## Sukkah Daf 19b

###### Sukkah 19b:1
[Sukkah 19b:1](https://torahapp.org/share/book/Sukkah/r/19b:1)

טִיט הַנָּרוֹק יוֹכִיחַ, שֶׁמִּצְטָרֵף לְאַרְבָּעִים סְאָה, וְהַטּוֹבֵל בּוֹ — לֹא עָלְתָה לוֹ טְבִילָה.

**William Davidson Edition - English:**
The case of **mortar that is** liquid and can be **poured proves** that there are situations where items that themselves are unfit render other items fit, **as,** on the one hand, **it combines with water to complete the** requisite measure of **forty *se’a* to** render a ritual bath fit to purify. **But,** on the other hand, **one who immerses in** a bath filled only with mortar, the **immersion does not fulfill his** obligation.


###### Sukkah 19b:2
[Sukkah 19b:2](https://torahapp.org/share/book/Sukkah/r/19b:2)

**מַתְנִי׳** הָעוֹשֶׂה סוּכָּתוֹ כְּמִין צְרִיף, אוֹ שֶׁסְּמָכָהּ לְכוֹתֶל — רַבִּי אֱלִיעֶזֶר פּוֹסֵל מִפְּנֵי שֶׁאֵין לָהּ גַּג, וַחֲכָמִים מַכְשִׁירִין.

**William Davidson Edition - English:**
**MISHNA:** **One who establishes his *sukka* like a type of circular hut,** with no roof whose walls slope down from the center **or who rested** the *sukka* **against the wall,** by taking long branches and placing one end on the ground and leaning the other end against the wall to establish a structure with no roof, **Rabbi Eliezer deems it unfit because it does not have a roof, and the Rabbis deem it fit;** as, in their opinion, the roof and the walls may be a single entity, indistinguishable from each other.


###### Sukkah 19b:3
[Sukkah 19b:3](https://torahapp.org/share/book/Sukkah/r/19b:3)

**גְּמָ׳** תָּנָא: מוֹדֶה רַבִּי אֱלִיעֶזֶר שֶׁאִם הִגְבִּיהָהּ מִן הַקַּרְקַע טֶפַח, אוֹ שֶׁהִפְלִיגָהּ מִן הַכּוֹתֶל טֶפַח — שֶׁהִיא כְּשֵׁרָה.

**William Davidson Edition - English:**
**GEMARA:** **It was taught** in a *baraita*: **Rabbi Eliezer concedes that if one lifted** one of these types of *sukkot* **off the ground at least** one **handbreadth,** thereby creating a vertical wall, **or if one distanced** the *sukka* resting against the wall **one handbreadth from the wall,** the *sukka* is fit. In these cases, the difference between the wall and the roof is conspicuous.


###### Sukkah 19b:4
[Sukkah 19b:4](https://torahapp.org/share/book/Sukkah/r/19b:4)

מַאי טַעְמַיְיהוּ דְּרַבָּנַן? שִׁיפּוּעֵי אֹהָלִים כְּאֹהָלִים דָּמוּ.

**William Davidson Edition - English:**
The Gemara asks: **What is the rationale** for the opinion **of the Rabbis,** who deem a *sukka* fit even where it is an inclined roof rather than a flat one? The Gemara answers: In their opinion, **the** legal status of the **incline of a tent is like** that of **a tent.** As long as it provides shelter, there is no need for a distinct, conspicuous roof for it to be a fit *sukka*.


###### Sukkah 19b:5
[Sukkah 19b:5](https://torahapp.org/share/book/Sukkah/r/19b:5)

אַבָּיֵי אַשְׁכְּחֵיהּ לְרַב יוֹסֵף דְּקָא גָּנֵי בְּכִילַּת חֲתָנִים בַּסּוּכָּה. אֲמַר לֵיהּ: כְּמַאן — כְּרַבִּי אֱלִיעֶזֶר? שָׁבְקַתְּ רַבָּנַן וְעָבְדַתְּ כְּרַבִּי אֱלִיעֶזֶר!

**William Davidson Edition - English:**
It is related: **Abaye found Rav Yosef,** his teacher, **who was sleeping inside** a netted **bridal canopy,** whose netting inclines down, **inside a *sukka*.** Ostensibly, Rav Yosef did not fulfill his obligation, as he slept in the tent formed by the canopy and not directly in the *sukka*. Abaye **said to him: In accordance with whose** opinion do you hold, that you do not consider this netting a tent? Is it **in accordance with** the opinion of **Rabbi Eliezer,** who maintains that a structure without a distinct roof does not have the legal status of a tent, and therefore the netting does not constitute a barrier between the roofing of the *sukka* and the person sleeping below? **Did you abandon** the opinion of the **Rabbis,** who maintain that the netting constitutes a barrier because the legal status of a structure without a distinct roof is that of a tent, **and act in accordance with** the opinion of **Rabbi Eliezer?** In disputes between an individual Sage and multiple Sages, the *halakha* is in accordance with the multiple Sages, i.e., the Rabbis.


###### Sukkah 19b:6
[Sukkah 19b:6](https://torahapp.org/share/book/Sukkah/r/19b:6)

אֲמַר לֵיהּ, בָּרַיְיתָא אִיפְּכָא תָּנֵי: רַבִּי אֱלִיעֶזֶר מַכְשִׁיר וַחֲכָמִים פּוֹסְלִין. שָׁבְקַתְּ מַתְנִיתִין וְעָבְדַתְּ כְּבָרַיְיתָא?

**William Davidson Edition - English:**
Rav Yosef **said to him:** In the ***baraita*, the opposite is taught. Rabbi Eliezer deems it fit and the Rabbis deem it unfit.** Abaye asked him: **Did you abandon the mishna,** whose formulation is authoritative, **and act in accordance with a *baraita*,** which may not be accurate?


###### Sukkah 19b:7
[Sukkah 19b:7](https://torahapp.org/share/book/Sukkah/r/19b:7)

אֲמַר לֵיהּ: מַתְנִיתִין יְחִידָאָה הִיא. דְּתַנְיָא: הָעוֹשֶׂה סוּכָּתוֹ כְּמִין צְרִיף אוֹ שֶׁסְּמָכָהּ לְכוֹתֶל, רַבִּי נָתָן אוֹמֵר: רַבִּי אֱלִיעֶזֶר פּוֹסֵל מִפְּנֵי שֶׁאֵין לָהּ גַּג, וַחֲכָמִים מַכְשִׁירִין.

**William Davidson Edition - English:**
Rav Yosef **said to him:** I have proof that the formulation of this particular *baraita* is precise, as the formulation of **the mishna is an individual** version of the dispute, and most of the Sages adopt the version of the *baraita*, **as it is taught** in another *baraita*: **One who establishes his *sukka* like a type of circular hut or rests** the *sukka* **against the wall, Rabbi Natan says** that **Rabbi Eliezer deems** the structure **unfit because it does not have a roof, and the Rabbis deem it fit.** Apparently, the mishna reflects only Rabbi Natan’s version of the argument. According to most of the Sages, the correct formulation of the dispute is that of the *baraita*: Rabbi Eliezer deems it fit and the Rabbis deem it unfit. The *halakha* is in accordance with the latter version of the dispute, and therefore it is permitted to sleep inside a bridal canopy in a *sukka*.


###### Sukkah 19b:8
[Sukkah 19b:8](https://torahapp.org/share/book/Sukkah/r/19b:8)

**מַתְנִי׳** מַחְצֶלֶת קָנִים גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה — מְקַבֶּלֶת טוּמְאָה, וְאֵין מְסַכְּכִין בָּהּ. לְסִיכּוּךְ — מְסַכְּכִין בָּהּ, וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַחַת קְטַנָּה וְאַחַת גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה — מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ, לְסִיכּוּךְ — מְסַכְּכִין בָּהּ, וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה.

**William Davidson Edition - English:**
**MISHNA:** In the case of **a large mat of reeds,** if **one** initially **produced it for** the purpose of **lying** upon it, **it is susceptible to ritual impurity** like any other vessel, **and** therefore **one** may **not roof** a *sukka* **with it.** If one initially produced it **for roofing, one** may **roof** a *sukka* **with it, and it is not susceptible to ritual impurity,** as its legal status is not that of a vessel. **Rabbi Eliezer says** that the distinction between mats is based on use, not size. Therefore, with regard to **both a small** mat **and a large** mat, if **one produced it for** the purpose of **lying** upon it, **it is susceptible to ritual impurity and one** may **not roof** a *sukka* **with it.** If one produced it **for roofing, one** may **roof** a *sukka* **with it, and it is not susceptible to ritual impurity.**


###### Sukkah 19b:9
[Sukkah 19b:9](https://torahapp.org/share/book/Sukkah/r/19b:9)

**גְּמָ׳** הָא גּוּפַהּ קַשְׁיָא. אָמְרַתְּ: עֲשָׂאָהּ לִשְׁכִיבָה — מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ. טַעְמָא דַּעֲשָׂאָהּ לִשְׁכִיבָה, הָא סְתָמָא — לְסִיכּוּךְ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara analyzes the formulation of the mishna and raises a difficulty. **This** mishna **itself** is **difficult,** as it contains an apparent contradiction. On the one hand, **you said: If one produced it for** the purpose of **lying** upon it, **it is susceptible to ritual impurity and one** may **not roof** a *sukka* **with it.** The **reason** it is unfit for roofing is due to the fact that **one produced it** specifically **for** the purpose of **lying** upon it. Presumably, a mat produced **without designation** is **for roofing,** and therefore one may roof a *sukka* with it.


###### Sukkah 19b:10
[Sukkah 19b:10](https://torahapp.org/share/book/Sukkah/r/19b:10)

וַהֲדַר תָּנֵי: לְסִיכּוּךְ מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה, טַעְמָא דַּעֲשָׂאָהּ לְסִיכּוּךְ, הָא סְתָמָא — לִשְׁכִיבָה!

**William Davidson Edition - English:**
**And then it is taught** in the mishna: If one produced it **for roofing, one** may **roof** a *sukka* with it, **and it is not susceptible to ritual impurity.** The **reason** it is fit roofing is due to the fact that **one produced it** specifically **for roofing.** This implies that a mat that one produced **without designation** is presumably **for** the purpose of **lying** upon it, and therefore one may not roof a *sukka* with it. The inferences drawn from these two clauses in the mishna about a mat produced without designation contradict each other.


###### Sukkah 19b:11
[Sukkah 19b:11](https://torahapp.org/share/book/Sukkah/r/19b:11)

הָא לָא קַשְׁיָא: כָּאן בִּגְדוֹלָה, כָּאן בִּקְטַנָּה.

**William Davidson Edition - English:**
The Gemara answers: **This** is **not difficult. Here,** in the first clause of the mishna, it is referring **to a large** mat, which is typically not produced for the purpose of lying upon it. Therefore, it is unfit for roofing only if it is produced specifically for the purpose of lying upon it. If it is produced without designation, it is presumably for roofing, and one may roof a *sukka* with it. **There,** in the second clause of the mishna, it is referring **to a small** mat, which is typically not produced for roofing. Therefore, one may roof a *sukka* with it only if it is produced specifically for roofing. If it is produced without designation, it is presumably for the purpose of lying upon it, and one may not roof a *sukka* with it.


###### Sukkah 19b:12
[Sukkah 19b:12](https://torahapp.org/share/book/Sukkah/r/19b:12)

(בִּשְׁלָמָא לְרַבָּנַן לָא קַשְׁיָא, אֶלָּא לְרַבִּי אֱלִיעֶזֶר קַשְׁיָא, דִּתְנַן:) רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַחַת קְטַנָּה וְאַחַת גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה — מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ. טַעְמָא דַּעֲשָׂאָהּ לִשְׁכִיבָה, הָא סְתָמָא — לְסִיכּוּךְ.

**William Davidson Edition - English:**
The Gemara notes: **Granted, according to the Rabbis** this is **not difficult;** as the above distinction resolves the apparent contradiction in the mishna. **However, according to Rabbi Eliezer,** the contradiction remains **difficult, as we learned** in a mishna that **Rabbi Eliezer says:** With regard to **both a small** mat **and a large** mat, if **one produced it for** the purpose of **lying** upon it, **it is susceptible to ritual impurity and one** may **not roof** a *sukka* **with it.** The **reason** it is unfit for roofing is due to the fact that **one produced it** specifically **for** the purpose of **lying** upon it. This implies that a mat that one produced **without designation** is presumably **for roofing,** and therefore one may roof a *sukka* with it.


###### Sukkah 19b:13
[Sukkah 19b:13](https://torahapp.org/share/book/Sukkah/r/19b:13)

אֵימָא סֵיפָא: עֲשָׂאָהּ לְסִיכּוּךְ — מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה. טַעְמָא דַּעֲשָׂאָהּ לְסִיכּוּךְ, הָא סְתָמָא — לִשְׁכִיבָה!

**William Davidson Edition - English:**
And **say** that in **the latter clause** of the mishna, where Rabbi Eliezer continues: If one produced it **for roofing, one** may **roof** a *sukka* **with it and it is not susceptible to ritual impurity,** the **reason** it is fit roofing is due to the fact that **one produced it** specifically **for roofing.** However, by inference, a mat that one produced **without designation** is presumably **for** the purpose of **lying** upon it, and therefore one may not roof a *sukka* with it. The inferences drawn from these two clauses in the mishna contradict each other. The resolution cited above cannot resolve the contradiction according to Rabbi Eliezer, as he does not distinguish between a large mat and a small mat.


###### Sukkah 19b:14
[Sukkah 19b:14](https://torahapp.org/share/book/Sukkah/r/19b:14)

אֶלָּא אָמַר רָבָא: בִּגְדוֹלָה כּוּלֵּי עָלְמָא לָא פְּלִיגִי דִּסְתָמָא לְסִיכּוּךְ. כִּי פְּלִיגִי בִּקְטַנָּה. תַּנָּא קַמָּא סָבַר: סְתָם קְטַנָּה לִשְׁכִיבָה, וְרַבִּי אֱלִיעֶזֶר סָבַר: סְתָם קְטַנָּה נָמֵי לְסִיכּוּךְ.

**William Davidson Edition - English:**
**Rather, Rava said:** The above resolution is rejected. **With regard to a large** mat, **everyone agrees that** if it was produced **without designation,** presumably it is **for roofing. Where they disagree, is with regard to a small** mat: **The first *tanna* holds** that **a small** mat produced **without designation** is presumably **for** the purpose of **lying** upon it, **and Rabbi Eliezer holds** that **a small** mat produced **without designation** is **also** presumably **for roofing.**