סוכה שהיא גבוהה למעלה מעשרים אמה פסולה – for a Sukkah, we require a temporary dwelling, as it is written (Deuteronomy 16:13): “[After the ingathering from your threshing floor and your vat,] you shall hold the Feast of Booths for seven days,” the Torah said that you shall make a Sukkah for seven days, and higher than twenty cubits, a person does not make [for] his dwelling a temporary dwelling, but rather a permanent dwelling.

ור"י מכשיר – as he holds that the we require for the Sukkah a permanent dwelling. But the Halakha is not according to Rabbi Yehuda.

ושאינה גבוהה י' טפחים – it is invalid, for it is a decayed/decomposed dwelling and no person dwells in a decayed/decomposed dwelling.

ושאין לה ג' דפנות – as it is written (defectively, without the “vav” twice in Leviticus 23:42 and once more fully in Leviticus 23:43): “in booths,” “in booths,” “in booths”. Two are defective/lacking and one is full (see Talmud Sukkah 6b); one [of them] is for the S’khakh/the cover of the festive booth/Sukkah, for the explanation of [the word] “Sukkah” is S’khakh, there remains to them three for the three walls. A traditional interpretation of a law (i.e., a usage dating from Moses as delivered from Sinai) is brought and we diminish one wall and establish it as a handbreadth, there remains two walls according to the traditional law and the third [wall] is a handbreadth [long]. Therefore, a Sukkah which has two walls one adjacent to the other, we make a third wall which has in it a handbreadth and a bit more and set it up at less than three [handbreadths] from one of the [other] two walls, for anything where there is a gap that is less than three handbreadths [distant] is like a legal fiction of considering separated parts as united [if the gap is less than three handbreadths], and I is considered as if it is a wall of four handbreadths and the result is that most of the wall is made, and this Sukkah has three walls, and one must make the form of an opening for it. But if the two walls are opposite each other and the between them, it is perforated, one brings a partition/barrier of four handbreadths and a bit more and establishes it no less than three-handbreadths near one of the two walls and it is considered as if there is with this barrier seven handbreadths which is the appropriate measurement of a Sukkah lengthwise and by width, for the Sukkah must have seven [handbreadths] by seven [handbreadths] in order to support one’s head, the majority of one’s body and one’s table, six [handbreadths] by six [handbreadths] for one’s head and the majority of one’s body and one’s table and one handbreadth by one handbreadth for one’s table.

ושחמתה מרובה מצלתה פסולה – but when they are equivalent, when the sunlight is like the shade, it is valid, and specifically if they are equivalent from the bottom at the ground of the Sukkah, for it is known that above with the S’khakh/the cover of the festive booth, its shade is greater than its sunlight, for people say, like a Zuz from above like a silver coin/half-a-zuz from below.

בית שמאי פוסלין – for they require “Sukkah” (the first mention of the word) for itself, and it is made for an undefined purpose, for if it was made within thirty days of the Festival [of Sukkot] since we ask about the laws of the Festival thirty days prior to the Festival, if he is simply making a Sukkah for the purpose of the Festival, but prior to thirty days, he is not simply making it for the sake of the holiday.

וב"ה מכשירין – for they (i.e., the School of Hillel) do not require the [first use of the word] “Sukkah” for the purpose of the Festival.

כאילו עשאה בתוך הבית – and it is invalid.

תחתונה פסולה – for it has two [sets of] S’khakh/coverings of the festive booth, and the Biblical verse invalidates a Sukkah that is underneath [another] Sukkah.

אם אין דיורין בעליונה – which is not appropriate for dwelling, such as [if] the lower roof is unable to endure/sustain pillows and cushions of the upper [Sukkah]. But the First Tanna/teacher and Rabbi Yehuda did not disagree if it cannot endure it all, and in that, the entire world admits that the lower [Sukkah] is valid with the S’khakh/coverings of the festive booth of the upper [Sukkah], for its roof is not considered a roof, and it is not a Sukkah that is underneath a Sukkah. But if it is healthy and cable of receiving the pillows and cushions of the upper [Sukkah], the entire world does not argue that it is invalid. But they disagree when it can receive it in an emergency/when needed, such as the case where the roof of the lower [Sukkah] shakes and vibrates from the pillows and cushions of the upper [Sukkah], where the first Tanna holds that in this case it is called a Sukkah that is underneath a Sukkah and is invalid, and Rabbi Yehuda holds that since it other than in the case of an emergency cannot accept the pillows and cushions of the upper [Sukkah], it is not considered a roof, and this is not a Sukkah that is underneath a Sukkah. But the Halakha is not according to Rabbi Yehuda.

נשר – that the leaves and chips would not on the table. Another explanation: that the leaves would not drop after they dry up and the Sukkah would remain where the sunlight is greater than its shade, And sheets are things that can receive ritual defilement, and is invalid as S’khakh/covering of the festive booth, and specifically because of the droppings from the branches covering the Sukkah, but to beautify it is valid.

או שפירס על גבי הקינוף – that is to say, or even if he did not spread it because of the droppings, but for beauty on his bed on the canopy, which are four poles for the four legs of his bed which are high and he places beams from one to the other on top of them and spreads a sheet over them and distances them from the S’khakh/covering of the festive booth, for now, he does not cover [the Sukkah] with something that can receive ritual defilement, for it is not to fence in there his area.

פסולה – because he is not sitting in the Sukkah as a tent separates between them.

אבל פורס הוא ע"ג מטה שיש לה נקליטין - which are not other than two, and they go out in the middle of the bed, one at its head and one at its feet, and we place from this one to the other [a beam and spread over it a sheet] and because it lacks a roof that is a handbreadth wide from above, it is not called a tent.

הדלה עליה – he lifted on its back.

קיסום – In a foreign language IDRA, and it grows like a grape-vine and like a gourd.

פסולה – because we don’t cover [the Sukkah] with something attached [to the ground].

אם היה הסכוך הרבה מהם – if there was there S’khakh/covering of the festive booth that is much greater than the grape-vines and gourds, it is valid, and it is the case where they press down on them and combine them with the S’khakh it is valid and it is not apparent to the eye, for valid S;khakh is greater than them and cancels them out when they are combined.

או שקצצן – even after he covered the roof with them, it is valid. And it is when he shakes them after cutting the, for if it this were not the case, it would be invalid, for the Torah stated (Deuteronomy 16:13): “You shall hold the Feast of Booths [for seven days], and not from what was done, that is to say, that it shall be done so that it would be appropriate for a Sukkah, and not from what is made which is invalid, for that which is not worthy of a Sukkah and you repair it, that you make it valid with cutting and did not go back and destroy it, but when you shake them, it is like destroying and you go back and cover it again, and raise up each one alone and place it and go back and raise its neighbor and place it [on the roof].

כל דבר שאינו כו' – to exclude a wooden utensil and flax coting and matting, for even though they grow in the ground, we don’t cover the Sukkah with them since they [are receptive] to receiving defilement.

וגידוליו מן הארץ וכו' – as it is written (Deuteronomy 16:13): “[After the ingathering] from your threshing floor and your vat, [you shall hold] the Feast of Booths for seven days,” the verse speaks of the refuse/worthless matter of the granary and the vat, that is to say, from what remains after you have gathered the granary and the vat such as the hard/strong grain and the vine-shoots, from them, make the Sukkah.

וחבילי זרדין – kind of reeds, and while they are still moist, animals eat them, and when they dry out, they are readied for kindling.

אין מסככין – when they are tied together, and not because they are invalid, but sometimes a person comes with his package on his shoulder and he raises and places it on the Sukkah to dry and he decides to use it as S’khakh/festive covering for the Sukkah, but the Torah stated, “you shall make/hold” (Deuteronomy 16:13) and not from what is already made, with that which is invalid, and this is not made even from the shade, but rather to dry out and it is already made with something invalid.

וכולן – those invalid things that we taught regarding the festive covering for the Sukkah.

כשרים לדפנות – that Sukkah implies the festive covering, but not the walls. Therefore, “After the ingathering from your threshing floor and your vat, you shall hold the Feast of Booths…’, the festive covering of the Sukkah is implied and not the walls.

מסככין בנסרים דברי ר' יהודה – with boards that have four [handbreadths] which is the measure of an important place, according to everyone, it is invalid. Less than three [handbreadths], everyone says, is valid, for it is considered like reeds. Where they disagree is from three until four. Rabbi Yehuda holds that since they lack the measurement of an important place, we should not make a decree lest a person sits underneath the ceiling of the house. But Rabbi Meir holds that since they go outside from the law of a legal fiction of considering separated parts as united, if the gap is less than three handbreadths, we make a decree lest a person should say, what does it matter to me with the S’khakh of these, what difference does it make if I sit under the ceiling of my house. But the Halakha is according to Rabbi Yehuda.

תקרה – a roof made of beams or boards.

מעזיבה – the plaster or lime that they would regularly put on the beams and the boards is called a concrete of stone-chippings as a pavement covering the ceiling of the lower story and serving as flooring for he upper story.

מפקפק – tear down and shake all of them.

או נוטל אחת בינתים – and place fit festive covering for the Booth/S’khakh in its place. Rabbi Yehuda, according to his reasoning, who declares fit for S’khakh on the boards, therefore, tearing down is sufficient. But without tearing down, it is impossible because making something that is not from that which is already made.

ר"מ אומר – The Schools of Shammai and Hillel did not disagree in this matter, as all of them admit tha tone must take one of the boards between each two and tearing down and shaking them does not have any effect. But Rabbi Meir, according to his reasoning who said that we do not place festive covering for the Booth on boards. But the Halakha is according to Rabbi Yehuda who said in the name of the School of Hillel.

שפודין – which is not appropriate for S’khakh/festive covering for the Booth, since it is not that which grows in the ground.

[בארוכות] המטה – utensils that [are susceptible] to receiving ritual defilement.

אם יש ריוח ביניהן כמותן – not exactly actually equivalent to their own breadth but not more, for the place of the spit is considered like breached/broken through part, and when one places appropriate S’khaha/festive covering for the Booth between each spit and there isn’t between them other than their own breadth, it is breached as it stands and is invalid, but by force, the space that is between them a bit more than their breadth.

החוטט בגדיש – he took from the sheaves of grain below near the earth and made a cavity/space like the measure of a Sukkah and its festive covering, resulting that it is made and stands on its own. But the Torah stated, “do/make the holiday of Sukkot” (Deuteronomy 16:13) but not from what is already made, but if there was a cavity within of a handbreadth among the seven [handbreadths], it is made for the purpose of the festive covering, and if he hallowed it out until he raised the cavity.opening to the measurement of the height of the Sukkah of ten-handbreadths, this [is not] the way it it is made, for he is not repairing/fixing anything other than the walls, and regarding the walls, we don’t say, “do/make” and not from something already made, for it is like a Sukkah that is less than ten [handbreadths] and he hallowed it out in order to complete it for the ten [handbreadths required].

המשלשל – lowers, when he began to plait/weave the walls near the festive covering/S’khakh and weaved/plaited and came towards the bottom.

שלשה טפחים פסולה – that is the measurement that the young kid/animal will pierce at one time and enter, as we say in such a manner that it is not a divider/separation.

כיון שהגיע לעשרה כשרה – and even if they do not reach the festive covering and are removed from it a great deal.

רבי יוסי אומר כשם שמלמטה למעלה – it is enough in the weaving/plaiting of the ten [handbreadths].

כך מלמעלה למטה – and even if hey are higher than the ground a lot, for he holds that a hanging separation is permissible. But the Halakha is not according to Rabbi Yosi.

הרחיק את הסיכוך – it is not spoken about the height, but its width, when he left space between the wall and the festive covering of the Booth, in he length of the Sukkah or its width.

בית שפחת – its roof is in the middle, and the walls are distant from the festive covering of the Sukkah, it is valid.

אם יש מן הכותל לסכך שכר ארבע אמות פסולה – less than this is valid, and it is a traditional interpretation of a written law (dating from Moses as delivered from Sinai) that a curved wall (Talmud Sukkah 4a) [is valid] up to four cubits, and we see the roof of the house as if the top of the wall is crooked/curved and comes up to the valid festive covering of the Sukkah, but he should not sleep underneath it.

וכן בחצר שהיא מוקפת אכסדרה – and he made the festive covering over the air-pace of the courtyard, far from the walls of the peristyle/covered place in front of the house, and the peristyle is a place surrounded by three divisions.

סוכה גדולה – all where if he would take the festive covering of the Sukkah, it would be invalid, for there would remain seven handbreadths by seven handbreadths of festive covering, it would be valid. This is a large Sukkah.

שהקיפוה בדבר שאין מסככין בו – and especially from the side we say that invalid S’khakh does not invalidate other than four cubits, for we require that the wall is curved, but in the middle of the Sukkah, it invalidates if it is four cubits, but the empty space where there is no festive covering at all whether in the middle or from the side, invalidates at three handbreadths.

כמין צריף – which has no roof and the heads/tops of the walls touch each other from above [like the upside down letter “V”] and become distanced from each other from below.

או שסמכה – or inclined the heads of the poles/reeds on the wall and they continue downwards slanting towards the ground.

מפני שאין לה גג – and it is not recognized what is a roof and what is a wall, and a slanting tent is not called a tent, unless it has a roof of a handbreadth, and the Halakha is according to Rabbi Eliezer [who declares it invalid].

מחצלת של קנים וכו' – a small mat, everyone does not argue that if it is merely for lying, they do not cover it with festive covering. But they argue regarding a large one. The first Tanna/teacher thinks that a mere large mat is made for covering and a mere small mat is made for lying. And this is how it should be understood: A large mat is made for covering, and if he expressed that he made it for lying, it [is liable] to receive ritual defilement and we don’t make the festive covering of the Sukkah with it, but for the festive covering, we cover the Sukkah with it. This is how it should be understood – that the mere small mat is used for lying, but if he expressed that it is for the Sukkah covering, he covers the Sukkah with it.

רבי אליעזר אומר אחת גדולה ואחת קטנה – undefined for lying, but if he made it for lying, as he stated, that is to say, they were made at their outset as undefined for lying, therefore, even the large one receives ritual defilement and we don’t cover [the Sukkah] with it. But if he expressed that it is for the festive covering [of the Sukkah], we do cover [the Sukkah] with it. But the Halakha is not according to Rabbi Eliezer.