## Sukkah Daf 11a

###### Sukkah 11a:1
[Sukkah 11a:1](https://torahapp.org/share/book/Sukkah/r/11a:1)

וּבַיִת נָמֵי, אַף עַל פִּי שֶׁאֵין גָּבוֹהַּ עֲשָׂרָה, כֵּיוָן דִּקְבִיעַ — אוּהְלָא הוּא, דְּלָא גָּרַע מִקִּינוֹפוֹת.

**William Davidson Edition - English:**
**And** this *halakha* that it is not sufficient to place his head out the window applies **also** to **a house even if it is not ten** handbreadths **high. Since it is a fixed** structure **it is** considered **a tent** in and of itself, **as it is no less** permanent **than** a bed with **four posts,** which is considered a tent even though the netting is less than ten handbreadths higher than the bed.


###### Sukkah 11a:2
[Sukkah 11a:2](https://torahapp.org/share/book/Sukkah/r/11a:2)

לִישָּׁנָא אַחֲרִינָא אָמְרִי לַהּ, אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מוּתָּר לִישַׁן בְּכִילַּת חֲתָנִים בַּסּוּכָּה לְפִי שֶׁאֵין לָהּ גַּג, אַף עַל פִּי שֶׁגְּבוֹהָה עֲשָׂרָה.

**William Davidson Edition - English:**
**Some say another version** of the previous discussion: **Rav Yehuda said** that **Shmuel said: It is permitted to sleep inside** a netted **bridal canopy in the *sukka* since it** is inclined and **does not have a roof, even though it is ten** handbreadths **high.**


###### Sukkah 11a:3
[Sukkah 11a:3](https://torahapp.org/share/book/Sukkah/r/11a:3)

מֵיתִיבִי: הַיָּשֵׁן בְּכִילָּה בַּסּוּכָּה — לֹא יָצָא יְדֵי חוֹבָתוֹ! הָכָא בְּמַאי עָסְקִינַן — בְּשֶׁיֵּשׁ לָהּ גַּג.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: **One who sleeps in** a bed with **netting inside the *sukka* did not fulfill his obligation.** The Gemara answers: **With what are we dealing here** in the *baraita*? It is **with** a bed with netting **in** a case where, unlike a bridal canopy, **it has a roof.**


###### Sukkah 11a:4
[Sukkah 11a:4](https://torahapp.org/share/book/Sukkah/r/11a:4)

תָּא שְׁמַע: נַקְלִיטִין שְׁנַיִם, וְקִינוֹפוֹת אַרְבָּעָה, פֵּירַס עַל גַּבֵּי קִינוֹפוֹת — פְּסוּלָה, עַל גַּבֵּי נַקְלִיטִין — כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא יְהוּ נַקְלִיטִין גְּבוֹהִין מִן הַמִּטָּה עֲשָׂרָה טְפָחִים. הָא גְּבוֹהִין מִן הַמִּטָּה עֲשָׂרָה — פְּסוּלָה, אַף עַל פִּי שֶׁאֵין לָהּ גַּג!

**William Davidson Edition - English:**
**Come** and **hear** another question from what we learned: ***Naklitin* are two** posts **and *kinofot* are four** posts. If **one spread** a sheet **over four posts,** the *sukka* is **unfit;** if he spread a sheet **over two posts** the *sukka* is **fit, provided the two posts are not ten** handbreadths **higher than the bed.** It can be inferred from here: **But** if they **are higher than ten** handbreadths the *sukka* **is unfit even though it has no roof,** contrary to the opinion of Shmuel.


###### Sukkah 11a:5
[Sukkah 11a:5](https://torahapp.org/share/book/Sukkah/r/11a:5)

שָׁאנֵי נַקְלִיטִין, דִּקְבִיעִי. אִי קְבִיעִי, לֶיהֱוֵי כְּקִינוֹפוֹת! לְגַבַּי קִינוֹפוֹת — לָא קְבִיעִי, לְגַבֵּי כִילָּה — קְבִיעִי.

**William Davidson Edition - English:**
The Gemara answers: **Two posts are different** from the bridal canopy **because they are fixed** in the bed, and therefore the sheet over them is considered a tent even with an inclined roof. The Gemara asks: **If they are fixed** then **let them be** considered **like four posts** and let them render the *sukka* unfit even when they are less than ten handbreadths high. The Gemara answers: **Vis-à-vis four posts,** two posts are **not** considered **fixed** and therefore, they render the *sukka* unfit only when they are ten handbreadths higher than the bed. However, **vis-à-vis** a bed with **netting,** two posts **are** considered **fixed** and consequently, they render the *sukka* unfit even though they lack a roof.


###### Sukkah 11a:6
[Sukkah 11a:6](https://torahapp.org/share/book/Sukkah/r/11a:6)

דָּרֵשׁ רַבָּה בַּר רַב הוּנָא: מוּתָּר לִישַׁן בְּכִילָּה, אַף עַל פִּי שֶׁיֵּשׁ לָהּ גַּג, אַף עַל פִּי שֶׁגְּבוֹהָה עֲשָׂרָה. כְּמַאן — כְּרַבִּי יְהוּדָה, דְּאָמַר: לָא אָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קֶבַע. דִּתְנַן, אָמַר רַבִּי יְהוּדָה: נוֹהֲגִין הָיִינוּ לִישַׁן תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים.

**William Davidson Edition - English:**
**Rabba bar Rav Huna taught: It is permitted to sleep in** a bed with **netting even though it has a roof** and **even though it is higher than ten** handbreadths. **In accordance with whose** opinion did Rabba bar Rav Huna teach this *halakha*? It is **in accordance with** the opinion of **Rabbi Yehuda who said** that in principle, **a temporary tent does not come and negate a permanent tent, as we learned** in a mishna that **Rabbi Yehuda said: We were accustomed to sleep beneath the bed before the Elders.** Since a bed is a temporary tent relative to the more permanent *sukka*, even one sleeping beneath a bed is considered to be sleeping in the *sukka* and he fulfills his obligation in that manner.


###### Sukkah 11a:7
[Sukkah 11a:7](https://torahapp.org/share/book/Sukkah/r/11a:7)

וְלֵימָא הֲלָכָה כְּרַבִּי יְהוּדָה!

**William Davidson Edition - English:**
The Gemara asks: **And** if the statement of Rabba bar Rav Huna is in accordance with the opinion of Rabbi Yehuda, **let him say** simply that the ***halakha* is in accordance with** the opinion of **Rabbi Yehuda.**


###### Sukkah 11a:8
[Sukkah 11a:8](https://torahapp.org/share/book/Sukkah/r/11a:8)

אִי אָמַר הֲלָכָה כְּרַבִּי יְהוּדָה, הֲוָה אָמֵינָא: הָנֵי מִילֵּי מִטָּה, דִּלְגַבָּהּ עֲשׂוּיָה, אֲבָל כִּילָּה, דִּלְתוֹכָהּ עֲשׂוּיָה — אֵימָא לָא, קָא מַשְׁמַע לַן טַעְמָא דְּרַבִּי יְהוּדָה דְּלָא אָתֵי אֹהֶל עֲרַאי וּמְבַטֵּל אֹהֶל קָבַע, לָא שְׁנָא מִטָּה וְלָא שְׁנָא כִּילָּה.

**William Davidson Edition - English:**
The Gemara answers: **If he said the *halakha* is in accordance with** the opinion of **Rabbi Yehuda, I would have said that this applies only to a bed, which is made for** use **atop it** and not beneath it. Perhaps the reason a bed is not considered a tent in and of itself is that its primary purpose is to lie on top of it, not in the space beneath it. **However,** with regard to a bed with **netting, which is made for** use of the space **within it, say** that **no,** it is indeed considered a tent in and of itself and one who sleeps in it does not fulfill his obligation. Therefore, Rabba bar Rav Huna **teaches us** that **the rationale for** the opinion of **Rabbi Yehuda is that a temporary tent does not come and negate a permanent tent,** and **there is no difference** whether the temporary tent is **a bed** or whether it is the **netting** over a bed.


###### Sukkah 11a:9
[Sukkah 11a:9](https://torahapp.org/share/book/Sukkah/r/11a:9)

**מַתְנִי׳** הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדַּלַּעַת וְאֶת הַקִּיסוֹס וְסִיכֵּךְ עַל גַּבָּהּ — פְּסוּלָה. וְאִם הָיָה סִיכּוּךְ הַרְבֵּה מֵהֶן, אוֹ שֶׁקְּצָצָן — כְּשֵׁרָה.

**William Davidson Edition - English:**
**MISHNA:** If **one trellised** climbing plants such as **a grapevine, or gourd** plant, **or ivy [*kissos*], over** a *sukka* while they were still attached to the ground, **and** then added **roofing atop them,** the *sukka* is **unfit. If** the amount of fit **roofing was greater** than the plants attached to the ground, **or if he cut** the climbing plants so that they were no longer attached to the ground, **it is fit.**


###### Sukkah 11a:10
[Sukkah 11a:10](https://torahapp.org/share/book/Sukkah/r/11a:10)

זֶה הַכְּלָל: כֹּל שֶׁהוּא מְקַבֵּל טוּמְאָה וְאֵין גִּידּוּלוֹ מִן הָאָרֶץ — אֵין מְסַכְּכִין בּוֹ. וְכׇל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טוּמְאָה וְגִידּוּלוֹ מִן הָאָרֶץ — מְסַכְּכִין בּוֹ.

**William Davidson Edition - English:**
**This is the principle** with regard to the roofing of a *sukka*: **Anything that is susceptible to ritual impurity,** e.g., vessels, **or its growth is not from the ground,** e.g., animal hides, **one may not roof** his *sukka* **with it. And anything that is not susceptible to ritual impurity and its growth is from the ground, one may roof** his *sukka* **with it.**


###### Sukkah 11a:11
[Sukkah 11a:11](https://torahapp.org/share/book/Sukkah/r/11a:11)

**גְּמָ׳** יָתֵיב רַב יוֹסֵף קַמֵּיהּ דְּרַב הוּנָא, וְיָתֵיב וְקָאָמַר: אוֹ שֶׁקְּצָצָן כְּשֵׁרָה, וְאָמַר רַב: צָרִיךְ לְנַעְנֵעַ.

**William Davidson Edition - English:**
**GEMARA:** **Rav Yosef sat before Rav Huna, and he sat and said,** citing the mishna: **Or if he cut them, it is fit.** He added: **And Rav said** that it is not enough merely to cut the climbing plants; one **is obligated** to **move** the branches, thereby performing an action with the branches in order to render the roofing fit. When he placed the climbing plants atop the *sukka*, they were attached and therefore unfit roofing. When he ultimately cut them, it was as if the *sukka* were roofed by itself. In that case, the *sukka* is unfit due to the principle: Prepare it, and not from that which has already been prepared, derived from the verse: “You shall prepare for you the festival of *Sukkot*” (Deuteronomy 16:13).


###### Sukkah 11a:12
[Sukkah 11a:12](https://torahapp.org/share/book/Sukkah/r/11a:12)

אֲמַר לֵיהּ רַב הוּנָא: הָא שְׁמוּאֵל אַמְרַהּ. אַהְדְּרִינְהוּ רַב יוֹסֵף לְאַפֵּיהּ וַאֲמַר לֵיהּ: אַטּוּ מִי קָאָמֵינָא לָךְ דְּלָא אַמְרַהּ שְׁמוּאֵל? אַמְרַהּ רַב, וְאַמְרַהּ שְׁמוּאֵל! אֲמַר לֵיהּ רַב הוּנָא: הָכִי קָאָמֵינָא לָךְ דִּשְׁמוּאֵל אַמְרַהּ וְלָא רַב, דְּרַב אַכְשׁוֹרֵי מַכְשַׁר. כִּי הָא דְּרַב עַמְרָם חֲסִידָא רְמָא תְּכֵלְתָּא לְפַרְזוּמָא דְּאִינָשֵׁי בֵּיתֵיהּ. תְּלָאָן, וְלֹא פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן.

**William Davidson Edition - English:**
**Rav Huna said to** Rav Yosef: **Shmuel stated this** *halakha*. **Rav Yosef turned his face away** in anger **and said to him: Did I say to you that Shmuel did not say it? Rav said it, and Shmuel said it** as well. What is your point? **Rav Huna said to him: This is what I am saying to you, that Shmuel said it and not Rav, as Rav deems** the roofing **fit** merely by cutting them, without moving them, **as** in **that** incident **where Rav Amram the Pious cast the sky-blue dye,** i.e., ritual fringes, **upon the garment** [***pirzuma***] **of the people of his household.** However, **he attached them, but did not cut the ends of their strands** prior to tying them, i.e., he took a single string, folded it a number of times, and inserted it into the hole in the garment. Since the fringes were uncut when he tied them, he was uncertain whether they were fit for use in fulfilling the mitzva, due to the principle: Prepare it, and not from that which has already been prepared.


###### Sukkah 11a:13
[Sukkah 11a:13](https://torahapp.org/share/book/Sukkah/r/11a:13)

אֲתָא לְקַמֵּיהּ דְּרַב חִיָּיא בַּר אָשֵׁי, אֲמַר לֵיהּ: הָכִי אָמַר רַב: מְפַסְּקָן וְהֵן כְּשֵׁרִין. אַלְמָא: פְּסִיקָתָן זוֹ הִיא עֲשִׂיָּיתָן. הָכָא נָמֵי: קְצִיצָתָן זוֹ הִיא עֲשִׂיָּיתָן.

**William Davidson Edition - English:**
Rav Amram **came before Rav Ḥiyya bar Ashi** and asked him about the halakhic status of the ritual fringes. **He said to him** that **this** is what **Rav said: One cuts them** into separate strands **and they are fit.** There is no need to remove them, cut them, and reattach them to the garment as separate strands. **Apparently,** according to Rav, **their cutting is their preparation.** Cutting them qualifies as active preparation of the fringes. **Here too,** in the case of the roofing of a *sukka*, Rav holds: **Their cutting is their preparation,** and no further action is required.


###### Sukkah 11a:14
[Sukkah 11a:14](https://torahapp.org/share/book/Sukkah/r/11a:14)

וְסָבַר שְׁמוּאֵל לָא אָמְרִינַן פְּסִיקָתָן זוֹ הִיא עֲשִׂיָּיתָן? וְהָא תָּנֵי שְׁמוּאֵל מִשּׁוּם רַבִּי חִיָּיא: הֵטִיל לִשְׁנֵי קְרָנוֹת בְּבַת אַחַת, וְאַחַר כָּךְ פָּסַק רָאשֵׁי חוּטִין שֶׁלָּהֶן — כְּשֵׁרִין. מַאי לָאו — שֶׁקּוֹשֵׁר וְאַחַר כָּךְ פּוֹסֵק! לֹא, שֶׁפּוֹסֵק וְאַחַר כָּךְ קוֹשֵׁר.

**William Davidson Edition - English:**
The Gemara asks: **And does Shmuel hold** that **we do not say: Their cutting is their preparation? But didn’t Shmuel teach in the name of Rabbi Ḥiyya: If one cast** fringes **upon two corners** of a garment **simultaneously** by repeatedly inserting one strand into holes in both corners **and afterward cut the ends of their strands** resulting in two full-fledged fringes, the fringes are **fit. What, is it not** referring to a case **where one ties** the fringes as required **and afterward cuts them?** The Gemara answers: **No,** it is referring to a case where **he cuts** the strands **and afterward ties** them.


###### Sukkah 11a:15
[Sukkah 11a:15](https://torahapp.org/share/book/Sukkah/r/11a:15)

פּוֹסֵק וְאַחַר כָּךְ קוֹשֵׁר מַאי לְמֵימְרָא! מַהוּ דְּתֵימָא:

**William Davidson Edition - English:**
The Gemara asks: If the reference is to a case where **he cuts** the strands **and afterward ties** them, **what** need was there **to state** that the ritual fringes are fit? That is the prescribed manner of preparing ritual fringes. The Gemara answers: **Lest you say** that in addition to tying the fringes separately