וצריך שיהיה גובה המטה י"ט שהוא שיעור סוכה ותהיה כסוכה בתוך סוכה. ואין הלכה כר' יהודה:

With the condition that the height of the beat would be ten handbreadths (see Tractate Sukkah 20b), which is the measure of the Sukkah, for certainly a Sukkah was made within a Sukkah. But the Halakha is not according to Rabbi Yehudah.

רבי יהודה סבר סוכה דירת קבע בעינן וכבר קדם לך דעתו ולפיכך הוא מצריך שתהיה יכולה לעמוד בפני עצמה. המדובללת הוא שיהיה גג שלה אינו שוה כמו שביארנו אלא קנה עולה וקנה יורד. ואין הלכה כר' יהודה:

Rabbi Yehudah holds that we reuire that the Sukkah is a permanent dwelling (see Tractate Sukkah 21b, for he holds that we require a Sukkah that is a permanent dwelling, and his approach has already been explained to you (see Tractate Sukkah, Chapter 1, Mishnah 1), and therefore, it requires that it should be able to stand on its own.

בראש הספינה כשרה ובתנאי שתהיה זו הסוכה חזקה כל כך שלא יהפכנה הרוח המצויה תמיד ביבשה מבלי הכרח. ועוד יתבאר לך כי מכלל הדברים האסורים ביו"ט אין עולין באילן ואין רוכבין על גבי בהמה:

בראש הספינה כשרה – with the condition that this Sukkah will be stong enough in order that an ordinary wind that is always found at land will not toubleit over without a tempest/gal. And irt will be explained to you that on account of the things that are forbidden on Jewish festivals/Yom Tov, we don’t ascend up a tree nor do we ride on top of an animal (see Tractate Betzah, Chapter 5, Mishnah 2).

האילנות אין ראויות שיהו דפנות אלא בשני תנאים האחד שיהו אותם האילנות בתכלית העובי והחזוק כדי שלא תניעם הרוח ויטו לארץ כאשר יקרה לענפים הדקים והשני שימלא ראש האילן ובין ענפים בתבן וכיוצא בו כדי שתתקיים ולא יניענו הרוח כי העיקר אצלנו מחיצה שאינה יכולה לעמוד בפני רוח מצויה אינה מחיצה. ועוד עיקר אחר אצלנו העוסק במצוה פטור מן המצוה.

They did not permit the trees because of the walls other than with two conditionsz, the first – that those trees must be strong and thick in order that they will not always move in the wind and won’t always move to and fro/shake in the manner of the thin vine-shoots. And second, that he will fill at the top of the tree and between its branches with straw and similar kinds of things so that it will stand straight and not shake in the wind, because the genearl rule among us is that a partition that is not able to sand in an oerdinary wind is not a partition (see Tractate Sukkah 24b and see also Tractate Eruvin, Chapter 10, Mishnah 8). And another general principle among us is that a person who engages [in the performance of a Mitzvah] is exempt from the Miktzvah (see Tracate Sukkah 25a and Tractate Sotah 44b).

And it is stated [in the Mishnah]: "חולים פטורין" – and even a light illness (see Tractate Sukkah 26a).

ואכילת עראי – it is that he will eat a small amount and not intend with it that it would be a meal, and he doesn’t eat other than to silence his hunder until he complete his eating afterwards. And it (i.e., the Mishnah) brought this incident in order to inform us that whomever wishes to be stringent that he willnot eat anything nor drink outside of the Sukkah, this is praiseworthy even though he is not obligated.

ר' אליעזר אומר כי מה שאמר הכתוב בסכת תשבו שבעת ימים יחייב האדם להשתמש בסוכה כמו שמשתמש בביתו תמיד אכילתו ביום ואכילתו בלילה. וחכמים למדים חמשה עשר בתשרי מחמשה עשר בניסן כמו שאכילת מצה בלבד לילה ראשונה מצוה ואח"כ אם רצה לאכול או לצום או לאכול פירות הרשות בידו כמו שביארנו במקומו כמו כן בסוכות.

Rabbi Eliezer states that the fact that [the Torah] stated (Leviticus 23:42): “You shall live in booths seen days” – that one is required to always use his Sukkah just as a person makes a meal in his home in the day time and at night. But the Sages learn [regarding] the fifteenth of [the month of] Tishrei from the fifteenth of Nisan (see Tractate Sukkah 27a), that just as a there is the eating of Matzah on the first night [of Passover] alone is a Mitzvah, and afterwards, if he wants, he may eat it (see also The Laws of Sukkah, Chapter 6, Halakha 7 – that if a person wants he can abstain from eating anything but fruit or parched corn) or he consumes appetizers/desserts like we explained in its place (See Tractate Pesahim, Chapter 2, Mishnah 5).

And what Rabbi Eliezer said: "ישלים" – that he should consume double from the appetizers from what he eats each night, but the bread and the meat is not possible for two meals. But the Halakha is not according to Rabbi Eliezer.

והלכה כבית שמאי:

The Halakha is according to the School of Shammai (see Tractate Sukkah 3a).

אמר הש"י כל האזרח בישראל ישבו בסכות ובאה הקבלה כי זה להוציא נשים ועבדים וקטנים.

God stated (Leviticus 23:42): “all citizens in Israel shall live in booths,” and it comes in the received tradition that this excludes women and slaves and mionors (see Tracate Sukkah 28a; but there, the word"כל" (from the words, “all citizens in Israel” in Leviticus 23:42 comes to include the minors through a mere mere support, but not as an absolute proof, but the words of Maimonides are not clear to me, i.e., Rabbi Kafih).

וקטן שאינו צריך לאמו – that he does not cry out with the name of his mother when he wakes up from his sleep as the small children do. But the Halakha is not according to Shammai who was strict and required a Sukkah for all the males in all ages.

ענין קבע הוא עיקר ועמוד והוא שיעלה כליו הנאים לסוכה ויציע אותם בהצעה נאה וטובה שיש אצלו וישתדל לנאותה ויאכל וישתה בה וישן בה וישים ביתו כמו בית השימוש והסוכה כמו בית הדירה.

The subject of "קבע" the principle and the permanence, and it is that he should furnish it (i.e., the Sukkah) with the most beautiful funiture that he has and decorate it and eat in it and drink and sleep in it and make his house like a temporary home and the Sukkah like the place where he resides.

וסריחה (stinking/stench) – in their language the damage/spoiling.

ומקפה – the jellified/congealed soup since the person’s soul is disturbed by it, and a little bit of water ruins it. And they (i.e., the Rabbis of the Mishnah) estblished this regarding a pulp of grist (i.e., stiff mass of grist,oils and onions) (see Tractate Sukkah 29a) and this is the ground bean that is ruined quickly in water. And the falling of rain at the beginning of Sukkot teaches that their activities are not acceptable before God.