What was Rabbi Yirmia trying to teach by bringing all four cases of a sukkah on top of a sukkah? What is the minimum height needed for the upper sukkah in order for the sukkah to be considered a sukkah on top of a sukkah. Three opinions are brought and the gemara raises questions on Shmuel. Can one put a sheet on top of or below the sechach. On what does it depend?
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Sukkah 10
הֵיכִי דָּמֵי? כְּגוֹן שֶׁהַתַּחְתּוֹנָה צִלָּתָהּ מְרוּבָּה מֵחַמָּתָהּ, וְעֶלְיוֹנָה חֲמָתָהּ מְרוּבָּה מִצִּלָּתָהּ, וְקָיְימִי תַּרְוַיְיהוּ בְּתוֹךְ עֶשְׂרִים.
What are the circumstances? It is in a case where in the lower sukka, its shade is greater than its sunlight, rendering the sukka fit, and in the upper sukka, its sunlight is greater than its shade and it is therefore insignificant, and the roofing of both is within twenty cubits of the ground.
וּפְעָמִים שֶׁהָעֶלְיוֹנָה כְּשֵׁרָה וְתַחְתּוֹנָה פְּסוּלָה הֵיכִי דָּמֵי? כְּגוֹן דְּתַרְוַיְיהוּ צִלָּתָן מְרוּבָּה מֵחֲמָתָן, וְקָיְימָא עֶלְיוֹנָה בְּתוֹךְ עֶשְׂרִים.
And there are times when the upper sukka is fit and the lower sukka is unfit. What are the circumstances? It is in a case where in both sukkot their shade is greater than their sunlight, and the roofing of the upper sukka is within twenty cubits of the roofing of the lower one. In this case the upper sukka is fit, while the lower sukka is a sukka beneath a sukka and is unfit.
פְּשִׁיטָא! תַּחְתּוֹנָה כְּשֵׁרָה וְעֶלְיוֹנָה פְּסוּלָה אִיצְטְרִיכָא לֵיהּ. מַהוּ דְּתֵימָא: נִיגְזַר דִּילְמָא מִצְטָרֵף סְכָךְ פָּסוּל בַּהֲדֵי סְכָךְ כָּשֵׁר, קָא מַשְׁמַע לַן.
The Gemara asks: This is obvious. There is nothing novel in any of these scenarios. The Gemara answers: It was necessary for the tanna to mention the case where the lower sukka is fit and the upper sukka is unfit, as it contains a novel element. Lest you say: Let us issue a decree and deem the lower sukka unfit, as perhaps the unfit roofing of the upper sukka joins together with the fit roofing of the lower sukka and renders it unfit as well; therefore, the tanna teaches us that the two roofings do not join together and the upper roofing does not render the lower sukka unfit.
כַּמָּה יְהֵא בֵּין סוּכָּה לְסוּכָּה. וּתְהֵא תַּחְתּוֹנָה פְּסוּלָה?
The Gemara elucidates this halakha. How much space shall there be between the roofing of the upper sukka and the roofing of the lower sukka for the lower sukka to be considered a discrete entity and therefore disqualified as a sukka beneath a sukka?
אָמַר רַב הוּנָא: טֶפַח, שֶׁכֵּן מָצִינוּ בְּאׇהֳלֵי טוּמְאָה טֶפַח. (דְּתַנְיָא:) טֶפַח עַל טֶפַח בְּרוּם טֶפַח — מֵבִיא אֶת הַטּוּמְאָה, וְחוֹצֵץ בִּפְנֵי הַטּוּמְאָה. אֲבָל פָּחוֹת מֵרוּם טֶפַח — לֹא מֵבִיא, וְלֹא חוֹצֵץ.
Rav Huna said: There must be a handbreadth of space, as we likewise find in tents of ritual impurity the measure of a handbreadth. With regard to the halakhot of ritual impurity imparted by a corpse, the legal status of the space of one handbreadth beneath a roof is that of a tent, as we learned in a mishna: A space measuring one handbreadth by one handbreadth with a height of one handbreadth transmits ritual impurity. If a source of ritual impurity imparted by a corpse is in that space, the impurity is transmitted to all people, vessels, and food in that space. And a space that size serves as a barrier before the spread of ritual impurity beyond that space. However, if the space measures less than the height of one handbreadth, it does not transmit impurity to the objects in that space, and it does not serve as a barrier before the spread of ritual impurity. The impurity breaches the confining walls and rises upward as if there were no covering over it.
וְרַב חִסְדָּא וְרַבָּה בַּר רַב הוּנָא אָמְרִי: אַרְבָּעָה, שֶׁלֹּא מָצִינוּ מָקוֹם [חָשׁוּב] פָּחוֹת מֵאַרְבָּעָה.
Rav Ḥisda and Rabba bar Rav Huna say: For this to be considered a sukka beneath a sukka, the space between the roofing of the upper sukka and that of the lower one must measure at least four handbreadths, as we do not find a significant area that measures less than four handbreadths, e.g., with regard to the domains of Shabbat.
וּשְׁמוּאֵל אָמַר: עֲשָׂרָה. מַאי טַעְמָא דִּשְׁמוּאֵל — כְּהֶכְשֵׁרָהּ כָּךְ פְּסוּלָהּ. מָה הֶכְשֵׁרָהּ בַּעֲשָׂרָה, אַף פְּסוּלָהּ בַּעֲשָׂרָה.
And Shmuel said: The space between the roofing of the upper sukka and that of the lower one must measure at least ten handbreadths. The Gemara asks: What is the rationale for the opinion of Shmuel? The Gemara explains: As the criterion for its fitness, so too is the criterion for its unfitness; just as its fitness is only in a sukka ten handbreadths high, so too, its unfitness as a sukka is engendered only by a sukka ten handbreadths high.
תְּנַן, רַבִּי יְהוּדָה אוֹמֵר: אִם אֵין דָּיוֹרִין בָּעֶלְיוֹנָה — הַתַּחְתּוֹנָה כְּשֵׁרָה.
The Gemara questions Shmuel’s statement: We learned in the mishna that Rabbi Yehuda says: If there are no residents in the upper sukka, the lower sukka is fit.
מַאי אֵין דָּיוֹרִין? אִילֵּימָא דָּיוֹרִין מַמָּשׁ: אַטּוּ דָּיוֹרִין קָא גָרְמִי? אֶלָּא לָאו, מַאי אֵין דָּיוֹרִין — כׇּל שֶׁאֵינָהּ רְאוּיָה לְדִירָה, וְהֵיכִי דָּמֵי? דְּלָא גְּבוֹהָה עֲשָׂרָה. מִכְּלָל דְּתַנָּא קַמָּא סָבַר אַף עַל פִּי שֶׁאֵינָהּ רְאוּיָה לְדִירָה פְּסוּלָה.
The Gemara clarifies: What is the meaning of: There are no residents? If we say that it means that there are no actual residents, the question arises: Is that to say that residents cause it to be unfit? If the upper sukka is a fit sukka, is there any difference whether or not people reside there? Rather, what is the meaning of: There are no residents? Is it not referring to any sukka that is not suitable to serve as a residence? And what are the circumstances of that case? It is a case where the sukka is not ten handbreadths high, as anything less than ten handbreadths high is not considered a residence. From the fact that it is Rabbi Yehuda who distinguishes between whether or not the upper sukka is at least ten handbreadths high, conclude by inference that the first tanna of the mishna holds that the lower sukka is unfit even if the upper sukka is less than ten handbreadths high and therefore not suitable to serve as a residence. This is contrary to the opinion of Shmuel.
כִּי אֲתָא רַב דִּימִי, אֲמַר, אָמְרִי בְּמַעְרְבָא: אִם אֵין הַתַּחְתּוֹנָה יְכוֹלָה לְקַבֵּל כָּרִים וּכְסָתוֹת שֶׁל עֶלְיוֹנָה — הַתַּחְתּוֹנָה כְּשֵׁרָה.
When Rav Dimi came from Eretz Yisrael to Babylonia, he said that the Sages say in the West, Eretz Yisrael, in explanation of the mishna: If the roofing of the lower sukka is not sufficiently sturdy to be able to support the cushions and blankets of the upper sukka, then the lower sukka is fit, as the upper sukka is not suitable to serve as an independent residence. According to this explanation, the mishna does not discuss the height of the upper sukka; it discusses the quality of the roofing.
מִכְּלָל דְּתַנָּא קַמָּא סָבַר אַף עַל פִּי שֶׁאֵינָהּ רְאוּיָה לְקַבֵּל פְּסוּלָה?
The Gemara notes: Is that to say by inference that the first tanna holds that even though the roofing of the lower sukka is not sufficiently sturdy to be able to support the cushions and blankets of the upper sukka, the lower sukka is unfit? In that case, the upper sukka is not a suitable residence. Why should the lower sukka be unfit?
אִיכָּא בֵּינַיְיהוּ דִּיכוֹלָה לְקַבֵּל עַל יְדֵי הַדְּחָק.
The Gemara answers: The first tanna agrees that if the roofing of the lower sukka is unable to support the cushions and the blankets at all, the upper sukka is not considered a sukka and the lower sukka is fit. However, there is a practical difference between the opinions of the first tanna and Rabbi Yehuda in a case where the roofing of the lower sukka is able to support the cushions and the blankets of the upper sukka with difficulty and there is a concern that the roofing might collapse. In that case, the first tanna holds that since the roofing is capable of supporting the cushions and blankets, the upper sukka is considered a separate sukka and renders the lower sukka unfit. According to Rabbi Yehuda, since the roofing is able to support the weight of the cushions and blankets only with difficulty, the upper sukka is not fit. Therefore, the lower sukka is fit.
מַתְנִי׳ פֵּירַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה, אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנֶּשֶׁר, אוֹ שֶׁפֵּירַס עַל גַּבֵּי הַקִּינוֹף — פְּסוּלָה. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּטָּה.
MISHNA: If one spread a sheet over the roofing as protection for those sitting in the sukka due to the sun, or if one spread a sheet beneath the roofing as protection due to the falling leaves, or if one spread a sheet as a canopy over the frame of a four-post [kinof] bed, the area in the sukka beneath the sheets is unfit. In the first two cases, because the sheet is susceptible to ritual impurity, it renders the otherwise fit roofing unfit. In the case of the canopy, one is not sitting under the roofing of the sukka; rather, he is sitting inside a tent. However, one may spread the sheet over the frame of a two-post [naklitei] bed, which has one post in the middle of each end of the bed. When spreading the sheet over the posts it forms an inclined rather than a flat roof, and a tent with an inclined roof is not considered a significant structure.
גְּמָ׳ אָמַר רַב חִסְדָּא: לֹא שָׁנוּ אֶלָּא מִפְּנֵי הַנֶּשֶׁר. אֲבָל לְנָאוֹתָהּ — כְּשֵׁרָה. פְּשִׁיטָא, מִפְּנֵי הַנֶּשֶׁר תְּנַן! מַהוּ דְּתֵימָא: הוּא הַדִּין דַּאֲפִילּוּ לְנָאוֹתָהּ, וְהַאי דְּקָתָנֵי מִפְּנֵי הַנֶּשֶׁר — אוֹרְחָא דְמִילְּתָא קָתָנֵי, קָא מַשְׁמַע לַן.
GEMARA: Rav Ḥisda said: The Sages taught the ruling that the sheet renders the sukka unfit only when it is placed underneath the roofing due to the falling leaves; however, if his intent was to spread the sheet for decorative purposes to beautify the sukka, it is not in the category of roofing and the sukka is fit. The Gemara asks: This is obvious, as: Due to the falling leaves, is what we learned in the mishna. The Gemara answers: Lest you say that the same is true, i.e., the sukka is unfit, even when the sheet was spread to beautify the sukka, and the reason that the mishna teaches specifically the case where one spread the sheet due to the falling leaves is that the mishna teaches the matter, spreading a sheet in the sukka, in the manner in which it typically occurs. Rav Ḥisda teaches us that the formulation of the mishna is precise and the halakha applies specifically to the case cited. If one spread the sheet for decorative purposes, it does not render the sukka unfit.
לֵימָא מְסַיַּיע לֵיהּ: סִיכְּכָהּ כְּהִלְכָתָהּ וְעִיטְּרָהּ בִּקְרָמִין וּבִסְדִינִין הַמְצוּיָּרִין, וְתָלָה בָּהּ אֱגוֹזִין שְׁקֵדִים אֲפַרְסְקִין וְרִמּוֹנִים, פַּרְכִּילֵי עֲנָבִים וַעֲטָרוֹת שֶׁל שִׁבּוֹלִין, יֵינוֹת שְׁמָנִים וּסְלָתוֹת — אָסוּר לְהִסְתַּפֵּק מֵהֶן
The Gemara suggests: Let us say that the following Tosefta supports the opinion of Rav Ḥisda. If one roofed the sukka in accordance with its halakhic requirements, and decorated it with colorful curtains and sheets, and hung in it ornamental nuts, almonds, peaches, and pomegranates, grape branches [parkilei], and wreaths of stalks of grain, wines, oils, and vessels full of flour, it is prohibited to derive benefit and use them
עַד מוֹצָאֵי יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג. וְאִם הִתְנָה עֲלֵיהֶם — הַכֹּל לְפִי תְנָאוֹ. דִּלְמָא מִן הַצַּד.
until the conclusion of the last day of the Festival. And if before he hung the decorations he stipulated with regard to them that he will be permitted to use them even during the Festival, everything is according to his stipulation, and he is permitted to use them. Apparently, sheets may indeed be spread in the sukka for decorative purposes. The Gemara rejects this: There is no proof from the Tosefta, as perhaps the reference is to sheets spread on the side of the sukka. However, if they are spread beneath the roofing, it renders the sukka unfit.
אִתְּמַר: נוֹיֵי סוּכָּה אֵין מְמַעֲטִין בַּסּוּכָּה. אָמַר רַב אָשֵׁי: וּמִן הַצַּד — מְמַעֲטִין.
§ Apropos decorations, it was stated: Sukka decorations do not diminish the height of the sukka. Decorations hanging from the roofing are not considered part of the structure and therefore do not diminish the height of the sukka. If the roofing is more than twenty cubits above the ground, the decorations hanging within twenty cubits of the ground do not render the sukka fit. Rav Ashi said: However, if the decorations are spread on the side of the roof, they are considered part of the structure and diminish the area. If the decorations render the interior of the sukka less than seven by seven handbreadths, the sukka is unfit.
מִנְיָמִין עַבְדֵּיהּ דְּרַב אָשֵׁי אִיטְּמִישָׁא לֵיהּ כִּתּוּנְתָּא בְּמַיָּא, וְאַשְׁטְחַהּ אַמְּטַלַּלְתָּא. אֲמַר לֵיהּ רַב אָשֵׁי: דַּלְיַיהּ, דְּלָא לֵימְרוּ קָא מְסַכְּכִי בְּדָבָר הַמְקַבֵּל טוּמְאָה. וְהָא קָא חָזוּ לַיהּ דְּרַטִּיבָא! לְכִי יָבְשָׁה קָאָמֵינָא לָךְ.
The Gemara relates with regard to Minyamin, the servant of Rav Ashi, that his shirt became wet [itamisha], and he spread it over the sukka to dry it. Rav Ashi said to him: Take it down so that people will not say that they are roofing the sukka with an item susceptible to ritual impurity. The servant said to him: But don’t they see that it is wet and understand that I placed it there to dry? Rav Ashi replied: Take it down once it is dry is what I am saying to you, as then people are apt to think that it is part of the roofing.
אִתְּמַר: נוֹיֵי סוּכָּה הַמּוּפְלָגִין מִמֶּנָּה אַרְבָּעָה, רַב נַחְמָן אָמַר: כְּשֵׁרָה, רַב חִסְדָּא וְרַבָּה בַּר רַב הוּנָא אָמְרִי: פְּסוּלָה.
It was stated with regard to sukka decorations, e.g., sheets spread beneath the roofing to decorate the sukka, that are removed from the roofing four handbreadths, the amora’im disagreed whether they interpose between the roofing and the sukka. Rav Naḥman said: The sukka remains fit. Rav Ḥisda and Rabba bar Rav Huna said: It is unfit.
רַב חִסְדָּא וְרַבָּה בַּר רַב הוּנָא אִיקְּלַעוּ לְבֵי רֵישׁ גָּלוּתָא. אַגְנִינְהוּ רַב נַחְמָן בְּסוּכָּה שֶׁנּוֹיֶיהָ מוּפְלָגִין מִמֶּנָּה אַרְבָּעָה טְפָחִים, אִשְׁתִּיקוּ וְלָא אֲמַרוּ לֵיהּ וְלָא מִידֵּי. אֲמַר לְהוּ: הֲדוּר בְּהוּ רַבָּנַן מִשְּׁמַעְתַּיְיהוּ? אֲמַרוּ לֵיהּ: אֲנַן שְׁלוּחֵי מִצְוָה אֲנַן, וּפְטוּרִין מִן הַסּוּכָּה.
The Gemara relates that Rav Ḥisda and Rabba bar Rav Huna happened to come to the house of the Exilarch. Rav Naḥman, who was the official in charge of the Exilarch’s household, lodged them in a sukka whose decorations were removed from the roofing four handbreadths. They were silent and did not say anything to him, even though in their opinion the sukka was unfit. Rav Naḥman said to them: Did the Sages retract their halakhic ruling? Does your silence indicate that you concede to my ruling? They said to him: We are on the path to perform a mitzva and, therefore, we are exempt from the mitzva of sukka. Therefore, it is permitted for us to sleep in this sukka. In terms of the halakha, our ruling is unchanged.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מוּתָּר לִישַׁן בְּכִילָּה בַּסּוּכָּה, אַף עַל פִּי שֶׁיֵּשׁ לָהּ גַּג, וְהוּא שֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה.
Rav Yehuda said that Shmuel said: It is permitted to sleep in a bed with netting inside the sukka, even though the bed has a roof, provided that the netting is not more than ten handbreadths higher than the bed. In that case, the netting is not considered a tent in and of itself.
תָּא שְׁמַע: הַיָּשֵׁן בְּכִילָּה בַּסּוּכָּה — לֹא יָצָא יְדֵי חוֹבָתוֹ! הָכָא בְּמַאי עָסְקִינַן, כְּשֶׁגְּבוֹהָה עֲשָׂרָה.
Come and hear: One who sleeps in a bed with netting inside the sukka did not fulfill his obligation, contrary to the statement that Rav Yehuda cited in the name of Shmuel. The Gemara answers: With what are we dealing here? It is a case where the netting is more than ten handbreadths higher than the bed and is considered a tent in and of itself.
מֵיתִיבִי: הַיָּשֵׁן תַּחַת הַמִּטָּה בַּסּוּכָּה — לֹא יָצָא יְדֵי חוֹבָתוֹ! הָא תַּרְגְּמַהּ שְׁמוּאֵל בְּמִטָּה גְּבוֹהָה עֲשָׂרָה.
The Gemara raises an objection from a mishna: One who sleeps beneath the bed in the sukka did not fulfill his obligation. As the height of a typical bed is less than ten handbreadths, apparently, even if the covering beneath which one is sleeping in less than ten handbreadths high, it is a tent in and of itself and he does not fulfill his obligation. The Gemara answers: Didn’t Shmuel interpret the mishna as referring to the case of a bed ten handbreadths high? Therefore, one who sleeps beneath the bed did not fulfill his obligation.
תָּא שְׁמַע: אוֹ שֶׁפֵּירַס עַל גַּבֵּי קִינוֹפוֹת — פְּסוּלָה! הָתָם נָמֵי דִּגְבִיהִי עֲשָׂרָה.
Come and hear that which is taught in the mishna: Or if one spread a sheet as a canopy over the frame of a four-post bed, the area in the sukka beneath the sheet is unfit. Apparently, a bed with certain types of netting is unfit. The Gemara answers: There, too, it is a case where the posts are ten handbreadths high.
וְהָא לָא קָתָנֵי הָכִי. דְּתַנְיָא: נַקְלִיטִין שְׁנַיִם, וְקִינוֹפוֹת אַרְבָּעָה. פֵּירַס עַל גַּבֵּי קִינוֹפוֹת — פְּסוּלָה, עַל גַּבֵּי נַקְלִיטִין — כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא יִהְיוּ נַקְלִיטִין גְּבוֹהִין מִן הַמִּטָּה עֲשָׂרָה. מִכְּלָל דְּקִינוֹפוֹת — אַף עַל פִּי שֶׁאֵין גְּבוֹהִין עֲשָׂרָה!
The Gemara asks: But that is not the way it is taught, as it is taught in the baraita: Naklitin are two posts and kinofot are four posts. If one spread a sheet over four posts, the area in the sukka beneath the sheet is unfit; if one did so over two posts the entire sukka is fit, provided the two posts are not ten handbreadths higher than the bed. This proves by inference that a sheet spread over four posts renders the area in the sukka beneath the sheet unfit even if it is not ten handbreadths high.
שָׁאנֵי קִינוֹפוֹת, דִּקְבִיעִי. וַהֲרֵי סוּכָּה עַל גַּבֵּי סוּכָּה דִּקְבִיעָא, וְאָמַר שְׁמוּאֵל: כְּהֶכְשֵׁרָהּ כָּךְ פְּסוּלָהּ! אָמְרִי: הָתָם, דִּלְמִפְסַל סוּכָּה — בַּעֲשָׂרָה. הָכָא, דִּלְשַׁוּוֹיֵי אוּהְלָא — בְּצִיר מֵעֲשָׂרָה נָמֵי הָוֵי אוּהְלָא.
The Gemara answers: Four posts are different because they are fixed in the bed and constitute a significant space even without the requisite height. The Gemara asks: But a sukka atop another sukka is fixed, and yet Shmuel said: As the criterion for its fitness, so too is the criterion for its unfitness. The upper sukka renders the lower sukka unfit only if it is ten handbreadths high. The Sages say in distinguishing between the cases: There, in the case of a sukka atop another sukka, where the measurement is in order to disqualify the lower sukka, ten handbreadths are required to render the upper sukka a separate entity. However, here, in the case of the four-post bed, in order to consider the covering a tent, less than ten handbreadths is also considered to be a tent, as it is fixed.
אָמַר רַב תַּחְלִיפָא בַּר אֲבִימִי אָמַר שְׁמוּאֵל: הַיָּשֵׁן בְּכִילָּה עָרוֹם — מוֹצִיא רֹאשׁוֹ חוּץ לַכִּילָה וְקוֹרֵא קְרִיאַת שְׁמַע.
§ Rav Taḥalifa bar Avimi said that Shmuel said: One who sleeps naked in a bed with netting and is required to recite Shema moves his head out from beneath the netting and recites Shema. Although he is naked, the netting is considered like a garment; therefore, it is permitted to recite Shema.
מֵיתִיבִי: הַיָּשֵׁן בְּכִילָּה עָרוֹם — לֹא יוֹצִיא רֹאשׁוֹ חוּץ לַכִּילָה וְיִקְרָא קְרִיאַת שְׁמַע! הָכָא בְּמַאי עָסְקִינַן — כְּשֶׁגְּבוֹהָה עֲשָׂרָה.
The Gemara raises an objection from a baraita: One who sleeps naked in a bed with netting may not move his head out from beneath the netting and recite Shema. The Gemara answers: With what are we dealing here? It is a case where the netting is ten handbreadths high. In that case, it is considered a tent and not a garment.
הָכִי נָמֵי מִסְתַּבְּרָא, מִדְּקָתָנֵי סֵיפָא: הָא לְמָה זֶה דּוֹמֶה? לְעוֹמֵד בְּבַיִת עָרוֹם, שֶׁלֹּא יוֹצִיא רֹאשׁוֹ חוּץ לַחַלּוֹן וְיִקְרָא קְרִיאַת שְׁמַע. שְׁמַע מִינַּהּ.
The Gemara notes: So too, it is reasonable to understand the baraita in that manner from the fact that it is taught in the latter clause of that baraita: To what is this comparable? It is comparable to one standing naked in his house, that he may not move his head out the window and recite Shema. That is certainly ineffective. The fact that the baraita likens the bed with netting to a house indicates that it is netting at least ten handbreadths high. The Gemara concludes: Indeed, learn from it that this is the correct understanding.
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I graduated college in December 2019 and received a set of shas as a present from my husband. With my long time dream of learning daf yomi, I had no idea that a new cycle was beginning just one month later, in January 2020. I have been learning the daf ever since with Michelle Farber… Through grad school, my first job, my first baby, and all the other incredible journeys over the past few years!
Sigal Spitzer Flamholz
Bronx, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Caroline Ben-Ari
Karmiel, Israel
I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Miriam Eckstein-Koas
Huntington, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Janice Block
Beit Shemesh, Israel
At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
Deborah Hoffman-Wade
Richmond, CA, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
I had never heard of Daf Yomi and after reading the book, The Weight of Ink, I explored more about it. I discovered that it was only 6 months before a whole new cycle started and I was determined to give it a try. I tried to get a friend to join me on the journey but after the first few weeks they all dropped it. I haven’t missed a day of reading and of listening to the podcast.
Anne Rubin
Elkins Park, United States
About a year into learning more about Judaism on a path to potential conversion, I saw an article about the upcoming Siyum HaShas in January of 2020. My curiosity was piqued and I immediately started investigating what learning the Daf actually meant. Daily learning? Just what I wanted. Seven and a half years? I love a challenge! So I dove in head first and I’ve enjoyed every moment!!
Nickie Matthews
Blacksburg, United States
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Marian Frankston
Pennsylvania, United States
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Shira Eliaser
Skokie, IL, United States
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
Miriam Tannenbaum
אפרת, Israel
With Rabbanit Dr. Naomi Cohen in the Women’s Talmud class, over 30 years ago. It was a “known” class and it was accepted, because of who taught. Since then I have also studied with Avigail Gross-Gelman and Dr. Gabriel Hazut for about a year). Years ago, in a shiur in my shul, I did know about Persians doing 3 things with their clothes on. They opened the shiur to woman after that!
Sharon Mink
Haifa, Israel
In January 2020 on a Shabbaton to Baltimore I heard about the new cycle of Daf Yomi after the siyum celebration in NYC stadium. I started to read “ a daily dose of Talmud “ and really enjoyed it . It led me to google “ do Orthodox women study Talmud? “ and found HADRAN! Since then I listen to the podcast every morning, participate in classes and siyum. I love to learn, this is amazing! Thank you
Sandrine Simons
Atlanta, United States
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
Vitti Kones
מיתר, ישראל
In July, 2012 I wrote for Tablet about the first all women’s siyum at Matan in Jerusalem, with 100 women. At the time, I thought, I would like to start with the next cycle – listening to a podcast at different times of day makes it possible. It is incredible that after 10 years, so many women are so engaged!
Beth Kissileff
Pittsburgh, United States
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Shira Jacobowitz
Jerusalem, Israel
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
Lisa Berkelhammer
San Francisco, CA , United States
I learned Talmud as a student in Yeshivat Ramaz and felt at the time that Talmud wasn’t for me.
After reading Ilana Kurshan’s book I was intrigued and after watching the great siyum in Yerushalayim it ignited the spark to begin this journey. It has been a transformative life experience for me as a wife, mother, Savta and member of Klal Yisrael.
Elana Storch
Phoenix, Arizona, United States
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Rina Goldberg
Englewood NJ, United States
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Janice Block
Beit Shemesh, Israel
Sukkah 10
ΧΦ΅ΧΧΦ΄Χ ΧΦΌΦΈΧΦ΅Χ? ΧΦΌΦ°ΧΧΦΉΧ Χ©ΧΦΆΧΦ·ΧͺΦΌΦ·ΧΦ°ΧͺΦΌΧΦΉΧ ΦΈΧ Χ¦Φ΄ΧΦΌΦΈΧͺΦΈΧΦΌ ΧΦ°Χ¨ΧΦΌΧΦΌΦΈΧ ΧΦ΅ΧΦ·ΧΦΌΦΈΧͺΦΈΧΦΌ, ΧΦ°Χ’ΦΆΧΦ°ΧΧΦΉΧ ΦΈΧ ΧΦ²ΧΦΈΧͺΦΈΧΦΌ ΧΦ°Χ¨ΧΦΌΧΦΌΦΈΧ ΧΦ΄Χ¦ΦΌΦ΄ΧΦΌΦΈΧͺΦΈΧΦΌ, ΧΦ°Χ§ΦΈΧΦ°ΧΧΦ΄Χ ΧͺΦΌΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ ΧΦΌΦ°ΧͺΧΦΉΧΦ° Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ.
What are the circumstances? It is in a case where in the lower sukka, its shade is greater than its sunlight, rendering the sukka fit, and in the upper sukka, its sunlight is greater than its shade and it is therefore insignificant, and the roofing of both is within twenty cubits of the ground.
ΧΦΌΧ€Φ°Χ’ΦΈΧΦ΄ΧΧ Χ©ΧΦΆΧΦΈΧ’ΦΆΧΦ°ΧΧΦΉΧ ΦΈΧ ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ ΧΦ°ΧͺΦ·ΧΦ°ΧͺΦΌΧΦΉΧ ΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ ΧΦ΅ΧΧΦ΄Χ ΧΦΌΦΈΧΦ΅Χ? ΧΦΌΦ°ΧΧΦΉΧ ΧΦΌΦ°ΧͺΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ Χ¦Φ΄ΧΦΌΦΈΧͺΦΈΧ ΧΦ°Χ¨ΧΦΌΧΦΌΦΈΧ ΧΦ΅ΧΦ²ΧΦΈΧͺΦΈΧ, ΧΦ°Χ§ΦΈΧΦ°ΧΧΦΈΧ Χ’ΦΆΧΦ°ΧΧΦΉΧ ΦΈΧ ΧΦΌΦ°ΧͺΧΦΉΧΦ° Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ.
And there are times when the upper sukka is fit and the lower sukka is unfit. What are the circumstances? It is in a case where in both sukkot their shade is greater than their sunlight, and the roofing of the upper sukka is within twenty cubits of the roofing of the lower one. In this case the upper sukka is fit, while the lower sukka is a sukka beneath a sukka and is unfit.
Χ€ΦΌΦ°Χ©ΧΦ΄ΧΧΦΈΧ! ΧͺΦΌΦ·ΧΦ°ΧͺΦΌΧΦΉΧ ΦΈΧ ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ ΧΦ°Χ’ΦΆΧΦ°ΧΧΦΉΧ ΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ ΧΦ΄ΧΧ¦Φ°ΧΦ°Χ¨Φ΄ΧΧΦΈΧ ΧΦ΅ΧΧΦΌ. ΧΦ·ΧΧΦΌ ΧΦΌΦ°ΧͺΦ΅ΧΧΦΈΧ: Χ Φ΄ΧΧΦ°ΧΦ·Χ¨ ΧΦΌΦ΄ΧΧΦ°ΧΦΈΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ¨Φ΅Χ£ Χ‘Φ°ΧΦΈΧΦ° Χ€ΦΌΦΈΧ‘ΧΦΌΧ ΧΦΌΦ·ΧΦ²ΧΦ΅Χ Χ‘Φ°ΧΦΈΧΦ° ΧΦΌΦΈΧ©ΧΦ΅Χ¨, Χ§ΦΈΧ ΧΦ·Χ©ΧΦ°ΧΦ·Χ’ ΧΦ·Χ.
The Gemara asks: This is obvious. There is nothing novel in any of these scenarios. The Gemara answers: It was necessary for the tanna to mention the case where the lower sukka is fit and the upper sukka is unfit, as it contains a novel element. Lest you say: Let us issue a decree and deem the lower sukka unfit, as perhaps the unfit roofing of the upper sukka joins together with the fit roofing of the lower sukka and renders it unfit as well; therefore, the tanna teaches us that the two roofings do not join together and the upper roofing does not render the lower sukka unfit.
ΧΦΌΦ·ΧΦΌΦΈΧ ΧΦ°ΧΦ΅Χ ΧΦΌΦ΅ΧΧ Χ‘ΧΦΌΧΦΌΦΈΧ ΧΦ°Χ‘ΧΦΌΧΦΌΦΈΧ. ΧΦΌΧͺΦ°ΧΦ΅Χ ΧͺΦΌΦ·ΧΦ°ΧͺΦΌΧΦΉΧ ΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ?
The Gemara elucidates this halakha. How much space shall there be between the roofing of the upper sukka and the roofing of the lower sukka for the lower sukka to be considered a discrete entity and therefore disqualified as a sukka beneath a sukka?
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: ΧΦΆΧ€Φ·Χ, Χ©ΧΦΆΧΦΌΦ΅Χ ΧΦΈΧ¦Φ΄ΧΧ ΧΦΌ ΧΦΌΦ°ΧΧΧΦ³ΧΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ ΧΦΆΧ€Φ·Χ. (ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ:) ΧΦΆΧ€Φ·Χ Χ’Φ·Χ ΧΦΆΧ€Φ·Χ ΧΦΌΦ°Χ¨ΧΦΌΧ ΧΦΆΧ€Φ·Χ β ΧΦ΅ΧΦ΄ΧΧ ΧΦΆΧͺ ΧΦ·ΧΦΌΧΦΌΧΦ°ΧΦΈΧ, ΧΦ°ΧΧΦΉΧ¦Φ΅Χ₯ ΧΦΌΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ·ΧΦΌΧΦΌΧΦ°ΧΦΈΧ. ΧΦ²ΧΦΈΧ Χ€ΦΌΦΈΧΧΦΉΧͺ ΧΦ΅Χ¨ΧΦΌΧ ΧΦΆΧ€Φ·Χ β ΧΦΉΧ ΧΦ΅ΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ ΧΧΦΉΧ¦Φ΅Χ₯.
Rav Huna said: There must be a handbreadth of space, as we likewise find in tents of ritual impurity the measure of a handbreadth. With regard to the halakhot of ritual impurity imparted by a corpse, the legal status of the space of one handbreadth beneath a roof is that of a tent, as we learned in a mishna: A space measuring one handbreadth by one handbreadth with a height of one handbreadth transmits ritual impurity. If a source of ritual impurity imparted by a corpse is in that space, the impurity is transmitted to all people, vessels, and food in that space. And a space that size serves as a barrier before the spread of ritual impurity beyond that space. However, if the space measures less than the height of one handbreadth, it does not transmit impurity to the objects in that space, and it does not serve as a barrier before the spread of ritual impurity. The impurity breaches the confining walls and rises upward as if there were no covering over it.
ΧΦ°Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄Χ: ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ, Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΈΧ¦Φ΄ΧΧ ΧΦΌ ΧΦΈΧ§ΧΦΉΧ [ΧΦΈΧ©ΧΧΦΌΧ] Χ€ΦΌΦΈΧΧΦΉΧͺ ΧΦ΅ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ.
Rav αΈ€isda and Rabba bar Rav Huna say: For this to be considered a sukka beneath a sukka, the space between the roofing of the upper sukka and that of the lower one must measure at least four handbreadths, as we do not find a significant area that measures less than four handbreadths, e.g., with regard to the domains of Shabbat.
ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΈΧΦ·Χ¨: Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ. ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦΌΦ΄Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ β ΧΦΌΦ°ΧΦΆΧΦ°Χ©ΧΦ΅Χ¨ΦΈΧΦΌ ΧΦΌΦΈΧΦ° Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧΦΌ. ΧΦΈΧ ΧΦΆΧΦ°Χ©ΧΦ΅Χ¨ΦΈΧΦΌ ΧΦΌΦ·Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ, ΧΦ·Χ£ Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧΦΌ ΧΦΌΦ·Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ.
And Shmuel said: The space between the roofing of the upper sukka and that of the lower one must measure at least ten handbreadths. The Gemara asks: What is the rationale for the opinion of Shmuel? The Gemara explains: As the criterion for its fitness, so too is the criterion for its unfitness; just as its fitness is only in a sukka ten handbreadths high, so too, its unfitness as a sukka is engendered only by a sukka ten handbreadths high.
ΧͺΦΌΦ°Χ Φ·Χ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ΄Χ ΧΦ΅ΧΧ ΧΦΌΦΈΧΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦΈΧ’ΦΆΧΦ°ΧΧΦΉΧ ΦΈΧ β ΧΦ·ΧͺΦΌΦ·ΧΦ°ΧͺΦΌΧΦΉΧ ΦΈΧ ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ.
The Gemara questions Shmuelβs statement: We learned in the mishna that Rabbi Yehuda says: If there are no residents in the upper sukka, the lower sukka is fit.
ΧΦ·ΧΧ ΧΦ΅ΧΧ ΧΦΌΦΈΧΧΦΉΧ¨Φ΄ΧΧ? ΧΦ΄ΧΧΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦΈΧΧΦΉΧ¨Φ΄ΧΧ ΧΦ·ΧΦΌΦΈΧ©Χ: ΧΦ·ΧΦΌΧΦΌ ΧΦΌΦΈΧΧΦΉΧ¨Φ΄ΧΧ Χ§ΦΈΧ ΧΦΈΧ¨Φ°ΧΦ΄Χ? ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΧ, ΧΦ·ΧΧ ΧΦ΅ΧΧ ΧΦΌΦΈΧΧΦΉΧ¨Φ΄ΧΧ β ΧΦΌΧΧ Χ©ΧΦΆΧΦ΅ΧΧ ΦΈΧΦΌ Χ¨Φ°ΧΧΦΌΧΦΈΧ ΧΦ°ΧΦ΄ΧΧ¨ΦΈΧ, ΧΦ°ΧΦ΅ΧΧΦ΄Χ ΧΦΌΦΈΧΦ΅Χ? ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°ΧΧΦΉΧΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ. ΧΦ΄ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°ΧͺΦ·Χ ΦΌΦΈΧ Χ§Φ·ΧΦΌΦΈΧ Χ‘ΦΈΧΦ·Χ¨ ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΦΈΧΦΌ Χ¨Φ°ΧΧΦΌΧΦΈΧ ΧΦ°ΧΦ΄ΧΧ¨ΦΈΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ.
The Gemara clarifies: What is the meaning of: There are no residents? If we say that it means that there are no actual residents, the question arises: Is that to say that residents cause it to be unfit? If the upper sukka is a fit sukka, is there any difference whether or not people reside there? Rather, what is the meaning of: There are no residents? Is it not referring to any sukka that is not suitable to serve as a residence? And what are the circumstances of that case? It is a case where the sukka is not ten handbreadths high, as anything less than ten handbreadths high is not considered a residence. From the fact that it is Rabbi Yehuda who distinguishes between whether or not the upper sukka is at least ten handbreadths high, conclude by inference that the first tanna of the mishna holds that the lower sukka is unfit even if the upper sukka is less than ten handbreadths high and therefore not suitable to serve as a residence. This is contrary to the opinion of Shmuel.
ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ Χ¨Φ·Χ ΧΦΌΦ΄ΧΧΦ΄Χ, ΧΦ²ΧΦ·Χ¨, ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦΌΦ°ΧΦ·Χ’Φ°Χ¨Φ°ΧΦΈΧ: ΧΦ΄Χ ΧΦ΅ΧΧ ΧΦ·ΧͺΦΌΦ·ΧΦ°ΧͺΦΌΧΦΉΧ ΦΈΧ ΧΦ°ΧΧΦΉΧΦΈΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΦΌΦΈΧ¨Φ΄ΧΧ ΧΦΌΧΦ°Χ‘ΦΈΧͺΧΦΉΧͺ Χ©ΧΦΆΧ Χ’ΦΆΧΦ°ΧΧΦΉΧ ΦΈΧ β ΧΦ·ΧͺΦΌΦ·ΧΦ°ΧͺΦΌΧΦΉΧ ΦΈΧ ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ.
When Rav Dimi came from Eretz Yisrael to Babylonia, he said that the Sages say in the West, Eretz Yisrael, in explanation of the mishna: If the roofing of the lower sukka is not sufficiently sturdy to be able to support the cushions and blankets of the upper sukka, then the lower sukka is fit, as the upper sukka is not suitable to serve as an independent residence. According to this explanation, the mishna does not discuss the height of the upper sukka; it discusses the quality of the roofing.
ΧΦ΄ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°ΧͺΦ·Χ ΦΌΦΈΧ Χ§Φ·ΧΦΌΦΈΧ Χ‘ΦΈΧΦ·Χ¨ ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΦΈΧΦΌ Χ¨Φ°ΧΧΦΌΧΦΈΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ?
The Gemara notes: Is that to say by inference that the first tanna holds that even though the roofing of the lower sukka is not sufficiently sturdy to be able to support the cushions and blankets of the upper sukka, the lower sukka is unfit? In that case, the upper sukka is not a suitable residence. Why should the lower sukka be unfit?
ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ΅ΧΧ Φ·ΧΦ°ΧΧΧΦΌ ΧΦΌΦ΄ΧΧΧΦΉΧΦΈΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ Χ’Φ·Χ ΧΦ°ΧΦ΅Χ ΧΦ·ΧΦΌΦ°ΧΦΈΧ§.
The Gemara answers: The first tanna agrees that if the roofing of the lower sukka is unable to support the cushions and the blankets at all, the upper sukka is not considered a sukka and the lower sukka is fit. However, there is a practical difference between the opinions of the first tanna and Rabbi Yehuda in a case where the roofing of the lower sukka is able to support the cushions and the blankets of the upper sukka with difficulty and there is a concern that the roofing might collapse. In that case, the first tanna holds that since the roofing is capable of supporting the cushions and blankets, the upper sukka is considered a separate sukka and renders the lower sukka unfit. According to Rabbi Yehuda, since the roofing is able to support the weight of the cushions and blankets only with difficulty, the upper sukka is not fit. Therefore, the lower sukka is fit.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ Χ€ΦΌΦ΅ΧΧ¨Φ·Χ‘ Χ’ΦΈΧΦΆΧΧΦΈ Χ‘ΦΈΧΦ΄ΧΧ ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦ·ΧΦ·ΧΦΌΦΈΧ, ΧΧΦΉ ΧͺΦΌΦ·ΧΦ°ΧͺΦΌΦΆΧΧΦΈ ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦ·Χ ΦΌΦΆΧ©ΧΦΆΧ¨, ΧΧΦΉ Χ©ΧΦΆΧ€ΦΌΦ΅ΧΧ¨Φ·Χ‘ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ·Χ§ΦΌΦ΄ΧΧ ΧΦΉΧ£ β Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ. ΧΦ²ΧΦΈΧ Χ€ΦΌΧΦΉΧ¨Φ΅Χ‘ ΧΧΦΌΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ Φ·Χ§Φ°ΧΦ΄ΧΧΦ΅Χ ΧΦ·ΧΦΌΦ΄ΧΦΌΦΈΧ.
MISHNA: If one spread a sheet over the roofing as protection for those sitting in the sukka due to the sun, or if one spread a sheet beneath the roofing as protection due to the falling leaves, or if one spread a sheet as a canopy over the frame of a four-post [kinof] bed, the area in the sukka beneath the sheets is unfit. In the first two cases, because the sheet is susceptible to ritual impurity, it renders the otherwise fit roofing unfit. In the case of the canopy, one is not sitting under the roofing of the sukka; rather, he is sitting inside a tent. However, one may spread the sheet over the frame of a two-post [naklitei] bed, which has one post in the middle of each end of the bed. When spreading the sheet over the posts it forms an inclined rather than a flat roof, and a tent with an inclined roof is not considered a significant structure.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ: ΧΦΉΧ Χ©ΧΦΈΧ ΧΦΌ ΧΦΆΧΦΌΦΈΧ ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦ·Χ ΦΌΦΆΧ©ΧΦΆΧ¨. ΧΦ²ΧΦΈΧ ΧΦ°Χ ΦΈΧΧΦΉΧͺΦΈΧΦΌ β ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ. Χ€ΦΌΦ°Χ©ΧΦ΄ΧΧΦΈΧ, ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦ·Χ ΦΌΦΆΧ©ΧΦΆΧ¨ ΧͺΦΌΦ°Χ Φ·Χ! ΧΦ·ΧΧΦΌ ΧΦΌΦ°ΧͺΦ΅ΧΧΦΈΧ: ΧΧΦΌΧ ΧΦ·ΧΦΌΦ΄ΧΧ ΧΦΌΦ·ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ°Χ ΦΈΧΧΦΉΧͺΦΈΧΦΌ, ΧΦ°ΧΦ·ΧΧ ΧΦΌΦ°Χ§ΦΈΧͺΦΈΧ Φ΅Χ ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦ·Χ ΦΌΦΆΧ©ΧΦΆΧ¨ β ΧΧΦΉΧ¨Φ°ΧΦΈΧ ΧΦ°ΧΦ΄ΧΧΦΌΦ°ΧͺΦΈΧ Χ§ΦΈΧͺΦΈΧ Φ΅Χ, Χ§ΦΈΧ ΧΦ·Χ©ΧΦ°ΧΦ·Χ’ ΧΦ·Χ.
GEMARA: Rav αΈ€isda said: The Sages taught the ruling that the sheet renders the sukka unfit only when it is placed underneath the roofing due to the falling leaves; however, if his intent was to spread the sheet for decorative purposes to beautify the sukka, it is not in the category of roofing and the sukka is fit. The Gemara asks: This is obvious, as: Due to the falling leaves, is what we learned in the mishna. The Gemara answers: Lest you say that the same is true, i.e., the sukka is unfit, even when the sheet was spread to beautify the sukka, and the reason that the mishna teaches specifically the case where one spread the sheet due to the falling leaves is that the mishna teaches the matter, spreading a sheet in the sukka, in the manner in which it typically occurs. Rav αΈ€isda teaches us that the formulation of the mishna is precise and the halakha applies specifically to the case cited. If one spread the sheet for decorative purposes, it does not render the sukka unfit.
ΧΦ΅ΧΧΦΈΧ ΧΦ°Χ‘Φ·ΧΦΌΦ·ΧΧ’ ΧΦ΅ΧΧΦΌ: Χ‘Φ΄ΧΧΦΌΦ°ΧΦΈΧΦΌ ΧΦΌΦ°ΧΦ΄ΧΦ°ΧΦΈΧͺΦΈΧΦΌ ΧΦ°Χ’Φ΄ΧΧΦΌΦ°Χ¨ΦΈΧΦΌ ΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧΦ΄ΧΧ ΧΦΌΧΦ΄Χ‘Φ°ΧΦ΄ΧΧ Φ΄ΧΧ ΧΦ·ΧΦ°Χ¦ΧΦΌΧΦΌΦΈΧ¨Φ΄ΧΧ, ΧΦ°ΧͺΦΈΧΦΈΧ ΧΦΌΦΈΧΦΌ ΧΦ±ΧΧΦΉΧΦ΄ΧΧ Χ©ΧΦ°Χ§Φ΅ΧΦ΄ΧΧ ΧΦ²Χ€Φ·Χ¨Φ°Χ‘Φ°Χ§Φ΄ΧΧ ΧΦ°Χ¨Φ΄ΧΦΌΧΦΉΧ Φ΄ΧΧ, Χ€ΦΌΦ·Χ¨Φ°ΧΦΌΦ΄ΧΧΦ΅Χ Χ’Φ²Χ ΦΈΧΦ΄ΧΧ ΧΦ·Χ’Φ²ΧΦΈΧ¨ΧΦΉΧͺ Χ©ΧΦΆΧ Χ©ΧΦ΄ΧΦΌΧΦΉΧΦ΄ΧΧ, ΧΦ΅ΧΧ ΧΦΉΧͺ Χ©ΧΦ°ΧΦΈΧ Φ΄ΧΧ ΧΦΌΧ‘Φ°ΧΦΈΧͺΧΦΉΧͺ β ΧΦΈΧ‘ΧΦΌΧ¨ ΧΦ°ΧΦ΄Χ‘Φ°ΧͺΦΌΦ·Χ€ΦΌΦ΅Χ§ ΧΦ΅ΧΦΆΧ
The Gemara suggests: Let us say that the following Tosefta supports the opinion of Rav αΈ€isda. If one roofed the sukka in accordance with its halakhic requirements, and decorated it with colorful curtains and sheets, and hung in it ornamental nuts, almonds, peaches, and pomegranates, grape branches [parkilei], and wreaths of stalks of grain, wines, oils, and vessels full of flour, it is prohibited to derive benefit and use them
Χ’Φ·Χ ΧΧΦΉΧ¦ΦΈΧΦ΅Χ ΧΧΦΉΧ ΧΧΦΉΧ ΧΦΈΧΦ·ΧΦ²Χ¨ΧΦΉΧ Χ©ΧΦΆΧ ΧΦ·Χ. ΧΦ°ΧΦ΄Χ ΧΦ΄ΧͺΦ°Χ ΦΈΧ Χ’Φ²ΧΦ΅ΧΧΦΆΧ β ΧΦ·ΧΦΌΦΉΧ ΧΦ°Χ€Φ΄Χ ΧͺΦ°Χ ΦΈΧΧΦΉ. ΧΦΌΦ΄ΧΦ°ΧΦΈΧ ΧΦ΄Χ ΧΦ·Χ¦ΦΌΦ·Χ.
until the conclusion of the last day of the Festival. And if before he hung the decorations he stipulated with regard to them that he will be permitted to use them even during the Festival, everything is according to his stipulation, and he is permitted to use them. Apparently, sheets may indeed be spread in the sukka for decorative purposes. The Gemara rejects this: There is no proof from the Tosefta, as perhaps the reference is to sheets spread on the side of the sukka. However, if they are spread beneath the roofing, it renders the sukka unfit.
ΧΦ΄ΧͺΦΌΦ°ΧΦ·Χ¨: Χ ΧΦΉΧΦ΅Χ Χ‘ΧΦΌΧΦΌΦΈΧ ΧΦ΅ΧΧ ΧΦ°ΧΦ·Χ’Φ²ΧΦ΄ΧΧ ΧΦΌΦ·Χ‘ΦΌΧΦΌΧΦΌΦΈΧ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ: ΧΦΌΧΦ΄Χ ΧΦ·Χ¦ΦΌΦ·Χ β ΧΦ°ΧΦ·Χ’Φ²ΧΦ΄ΧΧ.
Β§ Apropos decorations, it was stated: Sukka decorations do not diminish the height of the sukka. Decorations hanging from the roofing are not considered part of the structure and therefore do not diminish the height of the sukka. If the roofing is more than twenty cubits above the ground, the decorations hanging within twenty cubits of the ground do not render the sukka fit. Rav Ashi said: However, if the decorations are spread on the side of the roof, they are considered part of the structure and diminish the area. If the decorations render the interior of the sukka less than seven by seven handbreadths, the sukka is unfit.
ΧΦ΄Χ Φ°ΧΦΈΧΦ΄ΧΧ Χ’Φ·ΧΦ°ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ ΧΦ΄ΧΧΦΌΦ°ΧΦ΄ΧΧ©ΧΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦΌΦ΄ΧͺΦΌΧΦΌΧ Φ°ΧͺΦΌΦΈΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦΈΧ, ΧΦ°ΧΦ·Χ©ΧΦ°ΧΦ°ΧΦ·ΧΦΌ ΧΦ·ΧΦΌΦ°ΧΦ·ΧΦΌΦ·ΧΦ°ΧͺΦΌΦΈΧ. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ: ΧΦΌΦ·ΧΦ°ΧΦ·ΧΧΦΌ, ΧΦΌΦ°ΧΦΈΧ ΧΦ΅ΧΧΦ°Χ¨ΧΦΌ Χ§ΦΈΧ ΧΦ°Χ‘Φ·ΧΦΌΦ°ΧΦ΄Χ ΧΦΌΦ°ΧΦΈΧΦΈΧ¨ ΧΦ·ΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ. ΧΦ°ΧΦΈΧ Χ§ΦΈΧ ΧΦΈΧΧΦΌ ΧΦ·ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄ΧΧΦΈΧ! ΧΦ°ΧΦ΄Χ ΧΦΈΧΦ°Χ©ΧΦΈΧ Χ§ΦΈΧΦΈΧΦ΅ΧΧ ΦΈΧ ΧΦΈΧΦ°.
The Gemara relates with regard to Minyamin, the servant of Rav Ashi, that his shirt became wet [itamisha], and he spread it over the sukka to dry it. Rav Ashi said to him: Take it down so that people will not say that they are roofing the sukka with an item susceptible to ritual impurity. The servant said to him: But donβt they see that it is wet and understand that I placed it there to dry? Rav Ashi replied: Take it down once it is dry is what I am saying to you, as then people are apt to think that it is part of the roofing.
ΧΦ΄ΧͺΦΌΦ°ΧΦ·Χ¨: Χ ΧΦΉΧΦ΅Χ Χ‘ΧΦΌΧΦΌΦΈΧ ΧΦ·ΧΦΌΧΦΌΧ€Φ°ΧΦΈΧΦ΄ΧΧ ΧΦ΄ΧΦΌΦΆΧ ΦΌΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ, Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ, Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄Χ: Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ.
It was stated with regard to sukka decorations, e.g., sheets spread beneath the roofing to decorate the sukka, that are removed from the roofing four handbreadths, the amoraβim disagreed whether they interpose between the roofing and the sukka. Rav NaαΈ₯man said: The sukka remains fit. Rav αΈ€isda and Rabba bar Rav Huna said: It is unfit.
Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ ΧΦ΄ΧΧ§ΦΌΦ°ΧΦ·Χ’ΧΦΌ ΧΦ°ΧΦ΅Χ Χ¨Φ΅ΧΧ©Χ ΧΦΌΦΈΧΧΦΌΧͺΦΈΧ. ΧΦ·ΧΦ°Χ Φ΄ΧΧ Φ°ΧΧΦΌ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΌΦ°Χ‘ΧΦΌΧΦΌΦΈΧ Χ©ΧΦΆΧ ΦΌΧΦΉΧΦΆΧΧΦΈ ΧΧΦΌΧ€Φ°ΧΦΈΧΦ΄ΧΧ ΧΦ΄ΧΦΌΦΆΧ ΦΌΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦ°Χ€ΦΈΧΦ΄ΧΧ, ΧΦ΄Χ©ΧΦ°ΧͺΦΌΦ΄ΧΧ§ΧΦΌ ΧΦ°ΧΦΈΧ ΧΦ²ΧΦ·Χ¨ΧΦΌ ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦΈΧ ΧΦ΄ΧΧΦΌΦ΅Χ. ΧΦ²ΧΦ·Χ¨ ΧΦ°ΧΧΦΌ: ΧΦ²ΧΧΦΌΧ¨ ΧΦΌΦ°ΧΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ΄Χ©ΦΌΧΦ°ΧΦ·Χ’Φ°ΧͺΦΌΦ·ΧΦ°ΧΧΧΦΌ? ΧΦ²ΧΦ·Χ¨ΧΦΌ ΧΦ΅ΧΧΦΌ: ΧΦ²Χ Φ·Χ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦ²Χ Φ·Χ, ΧΦΌΧ€Φ°ΧΧΦΌΧ¨Φ΄ΧΧ ΧΦ΄Χ ΧΦ·Χ‘ΦΌΧΦΌΧΦΌΦΈΧ.
The Gemara relates that Rav αΈ€isda and Rabba bar Rav Huna happened to come to the house of the Exilarch. Rav NaαΈ₯man, who was the official in charge of the Exilarchβs household, lodged them in a sukka whose decorations were removed from the roofing four handbreadths. They were silent and did not say anything to him, even though in their opinion the sukka was unfit. Rav NaαΈ₯man said to them: Did the Sages retract their halakhic ruling? Does your silence indicate that you concede to my ruling? They said to him: We are on the path to perform a mitzva and, therefore, we are exempt from the mitzva of sukka. Therefore, it is permitted for us to sleep in this sukka. In terms of the halakha, our ruling is unchanged.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΧΦΌΧͺΦΌΦΈΧ¨ ΧΦ΄ΧΧ©ΧΦ·Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ·Χ‘ΦΌΧΦΌΧΦΌΦΈΧ, ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΦΈΧΦΌ ΧΦΌΦ·Χ, ΧΦ°ΧΧΦΌΧ Χ©ΧΦΆΧΦ΅ΧΧ ΦΈΧΦΌ ΧΦΌΦ°ΧΧΦΉΧΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ.
Rav Yehuda said that Shmuel said: It is permitted to sleep in a bed with netting inside the sukka, even though the bed has a roof, provided that the netting is not more than ten handbreadths higher than the bed. In that case, the netting is not considered a tent in and of itself.
ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧΦ·Χ’: ΧΦ·ΧΦΌΦΈΧ©ΧΦ΅Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ·Χ‘ΦΌΧΦΌΧΦΌΦΈΧ β ΧΦΉΧ ΧΦΈΧ¦ΦΈΧ ΧΦ°ΧΦ΅Χ ΧΧΦΉΧΦΈΧͺΧΦΉ! ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΧ Χ’ΦΈΧ‘Φ°Χ§Φ΄ΧΧ Φ·Χ, ΧΦΌΦ°Χ©ΧΦΆΧΦΌΦ°ΧΧΦΉΧΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ.
Come and hear: One who sleeps in a bed with netting inside the sukka did not fulfill his obligation, contrary to the statement that Rav Yehuda cited in the name of Shmuel. The Gemara answers: With what are we dealing here? It is a case where the netting is more than ten handbreadths higher than the bed and is considered a tent in and of itself.
ΧΦ΅ΧΧͺΦ΄ΧΧΦ΄Χ: ΧΦ·ΧΦΌΦΈΧ©ΧΦ΅Χ ΧͺΦΌΦ·ΧΦ·Χͺ ΧΦ·ΧΦΌΦ΄ΧΦΌΦΈΧ ΧΦΌΦ·Χ‘ΦΌΧΦΌΧΦΌΦΈΧ β ΧΦΉΧ ΧΦΈΧ¦ΦΈΧ ΧΦ°ΧΦ΅Χ ΧΧΦΉΧΦΈΧͺΧΦΉ! ΧΦΈΧ ΧͺΦΌΦ·Χ¨Φ°ΧΦΌΦ°ΧΦ·ΧΦΌ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ ΧΦΌΦ°ΧΧΦΉΧΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ.
The Gemara raises an objection from a mishna: One who sleeps beneath the bed in the sukka did not fulfill his obligation. As the height of a typical bed is less than ten handbreadths, apparently, even if the covering beneath which one is sleeping in less than ten handbreadths high, it is a tent in and of itself and he does not fulfill his obligation. The Gemara answers: Didnβt Shmuel interpret the mishna as referring to the case of a bed ten handbreadths high? Therefore, one who sleeps beneath the bed did not fulfill his obligation.
ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧΦ·Χ’: ΧΧΦΉ Χ©ΧΦΆΧ€ΦΌΦ΅ΧΧ¨Φ·Χ‘ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ§Φ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ β Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ! ΧΦΈΧͺΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΌΦ΄ΧΦ°ΧΦ΄ΧΧΦ΄Χ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ.
Come and hear that which is taught in the mishna: Or if one spread a sheet as a canopy over the frame of a four-post bed, the area in the sukka beneath the sheet is unfit. Apparently, a bed with certain types of netting is unfit. The Gemara answers: There, too, it is a case where the posts are ten handbreadths high.
ΧΦ°ΧΦΈΧ ΧΦΈΧ Χ§ΦΈΧͺΦΈΧ Φ΅Χ ΧΦΈΧΦ΄Χ. ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: Χ Φ·Χ§Φ°ΧΦ΄ΧΧΦ΄ΧΧ Χ©ΧΦ°Χ Φ·ΧΦ΄Χ, ΧΦ°Χ§Φ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ. Χ€ΦΌΦ΅ΧΧ¨Φ·Χ‘ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ§Φ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ β Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧ, Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ Φ·Χ§Φ°ΧΦ΄ΧΧΦ΄ΧΧ β ΧΦΌΦ°Χ©ΧΦ΅Χ¨ΦΈΧ, ΧΦΌΧΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄ΧΦ°ΧΧΦΌ Χ Φ·Χ§Φ°ΧΦ΄ΧΧΦ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧΦ΄ΧΧ ΧΦ΄Χ ΧΦ·ΧΦΌΦ΄ΧΦΌΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ. ΧΦ΄ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°Χ§Φ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ β ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΌΦ°ΧΧΦΉΧΦ΄ΧΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ!
The Gemara asks: But that is not the way it is taught, as it is taught in the baraita: Naklitin are two posts and kinofot are four posts. If one spread a sheet over four posts, the area in the sukka beneath the sheet is unfit; if one did so over two posts the entire sukka is fit, provided the two posts are not ten handbreadths higher than the bed. This proves by inference that a sheet spread over four posts renders the area in the sukka beneath the sheet unfit even if it is not ten handbreadths high.
Χ©ΧΦΈΧΧ Φ΅Χ Χ§Φ΄ΧΧ ΧΦΉΧ€ΧΦΉΧͺ, ΧΦΌΦ΄Χ§Φ°ΧΦ΄ΧΧ’Φ΄Χ. ΧΦ·ΧΦ²Χ¨Φ΅Χ Χ‘ΧΦΌΧΦΌΦΈΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ‘ΧΦΌΧΦΌΦΈΧ ΧΦΌΦ΄Χ§Φ°ΧΦ΄ΧΧ’ΦΈΧ, ΧΦ°ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΦΌΦ°ΧΦΆΧΦ°Χ©ΧΦ΅Χ¨ΦΈΧΦΌ ΧΦΌΦΈΧΦ° Χ€ΦΌΦ°Χ‘ΧΦΌΧΦΈΧΦΌ! ΧΦΈΧΦ°Χ¨Φ΄Χ: ΧΦΈΧͺΦΈΧ, ΧΦΌΦ΄ΧΦ°ΧΦ΄Χ€Φ°Χ‘Φ·Χ Χ‘ΧΦΌΧΦΌΦΈΧ β ΧΦΌΦ·Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ. ΧΦΈΧΦΈΧ, ΧΦΌΦ΄ΧΦ°Χ©ΧΦ·ΧΦΌΧΦΉΧΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ β ΧΦΌΦ°Χ¦Φ΄ΧΧ¨ ΧΦ΅Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧΦ΅Χ ΧΧΦΌΧΦ°ΧΦΈΧ.
The Gemara answers: Four posts are different because they are fixed in the bed and constitute a significant space even without the requisite height. The Gemara asks: But a sukka atop another sukka is fixed, and yet Shmuel said: As the criterion for its fitness, so too is the criterion for its unfitness. The upper sukka renders the lower sukka unfit only if it is ten handbreadths high. The Sages say in distinguishing between the cases: There, in the case of a sukka atop another sukka, where the measurement is in order to disqualify the lower sukka, ten handbreadths are required to render the upper sukka a separate entity. However, here, in the case of the four-post bed, in order to consider the covering a tent, less than ten handbreadths is also considered to be a tent, as it is fixed.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ€ΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ²ΧΦ΄ΧΧΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΦ·ΧΦΌΦΈΧ©ΧΦ΅Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ Χ’ΦΈΧ¨ΧΦΉΧ β ΧΧΦΉΧ¦Φ΄ΧΧ Χ¨ΦΉΧΧ©ΧΧΦΉ ΧΧΦΌΧ₯ ΧΦ·ΧΦΌΦ΄ΧΧΦΈΧ ΧΦ°Χ§ΧΦΉΧ¨Φ΅Χ Χ§Φ°Χ¨Φ΄ΧΧΦ·Χͺ Χ©ΧΦ°ΧΦ·Χ’.
Β§ Rav TaαΈ₯alifa bar Avimi said that Shmuel said: One who sleeps naked in a bed with netting and is required to recite Shema moves his head out from beneath the netting and recites Shema. Although he is naked, the netting is considered like a garment; therefore, it is permitted to recite Shema.
ΧΦ΅ΧΧͺΦ΄ΧΧΦ΄Χ: ΧΦ·ΧΦΌΦΈΧ©ΧΦ΅Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ Χ’ΦΈΧ¨ΧΦΉΧ β ΧΦΉΧ ΧΧΦΉΧ¦Φ΄ΧΧ Χ¨ΦΉΧΧ©ΧΧΦΉ ΧΧΦΌΧ₯ ΧΦ·ΧΦΌΦ΄ΧΧΦΈΧ ΧΦ°ΧΦ΄Χ§Φ°Χ¨ΦΈΧ Χ§Φ°Χ¨Φ΄ΧΧΦ·Χͺ Χ©ΧΦ°ΧΦ·Χ’! ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΧ Χ’ΦΈΧ‘Φ°Χ§Φ΄ΧΧ Φ·Χ β ΧΦΌΦ°Χ©ΧΦΆΧΦΌΦ°ΧΧΦΉΧΦΈΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ.
The Gemara raises an objection from a baraita: One who sleeps naked in a bed with netting may not move his head out from beneath the netting and recite Shema. The Gemara answers: With what are we dealing here? It is a case where the netting is ten handbreadths high. In that case, it is considered a tent and not a garment.
ΧΦΈΧΦ΄Χ Χ ΦΈΧΦ΅Χ ΧΦ΄Χ‘Φ°ΧͺΦΌΦ·ΧΦΌΦ°Χ¨ΦΈΧ, ΧΦ΄ΧΦΌΦ°Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ‘Φ΅ΧΧ€ΦΈΧ: ΧΦΈΧ ΧΦ°ΧΦΈΧ ΧΦΆΧ ΧΦΌΧΦΉΧΦΆΧ? ΧΦ°Χ’ΧΦΉΧΦ΅Χ ΧΦΌΦ°ΧΦ·ΧΦ΄Χͺ Χ’ΦΈΧ¨ΧΦΉΧ, Χ©ΧΦΆΧΦΌΦΉΧ ΧΧΦΉΧ¦Φ΄ΧΧ Χ¨ΦΉΧΧ©ΧΧΦΉ ΧΧΦΌΧ₯ ΧΦ·ΧΦ·ΧΦΌΧΦΉΧ ΧΦ°ΧΦ΄Χ§Φ°Χ¨ΦΈΧ Χ§Φ°Χ¨Φ΄ΧΧΦ·Χͺ Χ©ΧΦ°ΧΦ·Χ’. Χ©ΧΦ°ΧΦ·Χ’ ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ.
The Gemara notes: So too, it is reasonable to understand the baraita in that manner from the fact that it is taught in the latter clause of that baraita: To what is this comparable? It is comparable to one standing naked in his house, that he may not move his head out the window and recite Shema. That is certainly ineffective. The fact that the baraita likens the bed with netting to a house indicates that it is netting at least ten handbreadths high. The Gemara concludes: Indeed, learn from it that this is the correct understanding.
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