הלכות שופר וסוכה ולולב
25 halachot · Hebrew + English
הַסְכָךְ שֶׁל סֻכָּה אֵינוֹ כָּשֵׁר מִכָּל דָּבָר. אֵין מְסַכְּכִין אֶלָּא בְּדָבָר שֶׁגִּדּוּלוֹ מִן הָאָרֶץ שֶׁנֶּעֱקַר מִן הָאָרֶץ וְאֵינוֹ מְקַבֵּל טֻמְאָה וְאֵין רֵיחוֹ רַע וְאֵינוֹ נוֹשֵׁר וְאֵינוֹ נוֹבֵל תָּמִיד:
The covering of the sukkah is not kosher from all materials. One may cover only with materials that grew from the earth, that was uprooted from the earth and that is not susceptible to ritual impurity (tumah) and does not have a bad smell nor has fallen or is wilted.
סִכֵּךְ בְּדָבָר שֶׁאֵין גִּדּוּלָיו מִן הָאָרֶץ אוֹ בִּמְחֻבָּר לָאָרֶץ אוֹ בְּדָבָר שֶׁמְּקַבֵּל טֻמְאָה פְּסוּלָה. אֲבָל אִם עָבַר וְסִכֵּךְ בְּדָבָר הַנּוֹבֵל וְנוֹשֵׁר אוֹ בְּדָבָר שֶׁרֵיחוֹ רַע כְּשֵׁרָה. שֶׁלֹּא אָמְרוּ אֵין מְסַכְּכִין בְּאֵלּוּ אֶלָּא כְּדֵי שֶׁלֹּא יַנִּיחַ הַסֻּכָּה וְיֵצֵא. וְצָרִיךְ לְהִזָּהֵר שֶׁלֹּא יִהְיוּ הוּצִין וְעָלִין שֶׁל סְכָךְ יוֹרְדִין לְתוֹךְ עֲשָׂרָה טְפָחִים כְּדֵי שֶׁלֹּא יָצֵר לוֹ בִּישִׁיבָתוֹ. סִכְּכָהּ בְּמִינֵי מַתָּכוֹת אוֹ בַּעֲצָמוֹת וְעוֹרוֹת פְּסוּלָה מִפְּנֵי שֶׁאֵינָן גִּדּוּלֵי קַרְקַע. הִדְלָה עָלֶיהָ גְּפָנִים וְכַיּוֹצֵא בָּהֶן עַד שֶׁנַּעֲשׂוּ סֻכָּה פְּסוּלָה שֶׁהֲרֵי לֹא נֶעֶקְרוּ. סִכְּכָהּ בִּכְלֵי עֵץ וּבְמַחֲצָלוֹת הָעֲשׂוּיוֹת לִשְׁכִיבָה וְכַיּוֹצֵא בָּהֶן פְּסוּלָה מִפְּנֵי שֶׁהֵן מְקַבְּלִין טֻמְאָה. וְכֵן אִם סִכְּכָהּ בְּשִׁבְרֵי כֵּלִים וּבְלִיּוֹתֵיהֶן פְּסוּלָה הוֹאִיל וְהָיוּ מְקַבְּלִין טֻמְאָה שֶׁמָּא יְסַכֵּךְ בִּשְׁבָרִים שֶׁעֲדַיִן לֹא טָהֲרוּ:
When a person uses as s'chach a substance which does not grow from the ground, is still connected to the ground, or is subject to contracting ritual impurity, [the sukkah] is not acceptable. However, if he transgressed and used as s'chach a substance which has elements which fall off and wither, or which possesses an unpleasant odor, it is kosher. [Our Sages] said only that one should not use these as s'chach lest one leave one's sukkah and depart. One must take care that the branches and leaves should not descend within ten handbreadths of the ground, so that one will not be uncomfortable when using the sukkah. If one used metals, bones, or hides as s'chach, it is unacceptable because these do not grow from the ground. If one suspended vines and the like over it until they made a sukkah, it is unacceptable, because they were not uprooted [from the ground]. Should one use wooden utensils, mats that were made to lie on, and the like as s'chach, it is unacceptable, because they are subject to contracting ritual impurity. Similarly, using broken and worn out utensils as s'chach is unacceptable. Since these substances were subject to ritual impurity, [the latter law was instituted] lest one use broken pieces which have not yet attained a state of [unquestionable] purity.
סִכְּכָהּ בָּאֳכָלִין פְּסוּלָה מִפְּנֵי שֶׁהֵן מְקַבְּלִין טֻמְאָה. סוֹכֵי תְּאֵנִים וּבָהֶן תְּאֵנִים. פַּרְכִּילֵי עֲנָבִים וּבָהֶם עֲנָבִים. מִכְבָּדוֹת וּבָהֶם תְּמָרִים. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן. רוֹאִין אִם פְּסלֶת מְרֻבָּה עַל הָאֳכָלִין מְסַכְּכִין בָּהֶן וְאִם לָאו אֵין מְסַכְּכִין בָּהֶן. סִכֵּךְ בִּירָקוֹת שֶׁאִם יִבשׁוּ יִבּלוּ וְלֹא יִשָּׁאֵר בָּהֶן מַמָּשׁ אַף עַל פִּי שֶׁהֵן עַתָּה לַחִים הֲרֵי מְקוֹמָן נֶחְשָׁב כְּאִלּוּ הוּא אֲוִיר וּכְאִלּוּ אֵינָם:
If one used foods as s'chach, it is unacceptable, because they are subject to contracting ritual impurity. [When one uses] branches from a fig tree which contain figs, runners from a grape vine which contain grapes, branches of a date palm which contain dates and the like, [the following rules apply:] We see - if the waste is more than the food; then we may use them as s'chach. If not, we may not use them as s'chach. If one uses as s'chach vegetables which, when they dry up, will wither, and none of their substance will remain, even though they are now fresh, their place is considered to be vacant, as though they did not exist.
סִכְּכָהּ בְּפִשְׁתֵּי הָעֵץ שֶׁלֹּא דַּק אוֹתָן וְלֹא נִפְּצָן כְּשֵׁרָה שֶׁעֲדַיִן עֵץ הוּא. וְאִם דַּק וְנִפֵּץ אוֹתָן אֵין מְסַכְּכִין בּוֹ מִפְּנֵי שֶׁנִּשְׁתַּנֵּית צוּרָתוֹ וּכְאִלּוּ אֵינָן מִגִּדּוּלֵי קַרְקַע. מְסַכְּכִין בַּחֲבָלִים שֶׁל סִיב וְשֶׁל חֲלָף וְכַיּוֹצֵא בָּהֶן שֶׁהֲרֵי צוּרָתָן עוֹמֵד וְאֵין הַחֲבָלִים כֵּלִים:
If one used as s'chach branches of flax which were not crushed and combed, they are kosher, because they are still considered to be wood. After the flax has been crushed and combed, it may not be used as s'chach, since its form has changed and it is as though it is no longer a product of the earth. One may use ropes made from palm bast or hemp and the like as s'chach, since their original form is unchanged and ropes are not considered to be utensils.
סִכְּכָהּ בְּחִצִּים בִּזְכָרִים כְּשֵׁרָה בִּנְקֵבוֹת פְּסוּלָה אַף עַל פִּי שֶׁהוּא עָשׂוּי לְהִתְמַלְּאוֹת בְּבַרְזֶל בֵּית קִבּוּל הוּא וּמְקַבֵּל טֻמְאָה כְּכָל כְּלִי קִבּוּל:
[The following rules apply] when one uses arrows as s'chach. Those which are "male" are kosher; those which are "female" are not acceptable. Even though [ultimately,] they will be filled with iron, they have a receptacle. Hence, they are susceptible to contracting ritual impurity, as are all utensils with receptacles.
מַחְצֶלֶת קָנִים אוֹ מַחְצֶלֶת גֶּמִי אוֹ חֲלָף. קְטַנָּה סְתָמָה לִשְׁכִיבָה לְפִיכָךְ אֵין מְסַכְּכִין בָּהּ אֶלָּא אִם כֵּן עָשָׂה אוֹתָהּ לְסִכּוּךְ. גְּדוֹלָה סְתָמָה לְסִכּוּךְ לְפִיכָךְ מְסַכְּכִין בָּהּ אֶלָּא אִם כֵּן עָשָׂה אוֹתָהּ לִשְׁכִיבָה. וְאִם יֵשׁ לָהּ קִיר אֲפִלּוּ גְּדוֹלָה אֵין מְסַכְּכִין בָּהּ שֶׁהֲרֵי הִיא כִּכְלִי קִבּוּל. וַאֲפִלּוּ נִטַּל הַקִּיר שֶׁלָּהּ אֵין מְסַכְּכִין בָּהּ מִפְּנֵי שֶׁהִיא כְּשִׁבְרֵי כֵּלִים:
A mat of reeds, of raw rubber, or of hemp - if it is small, we may assume that it was made to lie on. Therefore, it may not be used for s'chach unless it was [explicitly] made for this purpose. If it is large, we may assume that it was made for shade; therefore, it may be used for s'chach unless it was [explicitly] made to lie on. If it has a border, even a large mat may not be used as s'chach, because it is considered to be a receptacle. Even if the border were removed, it may not be used as s'chach, because it would be considered to be a broken utensil.
נְסָרִים שֶׁאֵין בְּרָחְבָּן אַרְבָּעָה טְפָחִים מְסַכְּכִין בָּהֶן אַף עַל פִּי שֶׁהֵן מְשֻׁפִּין. וְאִם יֵשׁ בְּרָחְבָּן אַרְבָּעָה אֵין מְסַכְּכִין בָּהֶן וְאַף עַל פִּי שֶׁאֵינָם מְשֻׁפִּין גְּזֵרָה שֶׁמָּא יֵשֵׁב תַּחַת הַתִּקְרָה וִידַמֶּה שֶׁהִיא כְּסֻכָּה. נָתַן עָלֶיהָ נֶסֶר אֶחָד שֶׁיֵּשׁ בְּרָחְבּוֹ אַרְבָּעָה טְפָחִים כְּשֵׁרָה וְאֵין יְשֵׁנִין תַּחְתָּיו וְהַיָּשֵׁן תַּחְתָּיו לֹא יָצָא יְדֵי חוֹבָתוֹ. הָיוּ נְסָרִין שֶׁיֵּשׁ בְּרָחְבָּן אַרְבָּעָה וְאֵין בְּעָבְיָן אַרְבָּעָה וַהֲפָכָן בְּצִדֵּיהֶן שֶׁאֵין בָּהֶן אַרְבָּעָה וְסִכֵּךְ בָּהֶן הֲרֵי זוֹ פְּסוּלָה. שֶׁהֲרֵי הַנֶּסֶר פָּסוּל בֵּין שֶׁסִּכֵּךְ בְּרָחְבּוֹ בֵּין שֶׁסִּכֵּךְ בְּעָבְיוֹ:
Boards which are less than four handbreadths wide may be used for s'chach even though they have been planed. If they are more than four handbreadths wide, they should not be used as s'chach, even though they have not been planed. This is a decree [instituted] lest one sit under a roof and regard it as a sukkah. If one placed a board which was more than four handbreadths wide over [a sukkah, the sukkah] is kosher. However, one should not sleep under the board. A person who did sleep under the board has not fulfilled his obligation. There were boards that were four handbreadths wide, but less than four handbreadths thick. A person turned them on their side so that they would not be four handbreadths wide to use them as s'chach. This is not acceptable, because a board is unacceptable for use as s'chach whether one uses its width or thickness.
תִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזִיבָה שֶׁהִיא הַטִּיט וְהָאֲבָנִים אֶלָּא נְסָרִין תְּקוּעִין בִּלְבַד הֲרֵי זוֹ פְּסוּלָה שֶׁהֲרֵי לֹא נַעֲשׂוּ לְשֵׁם סֻכָּה אֶלָּא לְשֵׁם בַּיִת. לְפִיכָךְ אִם פִּקְפֵּק הַנְּסָרִים וְהֵנִיד הַמַּסְמְרִים לְשֵׁם סֻכָּה הֲרֵי זוֹ כְּשֵׁרָה. וּבִלְבַד שֶׁלֹּא יִהְיֶה בְּכָל נֶסֶר וְנֶסֶר אַרְבָּעָה טְפָחִים. וְכֵן אִם נָטַל אֶחָד מִבֵּינְתַיִם וְהִנִּיחַ בִּמְקוֹמוֹ סְכָךְ כָּשֵׁר לְשֵׁם סֻכָּה הֲרֵי זוֹ כְּשֵׁרָה:
A roof which is not covered by a ceiling - i.e., the plaster and the stones - but rather has only boards fixed in place, is not acceptable, since they were not placed there for the purpose of a sukkah, but to be part of the house. Therefore, if one lifted up the boards and removed the nails with the intent [that they serve] as a sukkah, it is kosher. [This applies provided] that each board is not four handbreadths wide. Similarly, it is kosher if one removed a board from between two others and replaced it with kosher s'chach, with the intention [that it serve] as a sukkah.
סֻכָּה שֶׁנַּעֲשֵׂית כְּהִלְכָתָהּ מִכָּל מָקוֹם כְּשֵׁרָה אַף עַל פִּי שֶׁלֹּא נַעֲשֵׂית לְשֵׁם מִצְוָה. וְהוּא שֶׁתִּהְיֶה עֲשׂוּיָה לְצֵל כְּגוֹן סֻכַּת עַכּוּ"ם וְסֻכַּת בְּהֵמָה וְכָל כַּיּוֹצֵא בָּהֶן. אֲבָל סֻכָּה שֶׁנַּעֲשֵׂית מֵאֵלֶיהָ פְּסוּלָה לְפִי שֶׁלֹּא נַעֲשֵׂית לְצֵל. וְכֵן הַחוֹטֵט בְּגָדִישׁ וְעָשָׂהוּ סֻכָּה אֵינָהּ סֻכָּה שֶׁהֲרֵי לֹא עִמֵּר גָּדִישׁ זֶה לְצֵל. לְפִיכָךְ אִם עָשָׂה בַּתְּחִלָּה חֲלַל טֶפַח בְּמֶשֶׁךְ שִׁבְעָה לְשֵׁם סֻכָּה וְחָטַט בָּהּ אַחֲרֵי כֵן וְהִשְׁלִימָהּ לַעֲשָׂרָה כְּשֵׁרָה שֶׁהֲרֵי נַעֲשָׂה סְכָךְ שֶׁלָּהּ לְצֵל:
A sukkah that was made for any purpose whatsoever - even if it was not made for the purpose of [fulfilling] the mitzvah - if it was made according to law, it is kosher. However, it must be made for the purpose of shade. Examples of this are sukkot made for gentiles, sukkot made for animals, and the like. In contrast, a sukkah that came about on its own accord is unacceptable, because it was not made for the purpose of shade. Similarly, when a person hollows out a place in a heap of produce and thus makes a sukkah, it is not considered to be a sukkah, because the produce was not piled there for this purpose. Accordingly, were one to create a space one handbreadth [high] and seven [handbreadths] in area for the purpose of a sukkah, and afterwards hollow it out till it reached ten [handbreadths], it is kosher, since its s'chach was placed for the purpose of shade.
חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִין אֵין מְסַכְּכִין בָּהֶן גְּזֵרָה שֶׁמָּא יַעֲשֶׂה אוֹתָן חֲבִילוֹת עַל גַּגּוֹ כְּדֵי לְיַבְּשָׁן וְיִמָּלֵךְ וְיֵשֵׁב תַּחְתֵּיהֶן לְשֵׁם סֻכָּה וְהוּא מִתְּחִלָּה לֹא עָשָׂה סְכָךְ זֶה לְצֵל וְנִמְצֵאת כְּסֻכָּה שֶׁנַּעֲשֵׂית מֵאֵלֶיהָ. וְאִם הִתִּירָם כְּשֵׁרוֹת. וְאֵין חֲבִילָה פְּחוּתָה מֵעֶשְׂרִים וַחֲמִשָּׁה בַּדִּים:
We may not use bundles of straw, bundles of wood or bundles of reeds as s'chach. This decree [was instituted] lest one place those bundles on one's roof to dry out, and then change one's mind and sit under them with the intent [that they serve as] a sukkah. The person did not place the s'chach there originally for the purpose of shade. Thus, it resembles a sukkah that came about on its own accord. If one untied [the bundles], they are acceptable [for use as s'chach]. A bundle is considered to be no fewer than twenty five units.
חֲבִילוֹת קְטַנּוֹת שֶׁאָגְדוּ אוֹתָן לְמִנְיָן מְסַכְּכִין בָּהֶן. וְכֵן הַחוֹתֵךְ רֹאשׁ הַדֶּקֶל וְהַחֲרָיוֹת אֲגֻדּוֹת בּוֹ מְסַכְּכִין בּוֹ שֶׁאֶגֶד בִּידֵי שָׁמַיִם אֵינוֹ כַּחֲבִילָה. וַאֲפִלּוּ קָשַׁר רָאשֵׁי הַחֲרָיוֹת כֻּלָּן מִצַּד הָאֶחָד שֶׁנִּמְצְאוּ בַּחֲבִילָה אַחַת אֶחָד מִשְּׁנֵי רָאשִׁים בִּידֵי שָׁמַיִם וְאֶחָד בִּידֵי אָדָם מְסַכְּכִין בָּהּ שֶׁהָאוֹגֵד עֵץ אֶחָד אֵינוֹ חֲבִילָה וְזוֹ כְּעֵץ אֶחָד הִיא שֶׁהֲרֵי אֲגוּדָה בִּידֵי שָׁמַיִם. וְכֵן כָּל אֶגֶד שֶׁאֵינוֹ עָשׂוּי לְטַלְטְלוֹ אֵינוֹ אֶגֶד:
Small bundles that were tied together [to be sold] by number may be used as s'chach. Similarly, if one cuts off the top of a date palm and the branches are bound to it, it may be used as s'chach, because elements that are bound naturally are not considered to be bundles. Furthermore, even if one tied the tops of the branches from one side, and they thus appear to be a single bundle with one of its two ends bound naturally and the other bound as a result of human activity, it may be used as s'chach. A single tree which is bound up is not considered to be a bundle, but rather a single piece of wood, since [the branches] are bound together naturally. Similarly, any knot which is not strong enough to hold when carried is not considered a knot [and the resulting bundle may be used as s'chach].
הָעוֹשֶׂה סֻכָּתוֹ תַּחַת הָאִילָן כְּאִלּוּ עֲשָׂאָהּ בְּתוֹךְ הַבַּיִת. הִדְלָה עָלֶיהָ עָלֵי הָאִילָנוֹת וּבַדֵּיהֶן וְסִכֵּךְ עַל גַּבָּן וְאַחַר כָּךְ קָצְצָן. אִם הָיָה הַסִּכּוּךְ הַרְבֵּה מֵהֶן כְּשֵׁרָה. וְאִם לֹא הָיָה הַסִּכּוּךְ שֶׁהָיָה מִתְּחִלָּתוֹ כָּשֵׁר הַרְבֵּה מֵהֶן צָרִיךְ לְנַעֲנֵעַ אוֹתָן אַחַר קְצִיצָתָן כְּדֵי שֶׁתִּהְיֶה עֲשׂוּיָה לְשֵׁם סֻכָּה:
A person who constructs his sukkah under a tree is considered as though he built it within his home. If one draped the leaves and branches of trees [over the sukkah], and then placed s'chach over them, and only afterwards detached them, [the following rules apply:] If the amount of [kosher] s'chach exceeded [the branches], it is kosher. If the amount of s'chach which originally was kosher did not exceed [the branches], one must move them after detaching them, so that they will have been put in place for the purpose of a sukkah.
עֵרֵב דָּבָר שֶׁמְּסַכְּכִין בּוֹ בְּדָבָר שֶׁאֵין מְסַכְּכִין בּוֹ וְסִכֵּךְ בִּשְׁנֵיהֶם אַף עַל פִּי שֶׁהַכָּשֵׁר יָתֵר עַל הַפָּסוּל פְּסוּלָה. סִכֵּךְ בָּזֶה לְעַצְמוֹ וּבָזֶה לְעַצְמוֹ זֶה בְּצַד זֶה. אִם יֵשׁ בַּסְּכָךְ פָּסוּל שְׁלֹשָׁה טְפָחִים בְּמָקוֹם אֶחָד בֵּין בָּאֶמְצַע בֵּין מִן הַצַּד הֲרֵי זוֹ פְּסוּלָה:
If one mixed a substance which may be used for s'chach with a substance that may not be used for s'chach and used the two as s'chach, even though the quantity of kosher s'chach exceeds that of the substance which was not acceptable as s'chach, [the mixture] is not acceptable. If one covered the sukkah with the two substances and kept them separate, [the following rules apply:] If there are more than three handbreadths of the substance which is not acceptable as s'chach in one place, whether in the middle of the sukkah or at its side, it is not acceptable.
בַּמֶּה דְּבָרִים אֲמוּרִים בְּסֻכָּה קְטַנָּה אֲבָל בְּסֻכָּה גְּדוֹלָה סְכָךְ פָּסוּל בָּאֶמְצַע פּוֹסְלָהּ בְּאַרְבָּעָה טְפָחִים. פָּחוֹת מִכֵּן כְּשֵׁרָה. וּמִן הַצַּד פּוֹסֵל בְּאַרְבַּע אַמּוֹת וּפָחוֹת מִכֵּן כְּשֵׁרָה. כֵּיצַד. בַּיִת שֶׁנִּפְחַת בְּאֶמְצָעוֹ וְסִכֵּךְ עַל מְקוֹם הַפְּחָת. וְכֵן חָצֵר הַמֻּקֶּפֶת אַכְסַדְרָה שֶׁסִּכֵּךְ עָלֶיהָ. וְכֵן סֻכָּה גְּדוֹלָה שֶׁהִקִּיפוּהָ בְּדָבָר שֶׁאֵין מְסַכְּכִין בּוֹ בְּצַד הַדְּפָנוֹת מִלְּמַעְלָה. אִם יֵשׁ מִשְּׂפַת הַסְּכָךְ הַכָּשֵׁר וְלַכֹּתֶל אַרְבַּע אַמּוֹת פְּסוּלָה. פָּחוֹת מִכֵּן רוֹאִין כְּאִלּוּ הַכֹּתֶל נֶעֱקַם וְיֵחָשֵׁב זֶה הַסְּכָךְ הַפָּסוּל מִגּוּף הַכֹּתֶל וּכְשֵׁרָה. וְדָבָר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי:
Where does the above apply? In a small sukkah. However, in a large sukkah, where there is a substance that is unacceptable as s'chach in the middle, it disqualifies the sukkah if there are four handbreadths of it. [If there is] less than that, the sukkah is kosher. Where the substance that is unacceptable as s'chach is at the side, it disqualifies the sukkah if there are four cubits of it. [If there is] less than that, the sukkah is kosher. For example, a) [the roof of] a house which was opened in the center and s'chach placed over the opening b) a courtyard surrounded by an exedra which was covered with s'chach c) a large sukkah over which was placed a substance that was not acceptable as s'chach near the sides of its walls. [In all these cases,] if there are four cubits [or more] from the edge of the kosher s'chach until the wall, it is not acceptable. If there is less than that amount, we view it as though the wall has been made crooked - i.e., the substance that is not acceptable as s'chach is considered part of the wall and it is kosher. This concept is a halachah received by Moses on Mount Sinai.
וְאֵי זוֹ הִיא סֻכָּה קְטַנָּה כָּל שֶׁאֵין בָּהּ אֶלָּא שִׁבְעָה טְפָחִים עַל שִׁבְעָה טְפָחִים. וּגְדוֹלָה כָּל שֶׁיִּשָּׁאֵר בָּהּ יֶתֶר עַל סְכָךְ הַפָּסוּל שִׁבְעָה טְפָחִים עַל שִׁבְעָה טְפָחִים סְכָךְ כָּשֵׁר:
What is a small sukkah? Any [sukkah] whose area is no more than seven handbreadths by seven handbreadths. [What is meant by] a large one? Any [sukkah] [whose area is large enough] that seven handbreadths by seven handbreadths of kosher s'chach will remain besides the s'chach which is not acceptable.
סִכֵּךְ בְּדָבָר פָּסוּל וְדָבָר כָּשֵׁר זֶה בְּצַד זֶה וְאֵין בְּמָקוֹם אֶחָד מִסְּכָךְ הַפָּסוּל רֹחַב שְׁלֹשָׁה טְפָחִים אֶלָּא פָּחוֹת. אִם הָיָה כָּל הַסְּכָךְ הַכָּשֵׁר יוֹתֵר עַל כָּל הַסְּכָךְ הַפָּסוּל כָּשֵׁר. וְאִם הָיָה זֶה כְּמוֹ זֶה בְּצִמְצוּם אַף עַל פִּי שֶׁאֵין בְּמָקוֹם אֶחָד שְׁלֹשָׁה הֲרֵי זוֹ פְּסוּלָה מִפְּנֵי שֶׁסְּכָךְ פָּסוּל כְּפָרוּץ הוּא נֶחְשָׁב:
If one used as s'chach substances that were acceptable as s'chach and substances that were not acceptable as s'chach, and placed them alongside each other, leaving no place with non-kosher s'chach more than three handbreadths in area, [the following rules apply:] If the total of the kosher s'chach exceeds that of the non-kosher s'chach, it is kosher. If there was an exactly equal amount of both substances, it is not acceptable even though there is not a single place which has three handbreadths [of non-kosher s'chach]. [This decision is rendered] because non-kosher s'chach is considered to be open space.
פָּרַשׂ עָלֶיהָ בֶּגֶד מִלְּמַעְלָה אוֹ שֶׁפָּרַשׂ תַּחְתֶּיהָ מִפְּנֵי הַנֶּשֶׁר פְּסוּלָה. פְּרָשׂוֹ כְּדֵי לְנָאוֹתָהּ כְּשֵׁרָה. וְכֵן אִם סִכְּכָהּ כְּהִלְכָתָהּ וְעִטְּרָהּ בְּמִינֵי פֵּרוֹת וּבְמִינֵי מְגָדִים וְכֵלִים שֶׁתְּלוּיִין בֵּין בִּכְתָלֶיהָ בֵּין בַּסְּכָךְ כְּדֵי לְנָאוֹתָהּ כְּשֵׁרָה:
If one spread a cloth above [the s'chach] or spread one below it to catch [the leaves] which fall, it is unacceptable. If one spread it [under the s'chach] as a decoration, it is kosher. Similarly, if one covered the sukkah with s'chach as required by law and adorned it with various types of fruit, delicacies, and articles which hang from either the walls or the s'chach as a decoration, it is kosher.
נוֹיֵי סֻכָּה אֵין מְמַעֲטִין בְּגָבְהָהּ אֲבָל מְמַעֲטִין בְּרָחְבָּהּ. הָיוּ נוֹיֵי הַסֻּכָּה מֻפְלָגִין מִגַּגָּהּ אַרְבָּעָה טְפָחִים אוֹ יֶתֶר פְּסוּלָה. שֶׁנִּמְצָא הַיּוֹשֵׁב שָׁם כְּאִלּוּ אֵינוֹ תַּחַת הַסְּכָךְ אֶלָּא תַּחַת הַנּוֹיִים שֶׁהֵן אֳכָלִין וְכֵלִים שֶׁאֵין מְסַכְּכִין בָּהֶן:
Sukkah decorations do not reduce its height, but they do reduce its width. If the sukkah decorations are four handbreadths or more removed from the roof, it is unacceptable, because it is as though a person who sits there is not sitting under the s'chach, but rather under the decorations, which are foods and utensils that are not acceptable as s'chach.
סְכָךְ שֶׁהָיוּ בּוֹ חַלּוֹנוֹת חַלּוֹנוֹת שֶׁהָאֲוִיר נִרְאֶה מֵהֶן. אִם יֵשׁ בְּכָל הָאֲוִיר כְּכָל מָקוֹם הַמְסֻכָּךְ הֲרֵי זוֹ פְּסוּלָה מִפְּנֵי שֶׁחַמָּתָהּ תִּהְיֶה מְרֻבָּה מִצִּלָּתָהּ. וְכָל שֶׁהַחַמָּה מְרֻבָּה עַל הַצֵּל אֵינוֹ סְכָךְ. וְאִם הָיָה הַסְּכָךְ רַב עַל הָאֲוִיר כְּשֵׁרָה:
The [following rules apply when the] s'chach has open spaces through which the sky can be seen: If the area of the open spaces is equivalent to that of the space covered by s'chach, it is not acceptable, because the portion exposed to the sun will be greater than the shaded portion. Whenever the portion exposed to the sun is greater than the shaded portion, it is not considered as s'chach. If the s'chach exceeds the open space, it is kosher.
בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁלֹּא הָיָה בְּמָקוֹם אֶחָד אֲוִיר שְׁלֹשָׁה טְפָחִים. אֲבָל אִם הָיָה אֲוִיר שְׁלֹשָׁה טְפָחִים בֵּין בָּאֶמְצַע בֵּין מִן הַצַּד הֲרֵי זוֹ פְּסוּלָה עַד שֶׁיְּמַעֲטֶנּוּ מִשְּׁלֹשָׁה. מִעֲטוֹ בְּדָבָר הַפָּסוּל כְּגוֹן כָּרִים וּכְסָתוֹת. אִם סֻכָּה גְּדוֹלָה הִיא כְּשֵׁרָה. וְאִם בְּסֻכָּה קְטַנָּה פְּסוּלָה עַד שֶׁיְּמַעֲטֶנּוּ בְּדָבָר שֶׁמְּסַכְּכִין בּוֹ. הָיָה רֹב הַסִּכּוּךְ צִלָּתוֹ מְרֻבֶּה מֵחֲמָתוֹ וּמִעוּטוֹ חֲמָתוֹ מְרֻבֶּה מִצִּלָּתוֹ הוֹאִיל וְצִלַּת הַכּל מְרֻבָּה מֵחֲמַת הַכּל כְּשֵׁרָה:
When does the above apply? When there is no one open space of three handbreadths. However, if there is an open space of three handbreadths - whether in the center or at the side - it is unacceptable until one reduces [the space] to less than three. If one used substances that were not acceptable as s'chach - e.g., pillows and blankets - to reduce the space, it is kosher if the sukkah is large. If it is a small sukkah, it is not acceptable unless [the space] was reduced with a substance that is acceptable as s'chach. When the shaded portion of most of the sukkah exceeds the portion exposed to the sun, although in the lesser part of the sukkah the portion exposed to the sun exceeds the shaded portion, because as a whole the shaded portion exceeds the portion exposed to the sun, it is kosher.
דֶּרֶךְ הַסִּכּוּךְ לִהְיוֹת קַל כְּדֵי שֶׁיֵּרָאוּ מִמֶּנּוּ הַכּוֹכָבִים הַגְּדוֹלִים. הָיְתָה מְעֻבָּה כְּמִין בַּיִת אַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִין מִתּוֹכָהּ כְּשֵׁרָה. הָיָה הַסִּכּוּךְ מְדֻבְלָל וְהוּא הַסִּכּוּךְ שֶׁיִּהְיֶה מִקְצָתוֹ לְמַעְלָה וּמִקְצָתוֹ לְמַטָּה כָּשֵׁר. וּבִלְבַד שֶׁלֹּא יִהְיֶה בֵּין הָעוֹלֶה וְהַיּוֹרֵד שְׁלֹשָׁה טְפָחִים. וְאִם הָיָה בְּרֹחַב זֶה הָעוֹלֶה טֶפַח אוֹ יֶתֶר אַף עַל פִּי שֶׁהוּא גָּבוֹהַּ יֶתֶר מִשְּׁלֹשָׁה טְפָחִים רוֹאִין אוֹתוֹ כְּאִלּוּ יָרַד לְמַטָּה וְנָגַע בִּשְׂפַת זֶה הַיּוֹרֵד. וְהוּא שֶׁיִּהְיֶה מְכֻוָּן כְּנֶגֶד שְׂפַת הַיּוֹרֵד:
The proper way is that s'chach should be thin, so that the large stars can be seen through it. However, even though it is thick - like [the roof of] a house - and stars cannot be seen through it, it is kosher. If the s'chach is uneven - i.e., some of it high and some of it low - it is kosher, provided there is less than three handbreadths between the upper and lower [portions of the s'chach]. If the upper portion [of the s'chach] is a handbreadth or more wide, even though it is more than three handbreadths above [the lower portion], we consider it to be descending and touching the edge of the lower portion. [This applies] provided it is aligned opposite the edge of the lower portion.
הָעוֹשֶׂה סֻכָּה עַל גַּבֵּי סֻכָּה. הַתַּחְתּוֹנָה פְּסוּלָה כְּמִי שֶׁעָשָׂה סֻכָּה בְּתוֹךְ הַבַּיִת וְהָעֶלְיוֹנָה כְּשֵׁרָה בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁהַתַּחְתּוֹנָה פְּסוּלָה בְּשֶׁהָיָה גֹּבַהּ חֲלַל הָעֶלְיוֹנָה עֲשָׂרָה טְפָחִים אוֹ יֶתֶר וְהָיָה גַּג הַתַּחְתּוֹנָה יָכוֹל לְקַבֵּל כָּרִים וּכְסָתוֹת שֶׁל עֶלְיוֹנָה אֲפִלּוּ עַל יְדֵי הַדְּחָק. אֲבָל אִם אֵין גָּבְהָהּ שֶׁל עֶלְיוֹנָה עֲשָׂרָה אוֹ שֶׁלֹּא הָיְתָה הַתַּחְתּוֹנָה יְכוֹלָה לְקַבֵּל כָּרִים וּכְסָתוֹת שֶׁל עֶלְיוֹנָה אֲפִלּוּ עַל יְדֵי הַדְּחָק (אַף) הַתַּחְתּוֹנָה כְּשֵׁרָה וְהוּא שֶׁלֹּא יִהְיֶה גֹּבַהּ שְׁתֵּיהֶן יֶתֶר עַל עֶשְׂרִים אַמָּה שֶׁהַתַּחְתּוֹנָה בַּסְּכָךְ הָעֶלְיוֹנָה הִיא נִתֶּרֶת:
When a person constructs one sukkah on top of another sukkah, the lower one is unacceptable. It is considered as though it had been constructed in a house. [However,] the upper one is kosher. When do we say that the lower one is unacceptable? When the inner space of the upper sukkah is ten handbreadths or more [high] and the roof of the lower sukkah is strong enough to hold the pillows and covers of the upper sukkah, even if that is done with difficulty. However, if the inner space of the upper sukkah is less than ten handbreadths [high], or the roof of the lower sukkah is not strong enough to hold the pillows and covers of the upper sukkah, even with difficulty, even the lower sukkah is kosher. This applies provided the height of both together does not exceed twenty cubits, since [use of] the lower sukkah is permitted because of the s'chach of the upper one.
מִטָּה שֶׁבְּתוֹךְ הַסֻּכָּה אִם גְּבוֹהָה עֲשָׂרָה טְפָחִים. הַיּוֹשֵׁב תַּחְתֶּיהָ לֹא יָצָא יְדֵי חוֹבָתוֹ. מִפְּנֵי שֶׁהִיא כְּסֻכָּה בְּתוֹךְ סֻכָּה. וְכֵן כִּלָּה שֶׁיֵּשׁ לָהּ גַּג אֲפִלּוּ טֶפַח אִם גְּבוֹהָה עֲשָׂרָה טְפָחִים אֵין יְשֵׁנִין בָּהּ בַּסֻּכָּה. וְכֵן הַמַּעֲמִיד אַרְבָּעָה עַמּוּדִים וּפָרַשׂ סָדִין עֲלֵיהֶן אִם גְּבוֹהִין עֲשָׂרָה הֲרֵי זוֹ כְּסֻכָּה בְּתוֹךְ סֻכָּה:
A bed [with a canopy placed] inside a sukkah: If [the canopy] is more than ten handbreadths high, a person who sits under it does not fulfill his obligation, because it is considered to be a sukkah within a sukkah. Similarly, a canopy with a roof - even as small as a handbreadth: If it is ten handbreadths high, one may not sleep under it in a sukkah. By the same token, if one sets up four pillars and spreads a sheet over them, if they are ten [handbreadths high], they are considered to be a sukkah within a sukkah.
אֲבָל שְׁנֵי עַמּוּדִים שֶׁפָּרַשׂ עֲלֵיהֶן סָדִין וְכֵן כִּלָּה שֶׁאֵין בְּגַגָּהּ טֶפַח אֲפִלּוּ גְּבוֹהִין כָּל שֶׁהֵן מֻתָּר לִישֹׁן תַּחְתֵּיהֶם בְּסֻכָּה. שֶׁאֵינָן כְּסֻכָּה בְּתוֹךְ סֻכָּה מִפְּנֵי שֶׁאֵין לָהּ גַּג:
In contrast, should one spread a sheet over two pillars or [use] a canopy that has a roof of less than a handbreadth - no matter how high they are - it is permitted to sleep under them within a sukkah. They are not considered to be a sukkah within a sukkah, because they do not have a roof.
סֻכָּה שְׁאוּלָה כְּשֵׁרָה וְכֵן הַגְּזוּלָה כְּשֵׁרָה. כֵּיצַד. אִם תָּקַף עַל חֲבֵרוֹ וְהוֹצִיאוֹ מִסֻּכָּתוֹ וּגְזָלָהּ וְיָשַׁב בָּהּ יָצָא שֶׁאֵין הַקַּרְקַע נִגְזֶלֶת. וְאִם גָּזַל עֵצִים וְעָשָׂה מֵהֶן סֻכָּה יָצָא. שֶׁתַּקָּנַת חֲכָמִים הִיא שֶׁאֵין לְבַעַל הָעֵצִים אֶלָּא דְּמֵי עֵצִים בִּלְבַד. וַאֲפִלּוּ גָּזַל נְסָרִים וְהִנִּיחָן וְלֹא חִבְּרָן וְלֹא שָׁנָה בָּהֶן כְּלוּם יָצָא. הָעוֹשֶׂה סֻכָּתוֹ בִּרְשׁוּת הָרַבִּים הֲרֵי זוֹ כְּשֵׁרָה:
A borrowed sukkah is fit [to be used on the holiday]. Similarly, a stolen sukkah is also fit [for use]. What does the latter imply? If a person attacked a colleague, forced him to leave his sukkah, stole it, and dwelled in it, the attacker has fulfilled his obligation, because landed property cannot be stolen. [Similarly,] if he stole wood and made a sukkah from it, he has fulfilled his obligation, because the Sages ordained that the owner of the wood is entitled only to the monetary worth of the wood. Even if one stole boards and merely put them in place without attaching them or changing anything about them, he has fulfilled his obligation. If a person constructs his sukkah in the public domain, it is acceptable.