## Sukkah Daf 14a

###### Sukkah 14a:1
[Sukkah 14a:1](https://torahapp.org/share/book/Sukkah/r/14a:1)

יוֹרְדִין לִידֵי טוּמְאָה בְּמַחְשָׁבָה, וְאֵין עוֹלִין מִטּוּמְאָתָן אֶלָּא בְּשִׁינּוּי מַעֲשֶׂה. מַעֲשֶׂה מוֹצִיא מִיַּד מַעֲשֶׂה וּמִיַּד מַחְשָׁבָה. מַחְשָׁבָה אֵינָהּ מוֹצִיאָה לֹא מִיַּד מַעֲשֶׂה וְלֹא מִיַּד מַחְשָׁבָה.

**William Davidson Edition - English:**
**descend into their** state of **ritual impurity by means of thought?** Although an unfinished vessel ordinarily cannot become ritually impure, if the craftsman decided to leave it in its unfinished state, it immediately assumes the legal status of a completed vessel and can become ritually impure. **However, they ascend from their** state of **ritual impurity only by means of a change** resulting from an **action.** Merely deciding to complete the unfinished vessel does not alter its status. It loses its status as a vessel only when he takes action to complete it. **Action negates** status created by **action and** status created by **thought;** however, **thought negates neither** status created by **action nor** status created by **thought.** Therefore, once the straw of the grain harvested for food is considered a handle and is susceptible to ritual impurity, its status cannot be negated by thought alone.


###### Sukkah 14a:2
[Sukkah 14a:2](https://torahapp.org/share/book/Sukkah/r/14a:2)

וְכִי תֵּימָא הָנֵי מִילֵּי כֵּלִים דַּחֲשִׁיבִי, אֲבָל יָדוֹת, דִּלְצוֹרֶךְ אֲכִילָה נִינְהוּ — בְּמַחְשָׁבָה נַעֲשֶׂה וּבְמַחְשָׁבָה סָלְקָא. וְהָתְנַן: כָּל יְדוֹת הָאוֹכָלִין שֶׁבְּסָסָן בַּגּוֹרֶן — טְהוֹרוֹת (וְרַבִּי יוֹסֵי מְטַמֵּא).

**William Davidson Edition - English:**
**And if you say:** There is a distinction between the cases, as **this** principle **applies only** to **vessels, which are significant, but** with regard to **handles that are** not independently significant but are merely **for the purpose of** handling **food,** perhaps **by means of thought they become** handles **and by means of thought they emerge** from that status; **but didn’t we learn** in the mishna to the contrary? **All handles of food that one *besasan* on the threshing floor are ritually pure,** as through one’s actions he indicated that has no use for them and does not consider them significant. **And Rabbi Yosei deems** them capable of becoming **ritually impure.**


###### Sukkah 14a:3
[Sukkah 14a:3](https://torahapp.org/share/book/Sukkah/r/14a:3)

בִּשְׁלָמָא לְמַאן דְּאָמַר ״בְּסָסָן״ — הִתִּיר אִגּוּדָן, שַׁפִּיר. אֶלָּא לְמַאן דְּאָמַר מַאי ״בְּסָסָן״ — בְּסָסָן מַמָּשׁ, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara elaborates: **Granted, according to the one who said** that ***besasan*** means that **one untied their binding,** it works out **well.** Although no action was performed on the sheaves, nevertheless, since their only purpose is to facilitate binding the sheaves, he indicated by unbinding them that the handles no longer suit his needs. **However, according to the one who said: What is** the meaning of ***besasan*?** It means **he actually trampled them, what can be said?** According to that opinion, only an action can negate the status of the handles. What, then, is the rationale for the opinion of the Rabbis, who hold that thought alone can negate their status?


###### Sukkah 14a:4
[Sukkah 14a:4](https://torahapp.org/share/book/Sukkah/r/14a:4)

הָכָא נָמֵי, שֶׁבְּסָסָן מַמָּשׁ. אִי הָכִי, מַאי טַעְמַיְיהוּ דַּאֲחֵרִים? דַּאֲמוּר כְּרַבִּי יוֹסֵי. דִּתְנַן: רַבִּי יוֹסֵי מְטַמֵּא.

**William Davidson Edition - English:**
The Gemara answers: **Here too,** the dispute between the Rabbis and *Aḥerim* with regard to using grain for roofing the *sukka* is in a case **where one actually trampled them,** and that is the reason that they are no longer susceptible to ritual impurity. The Gemara asks: **If so,** and a change was made to the grain itself, **what is the rationale** for the opinion **of *Aḥerim*,** who nevertheless prohibit their use as roofing? The Gemara answers: It is **because** *Aḥerim* **state** their opinion **in accordance with** the opinion of **Rabbi Yosei, as we learned** in the previously cited mishna: **Rabbi Yosei deems** them capable of becoming **ritually impure** even after trampling.


###### Sukkah 14a:5
[Sukkah 14a:5](https://torahapp.org/share/book/Sukkah/r/14a:5)

הַאי מַאי?! בִּשְׁלָמָא הָתָם — טַעְמָא דְּרַבִּי יוֹסֵי חַזְיָא לְכִדְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: הוֹאִיל וּרְאוּיוֹת לְהוֹפְכָן בְּעֶתֶר.

**William Davidson Edition - English:**
The Gemara asks: **What is** the basis of **this** comparison between the cases? **Granted, there,** in the dispute concerning the ritual impurity of the grain on the threshing floor, **the rationale** for the opinion **of Rabbi Yosei,** i.e., that the handles remain susceptible to ritual impurity, is that **they are suitable** for use. This is **in accordance with** the statement of **Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said:** Even after the grain is trampled the straw suits his needs, **since** the straw **is suited to** facilitate **turning over** the grain **with a pitchfork,** as the straw prevents the grain from falling between the prongs of the pitchfork.


###### Sukkah 14a:6
[Sukkah 14a:6](https://torahapp.org/share/book/Sukkah/r/14a:6)

אֶלָּא הָכָא לְמַאי חַזְיָא? חַזְיָא לְכִי סָתַר לְמִנְקַט לְהוּ בְּגִילַיְיהוּ.

**William Davidson Edition - English:**
**However, here,** where one needs the straw only for roofing the *sukka*, for **what are** the handles **suited** after they have been trampled? They serve no purpose in terms of handling the grain. The Gemara answers: **They are suited when one dismantles** the roofing, in order **to hold** the grain **by the straw,** so that it will scatter. Therefore, *Aḥerim* hold that the straw remains capable of contracting ritual impurity.


###### Sukkah 14a:7
[Sukkah 14a:7](https://torahapp.org/share/book/Sukkah/r/14a:7)

גּוּפָא, כָּל יְדוֹת הָאוֹכָלִין שֶׁבְּסָסָן בַּגּוֹרֶן — טְהוֹרוֹת, וְרַבִּי יוֹסֵי מְטַמֵּא. מַאי ״בְּסָסָן״? רַבִּי יוֹחָנָן אָמַר: בְּסָסָן מַמָּשׁ. רַבִּי (אֱלִיעֶזֶר) אוֹמֵר: הִתִּיר אַגְדָּן.

**William Davidson Edition - English:**
Apropos the dispute between the Rabbis and Rabbi Yosei, the Gemara discusses **the** matter **itself: All handles of food that one *besasan* on the threshing floor are ritually pure, and Rabbi Yosei deems** them capable of becoming **ritually impure.** The Gemara asks: **What is** the meaning of ***besasan*? Rabbi Yoḥanan said:** It means that **one actually trampled** them under foot. **Rabbi Elazar says:** It means **he untied their binding.**


###### Sukkah 14a:8
[Sukkah 14a:8](https://torahapp.org/share/book/Sukkah/r/14a:8)

בִּשְׁלָמָא לְרַבִּי (אֱלִיעֶזֶר), דְּאָמַר ״בְּסָסָן״ — הִתִּיר אַגְדָּן, הַיְינוּ דִּמְטַמֵּא רַבִּי יוֹסֵי. אֶלָּא לְרַבִּי יוֹחָנָן דְּאָמַר בְּסָסָן מַמָּשׁ, אַמַּאי מְטַמֵּא רַבִּי יוֹסֵי? אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: הוֹאִיל וּרְאוּיוֹת לְהוֹפְכָן בְּעֶתֶר.

**William Davidson Edition - English:**
The Gemara notes: **Granted, according to Rabbi Elazar, who said that *besasan*** means that **he untied their binding, this is** the reason **that Rabbi Yosei deems** the handles **capable of contracting ritual impurity. However, according to Rabbi Yoḥanan, who said** that ***besasan*** means that one **actually trampled them, why does Rabbi Yosei deem** the handles **capable of contracting ritual impurity?** Didn’t one thereby render them insignificant? **Rabbi Shimon ben Lakish said:** Even after the grain is trampled, the straw suits his needs, **since** the straw **is suited to** facilitate **turning over** the grain **with a pitchfork.**


###### Sukkah 14a:9
[Sukkah 14a:9](https://torahapp.org/share/book/Sukkah/r/14a:9)

אָמַר רַבִּי (אֱלִיעֶזֶר): לָמָּה נִמְשְׁלָה תְּפִלָּתָן שֶׁל צַדִּיקִים כְּעֶתֶר — לוֹמַר לָךְ: מָה עֶתֶר זֶה מְהַפֵּךְ אֶת הַתְּבוּאָה בַּגּוֹרֶן מִמָּקוֹם לְמָקוֹם, אַף תְּפִלָּתָן שֶׁל צַדִּיקִים מְהַפֶּכֶת דַּעְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מִמִּדַּת אַכְזָרִיּוּת לְמִדַּת רַחֲמָנוּת.

**William Davidson Edition - English:**
Apropos a pitchfork, the Gemara cites a related aggadic teaching: **Rabbi Elazar said: Why are the prayers of the righteous likened to a pitchfork [*eter*]?** It is written: “And Isaac entreated [*vayetar*] the Lord for his wife, because she was barren” (Genesis 25:21), **to say to you: Just as this pitchfork overturns the grain on the threshing floor from place to place, so too, the prayers of the righteous overturn the mind of the Holy One, Blessed be He, from the attribute of cruelty to the attribute of mercy,** and He accepts their prayers.


###### Sukkah 14a:10
[Sukkah 14a:10](https://torahapp.org/share/book/Sukkah/r/14a:10)

**מַתְנִי׳** מְסַכְּכִין בִּנְסָרִים, דִּבְרֵי רַבִּי יְהוּדָה, וְרַבִּי מֵאִיר אוֹסֵר. נָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים — כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא יִישַׁן תַּחְתָּיו.

**William Davidson Edition - English:**
**MISHNA:** **One** may **roof** the *sukka* **with boards** like those used in the ceiling of a house; this is **the statement of Rabbi Yehuda. Rabbi Meir prohibits** their use. **If one placed a board that is four handbreadths wide atop** the *sukka*, the *sukka* **is fit.** He fulfills his obligation, **provided he does not sleep beneath** the board.


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

**גְּמָ׳** אָמַר רַב: מַחְלוֹקֶת בִּנְסָרִין שֶׁיֵּשׁ בָּהֶן אַרְבָּעָה, דְּרַבִּי מֵאִיר אִית לֵיהּ גְּזֵרַת תִּקְרָה, וְרַבִּי יְהוּדָה לֵית לֵיהּ גְּזֵרַת תִּקְרָה. אֲבָל בִּנְסָרִין שֶׁאֵין בָּהֶן אַרְבָּעָה — דִּבְרֵי הַכֹּל כְּשֵׁרָה. וּשְׁמוּאֵל אָמַר: בְּשֶׁאֵין בָּהֶן אַרְבָּעָה מַחֲלוֹקֶת, אֲבָל יֵשׁ בָּהֶן אַרְבָּעָה — דִּבְרֵי הַכֹּל פְּסוּלָה.

**William Davidson Edition - English:**
**GEMARA:** **Rav said: The dispute is with regard to boards that have four** handbreadths **in their** width, the standard size for boards used in house ceilings, as **Rabbi Meir is of** the opinion that the Sages issued **the decree of the roof.** In that case, the roofing of the *sukka* with boards that wide could be confused with a ceiling. If it were permitted to roof the *sukka* with a board that size, one might come to sleep beneath the ceiling of his own home during the Festival. **And Rabbi Yehuda is not of** the opinion that the Sages issued **the decree of the roof. However, with regard to boards that do not have four** handbreadths **in their** width, **everyone agrees that** the *sukka* **is fit. And Shmuel said: The dispute is with regard to boards that do not have four** handbreadths **in their** width; **however,** if **they have four** handbreadths **in their** width, **everyone agrees that it is unfit.**


###### Sukkah 14a:12
[Sukkah 14a:12](https://torahapp.org/share/book/Sukkah/r/14a:12)

אֵין בָּהֶן אַרְבָּעָה, וַאֲפִילּוּ פָּחוֹת מִשְּׁלֹשָׁה, הָא קָנִים בְּעָלְמָא נִינְהוּ?

**William Davidson Edition - English:**
The Gemara asks: According to Shmuel, the dispute is with regard to boards that **do not have four** handbreadths in their width, **and** apparently the same would hold true **even** if their width were **less than three** handbreadths. In that case, **aren’t they merely reeds;** why would Rabbi Meir prohibit their use?


###### Sukkah 14a:13
[Sukkah 14a:13](https://torahapp.org/share/book/Sukkah/r/14a:13)

אָמַר רַב פָּפָּא, הָכִי קָאָמַר: יֵשׁ בָּהֶן אַרְבָּעָה — דִּבְרֵי הַכֹּל פְּסוּלָה, פָּחוֹת מִשְּׁלֹשָׁה — דִּבְרֵי הַכֹּל כְּשֵׁרָה, מַאי טַעְמָא — קָנִים בְּעָלְמָא נִינְהוּ. כִּי פְּלִיגִי, מִשְּׁלֹשָׁה עַד אַרְבָּעָה. מָר סָבַר: כֵּיוָן דְּלֵיתַנְהוּ שִׁיעוּר מָקוֹם, לָא גָּזְרִינַן. וּמָר סָבַר: כֵּיוָן דְּנָפְקִי לְהוּ מִתּוֹרַת לָבוּד, גָּזְרִינַן.

**William Davidson Edition - English:**
**Rav Pappa said** that **this is what** Shmuel **is saying:** If **they have four** handbreadths **in their** width, **everyone agrees that** the *sukka* is **unfit.** If their width is **less than three** handbreadths, **everyone agrees that** the *sukka* is **fit. What is the reason?** It is because **they are merely reeds. When they disagree** in the mishna, their disagreement pertains to a case where the boards are **from three to four** handbreadths wide. In that case, one **Sage,** Rabbi Yehuda, **holds** that **since they are not the measure of** a significant **place, we do not issue a decree** prohibiting their use. **And** one **Sage,** Rabbi Meir, **holds** that **since they have departed from the** halakhic **status of** being **joined [*lavud*],** which applies only to gaps of less than three handbreadths, **we issue a decree** prohibiting their use as roofing.


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

תְּנַן: נָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים — כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא יִישַׁן תַּחְתָּיו. בִּשְׁלָמָא לִשְׁמוּאֵל דְּאָמַר בְּשֶׁאֵין בָּהֶן אַרְבָּעָה מַחְלוֹקֶת, אֲבָל יֵשׁ בָּהֶן אַרְבָּעָה דִּבְרֵי הַכֹּל פְּסוּלָה, מִשּׁוּם הָכִי לָא יִישַׁן תַּחְתָּיו. אֶלָּא לְרַב דְּאָמַר בְּשֶׁיֵּשׁ בָּהֶן אַרְבָּעָה מַחְלוֹקֶת, אֲבָל אֵין בָּהֶן אַרְבָּעָה דִּבְרֵי הַכֹּל כְּשֵׁרָה, לְרַבִּי יְהוּדָה אַמַּאי לֹא יִישַׁן תַּחְתָּיו?

**William Davidson Edition - English:**
The Gemara cites proof with regard to the dispute between Rav and Shmuel. **We learned** in the mishna: **If one placed a board that is four handbreadths wide atop** the *sukka*, the *sukka* **is fit.** He fulfills his obligation, **provided he does not sleep beneath** the board. **Granted, according to Shmuel, who said** that **the dispute is with regard to boards that do not have four** handbreadths **in their** width, **however,** if **they have four** handbreadths **in their** width, **everyone agrees that it is unfit** roofing, it is **due to that** reason that **one should not sleep beneath** the board. **However, according to Rav,** who **said** that **the dispute is with regard to boards that have four** handbreadths **in their** width, **however,** if **they do not have four** handbreadths **in their** width, **everyone agrees that it is fit, according to Rabbi Yehuda, why** may **one not sleep beneath it?**


###### Sukkah 14a:15
[Sukkah 14a:15](https://torahapp.org/share/book/Sukkah/r/14a:15)

מִי סָבְרַתְּ דִּבְרֵי הַכֹּל הִיא? סֵיפָא אֲתָאן לְרַבִּי מֵאִיר.

**William Davidson Edition - English:**
The Gemara answers: **Do you hold** that this last *halakha* in the mishna, about not sleeping beneath the board, **is** a ruling with which **everyone,** including Rabbi Yehuda **agrees?** Rather, in **the latter clause** of the mishna **we have come to** the opinion of **Rabbi Meir.** He alone, not Rabbi Yehuda, holds that one may not sleep beneath the board. Therefore, no proof can be cited from the mishna.


###### Sukkah 14a:16
[Sukkah 14a:16](https://torahapp.org/share/book/Sukkah/r/14a:16)

תָּא שְׁמַע: שְׁנֵי סְדִינִין מִצְטָרְפִין.

**William Davidson Edition - English:**
The Gemara cites an additional proof. **Come** and **hear: Two sheets** placed over the roofing of the *sukka* **join together** to constitute four handbreadths, the measure of unfit roofing that renders a *sukka* unfit.