"But Rabbi Yehuda would deem [it] fit" - In the Gemara, this difference of opinion is explained.

Or it is less than ten [tefahim] tall - The reason is explained in the Gemara.

Three sides - The Gemara will also explain this.

And the sunlight be more than the shade - The minority is nullifed by the majority, and it is as if it is not there, and from the name סכך the סוכה is called. [Showing it is very important].

An alley ("mavoi") which is closed on three sides and its head is open to the public domain and courtyards are open to it and they lead to and from the public domain -- see, it is private domain for the people who live around those courtyards. The Sages close it [to prevent] exit from its [private] domain to the [public] domain without an eruv, for each courtyard is its own domain and the alley is the domain of all of them. So the Sages obligate [the residents of the adjoining courtyards] to form a fictitious partnership -- each [resident of] the adjoining courtyards partners [to buy] bread or wine and they place [the bread or wine] in the "shittuf" [the area created through the fictitious partnership] as one. And because it doesn't have a fourth partition and it [appears] very similar to the public domain -- [the Sages] obligated [the residents of the adjacent courtyards to place] an indication at the top of the opening [of the alley] into the public domain or to erect a stake [near the entrance] or [to hang] a beam from one wall to the other. If the beam is higher than twenty armslengths, they should lower it.

Make smaller - Lower it

He does not need to - The reason is explained there [in Tractate Eruvin].

Sukkah [Which is] MiDoraysa- That its twenty Amos, is learned [through an exegesis] from the Torah, And from before the Misnah was taught, its שיעור (lit. measurements) was already ''said'' (i.e. comes from, through the rule of the halacha principle: "taught to Moshe at Sinai") from Sinai.

The Mishnah [therefore] taught it is Posul- it is appropriate to teach (i.e. use) here [by Sukkah] the language ''Posul'', meaning: it was not done according to the Torah and Halacha.

An alley- Which is all from the Rabbis, since really MiDoraysa it is enough with three walls, and it isn't necessary to ''call it this'' except Md'Rabanan.

[By the alley] it taught its rectification- because it is not appropriate to teach a language of "Posul", for what is it ''Posuling'' before it taught this Mishna?!, for this (this Mishnah) is the first time of its teaching and commandment! (in other words: By "Mavoi/alley" the Mishnah couldn't say "Posul" because what is the "P'sul" going on; this is its first time being taught! The langauge or "lashon: of Posul is only stated on a previously taught ruling, that its now coming to teach you that if do it in this particular way it would be Posul. but here, since Mavoi is Md'Rabanan and the Mishna is only now introducing this concept for the first time, it couldn't have used the Loshon of Posul).

And if you will ask B'Doraysa also - It (should) and is appropriate to teach its rectification

Sukkah with many statements - ...and the methods of repairing each are different, so it was necessary to change the wording for each method of repair. For example, if it is too tall, lower it, or if it is not tall enough, raise it, or if it does not have three walls, build one, or if its sunlight is greater than its shade, add sekhakh. Thus it was concise and taught "invalid," since we are able to encompass everything with "invalid," as we hold (Pesakhim 3b), "A person shall teach his student in a concise way."

Mavoi, without many statements - ...in the same Mishnah.

"so that you should know"- [meaning: You should] make a Sukkah that [the act] of sitting is recognizable to you, As its stated, " you should know for I have sat you, I've commanded, to sit". This is how he exegesised it, And even though there is a more פשוט way to [explain the verse], that the clouds of glory surrounded [Israel}, Nonetheless, he exegesised it for an exegesis.

That the eyes won't ''rule'' there- for they won't see the S'chach, And [this is important because] A sukkah IS its S'chach, like it sounds like. (meaning that the Hebrew words Sukkah - סוכה has the Shoresh of ס כ, implying that the Ikur point of a Sukkah is its S'chach spelled סכך).

And a sukkah will be for shade - [from which we can draw the] logical conclusion that the covering is only made for shade.

Rather from the shade of the walls- For the shade reaches from this wall to the other wall (זה לזה) because of the height of the walls, and now you don't need s'chach (to get shade), and later on we establish his argument of R' Zeirah in a case where there is only 4 by 4 [Amos], for it is established by the Rabbi's, that with this shiur there is no shade [coming] from the s'chach, rather only the shade from the walls.

Ashteroth Karnayim - Two large mountains and a valley between them. Because of the height of the mountains, the sun does not shine into the valley.

[If] you remove the walls, there is no shade of the sukkah - If sun comes from below, it is found that [the sukkah] is invalid.

[A sukkah of] seven days- [meaning]: a sukkah that will last [up to] seven days and no more, [meaning] it is temporary, and it is enough to have [only] weak walls.

Higher than twenty [amot] - One needs to make their foundations and their partitions permanent so [the building] does not fall.

Until Twenty Amos that man makes it... etc.- It is surely fine that within permanent there is a temporary, and this is made according to Torah [law], and one must say the Torah was not meticulous on temporariness, except for שיעור, to give it a שיעור in its height, that it should be able to stand through weak pegs.