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?
Want to dedicate learning? Get started here:
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.
Follow
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
Jill Shames
Jerusalem, Israel
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Barbara Goldschlag
Silver Spring, MD, United States
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Hannah Lee
Pennsylvania, United States
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Stacey Goodstein Ashtamker
Modi’in, Israel
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Keren Carter
Brentwood, California, United States
Robin Zeiger
Tel Aviv, Israel
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
Leah Herzog
Givat Zev, Israel
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Caroline Graham-Ofstein
Bet Shemesh, Israel
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
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Laura Major
Yad Binyamin, Israel
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Sara Averick
Jerusalem, Israel
Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .
Goldie Gilad
Kfar Saba, 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
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Caroline Graham-Ofstein
Bet Shemesh, Israel
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dianne Kuchar
Dover Heights, Australia
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Pamela Elisheva
Bakersfield, United States
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
Hashmonaim, Israel
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Karena Perry
Los Angeles, United States
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.
Follow
