⁴. Male parts, it is qualified¹⁴⁵. Female parts, it is disqualified¹⁴⁶. If he roofed with bundles of flax¹⁴⁷, it is disqualified, with raw flax it is qualified. If he roofed it with ropes, there are Tannaim who state, qualified, and there are Tannaim who state, disqualified. He who said qualified, with bast ropes¹⁴⁸; but he who said disqualified, with linen ropes.

footnotes:
¹⁴⁴ Wooden ladders are implements and as such subject to impurity. Steps are shaped at the ends; while they have no concavity which would make them susceptible to impurity, they are implements not to be used.
¹⁴⁵ Wooden parts which are straight rods are impervious to impurity.
¹⁴⁶ Wooden parts with cavities are subject to impurity.
¹⁴⁷ Bleached flax is subject to impurity as textile.
¹⁴⁸ Made from palm bast which is not considered textile.


###### Jerusalem Talmud Sukkah 1:5:4
[Jerusalem Talmud Sukkah 1:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:5:4)

אָמַר רִבִּי יוֹחָנָן. כָּתוּב בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ. מִפְּסוֹלֶת שֶׁבַּגּוֹרֶן וְשֶׁבַּיֶּקֶב אַתְּ עוֹשֶׂה לָךְ סְכַךְ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. וְאֵיד יַעֲלֶה מִן הָאָרֶץ. אָמַר רִבִּי תַנְחוּמָה. דֵּין כְּדַעְתֵּיהּ וְדֵין כְּדַעְתֵּיּהּ. רִבִּי יוֹחָנָן דּוּ אָמַר. עֲנָנִים מִלְּמַעֲלָה הָיוּ. דּוּ יְלִיף לָהּ מֵאָסְפְּךָ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עֲנָנִים מִלְּמַטָּן הָיוּ. דּוּ יְלִיף לָהּ מֵעֲנָנִים. אָמַר רִבִּי אַבִּין. דֵּין כְּדַעְתֵּיהּ וְדֵין כְּדַעְתֵּיהּ. רִבִּי יוֹחָנָן דּוּ מְדַמֵּי לָהּ בִּמְשַׁלֵּחַ לַחֲבֵירוֹ חָבִית וְקַנְקַנָּהּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דּוּ מְדַמֵּי לָהּ כָּהֵן דַּאֲמַר לְחַבְרֵיהּ. שְׁלַח קּוּפַּתָּךְ וְסַב לָךְ חִיטִּין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Joḥanan said, *when you collect from your threshing floor and your wine press*¹⁴⁹. 16:13.. From the waste of the threshing floor and the wine press you make your thatching¹⁵⁰. describes the festival of Tabernacles which, as the name indicates, is characterized by the obligation to dwell in a *sukkah*. The verse hints at the rule of the Mishnah that the roof of the *sukkah* has to be made from agricultural waste (which is grown from the earth but as waste is not subject to impurity even if cut and wetted. It is possible that R. Joḥanan reads אספ like Arabic “to have regret” to have waste rather than usable produce.) Babli 12a.. Rebbi Simeon ben Laqish said, *and mist rose from the earth*¹⁵¹. 2:6. This refers to the standard interpretation of *Lev.* 23:43 that the Children of Israel dwelt in huts in the desert, when in reality they dwelt in tents. Therefore the ‘huts” are taken as the Divine cloud cover which shielded the encampment (as spelled out in the Targumim to *Lev.* 23:43), which R. Simeon ben Laqish takes as formed by mist from the earth; thatching has to imitate the cloud cover arising from the earth. Babli 11b.. Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from *when you collect*. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself¹⁵² has to symbolize clouds. He does not agree that clouds are generated by mist from the earth but are sent by God to give rain to the farmers. R. Simeon ben Laqish is presumed to think that clouds are generated by the earth and then filled with rain by God. Both agree that the *sukkah* is a charm to assure abundant rain in the coming wet season. Detailed argument *Gen. rabba*13(10)..

footnotes:
¹⁴⁹ Deut
¹⁵⁰ The verse in Deut
¹⁵¹ Gen
¹⁵² R. Joḥanan also agrees that the roof of the sukkah


###### Jerusalem Talmud Sukkah 1:6:1
[Jerusalem Talmud Sukkah 1:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:6:1)

**משנה:** חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִים אֵין מְסַכְּכִין בָּהֶן. אִם הִתִּירָן כְּשֵׁירוֹת. וְכוּלָּן כְּשֵׁירוֹת לַדְּפָנוֹת:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One does not thatch with bundles of straw, and bundles of wood, and bundles of shoots¹⁵³; but all of them are qualified if untied. All of them are qualified as walls.

footnotes:
¹⁵³ The soft shoots of vines which are edible, in contrast to wood which is hard and inedible.


###### Jerusalem Talmud Sukkah 1:6:2
[Jerusalem Talmud Sukkah 1:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:6:2)

**הלכה:** רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאִית כְּאוֹצַר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because it looks like storage¹⁵⁴; then the roof was not made for the holiday and as such is disqualified..

footnotes:
¹⁵⁴ Tied straw and wood is as impervious to impurity as is untied. The reason one may not use bundles is that this is the way the materials are stored; the prohibition is rabbinic because it makes the roof look like a depository and not like a roof or, as the Babli 12a explains, one might use the space as depository and later change one’s mind and make it the roof of a sukkah


###### Jerusalem Talmud Sukkah 1:6:3
[Jerusalem Talmud Sukkah 1:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:6:3)

רִבִּי יַעֲקֹב בַּר אַבַּיָיא רַב שֵׁשֶׁת בְּשֵׁם רִבִּי חִיָיה רַבָּה. אין חֲבִילָה פְחוּתָה מֵעֶשְׂרִים וְחֲמִשָּׁה. חִינְנָא בַּר שֶׁלֶמְיָא בְשֵׁם רַב. קָצַר לְסַכֵּךְ אֵין לָהֶן יָדוֹת. קָצַר לְסַכֵּךְ וְחִישֵּׁב עֲלֵיהֶן לְמַאֲכָל בָּא בְמַחֲשָׁבָה. קָצַר לְמַאֲכָל וְחִישֵּׁב עֲלֵיהֶן לְסַכֵּךְ. אֲחֵרִים אוֹמְרִים. עַד שֶׁיְּהֵא הַקַּשׁ רָבָה עַל הָאוֹכֶל וְעַל הַיָּד. רַב כְּהָדָא דַאֲחֵרִים. מָה אֲנָן קַיָימִין. קָצַר לְסַכֵּךְ וְהוּכְשְׁרוּ וְאָמַר. לִכְשֶׁיֵיעָשׂוּ מִצְווֹתָן אַחֲזִירֵם לַגּוֹרֶן. צְרִיכִין הֶכְשֵׁר פַּעַם שְׁנִיָיה אוֹ כְבָר הֶכְשֵׁירָן בְּיָדָן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jacob bar Abbaya, Rav Sheshet in the name of the Great Rebbi Ḥiyya: There is no bundle with less than twenty-five¹⁵⁵. Ḥinena bar Shelemia in the name of Rav: If he cut for roofing it has no handles¹⁵⁶. It is stated here that if grain is cut as roofing, the straw only has to be more than the grain kernels. No inedible part of the stalk has to be compensated for. Babli 13b.. If he cut as roofing and then intended it as food it follows his thought¹⁵⁷. If he cut for food and then intended it as roofing? Others say, only if the straw is more than the food and the handles¹⁵⁸. Rav follows the others. Where do we hold? If he cut for roofing but it became prepared and he said, after they will have fulfilled the commandment I shall bring them back to the threshing floor, do they need preparation a second time or are they already prepared¹⁵⁹2:3, Note 141.
The question is not answered. Therefore it is possible that the material is susceptible for impurity, disqualified as roofing, and prepared for impurity as food. No answer is support for the second alternative. Babli 13b.?

footnotes:
¹⁵⁵ Therefore small bundles may be used as roofing when still tied.
¹⁵⁶ In general, only edible produce can become impure. But inedible stems to which produce is attached transmit impurity to the produce; the detailed rules are given in Tractate Uqeṣin
¹⁵⁷ And become disqualified as roofing by his thought.
¹⁵⁸ The shells and the ends of the stalk also have to be compensated for by straw. Babli 13b.
¹⁵⁹ In general, produce becomes susceptible to impurity only by contact with fluid desired by or desirable for the owner. This is called “preparation for impurity”, cf. Demay


###### Jerusalem Talmud Sukkah 1:6:4
[Jerusalem Talmud Sukkah 1:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:6:4)

רִבִּי יָסָא בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. וְסַכּוֹתָ עַל הָאָרֹן אֶת הַכַּפּוֹרֶת. מִיכָּן שֶׁהַדּוֹפָן קָרוּי סְכָךְ. מִיכָּן שֶׁעוֹשִׂין דְּפָנוֹת בְּדָבָר שֶׁהוּא מְקַבֵּל טוּמְאָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: *You shall cover the Ark with the cover*¹⁶⁰ 40:3; scribal error. Instead of “cover” it must be “gobelin”. Since the gobelin was the dividing wall between the Ark and the interior of the Tent, the intended meaning is: *You shall hide the Ark behind the gobelin*.. From here that the wall is called cover. From here that one makes walls with matter susceptible to impurity¹⁶¹ is acceptable as wall. Since the gobelin is mentioned which is susceptible to impurity, walls may be made from matter susceptible to impurity. Babli 7b..

footnotes:
¹⁶⁰ Misquote of Ex.
¹⁶¹ Since the root סכך is used, it follows that all that is acceptable as roofing a sukkah


###### Jerusalem Talmud Sukkah 1:7:1
[Jerusalem Talmud Sukkah 1:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:7:1)

**משנה:** מְסַכְּכִין בַּנְּסָרִים דִּבְרֵי רִבִּי יְהוּדָה וְרִבִּי מֵאִיר אוֹסֵר. נָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים כְּשֵׁירָה וּבִלְבַד שֶׁלֹא יִישַׁן תַּחְתָּיו:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One may use planks as roofing, the words of Rebbi Jehudah, but Rebbi Meïr forbids. If he put there a plank four hand-breadths wide it is qualified on condition that he not sleep under it¹⁶². But if it is put on the sides, along a wall, it is considered extension of the wall and not part of the roof and therefore disqualifies the roof only if 4 cubits wide (Note 30). The *sukkah* is qualified but sitting under the plank is not counted as sitting in it..

footnotes:
¹⁶² Everybody agrees that a plank 4 hand-breadths wide, while impervious to impurity, is regularly used in roofing permanent housing, should not be used for the sukkah


###### Jerusalem Talmud Sukkah 1:7:2
[Jerusalem Talmud Sukkah 1:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:7:2)

**הלכה:** רִבִּי יִרְמְיָה בְשֵׁם רַב. בְּשֶׁיֵּשׁ בָּהֶן רוֹחַב [אַרְבַּע] נֶחְלְקוּ. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. בִּמְשׁוּפִּין בְּכֵלִים נֶחְלְקוּ. וְהָא רִבִּי יִרְמְיָה בְשֵׁם רַב. בְּשֶׁיֵּשׁ בָּהֶן רוֹחַב אַרְבַּע נֶחְלְקוּ. הָא בִּמְשׁוּפִּין לְכֵלִים דִּבְרֵי הַכֹּל מוּתָּר. מִן מָה דְאָמַר רִבִּי יִרְמְיָה בְשֵׁם רַב. סִיכְּכָהּ בִּשְׁלַבִּיּוֹת פְּסוּלָה. וְאָמְרִין. כְּרִבִּי מֵאִיר הוֹרֵי. הָדָא אָמְרָה. הִיא הָדָא הִיא הָדָא. הָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. בִּמְשׁוּפִּין לְכֵלִים נֶחְלְקוּ. הָא בְּשֶׁיֵּשׁ בָּהֶם רוֹחַב אַרְבְּעָה דִּבְרֵי הַכֹּל אָסוּר. מִן מָה דְהוֹרֵי רִבִּי יָסָא בְסִדְרָא רַבָּא. מַלְתֵּרָה מְסַכְּכִין [בָּהּ]. וְאָמְרִין. כְּרִבִּי יוּדָה הוֹרֵי. הָדָא אָמְרָה. הִיא הָדָא הִיא הָדָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi¹⁶³ Jeremiah in the name of Rav: They disagree if it is [four]¹⁶⁴ wide. Rebbi Yasa in the name of Rebbi Joḥanan: They disagree if they have been polished for implements¹⁶⁵. But was not Rebbi Jeremiah {saying} in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rebbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified¹⁴⁴, and they are saying that he ruled according to Rebbi Meïr, this implies that both cases are the same¹⁶⁶. Since Rebbi Yasa said in the name of Rebbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four {hand-breadths} wide everybody agrees that it is forbidden. Now Rebbi Yasa ruled at the big assembly that one may use a cross-beam¹⁶⁷ Chapter 1, Note 41. for the thatched roof, and they said that he ruled following Rebbi Jehudah, this implies that both cases are the same¹⁶⁸.

footnotes:
¹⁶³ As the quote later in the paragraph (Note 144) and chronology imply, everywhere one has to read Rav Jeremiah (the first generation Babylonian colleague of Rav) instead of Rebbi Jeremiah (the fourth generation head of the Academy of Tiberias.)
¹⁶⁴ Corrector’s addition, rectifying a scribal omission. In the argument later the numeral is in the masculine (hand-breadths); it seems necessary to consider the feminine form here as sloppy spelling, not referring to cubits.
¹⁶⁵ Even if they qualify as פְּשׁוּטֵי כְלֵי עֵץ “wooden implements without concavities” which are impervious to impurity. These are excluded by tradition, as they could be seen as finished implements, not by any biblical standard. Babli 15a.
¹⁴⁴ Wooden ladders are implements and as such subject to impurity. Steps are shaped at the ends; while they have no concavity which would make them susceptible to impurity, they are implements not to be used.
¹⁶⁶ Since Rav stated that planks four {hand-breadths} wide are disqualified but also that non-concave wooden parts turned into parts of implements do disqualify, for him both his and R. Joḥanan’s statements are operative.
¹⁶⁷ Greek μέλαθρον, τό, a substantial load-bearing beam, not simply a thin plank. Cf. Eruvin
¹⁶⁸ Since the beam need not be polished, the ruling cannot be based on his statement in the name of R. Joḥanan. He also admits Rav’s description of the description of the disagreement between RR. Jehudah and Meïr.


###### Jerusalem Talmud Sukkah 1:7:3
[Jerusalem Talmud Sukkah 1:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:7:3)

שְׁמוּאֵל אָמַר. הָדָא דְאַתְּ אָמַר. לְאוֹרֶךְ. אֲבָל לְרוֹחַב כָּשֵׁר. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. בֵּין לְאוֹרֶךְ בֵּין לְרוֹחַב כָּשֵׁר. רִבִּי זְרִיקָן בְּשֵׁם רַב הַמְנוּנָא. כְּדִבְרֵי מִי שֶׁהוּא פוֹסֵל כָּאן פוֹסֵל כָּאן. רִבִּי בִּין וְרִבִּי בּוּן בְּעוֹן קוֹמֵי רִבִּי זְעוּרָה. מַה רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. אֲמַר לוֹן. מִשֵּׁם שֶׁאֵין סְכַךְ פָּסוּל פּוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. מַתְנִיתָא פְלִיגָא עַל רַב הַמְנוּנָא. סוּכָּה שֶׁאֵינָהּ מַחְזֶקֶת אֶלָּא רֹאשׁוֹ וְרוּבּוֹ וְשׁוּלְחָנוֹ. וְהֵבִיא נֶסֶר וְיִצְרַף מִמֶּנּוּ שְׁלֹשָׁה טְפָחִים. אִין תֵּימַר לְרוֹחַב. לֵית יְכִיל. דְּאָמַר רִבִּי זְרִיקָן בְּשֵׁם רַב הַמְנוּנָא. כְּדִבְרֵי מִי שֶׁהוּא פוֹסֵל כָּאן פוֹסֵל כָּאן. אֶלְּא כֵן אֲנָן קַיָימִין לְאוֹרֶךְ. וְאֶיפְשַׁר שֶׁלֹּא יִישַׁן תַּחְתָּיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Samuel said, this¹⁶⁹ you only are saying lengthwise; but crosswise it is qualified. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are saying, both lengthwise and crosswise are qualified¹⁷⁰. Rebbi Zeriqan in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there¹⁷¹. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Why are Rebbi Joḥanan and Rebbi Simeon ben Laqish both saying? He told them, because disqualified roofing disqualifies only in four cubits¹⁷². A *baraita* disagrees with Rav Hamnuna: A *sukkah* which only contains his head, most of his body, and his table. If he brought a plank and added from it three hand-breadths. If you would say crosswise, this is impossible since Rebbi Zeriqan said in the name of Rav Hamnuna: Following the words of him who disqualifies here it disqualifies there¹⁷³. So we have to hold lengthwise, but it is impossible¹⁷⁴ it is impossible to lie down without part of one’s body being under the plank. not to sleep under it.

footnotes:
¹⁶⁹ The last statement in the Mishnah, that one may not sleep under a plank four hand-breadths wide. Babli 15a.
¹⁷⁰ If the plank is on the side along a wall it becomes part of the walls, not of the roofing. But if it lies crosswise it is disqualified roofing. If on both sides there is qualified roofing of more than 4 hand-breadths, the 4 hand-breadths wide plank is disregarded and the entire roofing is qualified. The last sentence of the Mishnah is undisputed.
¹⁷¹ In his opinion, the last sentence of the Mishnah follows R. Jehudah and is denied by R. Meïr.
¹⁷² In the Babli 17b this is Rav’s opinion, disputed by Samuel.
¹⁷³ Even if only 3 hand-breadths were used, the plank is four wide and therefore disqualified.
¹⁷⁴ The usual Yerushalmi meaning of איפשר. Since in such a minimal sukkah


###### Jerusalem Talmud Sukkah 1:8:1
[Jerusalem Talmud Sukkah 1:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:8:1)

**משנה:** תִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזִיבָה רִבִּי יְהוּדָה אוֹמֵר מִשּׁוּם בֵּית הִלֵּל אוֹ מְפַקְפֵּק אוֹ נוֹטֵל אַחַת מִבֵּינְתַיִם וּבֵית שַׁמַּאי אוֹמְרִים מְפַקְפֵּק וְנוֹטֵל אַחַת מִבֵּינְתַיִם. רִבִּי מֵאִיר אוֹמֵר נוֹטֵל אַחַת מִבֵּינְתַיִם וְאֵינוֹ צָרִיךְ לְפַקְפֵּק:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** A roof without insulation¹⁷⁵, Rebbi Jehudah says in the name of the House of Hillel either he moves or he lifts one in the middle¹⁷⁶, but the House of Shammai say, he moves and lifts one in the middle. Rebbi Meïr says, he lifts one in the middle and does not need to move.

footnotes:
¹⁷⁵ The roof is formed by wooden logs without mortar or any insulation against the rains from non-vegetal sources.
¹⁷⁶ Either one re-arranges the logs or one lifts the middle one of any three parallel logs and fills the space by qualified thatching.


###### Jerusalem Talmud Sukkah 1:8:2
[Jerusalem Talmud Sukkah 1:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:8:2)

**הלכה:** וְאִם פִּיקְפֵּק אֵינוֹ צָרִיךְ לִיטּוֹל אַחַת מִבֵּנְתַיִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** But if he moved he does not have to lift one in the middle¹⁷⁷.

footnotes:
¹⁷⁷ Following Rebbi Meïr.


###### Jerusalem Talmud Sukkah 1:9:1
[Jerusalem Talmud Sukkah 1:9:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:9:1)

**משנה:** הַמְקָרֶה סוּכָּתוֹ בַשְּׁפוּדִין אוֹ בַאֲרוּכוֹת הַמִּיטָּה אִם יֵשׁ רֶיוַח בֵּינֵיהֶן כְּמוֹתָן כְּשֵׁירָה. הַחוֹטֵט בַּגָּדִישׁ לַעֲשׂוֹת לוֹ סוּכָּה אֵינוֹ סוּכָּה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If one is roofing his *sukkah* with spits¹⁷⁸ or with girders from the bed frame¹⁷⁹, if the distance between them is equal to their diameter¹⁸⁰ is qualified. it is qualified. If somebody hollows out a grain stack for a *sukkah*, it is no *sukkah*¹⁸¹.

footnotes:
¹⁷⁸ Which are metal and therefore disqualified.
¹⁷⁹ Which are susceptible to impurity even if wooden.
¹⁸⁰ If the space between the girders is filled with qualified vegetal material, the sukkah
¹⁸¹ As explained in the Halakhah.


###### Jerusalem Talmud Sukkah 1:9:2
[Jerusalem Talmud Sukkah 1:9:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:9:2)

**הלכה:** תַּנֵּי. יוֹתֵר מִכְּמוֹתָן. חֲבֵרַיָיא אָמְרִין שֶׁאֵין טֶפַח נִכְנַס לְתוֹךְ טֶפַח. הָתִיב רִבִּי בָּא בַּר מָמָל. הֲרֵי כְלֵי זְכוּכִית הֲרֵי טֶפַח נִכְנַס לְתוֹךְ טֶפַח. אָמַר רִבִּי יוֹסֵה. תַּמָּן נִכְנַס וְיוֹצֵא. בְּרַם הַכַא נִכְנַס וְאֵינוֹ יוֹצֵא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** It was stated, more than their diameter¹⁸². The colleagues say, because no hand-breadth enters into a hand-breadth¹⁸³. Rebbi Abba bar Mamal objected, is not for glass vessels one hand-breadth equal to another hand-breadth¹⁸⁴ 3:11 states that the glass-maker’s container (καλύβη) is pure if split exactly in the middle. If it were impossible to exactly compare measurements then a statement requiring a 50–50 split never would be applicable.? Rebbi Yose said, there it enters and leaves, here it enters and does not leave¹⁸⁵.

footnotes:
¹⁸² The only way one can be sure that the diameters of the disqualified girders are not larger than the intervals covered by qualified thatching is if the qualified intervals actually are somewhat larger than the measured diameters of the girders. Babli 15b.
¹⁸³ Since hand-breadth is not an objectively defined measure, there is no way of making sure that two hand-breadths applied to two different places are absolutely equal.
¹⁸⁴ It is difficult to make sense of this statement. But if it refers to the glass maker, Tosephta Kelim Bava Meṣia`
¹⁸⁵ It is easy to check equality of length of solid objects that can be superimposed on one another; it is impossible to do so for unrelated distances.


###### Jerusalem Talmud Sukkah 1:9:3
[Jerusalem Talmud Sukkah 1:9:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:9:3)

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּאוֹצָר. תַּנֵּי רִבִּי חִיָיה. תַּעֲשֶׂה לְךָ. לֹא מִן הֶעָשׂוּי לָךְ. מַה נְפַק מִבֵּינֵיהוֹן. וְיֵשׁ בָּהּ. עַל דַּעְתֵּיהּ דְּרִבִּי חִיָיה פְסוּלָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן כְּשֵׁירָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Abbahu in the name of Rebbi Joḥanan: Because it looks like a storage¹⁸⁶ made expressly for the holiday. In his opinion the prohibition is purely rabbinic.. Rebbi Ḥiyya stated, *you shall make for yourself*¹⁴⁹. 16:13., not from what already was made for you¹⁸⁷ is invalid by biblical standards.. What is the difference between them? If it is in it¹⁸⁸(Babli 17a). Carving out the *sukkah* means making walls. Since the essence of the *sukkah* is its roofing, being preexisting it is disqualified for R. Ḥiyya. It may be qualified for R. Joḥanan since one does not remove parts in the middle from a stack used as storage.. In Rebbi Ḥiyya’s opinion it is disqualified, in Rebbi Joḥanan’s opinion it is qualified.

footnotes:
¹⁸⁶ And not like a sukkah
¹⁴⁹ Deut
¹⁸⁷ The sukkah
¹⁸⁸ There is a hollow in the stack before he starts making a sukkah


###### Jerusalem Talmud Sukkah 1:10:1
[Jerusalem Talmud Sukkah 1:10:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:10:1)

**משנה:** הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָן לְמַטָּן אִם גְּבוֹהַּ מִן הָאָרֶץ שְׁלשָׁה טְפָחִים פְּסוּלָה. מִלְּמַטָּן לְמַעְלָן אִם גְּבוֹהַּ מִן הָאָרֶץ עֲשָׂרָה טְפָחִים כְּשֵׁירָה. רִבִּי יוֹסֵי אוֹמֵר כְּשֵׁם שֶׁמִּלְּמַטָּן לְמַעְלָן עֲשָׂרָה טְפָחִים כָּךְ מִלְמַעְלָן לְמַטָּן עֲשָׂרָה טְפָחִים. הַרְחִיק אֶת הַסִּיכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים פְּסוּלָה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If one drops walls down from top to bottom, if they remain higher than three hand-breadths it is disqualified¹⁸⁹. From bottom to top¹⁹⁰, if it reaches ten hand-breadths it is qualified. Rebbi Yose said, just as from bottom to top ten hand-breadths so from top to bottom ten hand-breadths¹⁹¹. If the roofing is three hand-breadths distant from the walls it is disqualified¹⁹² is disqualified if along any wall the roofing is not within 3 horizontal hand-breadths..

footnotes:
¹⁸⁹ But walls starting less than 3 hand-breadths from the ground are equivalent to walls standing on the ground.
¹⁹⁰ Standing on the ground, even if the roofing is less than 10 hand-breadths from the ground.
¹⁹¹ For him a wall 10 hand-breadths high always is qualified, irrespective of vertical distances from ground or roof.
¹⁹² The sukkah


###### Jerusalem Talmud Sukkah 1:10:2
[Jerusalem Talmud Sukkah 1:10:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:10:2)

**הלכה:** אָמַר רִבִּי יוֹחָנָן. לֹא אָמַר רִבִּי יוֹסֶה אֶלָּא לְעִנִיַין סוּכָּה. אֲבָל לְעִנִיַין שַׁבָּת אַף רִבִּי יוֹסֵי מוֹדֶה. מִילְּתֵיהּ דְּרִבִּי חֲנִינָה אָמְרָה. אַף לְעִנִיַין שַׁבָּת. דְּאָמַר רִבִּי חֲנִינָה. שִׁלְטוֹן בָּא לְצִיפּוֹרִין וְתָלוּ (לוֹ) [בוֹ] קָיטִיּוֹת. וְהִתִּיר רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי לְטַלְטֵל תַּחְתֵּיהֶן. בְּשִׁיטַּת אָבִיו. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אַתְיָיא דְּרִבִּי יוֹסֵי בֶּן חֲנִינָה כְרִבִּי חֲנִינָה. וּתְרֵיהוֹן פְּלִיגִין עַל שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. דְּאָמַר רִבִּי יוֹחָנָן. רִבִּי יוּדָה וְרִבִּי יוֹסֵה וְרִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. רִבִּי יוּדָה דִגְשָׁרִים הַמְפוּלָּשִׁין. רִבִּי יוֹסֵי הָהֵן דְהָכָא. רִבִּי חֲנַנְיָה בֶּן עֲקַבְיָה דְּתַנֵּי. שְׁלֹשָׁה דְבָרִים הִתִּיר רִבִּי חֲנַנְיָה. הִתִּיר עַצָּה שֶׁבַּיָּם. וְהִתִּיר כְּצוֹצְרָא. וְהִתִּיר הֲבָאַת לוּנְטִיוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** ¹⁹³8, Notes 110–117. Since the reference to the rules of *Sukkah* is formulated there differently from here, the texts in their second parts are different versions, rather than straight copies. Rebbi Joḥanan said, Rebbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rebbi Yose agrees¹⁹⁴, R. Yose will not admit cleavages wider than 3 hand-breadths.. The word of Rebbi Ḥanina implies that it is even for the Sabbath, as Rebbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts¹³⁴, a bed with mosquito curtains. The ceiling of a four-post bed is horizontal; it creates a ceiling below the roof and disqualifies all space below it.; Rebbi Ismael ben Rebbi Yose permitted carrying under them following his father’s argument. Rebbi Yose ben Rebbi Abun in the name of Rebbi Samuel ben Rav Isaac: Rebbi Yose ben Rebbi Ḥanina comes like Rebbi Ḥanania and both disagree with Rebbi Joḥanan’s argument, as Rebbi Joḥanan¹⁹⁵ said, Rebbi Jehudah, and Rebbi Yose, and Ḥanania bar Aqabia all three said the same. Rebbi Jehudah of the open bridges¹⁹⁶9:5, where R. Jehudah defines the space under a bridge as private domain if the underpinning of the bridge structure extends 10 hand-breadths below the roadway., Rebbi Yose that of tabernacles, Rebbi Ḥanania ben Aqabia as it was stated¹⁹⁷3, Notes 101–103; Babli 87b. Rebbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bathtowels¹⁹⁸22:5, Note 21..

footnotes:
¹⁹³ A parallel text is Eruvin
¹⁹⁴ For the Sabbath and Eruvin
¹³⁴ Greek κωνωπεών, τό, Latin conopium
¹⁹⁵ It seems that one should read: R. Yose ben Ḥanina but both texts have “R. Joḥanan.”
¹⁹⁶ Mishnah Eruvin
¹⁹⁷ Šabbat
¹⁹⁸ Mishnah Šabbat


###### Jerusalem Talmud Sukkah 1:11:1
[Jerusalem Talmud Sukkah 1:11:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:11:1)

**משנה:** בַּיִת שֶׁנִּפְחַת וְסִיכֵּךְ עַל גַּבָּיו אִם יֵשׁ בֵּין הַכּוֹתֶל לַסִּיכּוּךְ אַרְבַּע אַמּוֹת פְּסוּלָה. וְכֵן בְּחָצֵר שֶׁהִיא מוּקֶּפֶת אֶכְסֶדְרָא. סוּכָּה גְדוֹלָה שֶׁהִקִּיפוּהָ דָבָר שֶׁאֵין מְסַכְּכִים בּוֹ אִם יֵשׁ תַּחְתָּיו אַרְבַּע אַמּוֹת פְּסוּלָה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If a house partially collapsed¹⁹⁹ for which R. Ḥiyya biblically requires new material expressly for the holiday is the roof. Therefore the remaining house may be used as a *sukkah* if the hole in the middle of the roof is patched over. and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits²⁰⁰. The same holds for a courtyard which is surrounded by a walkway¹ using qualified thatching, with the walls of the houses bordering the courtyard forming its walls, on condition that the roof of the walkway be less than 4 cubits wide.¹⁵ Chapter 1, Note 88.. A large *sukkah* is disqualified if it²⁰² did not have sufficient material to extend the qualified roof from wall to wall. Then it is much better to fill the remaining space to the walls by disqualified material which disqualifies only by 4 cubits than to leave it empty which disqualifies by 3 hand-breadths. was surrounded by material which cannot be used for thatching covering four cubits²⁰³ is qualified only if no place 4 cubits away from the nearest wall is directly below disqualified material..

footnotes:
¹⁹⁹ A one story building of which part of the roof collapsed while all of the walls are standing. The only part of a sukkah
²⁰⁰ As was stated earlier, a solid roof adjacent or connected to the walls is considered part of the wall, not of the roof. But this is accepted only up to a distance of 4 cubits from the nearest wall. Empty space is acceptable only up to 3 hand-breadths, disqualified material up to 4 cubits.
¹ The entire courtyard may be turned into a sukkah
¹⁵ Greek ’εξέδρα ‘η, a covered walkway. Cf. Eruvin
²⁰² The qualified roofing. The makers of the sukkah
²⁰³ The sukkah


###### Jerusalem Talmud Sukkah 1:11:2
[Jerusalem Talmud Sukkah 1:11:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:11:2)

**הלכה:** תַּנֵּי רִבִּי חִיָיה. אֲוִיר פָּסוּל פּוֹסֵל בִּשְׁלֹשָׁה טְפָחִים. סְּכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. אָמַר רִבִּי יוֹסֵה. אַף אֲנָן תַּנִּינָן תַּרְתֵּיהוֹן. אֲוִיר פָּסוּל פּוֹסֵל בִּשְׁלֹשָׁה טְפָחִים. דְּתַנִּינָן. הִרְחִיק אֶת הַסִּיכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים פְּסוּלָה. סְּכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. דְּתַנִּינָן. בַּיִת שֶׁנִּפְחַת וְסִיכֵּךְ עַל גַּבָּיו. אִם יֵשׁ מִן בֵּין כּוֹתֶל לַסִּיכּוּךְ אַרְבַּע אַמּוֹת פְּסוּלָה. הָא פָּחוּת מִיכֵּן כְּשֵׁירָה. מַהוּ לִישֹׁן תַּחְתָּיו. הָתִיב רִבִּי יִצְחָק בֶּן אֶלְיָשִׁיב. הֲרֵי טִיט הַנָּרוּק מַשְׁלִים בְּמִקְוֶה וְאֵין מַטְבִּילִין בּוֹ. וְהָכָא מַשְׁלִים בְּסוּכָּה וְאָסוּר לִישָׁן תַּחְתָּיו. חִזְקִיָּה אָמַר. מִפְּנֵי שֶׁהִיא נִרְאִית כְּדוֹפַן עֲקוּמָה. תַּנֵּי רִבִּי הוֹשַׁעְיָה. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּדוֹפַן עֲקוּמָה. רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּדוֹפַן עֲקוּמָה. רִבִּי זְעוּרָה רִבִּי יַסָּא בְשֵׁם כַּהֲנָא. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּדוֹפַן עֲקוּמָה. אָמַר רִבִּי יוֹנָה לְרִבִּי יוֹסֵי. וְלָמָּה לֵי נָן אָמְרִין. מִשּׁוּם שֶׁאֵין סְּכָךְ פָּסוּל פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Ḥiyya stated: Disqualified space disqualifies in three hand-breadths; disqualified roofing disqualifies in four cubits. Rebbi Yose said, we have stated both. “Disqualified space disqualifies in three hand-breadths,” as we have stated: “If the roofing is three hand-breadths distant from the walls it is disqualified¹⁹² is disqualified if along any wall the roofing is not within 3 horizontal hand-breadths..” “Disqualified roofing disqualifies in four cubits,” as we have stated: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits²⁰⁰.” Therefore less is qualified. May one sleep under that? Rebbi Isaac ben Elyashiv answered: pourable mud completes a *miqweh* but one may not immerse in it, here also it completes the *sukkah* but one may not sleep under it²⁰⁴7:1 (Notes 19–29) about the interconnection between rules referring to distinct domains. A *miqweh* can be used to remove impurities only if it contains 40 *se`ah* of water, about 135 gallons. If there is not enough clear water, the required volume can be obtained by adding mud which is so moist that it can be poured from a bucket (Mishnah *Miqwaot*7:1.) R. Eliezer forbids to immerse oneself in mud (Mishnah *Miqwaot*2:10) but R. Joshua permits. The argument has to be rejected here since R. Joshua will agree that disqualified roofing adjacent to a wall is considered wall, not roofing. Babli 19a.. Ḥizqiah said, because it looks like a bent wall²⁰⁵. Rebbi Hoshaia stated, because it looks like a bent wall. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan, because it looks like a bent wall. Rebbi Ze`ira, Rebbi Yasa in the name of Cahana, because it looks like a bent wall. Rebbi Jonah said to Rebbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits²⁰⁶, predating any rabbinic establishment.?

footnotes:
¹⁹² The sukkah
²⁰⁰ As was stated earlier, a solid roof adjacent or connected to the walls is considered part of the wall, not of the roof. But this is accepted only up to a distance of 4 cubits from the nearest wall. Empty space is acceptable only up to 3 hand-breadths, disqualified material up to 4 cubits.
²⁰⁴ The answer is to a question asked not here but in Berakhot
²⁰⁵ In his opinion the ruling is a later rabbinic one based on an explicit argument.
²⁰⁶ In his opinion, this belongs to the traditional rules of sukkah


###### Jerusalem Talmud Sukkah 1:12:1
[Jerusalem Talmud Sukkah 1:12:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:12:1)

**משנה:** הָעוֹשֶׂה סוּכָּתוֹ כְּמִין צְרִיף אוֹ שֶׁסְּמָכָהּ לַכּוֹתֶל רִבִּי אֱלִיעֶזֶר פּוֹסֵל מִפְּנֵי שֶׁאֵין לָהּ גַּג. וַחֲכָמִים מַכְשִׁירִין. מַחֲצֶלֶת קָנִים מַחֲצֶלֶת גְּדוֹלָה עֲשָׂאָהּ לִשְׁכִיבָה מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ. וּלְסִיכּוּךְ מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַחַת גְּדוֹלָה וְאַחַת עֲשָׂאָהּ קְטַנָּה לִשְׁכִיבָה מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ וּלְסִיכּוּךְ מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If one makes his *sukkah* as a shed²⁰⁷ or that he supported it on a wall²⁰⁸ which is all roof., Rebbi Eliezer disqualifies because it has no roof but the Sages qualify it. A large reed mat made to lie on is susceptible to impurity²⁰⁹20:7). The majority holds that small mats always are made to lie on; these are always disqualified from being used as roofing; only mats too large to be used as mattresses are possible candidates for roofing materials of a *sukkah* which must be impervious to impurity. and one may not use it as roofing; if made as roofing it is not susceptible to impurity and one may use it as roofing. Rebbi Eliezer says either large or small if made to lie on it is susceptible to impurity and one may not use it as roofing; if made as roofing one may use it as roofing and it is not susceptible to impurity.

footnotes:
²⁰⁷ More like a tent in that it has no solid walls but the walls are slanting and serve as a roof.
²⁰⁸ The roof is rectangular, one end is supported by a wall, the other on the ground. The Sages hold that walls are not required by the biblical text; they accept a sukkah
²⁰⁹ Any implement of any kind made to sit or lie on is biblically susceptible to severe impurity; this includes reed and bast mats (Mishnah Kelim


###### Jerusalem Talmud Sukkah 1:12:2
[Jerusalem Talmud Sukkah 1:12:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:12:2)

**הלכה:** מוֹדֶה רִבִּי לִיעֶזֶר לַחֲכָמִים שֶׁאִם הָיְתָה נְתוּנָה עַל אַרְבָּעָה אֲבָנִים אוֹ שֶׁהָיְתָה גְבוֹהָה מִן הָאָרֶץ פּוֹתֵחַ טֶפַח שֶׁהִיא כְשֵׁירָה. תַּנֵּי. הָעוֹשֶׂה סוּכָּתוֹ כְבֵית יַעַר הַלְּבָנוֹן כְּשֵׁירָה. לְמִי נִצְרְכָה. לְרִבִּי לִיעֶזֶר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Eliezer agrees with the Sages that it is qualified if it is built on four stones or otherwise elevated from the ground at least one hand-breadth²¹⁰. It was stated: If one builds his *sukkah* like the house of the Lebanon Forest²¹¹. 7:2–5, built on cedar pillars with a slanting transparent roof. it is qualified. For whom is this needed? For Rebbi Eliezer.

footnotes:
²¹⁰ Babli 19b; Tosephta 1:10.
²¹¹ 1K


###### Jerusalem Talmud Sukkah 1:12:3
[Jerusalem Talmud Sukkah 1:12:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/1:12:3)

אַבָּא בַּר בַּר חָנָה בְשֵׁם רִבִּי יוֹחָנָן. בְּמַחֲצֶלוֹת אוּשָׁא שָׁנוּ. אָמַר רִבִּי לִיעֶזֶר. [סְתָם] מַחֲצָלוֹת אוּשָׁא טְמֵאוֹת עַד שֶׁיַּעֲשֵׂם אוֹהָלִים. סְתָם מַחֲצָלוֹת טְיבֵּרִיָּא טְהוֹרוֹת עַד שֶׁיַּעֲשֵׂם לִשְׁכִיבָה. רִבִּי יִצְחָק בַּר חֲקוּלָה רִבִּי שִׁמְעוֹן בֵּרִבִּי הוֹרוֹן בְּאִילֵּין עַל פֶּתַח הֶחָנוּיוֹת שֶׁהֵן טְהוֹרוֹת. הוֹרֵי רִבִּי אִימִּי. אֲרוּגָה טְמֵיאָה. מָהוּ לְסַכֵּךְ בָּהּ. מַחֲלוֹקֶת רִבִּי לִיעֶזֶר וַחֲכָמִים. רִבִּי יִצְחָק בֵּרִבִּי לָעְזָר הוּרֵי מִדּוֹחֲק לְהַתִּיר רָאשֵׁי מַעֲדָנִים וּלְסַכֵּךְ בָּהֶן. תַּנִּינָן. וְכֵן הַמַּתִּיר רָאשֵׁי מַעֲדַנִּים טְהוֹרָה. וְאַתְּ אֲמַר הָכֵן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Abba bar bar Ḥana²¹² in the name of Rebbi Joḥanan: They formulated this²¹³ for Usha mats. Rebbi Eliezer²¹⁴ said, [normally]²¹⁵ Usha mats are impure unless made for tents. Normally Tiberian mats²¹⁶ are pure unless made for sitting. Rebbi Isaac bar Ḥaqula, Rebbi Simeon ben Rebbi instructed about those on the doors of stores that they are pure²¹⁷. Rebbi Immi instructed that woven ones are impure. May one use them for roofing? The disagreement of Rebbi Eliezer and the Sages²¹⁸. Rebbi Isaac ben Rebbi Eleazar instructed in distress to untie the knots²¹⁹ and use them as roofing. We have stated²²⁰20:7.: “And similarly if one unties the knots it is pure,” and you are saying so²²¹?

footnotes:
²¹² His father was Abba bar Ḥana. One refrains from calling a posthumous child by his real name, A ben A, not to publicize his unlucky fate.
²¹³ The Mishnah is formulated only for mats which may be presumed to be made for sitting or lying on, which may become impure even before being used. In all statements about implements being pure or impure, “impure” means susceptible to impurity, “pure” means impervious to impurity.
²¹⁴ Probably one should read “R. Eleazar.”
²¹⁵ Corrector’s addition from the following sentence. The word is missing in the Babli, 19a/b.
²¹⁶ Usha mats were made to sit on, Tiberias mats were made to be used on walls or as door fillers.
²¹⁷ Since they are used as part of a building, they must be impervious to impurity irrespective of the way they are made.
²¹⁸ The disagreement about small mats mentioned in Note 209.
²¹⁹ Woven mats whose loose ends are tied together instead of a seam. If these are untied, the entire mat will slowly disintegrate; therefore it is considered no longer usable for its original purpose, and susceptibility to impurity induced by this intended use is eliminated.
²²⁰ Mishnah Kelim
²²¹ There is no reason to forbid these mats as roofing even if there is no emergency situation.