json/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Sukkah/English/Translation by Rabbi Robert Alpert, 2023.json

{
    "language": "en",
    "title": "Rambam on Mishnah Sukkah",
    "versionSource": "https://www.sefaria.org/",
    "versionTitle": "Translation by Rabbi Robert Alpert, 2023",
    "versionNotes": "",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isSource": false,
    "direction": "ltr",
    "heTitle": "רמב\"ם משנה סוכה",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Rambam",
        "Seder Moed"
    ],
    "text": [
        [
            [
                "The general rule among us is that we require that a Sukkah be a temporary dwelling, and therefore, it should not be higher than twenty cubits. Rabbi Yehudat states that we require a permanent dwelling and therefore permits it, even if it was of the utmost height (see Tractate Sukkah 2a and according to Rava). And the measurement of its [internal] space is no less than seven handbreadths long by seven handbreadths wide (see Tractate Sukkah 3a). And in this Seder/Order (Tractate Shabbat, Chapter 1, Mishnah 1, regarding Sabbath boundaries), already general principles have preceded [this Mishnah], from them: All that is less than a three [handbreadths] is like aלבוד./a legal fiction of considering the separate parts as united/joined, and from them , because this measurement is a place of not less than than four handbreadths. And it is stated [in the Mishnah]: \"ושאין לה שלש דפנות\" – that two of the walls would be complete and the third wall, even if it had a handbreadth and a little bit [more], we than three place it less three [handbreadths] rear the wall in order that that everything would be the measurement of the place. And for this Sukkah, there are three shapes: The first is that the there would be three complete walls near/adjacent to each other, it doesn’t require anything additional and this is its shape (see picture 1 in the Kafih edition), And the second shape, is that it has two walls near/next to each other, behold this requires a third wall that has a handbreadth and a little bit more which we place ino less than three [hadbreadths] adjacent to the wall in order that the handbreadth with the oepn area that is between it and between the wall is four handbreadths, and this is its shape (see picture 2 in the Kafih edition) and this requires a צורת פתח/a form of a doorway (i.e., a structure, often symbolic, that seals an opening by means of two doorposts and a llinetl above them , as though it were a wall with an open door). And the third shape is that it has two walls opposite each other, which requires a third wall that would be more than four handbreadths [in length] and he would place it less than three [handbreadths] adjacent to the wall in order that it would have the measurement of a small Sukkah which is seven handbreadths, and this also needs a form of a doorway. And this is its shape (see picture 3 in the Kafih edition) and in this last drawing, it is necessary for us to have four [handbreadths] and a little bit more because the walls are separated/divided from each other. And it was already explained to you in [Tractate] Eruvin (Chapter 1, Mishnah 1), that the form of a doorway/צורת פתח that it (i.e., the Mishnah) stated is a beam from here and a beam on top of them.",
                "And it is stated [in the Mishnah]: ושחמתה מרובה מצלתה פסולה\" /that if its (that of the covering on top of the Sukkah) sunlight is greater than its shade, it is invalid, which implies, that if its sunlight and its shade are equivalent, it is fit/proper, it is not this other than when we see it as such on the ground, but if we saw the meansurement of the sun on the ground like the measurement of the place where the covering of the Sukkah shades over, and there is no sunlight, it is kosher, because the hole/cavity that is in the covering that sun enters into it is less than that which is covered as is explained in an exemplary manner in the science of Elementor/optics, that the sun, if it entered through the hole, it would be that its brightness/radiance on the land would be definitley greater than from that hole/cavity (see Tractate Sukkah 22b) But the Halakha is not accordng to Rabbi Yehuda."
            ],
            [
                "[The Mishnah] desired when it stated: \"דיורין\" that it is not appropriate for dwelling, and this if the roof below was broken/rickety to such an extent that one is not able to carry in any matter at all pillows and couches/mattress that they spread out over him, there is no dispute tha thte lower [Sukkah] is fit/kosher, because we rely upon the upper [Sukkah’s] covering. But if was strong in order that it would be able to hold to lift the pillows and couches appropriately, there is no dispute that the lower [Sukkah] is invalid. But if he was able to carry a load that is unstable and that moves, in this, the Sages and Rabi Yehuda dispute (see Tractate Sukkah 10a). What are thesy dealing with ? When the space that is between the two coverings is ten handbreadths or more, but less than ten [handbreadths], the lower one is fit/kosher (as we also see in the Laws of Sukkah, Chapter 5, Halakha 22). But the Halakha is not according to Rabbi Yehudah."
            ],
            [
                "נשר – they are the leaves and the sprouts/flowers that wither/wilr from the plants that they cover [the top of the Sukkah] with.",
                "וקינוף (framework of a baldachin/canopy) – four pillars. That if he spread over them, it becomes a roof and w=it would be a Sukkah within a Sukkah, and it would be that the height of pillars would be ten handbreadths or more.",
                "נקליטי המטה (poles of the bedstead, connectted by a cross-pole over whicha net is spread so as to form a slanting cover, curtain frame) – two pillars only that if he spread [something] over them, it would not make a roof (see Mishneh Torah, The Laws of Sukkah, Chapter 5, Halakha 23 and the commentaries of the Magid Mishnah and Choshen Mishpat there). But if he spread a sheet underneath the roof of the Sukkah for beauty, this is kosher/fit for it is designated because of [the need to catch] what drops (see Tractate Sukkah 10a)."
            ],
            [
                "אם היה הסיכוך הרבה מהן כשרה – but with the condition he he would cut them, for if he did not cut them, it wout would combine the kosher covering [of the Sukkah] with invalid covering and it would be invalid, because it is forbidden to cover [the Sukkah] with plants that are attached for the reason that will be explained futher on.",
                "And it is stated [in the Mishnah]: \"או שקצצם כשרה\" – on the condition that he move them and shake them after their being cut, and afterwards it will be kosher/fit, but even though that most of the covering or all of it from this vine or gourd in order that it would be an act for the sake of the Sukkah (see Sukkah 11a and 9b and the decision of Maimonides in the Laws of Sukkah, Chapter 5, Halakha 12), because the general principle among us is that (Deuteronomy 16:13): “[After the ingathering from your threshing floor and your vat,] you shall hold the Feast of Booths for seven days,” and it (i.e., the Gemara – Sukkah 11b), you shall make it, but not from that which is made. And this general principle that it mentioned that all that grows from the ground and is not susceptible to receive ritual defilement, meaning to say, tha tiit is not like matting (see Tractate Sukkah 11b) and flax clothing and wooden vessels/utensils all of which are susceptible to receive ritual defilement, it is the correct general principle to rely upon, and the hint for this is stated as it is exalted: “After the ingathering from your thresthing floor and your vat, you shall hold the Feast of Booths for seven days,” and it comes to us in the received tradition that the Biblical verse speaks about the refuse of the grainary/threshing floor and the wine-cellar (see Tractate Sukkah 12a), meaning to say, that the Sukkah is made from them and from things like them."
            ],
            [
                "We are concerned lest a person first place this package or that is tied up in order that it should dry out or to store it there, and he will madke up his mind afterwards and leave it to be the covering for the Sukkah, and this is prohibited because of the general principle that we mentioned, “you shall make but not from what is already made,” and therefore, we obligated hiim to untie those bundles in order that it be an act for the sake of the Sukkah, and they (i.e., the Rabbis) made this law a general principle on account of this concern a,d prohibited from making a Sukkah with tied up bundles (see Tractate Sukkah 12a)."
            ],
            [
                "נסרים (boards) – these are the boards; if these specific boards were narrow in order that it it would be that the width of each board from them would be less than three handbreadths, it would be permitted to cover the Sukkah with them according to the opinion of all, for they are like reedds. But if the width of each the boards was four handbreadths which is the measurement of a place, according to all opinioons it is prohibited to cover the Sukkah with them, but if it the width of those specific boards was less than four [handbreadths] but more than three [handbreadths], on this, Rabbi Yehuda and Rabbi Meir disagreed, for Rabbi Yehuda permits covering [the Sukkah] with them, for they are less than four [handbreadths] and they lack the measurement of the place, but Rabbi Meir prohibits [their usage] because they are greater than three [handbreadths] and they have left the status of a לבוד/something joined (only if there is a gap of less than three handbreadths between them). But the Halakha is according to Rabbi Yehuda."
            ],
            [
                "תקרה (ceiling)– they are the boards of the roof.",
                "ומעזיבה (concrete of stone chippings, clay) – the building that they place on the boards from the dust and plaster.",
                "ומפקפק (loosens) – it that he he ruproots them from their nails.",
                "ונוטל אחת מבמתים – that he removes a plank from between ever two planks and fills the place of those boards that he removed with Sukkah covering/Schach, it is fit/kosher. But the School of Shammai states that even though he loosens it, he took one from among them because they hold that there is no destruction of the roof other than by taking one [plank] from among them. And Rabbi Yehuda states that the School of Hillel holds/thinks that with one of these two activities, it will be the destruction of the roof. But Rabbi Meir states that [both] the School of Shammai and the School of Hillel agree that the destruction of the ceiling does not occur other than with the taking of one [plank] from among them (see Tractate Sukkah 15a). And the Halakha is according to Rabbi Yehuda like he received the opinion of the School of Hillel."
            ],
            [
                "It is prohibited to cover the roof [of the Sukkah] with \"בשפודין\"/spits because they are not what grows in the ground.",
                "וארוכות המטה (and the long boards/bedsides)– vessels and they are susceptible to receive ritual defilement.",
                "And it is stated [in the Mishnah]: \"כמותן\" meaning to say that it is like them in proximity [but] not frugally because the general principle among us is that if it was crushed like it is standing, it is invalid. And these spits and similar all the Sukkah scovering is invalid, for they are like it is crushed, and therefore there must be among them more of them with some measure , and therefore, there must be between them more of them with a little bit (see Tractate Sukkah 15b), and it fills bewween them with something that is permitted to cover the Sukkah with, and then it iwill be Kosher/fit.",
                "And the reason \"שחוטט בגדיש אינה סוכה\" /that hallowing out a space in a stack of grain [to make a Sukkah] is not a Sukkah- because the general principle that I mentioned to you is that you make it but not from that which is already made (see Tractate Sukkah 12a), and when he hollows out a Sukkah in a pile of grain of ears of corn/spike, there is no doubt that the roof of that is Sukkah was not intended for this at the time that he hollowed out the ears of corn (see Mishnah 1 of this chapter), that it will be roof covering fo the Sukkah, and therefore, if there was in this ppile a space of a handbreadth amidst seven that will be made for the sake of the Sukkah from the outset and they completedd for the measure of the Sukkah after the stack of ears of corn, for a pile, it is permitted (see Tractate Sukkah 16a)."
            ],
            [
                "The height of the Sukkah can be no lsss than ten handbreadths, as was explained (see Mishnah 1 of this chapter). Rabbi Yossi holds that a partition that is suspended/hanging is permitte (see Tractate Sukkah 16a), and therefore, e states that if the wall is attached to the ceiling and it has ten handbreadths, even if there are more than three handbreadths between it and the ground it is permitted. But the Halakha is not according to Rabbi Yossi."
            ],
            [
                "It is also a great principle that we remember it, and this is that whenever there is between the top of the wall and the the roof of the Sukkah from four cubits and between them there is a ceiling or invalid Sukkah roof covering, we view it as if the end of the wall is curved until it reaches the kosher Sukkah roof covering, and this is what we call a curved wall (i.e., a legal fiction by which a part of the ceiling may be considered as part ofa curved wall) (see Tractate Sukkah 4a), and it is a Halakhic tradition pave[transmitted] to Moses from [the Divine Revelation at] Sinai (see Tractate Sukkah 6b).",
                "וסוכה גדולה – and there will remain in the middle of the Sukkah kosher Sukkah roof covering hat has [the dimensions] of seven [handbreadths] by seven [handbreadths]. And here it will be explained to you that the law of a curved wall, we judge it on all four walls [of the Sukkah]. And these three segments are mentioned to inform you that the law of a curved wall is a law that we judge by in any manner that there will be whether with a house whose walls became a house, whether in a courtyard where they did n’t intent that those walls would be made for the Sukkah covering in the courtyard and were not built other to protect the houses from the paved road for the public, whether with a large Sukkah that separates unfit between the walls and kosher Sukkah roof covering (see Tractate Sukkah 17a). And it is mentioned in this language and it is stated that invalid Sukkah roof covering from the side invalidates wihtin four cubits and in the middle invalidates with four cubits (see Tractate Sukkah 17b), as will be explained in this chapter."
            ],
            [
                "כמין צריף – slanted in this shape (unside down V). And the Halakha is accoerding to Rabbi Eliezer who invalidates it. But if it had a roof of a handbreadth in this shape (see picture 2 – where the two sloping slides are connected by a flat piece on top) or that one wall was a handbreadth high like this shape (see the next picture, which looks like a quadrilatral it is kosher (see Tractate Sukkah 19b). But there is a dispute bretween Rabbi Eliezer and the Sages regarding matting, that the first Tanna/teacher holds that a regular small mat is for lying and a regular large one is covering the Sukkah’s roof with, and therefore, [the Mishnah] states: \"לשכיבה מקבלת טומאה\" meaning to say that it merely is always for covering the roof of a Sukkah with until he should specify that it is for lying upon.",
                "And it is stated [in the Mishnah]: \"ולסכוך מסככין בה\" – that is a small mat that it is always made for lying upon until one specifies that it is for covering the Sukkah’s roof with. And Rabbi Eliezer says that a mere large mat is also for lying, until he should specify that it is for covering the roof of a Sukkah with. But the Halakha is not according to Rabbi Eliezer."
            ]
        ],
        [
            [
                "With the condition that the height of the beat would be ten handbreadths (see Tractate Sukkah 20b), which is the measure of the Sukkah, for certainly a Sukkah was made within a Sukkah. But the Halakha is not according to Rabbi Yehudah."
            ],
            [
                "Rabbi Yehudah holds that we reuire that the Sukkah is a permanent dwelling (see Tractate Sukkah 21b, for he holds that we require a Sukkah that is a permanent dwelling, and his approach has already been explained to you (see Tractate Sukkah, Chapter 1, Mishnah 1), and therefore, it requires that it should be able to stand on its own."
            ],
            [
                "בראש הספינה כשרה – with the condition that this Sukkah will be stong enough in order that an ordinary wind that is always found at land will not toubleit over without a tempest/gal. And irt will be explained to you that on account of the things that are forbidden on Jewish festivals/Yom Tov, we don’t ascend up a tree nor do we ride on top of an animal (see Tractate Betzah, Chapter 5, Mishnah 2)."
            ],
            [
                "They did not permit the trees because of the walls other than with two conditionsz, the first – that those trees must be strong and thick in order that they will not always move in the wind and won’t always move to and fro/shake in the manner of the thin vine-shoots. And second, that he will fill at the top of the tree and between its branches with straw and similar kinds of things so that it will stand straight and not shake in the wind, because the genearl rule among us is that a partition that is not able to sand in an oerdinary wind is not a partition (see Tractate Sukkah 24b and see also Tractate Eruvin, Chapter 10, Mishnah 8). And another general principle among us is that a person who engages [in the performance of a Mitzvah] is exempt from the Miktzvah (see Tracate Sukkah 25a and Tractate Sotah 44b).",
                "And it is stated [in the Mishnah]: \"חולים פטורין\" – and even a light illness (see Tractate Sukkah 26a).",
                "ואכילת עראי – it is that he will eat a small amount and not intend with it that it would be a meal, and he doesn’t eat other than to silence his hunder until he complete his eating afterwards. And it (i.e., the Mishnah) brought this incident in order to inform us that whomever wishes to be stringent that he willnot eat anything nor drink outside of the Sukkah, this is praiseworthy even though he is not obligated."
            ],
            [],
            [
                "Rabbi Eliezer states that the fact that [the Torah] stated (Leviticus 23:42): “You shall live in booths seen days” – that one is required to always use his Sukkah just as a person makes a meal in his home in the day time and at night. But the Sages learn [regarding] the fifteenth of [the month of] Tishrei from the fifteenth of Nisan (see Tractate Sukkah 27a), that just as a there is the eating of Matzah on the first night [of Passover] alone is a Mitzvah, and afterwards, if he wants, he may eat it (see also The Laws of Sukkah, Chapter 6, Halakha 7 – that if a person wants he can abstain from eating anything but fruit or parched corn) or he consumes appetizers/desserts like we explained in its place (See Tractate Pesahim, Chapter 2, Mishnah 5).",
                "And what Rabbi Eliezer said: \"ישלים\" – that he should consume double from the appetizers from what he eats each night, but the bread and the meat is not possible for two meals. But the Halakha is not according to Rabbi Eliezer."
            ],
            [
                "The Halakha is according to the School of Shammai (see Tractate Sukkah 3a)."
            ],
            [
                "God stated (Leviticus 23:42): “all citizens in Israel shall live in booths,” and it comes in the received tradition that this excludes women and slaves and mionors (see Tracate Sukkah 28a; but there, the word\"כל\" (from the words, “all citizens in Israel” in Leviticus 23:42 comes to include the minors through a mere mere support, but not as an absolute proof, but the words of Maimonides are not clear to me, i.e., Rabbi Kafih).",
                "וקטן שאינו צריך לאמו – that he does not cry out with the name of his mother when he wakes up from his sleep as the small children do. But the Halakha is not according to Shammai who was strict and required a Sukkah for all the males in all ages."
            ],
            [
                "The subject of \"קבע\" the principle and the permanence, and it is that he should furnish it (i.e., the Sukkah) with the most beautiful funiture that he has and decorate it and eat in it and drink and sleep in it and make his house like a temporary home and the Sukkah like the place where he resides.",
                "וסריחה (stinking/stench) – in their language the damage/spoiling.",
                "ומקפה – the jellified/congealed soup since the person’s soul is disturbed by it, and a little bit of water ruins it. And they (i.e., the Rabbis of the Mishnah) estblished this regarding a pulp of grist (i.e., stiff mass of grist,oils and onions) (see Tractate Sukkah 29a) and this is the ground bean that is ruined quickly in water. And the falling of rain at the beginning of Sukkot teaches that their activities are not acceptable before God."
            ]
        ],
        [
            [
                "A commandment that comes to be fulfilled by means of a transgression is not a commandment/Mitzvah. And therefore, \"לולב הגזול ושל אשרה ולשל עיר ננדחת פסול\" and this Asherah/tree worshipped as part of idolatrous rites (as the Torah commandes that these trees must be burned and entirely destroyed as we learn in Deuteronomy 12:2) is that the tree itself is worshipped and it will be explained to you the different parts of the Asheiah in [Tractate] Avodah Zarah (Chapter 3, Mishnah 7), and you already know that it is stated [in the Torah] which is exalted (Deuteronomy 13:18): “Let nothing that has been doomed stick to your hand, [in order that the LORD may turn from his blazing anger and show you compassion],”and God said (Leviticus 23:40):”[On the first day] you shall take the product of hadar trees,” and it comes in the received tradition that all of them require beauty, and therefore a dried out Lulav/palm branch is invalid because it lacks beauty (see Tractate Sukkah 31a).",
                "נפרצו עליו (if its leaves are severed) – this is that its leaves are broken from the spine of thlike Lulav which are fixed upon it , and it will be like dried branches/twigs of a palm tree in this form (i.e., the leaves are haped with the edges facing down – like arrows facing upward).",
                "ונפרדו עליו (the leaves are spread) – they are spread from each other but they are not detached/loosely connected, nor weakened, like this image (i.e., like an arrow facing downards), and Rabbi Yehuda holds that the each Lulav requires a band to bind/tie up in order that they are tied up nicely (see Tractate Sukkah 32a) But in one of the places in the Land of Israel palm trees that the creation of their Lulavim is that the head of each leave reaches the root of the second and they are not grafted one on to the other like the other Lulavim in this image (closely knit arrows facing downwards). And they are called \"ציני הר ברזל\" /palm, Iron Mount – a hill near Jerusalem (some of the bran Aches grown on it are too short to be valid Lulavim).",
                "And it is stated [in the Mishnah]: \"שלשה טפחים כדי לנענע בו\" meaning to say and in order to wave them (see Tractate Sukkah 32b), meaning to say in order that he can take hold of it with his hand and wave them. And it is the measure of a handbreadth, and therefore, the that the Lulav cannot be less than four handbreadths from the handbreadths that in every handbreadth there are four fingers in size. And we don’t descend/bring it down other than from the spine of the Lulav underneath the two twin leaves that are at the top of the Lulav. But the Halakha is not according to Rabbi Yehudah."
            ],
            [
                "ענביו (its berries) – its seed. And with the condition that those seeds are black or red, but if they were green and even if they were greater than its leaves, it is fit/valid/kosher (see Tractate Sukkah 33b). And it is stated [in the Mishnah]: \"נקטם ראשו פסול\" (if its top/tip is severed/broken away it is invalid) is not the Halakha."
            ],
            [
                "It would occur in our minds that we don’t take a willow/Aravah other than from a place of water, for God states (Leviticus 23:40): “willows of the brook,” therefore, it (i.e., the Mishnah) informs you that \"של בעל כשרה\"/if it grew in a non-irrigated field, it is kosher, for that which the exalted Torah stated “the willows of the brook” that it is not other than for the marking of the species (see Tosefta Sukkah, Chapter 2, Halakha 7 and Tractate Sukkah 33b), that it will grow wherever it grows and it (i.e., the Mishnah) states: \"נקטם ראשה פסולה\" is not the Halakha."
            ],
            [
                "And know tha thte length of the myrtle and the willow is three handbreadths from the handbreadths that are known which are four [fingers] in size (see Tractate Sukkah 32b and the Laws of Lulav, Chapter 7, Halakha 8) and the Halakha is according to Rabbi Yishmael and according to Rabbi Tarfon."
            ],
            [
                "ערלה ותרומה טמאה – they are within the general rule of things that require burning, as was explained in Seder Zeraim (see Tractate Orlah, Chpater 3, Mishnayot 1-5 and Tractate Terumah, Chapter 11, Mishnah 10) and therefore it is invalid for behold God said (Tractate Sukkah 35a): fruit and these things are not appropriate in any fashion for consumption. And it is a general rule among us that we don’t bring Holy Things to a state of ritual impurity, that this general principle has already been taught in what preceded it. And all foods do not receive ritual defilement until they become moistened by one of seven liquids as this principle will be explained and its details in Tractate Makhshirin (see Chapter 6, Mishnah 4: dew, water, wine, olive oil, blood, milk, and bee’s honey). And therefore, it was not permitted ab initio to take pure priest’s due and Seond tithe lest he make them susceptible for ritual impurity (see The Laws of Lulav, Chapter 8, Halakha 2).",
                "And that it (i.e., the Mishnah) specifies \"בירושלים\" because Second Tiithe is not appropriate for consumption other than in Jerusalem but outside of Jerusalem it should be redeemed as we explained in its place (see Chapter 2 of Tractate Maaser Sheni).",
                "But the School of Hillel permitted \"אתרוג של דמאי\" because that which is doubtfully tithed is fed to the poor people as was explained in its place (Tractate Demai, Chapter 3, Mishnah 1), and if he wants he should sanctify his property (see Tractate Sukkah 35b that If he wants, he can make all of his property ownerless, but perhaps there might be a Mitzvah in doing so) and become poor and there will remain to him this Etrog that is doubtfully tithed to eat, and since there is the possibility that through it it will become appropriate for him to consume it, it is permissible for him to make a blessing upon it."
            ],
            [
                "פטומתו– this is the nipple that protrudes on the extremity of the Etrog, if the hole is perforated, even a little bit. But if it is not perforated until there would be in the size of an Issar. And the Issar is a quarter of a M’ah. And the weight of an Issar is four berry-grains of barley. And it is not his intention with something peeled when the yellow rind is peeled until the whiteness appears, for this is included in what it says [in the Mishnah]: \"חסר כל שהוא פסול\" –but it wants to state that if it the dragged membrane/skin is very thin from upon the yellow rind, and with the condition that it is completely scraped, but if thre remains on it a little bit that is not scraped, it is kosher (see Tractate Sukkah 36a and the Laws of Lulav, Chpater 8, Halakha 7, and not according to the commentary of Rashi). And it is stated [in the Mishnah]: \"חסר כל שהוא פסול\" only on the first day of the Festival [of Sukkot]but not on the rest of the days (see Tractate Sukkah 36b). And that it is kosher/fit if: \"עלה חזזית על מיעוטו\"/if the smaller part of it were covered with lichen – with two conditions – the first is that the lichen would be joined closely but if the lichen was in this place and the lichen was in another place, even if its total was a minority, it is invalid. And second, that the lichen would not be on the protuberance/nipple, but if there was any change in the nipple, it would invalid. And geh Halakha is according to Rabbi Yehuda."
            ],
            [
                "The Halakha is according to Rabbi Yehuda when he said [in the Mishnah] that the smallest size of a [kosher] Etrog is \"כביצה\"/like an egg and [the Halakha is] according to Rabbi Yossi when he states that the size of an Etrog can even be: \"אפילו בשתי ידיו\" one held in both of one’s hands."
            ],
            [
                "Since it stated [in the Mishnah] at the beginning of the chapter, in order to wave it, that it teaches you that its Mitzvah (i.e., of the Lulav/Etrog) is the waving, it (i.e., the Mishnah) states): \"באכין מנענעין\" (see Tractate Sukkah 37b). And the order of this waving is (see the above mentioned Talmudic source and The Luas of Lulav, Chapter 7, Halakha 10): “carrying it and bringing it, raising it up and lowering it.” And the Halakha is according to Rabbi Meir. But the Halakha is not according to Rabbi Akiva."
            ],
            [],
            [],
            [
                "לכפול – this is that he should recite from: “I praise You, for You have answered me” (Psalms 118:21) until the end of Hallel, each word/phrase twice (see The Laws of Megillah and Hanukkah, Chapter 3, Halakha 11).",
                "ולפשוט – that he should recite [Hallel] without repeating like the rest of the entire Hallel. And the blessing “On the recitation of Hallel” [which is recited] before its being read is an obligation in every place and this matter is not dependent upon custom. And it ahas already been explained the law of Seventh Year produce, that it is forbidden to do business with them (see Tractate Sheviit, Chapter 7, Mishnah 3) nor to transfer their monetary value to the commoners (who are not carefully observant of these laws). And it is a general principle among us that regarding the Etrog, we follow after its harvesting, and since it was harvested in the Seventh Year, its law is like the law for Seventh Year Produce, even though it completed [its growth] in the Sixth Year (see Tractate Sukkah 40a and the Laws of Shemitah and the Jubillee Year, Chpater 4, Halakha 12), but it is permitted to sell the Lulav because it is like wood and the holiness of the Seventh Year does not devolve upon it (see the Laws of Shemitah and Jubille, Chpater 8, Halakha 11, where our Mishnah is brought anonymously)."
            ],
            [
                "מדינה – it is the rest of the land of Israel except for Jerusalem, and we have already explained in Tractate Maaser Sheni (Chapter 3, Mishnah 4 and see also Tractate Shekalim, Chapter 1, Mishnah 3 and Tractate Rosh Hashanah, Chapter 4, Mishnah 1).",
                "ויום הנף – this is the sixteenth day of Nisan on which God stated (Leviticus 23:11): “He shall elevate the sheaf” – that Rabban Yohanan ben Zakkai expounded after the destruction of the Temple that the sixteenth day of Nisan it is prohibited to eat new [produce] all day long. And this is the matter where it states [in the Mishnah]: \"והתקין\" and it will be explained the principles of all this and the reasons in the tenth [chapter] of [Tractate] Menahot, and all of these enactments for practical Jewish observance you will find them in the Mishnah."
            ],
            [],
            [
                "God stated (Leviticus 23:40): “On the first day you shall take,” and the tradition comes [to teach] that [the word \"לכם\"/you [shall take] means that it is yours/belongs to you (see Tractate Sukkah 27b, 29b, 30a, 35a, 41b and Tractate Pesahim 38a, if it was given to him as a gift, behold this is permitted, even though that it is on the condition of returning it, it is a general principle among us that a gift on the condition of retuning it is considered a [genuine] gift (see Tractate Sukkah 45b). And it is permitted to give a gift on Yom Tov/the Jewish festival day."
            ],
            [
                "With the condition that if he took it (i.e., the Lulav) backwards or that he removed it with a utensil, he did not fulfill his religious obligation. But if he took it with his hand and removed it inadvertently, he is liable for a sin -offering, because the general principle is that when lifts it up, he has fulfilled his obligation, and since he fulfilled his religious obligation, we don’t say that he brought it out for a religious purpose/meritorious or licit act (see Tractae Sukkah 42a). And the Halakha is according to Rabbi Yossi and the Halakha is according to Rabbi Yehuda."
            ]
        ],
        [
            [
                "It (i.e., the Mishnah) will explain all these segments one at a time."
            ],
            [
                "The taking up of the Lulav is an obligation from the Torah (Leviticus 23:40): “on the first day” throughout the world. But its taking up all seven days is an obligation only in the Temple. Because this is the intention of the Biblical verse (Leviticus 23:40): “and you shall rejoice before the LORD your God seven days,” and God stated (ibid.,): “On the first day you shall take [the product of hadar trees, etc.],” annd it comes as the received tradtion (see Tractate Sukkah 43a) that the first day and even in the provinces/בגבולין. And what they (i.e., the Rabbis) forced us that it(i.e., the Lulav/Etrog) is not taken up in this time on the first day of Sukkot when it falls on Shabbbat in order that we don’t make something new, because we would not take it up outside of the Land of Israel on the first day when it fell on Shabbat in the past because, we were not able to know exactly when the appropriate Rosh Hodesh fell for the establishement [of the New Moon] by the Bet Din of the Land of Israel. And the talk about the subject of the viewing [of the New Moon] and the leap year that is in our hands, it is possible that we would attach to it something special, we will explain what disappeared for most people. And what we were forced to prohibit the taking oup of the Lulav/Etrog on Shabbat within the Festival and even in the Temple, as a decree lest he carry it in his hands and cause it to pass through four cubits in the public domain (see Tractate Sukkah 42b). But we did not make this decree on the first day of the Festival because its commandment is stringent for it is an obligation, even in the provinces as we have explained (compare what Maimonides wrote regarding this in The Laws of Lulav, Chapter 7, Halakhot 13-18)."
            ],
            [
                "This willow is a usage dating from Moses as delivered from Sinai/traditional interpretation of a written law, in that the will is taken outside from the willow that is in the Lulav. And it was the custom of the prophets to take it up without a blessing. But they did not say that it supercedes the Sabbath on the First Day of the Festial because the matter is not recognized/known other that they would say that on account of the Lulav was taken today, it is taken. And also, they (i.e., the Rabbis) did not say that it would supercede the Sabbath that is within the festival (i.e., during the Intermediate Days) lest that would say that just as the willow supercedes Shabbat, so also it would supercede the Lulav. And we have already explained tha thte Lulav is not taken up on the Sabbath that is within the Festival and therefore they (i.e., the Sages) stated that Shabbat should supercede if it (i.e., the holiday) fell on the seventh day in order to publicize it and they knew tha tit is an obligation and as usch stated that in order to publicize it that it is from the Torah (see Tractate Sukkah 43b). And they did not teach it/ולא חשנו here lest he carry it four cubits in the public domain because it is was transmitted to the Bet Din and to the agents of the Bet Din that they fulfil."
            ],
            [],
            [
                "אני – is from the names of the Holy One, Blessed be He. And similarly, \"הוא\" , this is what the expounders of eh Talmud (compare Rashi, Tractate Sukkah 45a). But I state that he reads and intends to whom he stated: “I, I am he,” for that which is written is stated in the victory of Israel and their salvation, like those, he will say, you who states (Deuteronomy 32:39): “See, then, that I, I am He, [There is no God besides Me].” Save us as you you have promised us. And there are those from the Geonim that stated that our subject is that whenever that I and He are in trouble, save us (compare the Tosafot, s.v. אני והוא). And this is via metaphor and it is what is said, may He be exalted and beautified (Psalms 91:15): “I will be with him in distress.”"
            ],
            [
                "Rabbi Yohanan ben Beroka says; \"כפות תמרים\"/the branches of palm trees (Leviticus 23:40), one for the Lulav and one for the altar (see Tractate Sukkah 45b – for he holds the concept of אם למקרא/the traditional reading – vowels – must guide us, whereas the Sages hold that the word is written defectively, i.e., כפת תמרים). And it is forbidden to eat the Etrog on the Seventh Day [of Sukkot] because the general principle among us is that since it is forbidden for part of the day, it is forbidden for the entire day. And therefore, it (i.e., the Mishnah) states: \"התינוקות\" who are not exacting in what is permitten and what is forbidden (see Tractate Sukkah 46b). But the Halakha is not according to Rabbi Yohanan ben Beroka."
            ],
            [],
            [
                "God said (Deuteronomy 16:15): “And you shall have nothing but joy.” And they (i.e., the Sages) said that to include the last day of the Festival for joy (Tractate Sukkah 48a)."
            ],
            [
                "The nipple of the bowl of water was narrower than that of the bowl of wine, because their wine was thicker than the water (see Tractate Sukkah 48b). Burt Rabbi Yehuda states that only a LOG of water should be poured as a libation all eight days of theFestival. And the water libation on the Festival [of Sukkotr] is a usage dating from Moses at Sinai/traditional interpretation of a written law (see Tractate Sukkah 44a)’ and there are secrets hints of this in Scripture (see Tractate Shabbat 103b and Tractate Taanit 2b) and those who don’t believe in the received tradition do not admit to this. And therefore, when :\"מסך מים על רגליו רגמוהו כל האם באתרוגיהם\" - because he was a Sadducee who didn’t hold by the water libation ceremony."
            ],
            [
                "Just as one requires that it (i.e., the golden jar) was not sanctified [for Altar Service], for it had been sanctified, meaning to say, from the service vessels [of the Temple] and they thought that it was for the sanctification of the hands and feet, they filled it and sanctified their ahnds and feet from it (this is not according to the commentary of Rashi on Tractae Sukkah 50a, s.v., חזקיה), and there for, this specific arched, pouched vessel/wine jug is for weekdays."
            ]
        ],
        [
            [
                "חליל – it is an instrument of the known musical instruments by the name of ALMASMARf g essential one in song, they associated everything with its name.",
                "ובית השאובה – the name of the place that they would prepare for joy and music and they called by this name because it states (Isalah 12:3): “Joyfully you shall draw water [from the fountains of triumph].”"
            ],
            [
                "תיקון גדול – meaning to say, of great beneift/value, and it is that they prepare a place for the women and a fenced in place for the men, but the place for the women is above on top of the place of them men, higher than it in order that the men would not gaze at the women (see Tractate Sukkah 51b). And when I draw the Temple courtyard in its generalities in its place (at the end of the Tractate Middot, dealing with the dimensions of the Temple) , it will be explained to you the Women’s Gallery and its separateness from the rest of the places.",
                "And it was stated [in the Mishnah]: \"אנו ליה וליה עינינו\" – it is shortened language, and the liturgical version of their recitation was such: We are to God to whom we bow down/worship and our eyes are in wait/hopeful for God (see Tractate Sukkah 53b)."
            ],
            [],
            [],
            [
                "It is stated [in the Mishnah]: \"ואין מוסיפין על ארבעים ושמונה\" – it (i.e., the Mishnah) wanted it for the majority [of time]. But it happened that in one of the years that there would be a day in which there are fifty seven Tekiot/the sustained note of the soundings of the Shofar. And that is when the Eve of Passover occurs on Shabbat, because it was already explained to you in [Tractate] Pesahim (Chapter 5, Mishnah 5) that the Passover Offering is slaughtered in three parties. And it is stated there that when the first party entered [into the forecourt] , they sounded the Tekiah, the Teruah and the Tekiah, and it said, they recited the Hallel (Psalms 113=118), if they completed it, they repeated it, and if they repeated it, they recited it a third time, and it stated, that just as was done in the first occurrence, so the same in the second and third occurrences. Here it will be explained to you from this that there were three Tekiot/sustained notes sounded at each reading, and it was possible that there would be three parties of twenty seven sustained sounding notes of the Shofar, and eighteen [soundings] for the two Daily Offerings, and nine for the Shabbat Musaf [offering], and three [soundings] for the opening of the gates. And it is impossible that there would be in the Temple more than this number (see Tractate Sukkah 54b and see the Laws of the Vessels of the Temple, Chapter 7, Halakhot 5-6)."
            ],
            [
                "All of this is easy after the knowledge of two general principles. The first is that the priestly watches were twenty-four groups, and all of them serve during the Festivals. And the second is that the sacrifices of the Holiday [of Sukkot] are fourteen lambs and two rams and one goat from each day from the seen days. And on the first day, they add what we have mentioned: thirteen bulls, and on the second day, twelve bulls, and on the third day eleven bulls. And as such they decrease by one until on the seventh day there would be seven bulls and two rams and a goatand fourteen lambs. And there are twenty four animals according to the number of priestly watches. , as seach watch sacrifices one domesticated animal, and this is a matter where it is stated that the hand of all of them is equal, because there isn’t there a priestly watch that sacrifices two domesticated animals, but on the other days of the festival, the priestly watch sacrifices each and every bull, and there is a priestly watch for the goat and two priestly watches for the two rams. But whatever remains from the number of priestly watches, they divid among them the forteen lambs, there those among them that each sacrifice two lambs, and there are those among them that sacrifice one each as has been mentioned until it completes the number and they return that night according to the order, as it states. And thenumer of these sacrifices are explained in the Torah (see Leviticus 29:12-39). But that which it (i.e., the Mishnah) states here: \"אחד ושנים ושלשה\" on the the priestly watches even though it is the feminine language usage, because each one doesn’t speak other than the head of the watch in the manner that it states in the entire Mishnah: “Yehoyariv and Yedaiah” (see Tractate Bava Kamma, Chapter 9, Mishnah 13), menaing to say that the priestly watch of Yehoyariv and the priestly watch of Yedaiah, or perhaps he counts using the male language of משמר/watch."
            ],
            [
                "שלשה פרקים – these are the three [Pilgrimage] Festivals, and on Shavuot/Atzeret, there is among us the leavened pread in the Temple and what God said (Leviticus 23:17): “You shall bring from your settlements two loaves of bread as an elevation offering: each shall be made of two-tenths of a measure of choice frour, baked after leavening, [as first fruits to the LORD],” and the shewbread (Leviticus 24:5-9) is Matrzah, for when Atzeret/Shavuot occurs on Shabbat they divide out for them leaven and unleavened [bread].",
                "And it is stated [in the Mishnah]: \"שוים באימורי הרגלים\"/they shared equally in the presecribed offerings of the Festivals, meaning to say that the sacrifices which were mentioned on the the Festivals (see Tractate Sukkah 55b), that which is eaten from them is shared equally,and also that which is offered as incense is sacrificed together, like it explained.",
                "ומשמר שזמנו קבוע (and the Watch whose time for ministered was fixed – for that week of the Festival), this is the watch that was assigned for that week, its turn alone, even if there was no festival.",
                "And it is stated [in the Mishnah]: \"וכל קרבנות צבור\" – to include the bull for an unwitting communal sin and its laws will be explained in Tractate Horayot (Chaper 1, Mishnah 5).",
                "And it is stated [in the Mishnah]: \"הוא מקריב את הכל\" – to include the summer fruits of the altar (when there were no individual or communal offerings being sacrificed – animal burnt-offerins were sacrificed so as not to leave the alter empty) (see Tractate Sukkah 56a). And we already explained it in the fourth [chapter] of [Tractate] Shekalim (Mishnah 4).",
                "And it is stated [in the Mishnah]: \"בזמן שיום טוב סמוך לשבת בין מלפניה בין מאחריה\" - Its subject matter is if the First Day of the Festival [of Sukkot] was on Sunday, all of them divide the shewbread among them equally on the Sabbath day which is the eve of the Festival, even though the time had not yet arrived that the portion of all of them are equal, and this matter is an enactment because we they come early to their Divine Service and prepare prior to the [actual] time and similarly if the Last Festival day (i.e., Shemini Atzeret) fell on Friday/the Eve of the Sabbath, they divide the shewbread equally on the Sabbath Day which is the day after the conclusion of the Festival even though the Festival had already been completed,, and this is the enactment if one who came late from the men of that priestly watch, someone who is from those priestly watches should remain and serve in his place."
            ],
            [
                "חל יום אחד להפסיק בנתים – as for example, that the First Day of the Festival of Sukkot occurred on Monday or the Concluding Day of the Festival [of Sukkot] occurred on Thursday, that when this occurs there doesn’t remain for the second/next priestly watch that would enter other than the Divine Service of one day alone, and the Festival would come and all of them would participate togethter in Divine Service if the First Day of of the Festival fell on Monday, either one priestly watch would enter after the Sabbath day if the Concluding Day of the Festival coccurred on Thursday, because each Sabbath day is the day of the switching/changing of the priestly watches where one leaves and a second enters, and they divide the shewbread. But when it arrrives for one of the priestly watches, this priestly watch which only has to perform Divine Service for one day, will become idle/lazy regarding it and be prevented from coming. And the Aramaic translation of (Genesis 19:16): \"ויתמהמה\" /Still he delayed is that he became delayed, and therefore, they enacted for him that he should take from the shewbread only two loaves. But Rabbi Yehuda holds that they prefer that the pirestly watch that enters with the reward of the locking of the Temple doors on the first night (see Tractate Sukkah 56b). And the reason that those who enter divide up the shewbread in the northern side of the Temple courtyard is to demonstrate that the Divine Service of this Shabbat is theirs, since the slaughtering is in the north as will be explained in its place (see Tractate Zevakhim, Chapter 5). And there were in the Temple twenty four rings, a ring for each priestly watch on which they would suspend and flay the sheep, and all of it was fixed on the walls (see Tractate Middot, Chapter 3, Mishnah 5), and when one priestly watch enters, they lower that ring to demonstrate that the Divine Service belongs to it, and similarly, there were there also twenty four windows upon which lay the clothing of the priests, one window for each priestly watch (see Tosefta Sukkah, Chapter 4, Halakha 12 an dsee Tractate Tamid, Chapter 4, Mishnah 3, and the words of Maimonides in the Laws of the Vessels of the Temple, Chpater 8, Halakha 8, though the source is not clear to Rabbi Kafih), and all of them are closed, but when the priestly watch enters for Divine Service, it opens its window, except for the priestly watch of Bilgah where the Sages decreed upon it that it would be this priestly watch forever. חולקת בדרם וטבעתה קבועה ולונה סתומה – like the departing priestly watch, for they did not leave for it a sign to demonstate that this was their Divine Service, and they made this as such, for at the time the Greeks treiumped over Jerusalem, and it was known that one of their daughters married one of the Greek officers, and she passed over to their religion and became insolent and entered into the Temple and trampled the altar with her sandal and she knocked against him and said to him in the Greek language, “You are a wolf, you are a wolf, how long will you destroy the money of Israel ander you don’t help them in their time of trouble?” And the Sages of that generation decreed upon every priestly watch that left from within it about this evil culture – what do you see and established this for all of the coming generations in order that people should be chastised/punished. But the Halakha is not according to Rabbi Yehuda."
            ]
        ]
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}