{
    "title": "Bartenura on Mishnah Sukkah",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Sukkah",
    "text": [
        [
            [
                "סוכה שהיא גבוהה למעלה מעשרים אמה פסולה – for a Sukkah, we require a temporary dwelling, as it is written (Deuteronomy 16:13): “[After the ingathering from your threshing floor and your vat,] you shall hold the Feast of Booths for seven days,” the Torah said that you shall make a Sukkah for seven days, and higher than twenty cubits, a person does not make [for] his dwelling a temporary dwelling, but rather a permanent dwelling.",
                "ור\"י מכשיר – as he holds that the we require for the Sukkah a permanent dwelling.  But the Halakha is not according to Rabbi Yehuda.",
                "ושאינה גבוהה י' טפחים – it is invalid, for it is a decayed/decomposed dwelling and no person dwells in a decayed/decomposed dwelling.",
                "ושאין לה ג' דפנות – as it is written (defectively, without the “vav” twice in Leviticus 23:42 and once more fully in Leviticus 23:43): “in booths,” “in booths,” “in booths”.  Two are defective/lacking and one is full (see Talmud Sukkah 6b); one [of them] is for the S’khakh/the cover of the festive booth/Sukkah, for the explanation of [the word] “Sukkah” is S’khakh, there remains to them three for the three walls.  A traditional interpretation of a law (i.e., a usage dating from Moses as delivered from Sinai) is brought and we diminish one wall and establish it as a handbreadth, there remains two walls according to the traditional law and the third [wall] is a handbreadth [long].  Therefore, a Sukkah which has two walls one adjacent to the other, we make a third wall which has in it a handbreadth and a bit more and set it up at less than three [handbreadths] from one of the [other] two walls, for anything where there is a gap that is less than three handbreadths [distant] is like a legal fiction of considering separated parts as united [if the gap is less than three handbreadths], and I is considered as if it is a wall of four handbreadths and the result is that most of the wall is made, and this Sukkah has three walls, and one must make the form of an opening for it.  But if the two walls are opposite each other and the between them, it is perforated, one brings a partition/barrier of four handbreadths and a bit more and establishes it no less than three-handbreadths near one of the two walls and it is considered as if there is with this barrier seven handbreadths which is the appropriate measurement of a Sukkah  lengthwise and by width, for the Sukkah must have seven [handbreadths] by seven [handbreadths] in order to support one’s head, the majority of one’s body and one’s table, six [handbreadths] by six [handbreadths] for one’s head and the majority of one’s body and one’s table and one handbreadth by one handbreadth for one’s table.",
                "ושחמתה מרובה מצלתה פסולה – but when they are equivalent, when the sunlight is like the shade, it is valid, and specifically if they are equivalent from the bottom at the ground of the Sukkah, for it is known that above with the S’khakh/the cover of the festive booth, its shade is greater than its sunlight, for people say, like a Zuz from above like a silver coin/half-a-zuz from below.",
                "בית שמאי פוסלין – for they require “Sukkah” (the first mention of the word) for itself, and it is made for an undefined purpose, for if it was made within thirty days of the Festival [of Sukkot] since we ask about the laws of the Festival thirty days prior to the Festival, if he is simply making a Sukkah for the purpose of the Festival, but prior to thirty days, he is not simply making it for the sake of the holiday.",
                "וב\"ה מכשירין – for they (i.e., the School of Hillel) do not require the [first use of the word] “Sukkah” for the purpose of the Festival."
            ],
            [
                "כאילו עשאה בתוך הבית – and it is invalid.",
                "תחתונה פסולה – for it has two [sets of] S’khakh/coverings of the festive booth, and the Biblical verse invalidates a Sukkah that is underneath [another] Sukkah.",
                "אם אין דיורין בעליונה – which is not appropriate for dwelling, such as [if] the lower roof is unable to endure/sustain pillows and cushions of the upper [Sukkah].  But the First Tanna/teacher and Rabbi Yehuda did not disagree if it cannot endure it all, and in that, the entire world admits that the lower [Sukkah] is valid with the S’khakh/coverings of the festive booth of the upper [Sukkah], for its roof is not considered a roof, and it is not a Sukkah that is underneath a Sukkah.  But if it is healthy and cable of receiving the pillows and cushions of the upper [Sukkah], the entire world does not argue that it is invalid.  But they disagree  when it can receive it in an emergency/when needed, such as the case where the roof of the lower [Sukkah] shakes and vibrates from the pillows and cushions of the upper [Sukkah], where the first Tanna holds that in this case it is called a Sukkah that is underneath a Sukkah and is invalid, and Rabbi Yehuda holds that since it other than in the case of an emergency cannot accept the pillows and cushions of the upper [Sukkah], it is not considered a roof, and this is not a Sukkah that is underneath a Sukkah.  But the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "נשר – that the leaves and chips would not on the table.  Another explanation:  that the leaves would not drop after they dry up and the Sukkah would remain where the sunlight is greater than its shade, And sheets are things that can receive ritual defilement, and is invalid as S’khakh/covering of the festive booth, and specifically because of the droppings from the branches covering the Sukkah, but to beautify it is valid.",
                "או שפירס על גבי הקינוף – that is to say, or even if he did not spread it because of the droppings, but for beauty on his bed on the canopy, which are four poles for the four legs of his bed which are high and he  places beams from one to the other on top of them and spreads a sheet over them and distances them from the S’khakh/covering of the festive booth, for now, he does not cover [the Sukkah] with something that can receive ritual defilement, for it is not to fence in there his area.",
                "פסולה – because he is not sitting in the Sukkah as a tent separates between them.",
                "אבל פורס הוא ע\"ג מטה שיש לה נקליטין -  which are not other than two, and they go  out in the middle of the bed, one at its head and one at its feet, and we place from this one to the other [a beam and spread over it a sheet] and because it lacks a roof that is a handbreadth wide from above, it is not called a tent."
            ],
            [
                "הדלה עליה – he lifted on its back.",
                "קיסום – In a foreign language IDRA, and it grows like a grape-vine and like a gourd.",
                "פסולה – because we don’t cover [the Sukkah] with something attached [to the ground].",
                "אם היה הסכוך הרבה מהם – if there was there S’khakh/covering of the festive booth that is much greater than the grape-vines and gourds, it is valid, and it is the case where they press down on them and combine them with the S’khakh it is valid and it is not apparent to the eye, for valid S;khakh is greater than them and cancels them out when they are combined.",
                "או שקצצן – even after he covered the roof with them, it is valid.  And it is when he shakes them after cutting the, for if it this were not the case, it would be invalid, for the Torah stated (Deuteronomy 16:13): “You shall hold the Feast of Booths [for seven days], and not from what was done, that is to say, that it shall be done so that it would be appropriate for a Sukkah, and not from what is made which is invalid, for that which is not worthy of a Sukkah and you repair it, that you make it valid with cutting and did not go back and destroy it, but when you shake them, it is like destroying and you go back and cover it again, and raise up each one alone and place it and go back and raise its neighbor and place it [on the roof].",
                "כל דבר שאינו  כו' – to exclude a wooden utensil and flax coting and matting, for even though they grow in the ground, we don’t cover the Sukkah with them since they [are receptive] to receiving defilement.",
                "וגידוליו מן הארץ וכו' – as it is written (Deuteronomy 16:13): “[After the ingathering] from your threshing floor and your vat, [you shall hold] the Feast of Booths for seven days,” the verse speaks of the refuse/worthless matter of the granary and the vat, that is to say, from what remains after you have gathered the granary and the vat such as the hard/strong grain and the vine-shoots, from them, make the Sukkah."
            ],
            [
                "וחבילי זרדין – kind of reeds, and while they are still moist, animals eat them, and when they dry out, they are readied for kindling.",
                "אין מסככין – when they are tied together, and not because they are invalid, but sometimes a person comes with his package on his shoulder and he raises and places it on the Sukkah to dry and he decides to use it as S’khakh/festive covering for the Sukkah, but the Torah stated, “you shall make/hold” (Deuteronomy 16:13) and not from what is already made, with that which is invalid, and this is not made even from the shade, but rather to dry out and it is already made with something invalid.",
                "וכולן – those invalid things that we taught regarding the festive covering for the Sukkah.",
                "כשרים לדפנות – that Sukkah implies the festive covering, but not the walls.  Therefore, “After the ingathering from your threshing floor and your vat, you shall hold the Feast of Booths…’, the festive covering of the Sukkah is implied and not the walls."
            ],
            [
                "מסככין בנסרים דברי ר' יהודה – with boards that have four [handbreadths] which is the measure of an important place, according to everyone, it is invalid.  Less than three [handbreadths], everyone says, is valid, for it is considered like reeds.  Where they disagree is from three until four.  Rabbi Yehuda holds that since they lack the measurement of an important place, we should not make a decree lest a person sits underneath the ceiling of the house.  But Rabbi Meir holds that since they go outside from the law of a legal fiction of considering separated parts as united, if the gap is less than three handbreadths, we make a decree lest a person should say, what does it matter to me with the S’khakh of these, what difference does it make if I sit under the ceiling of my house.  But the Halakha is according to Rabbi Yehuda."
            ],
            [
                "תקרה – a roof made of beams or boards.",
                "מעזיבה – the plaster or lime that they would regularly put on the beams and the boards is called a concrete of stone-chippings as a pavement covering the ceiling of the lower story and serving as flooring for he upper story.",
                "מפקפק – tear down and shake all of them.",
                "או נוטל אחת בינתים – and place fit festive covering for the Booth/S’khakh in its place.  Rabbi Yehuda, according to his reasoning, who declares fit for S’khakh on the boards, therefore, tearing down is sufficient.  But without tearing down, it is impossible because making something that is not from that which is already made.",
                "ר\"מ אומר – The Schools of Shammai and Hillel did not disagree in this matter, as all of them admit tha tone must take one of the boards between each two and tearing down and shaking them does not have any effect.  But Rabbi Meir, according to his reasoning who said that we do not place festive covering for the Booth on boards.  But the Halakha is according to Rabbi Yehuda who said in the name of the School of Hillel."
            ],
            [
                "שפודין – which is not appropriate for S’khakh/festive covering for the Booth, since it is not that which grows in the ground.",
                "[בארוכות] המטה – utensils that [are susceptible] to receiving ritual defilement.",
                "אם יש ריוח ביניהן כמותן – not exactly actually equivalent to their own breadth but not more, for the place of the spit is considered like breached/broken through part, and when one places appropriate S’khaha/festive covering for the Booth between each spit and there isn’t between them other than their own breadth, it is breached as it stands and is invalid, but by force, the space that is between them a bit more than their breadth.",
                "החוטט בגדיש – he took from the sheaves of grain below near the earth and made a cavity/space like the measure of a Sukkah and its festive covering, resulting that it is made and stands on its own.  But the Torah stated, “do/make the holiday of Sukkot” (Deuteronomy 16:13) but not from what is already made, but if there was a cavity within of a handbreadth among the seven [handbreadths], it is made for the purpose of the festive covering, and if he hallowed it out until he raised the cavity.opening to the measurement of the height of the Sukkah of ten-handbreadths, this [is not] the way it it is made, for he is not repairing/fixing anything other than the walls, and regarding the walls, we don’t say, “do/make” and not from something already made, for it is like a Sukkah that is less than ten [handbreadths]  and he hallowed it out in order to complete it for the ten [handbreadths required]."
            ],
            [
                "המשלשל – lowers, when he began to plait/weave the walls near the festive covering/S’khakh and weaved/plaited and came towards the bottom.",
                "שלשה טפחים פסולה – that is the measurement that the young kid/animal will pierce at one time and enter, as we say in such a manner that it is not a divider/separation.",
                "כיון שהגיע לעשרה כשרה – and even if they do not reach the festive covering and are removed from it a great deal.",
                "רבי יוסי אומר כשם שמלמטה למעלה – it is enough in the weaving/plaiting of the ten [handbreadths].",
                "כך מלמעלה למטה – and even if hey are higher than the ground a lot, for he holds that a hanging separation is permissible.  But the Halakha is not according to Rabbi Yosi.",
                "הרחיק את הסיכוך – it is not spoken about the height, but its width, when he left space between the wall and the festive covering of the Booth, in he length of the Sukkah or its width."
            ],
            [
                "בית שפחת – its roof is in the middle, and the walls are distant from the festive covering of the Sukkah, it is valid.",
                "אם יש מן הכותל לסכך שכר ארבע אמות פסולה – less than this is valid, and it is a traditional interpretation of a written law (dating from Moses as delivered from Sinai) that a curved wall (Talmud Sukkah 4a) [is valid] up to four cubits, and we see the roof of the house as if the top of the wall is crooked/curved and comes up to the valid festive covering of the Sukkah, but he should not sleep underneath it.",
                "וכן בחצר שהיא מוקפת אכסדרה – and he made the festive covering over the air-pace of the courtyard, far from the walls of the peristyle/covered place in front of the house, and the peristyle is a place surrounded by three divisions.",
                "סוכה גדולה – all where if he would take the festive covering of the Sukkah, it would be invalid, for there would remain seven handbreadths by seven handbreadths of festive covering, it would be valid.  This is a large Sukkah.",
                "שהקיפוה בדבר שאין מסככין בו – and especially  from the side we say that invalid S’khakh does not invalidate other than four cubits, for we require that the wall is curved, but in the middle of the Sukkah, it invalidates if it is four cubits, but the empty space where there is no festive covering at all whether in the middle or from the side, invalidates at three handbreadths."
            ],
            [
                "כמין צריף – which has no roof and the heads/tops of the walls touch each other from above [like the upside down letter “V”] and become distanced from each other from below.",
                "או שסמכה – or inclined the heads of the poles/reeds on the wall and they continue downwards slanting towards the ground.",
                "מפני שאין לה גג – and it is not recognized what is a roof and what is a wall, and a slanting tent is not called a tent, unless it has a roof of a handbreadth, and the Halakha is according to Rabbi Eliezer [who declares it invalid].",
                "מחצלת של קנים וכו' – a small mat, everyone does not argue that if it is merely for lying, they do not cover it with festive covering.  But they argue regarding a large one.  The first Tanna/teacher thinks that a mere large mat is made for covering and a mere small mat is made for lying.  And this is how it should be understood:  A large mat is made for covering, and if he expressed that he made it for lying, it [is liable] to receive ritual defilement and we don’t make the festive covering of the Sukkah with it, but for the festive covering, we cover the Sukkah with it.  This is how it should be understood – that the mere small mat is used for lying, but if he expressed that it is for the Sukkah covering, he covers the Sukkah with it.",
                "רבי אליעזר אומר אחת גדולה ואחת קטנה – undefined for lying, but if he made it for lying, as he stated, that is to say, they were made at their outset as undefined for lying, therefore, even the large one receives ritual defilement and we don’t cover [the Sukkah] with it.  But if he expressed that it is for the festive covering [of the Sukkah], we do cover [the Sukkah] with it.  But the Halakha is not according to Rabbi Eliezer."
            ]
        ],
        [
            [
                "הישן. לא יצא ידי חובתו – and as long as the bed will be ten handbreadths high, for then it is considered a tent and it is found that the tent interrupts between him and the Sukkah.  But the essential Mitzvah of Sukkah is eating, drinking sleeping.",
                "נוהגים היינו כו' – for he holds that a temporary tent does not come to cancel out a permanent tent.  But the Halakha is not according to Rabbi Yehuda.",
                "עבדים פטורים מן הסוכה – for it is a positive time-bound commandment for which women are exempt, and any commandment for which a woman is liable, a slave is liable.",
                "ולפי דרכנו למדנו – even though he did no specify other than mere profane talk (see  Talmud Sukkah 28a), that he was praising his servant, we learn that someone who sleeps under the bed, etc."
            ],
            [
                "רבי יהודה אומר אם אינה יכולה לעמוד בפני עצמה – Rabbi Yehuda according to his reasoning, who said that [regarding a] Sukkah we require a permanent dwelling.  But the Halakha is not according to Rabbi Yehuda.",
                "מדובללת – he did not lay the reeds together one next to another, but rather (see Talmud Sukkah 22a) one reed going up and another read going down, and through this, its sunlight is greater than its shade, and our Mishnah teaches us that we see as if they are lying evenly, and if this is he case, the shade is greater and fit/valid."
            ],
            [
                "בראש העגלה – even though it is unsteady and not fixed.",
                "בראש הספינה – on the sea, and the wind controls there and uproots it.",
                "כשרה – for it is a called a dwelling/residence.  And this can withstand the winds found on dry land.",
                "ועולין לה ביום טוב – since our Mishnah needs to teach the conclusion that they don’t ascend [to the Sukkah], the beginning of the Mishnah teaches, we ascend/go up.",
                "בראש האילן – he established his seat at the top and he made there partitions/walls and the cover of the festive booth (i.e., a ceiling of twigs or matting).",
                "כשרה – on the Intermediate Days of the Festival.",
                "ואין עולין לה ביו\"ט – for it was decreed by the Rabbis  that we don’t ascend upon a tree and we don’t use it lest he detach [a branch].",
                "שתים באילן – he supported most of the floor of the Sukkah on the tree, and he made around it at the top of the tree two walls and one was man-made on the ground and it supported the bottom of the Sukkah in the middle of the wall that he made on the ground and raised the wall from it and raised it ten [handbreadths].",
                "או שתים בידי אדם ואחת באילן – since for if he would take it, the bottom of the Sukkah would fall, and could not stand with the support of two [sides of the Sukkah] that are in the ground, and we don’t ascend it on Yom Tov/Holy Days of the Festival, for one is using the tree."
            ],
            [
                "והאילנות דפנות לה כשירה – and this is the case where the trees are thick and strong and don’t move when a frequent wind comes.  And it is also necessary to fill between the branches with straw and stubble so that wind will not move them, and all partitions that cannot stand with frequent wind is not a partition.",
                "שלוחי מצוה פטורים – for someone who engages with [the performance of] a commandment/Mitzvah is exempt from the Commandment, and not only are they exempt at the time that they are engaged with [another] Mitzvah, but even at a time when they are not engaged in it, for example, a person who goes to receive and welcome his teacher or to redeem captives is exempt, even at the time of his resting.",
                "חולין ומשמשיהן פטורים – and even those who are simply sick, and he who permits to annual a positive commandment of the Torah because of a mere illness, and is pained because of bad smell or because of bed-bugs and fleas where he is exempt, and similarly, those who walk on the path and those who guard the gardens and orchards, the Rabbis exempted them from the Sukkah, the reason is because it is written (Leviticus 23:42): “You shall live/dwell in booths [seven days; all the citizens of Israel shall live in booths],” like the way you live, and wherever there is a thing that because of that, he would leave from his dwelling, he can also leave from his Sukkah.  But one who makes his Sukkah from the outset in a place that is appropriate to be in pain while eating or sleeping, such as in a place where he is afraid of robbers while sleeping, but he is not afraid of thieves or robbers while eating, even regarding eating, he does not fulfill his obligation in that Sukkah, for since it is not appropriate to do within it all of his needs of eating and drinking and sleeping, for we require where he can reside, and this is a case where it is not like “living/residing.”",
                "אוכלים ושותים עראי – a small amount to remove his hunger, and his intention is to eat a meal afterwards."
            ],
            [
                "ואמרו העלום לסוכה – not according to the law, but they were stringent upon themselves, and we learn from this that whomever is stringent upon himself to not evat even an incidental meal (i.e., a snack) outside of the Sukkah, behold this is praiseworthy.",
                "אוכל פחות מכביצה – [he took it with a napkin].  On account of washing his hands and because of the blessing, he took less than an egg’s bulk, for had it been because of the Sukkah, we would say that one can eat an incidental meal outside of the Sukkah, and even more than an egg’s bulk."
            ],
            [
                "ארבע עשרה סעודות – two meals on each days for the seven days [of the Festival].",
                "אין לדבר קצבה – if he wanted to eat, he could not eat outside of the Sukkah; if he wanted to fast, he could fast, but it was not necessary for him.",
                "חוץ מלילי יו\"ט הראשון – and we derive it (Leviticus 23:6) “on the fifteenth day” and (Leviticus 23:33) “on the fifteenth day” from the holiday of Unleavened bread.  Just as eating Matzah on the first night is obligatory, but from here and onward it is optional, so [dwelling in the] Sukkah as well.",
                "ישלים בלילי יו\"ט האחרון – on the night of Shemini Atzeret/The Eighth Day of Solemn Assembly, but the Halakha is not according to Rabbi Eliezer in both of them."
            ],
            [
                "ב\"ש פוסלין – And the Halakha is according to the School of Shammai, whether in a large Sukkah and he is sitting at the opening of the Sukkah and his table is within the house, whether in a small Sukkah which does not support/squeeze together his head, the majority of his body and his table, everything is prohibited, as a decree lest he is drawn after his table."
            ],
            [
                "נשים ועבדים וקטנים כו' – as it states in the Bible (Leviticus 23:42): “all citizens in Israel [shall live in booths],” excluding the women, for even though they are obligated in the eating of Matzah on the first night of Passover, they are not obligated in [dwelling in] the Sukkah on the first night of the Holiday.",
                "קטן שאינו צריך לאמו – all who stir from their sleep and do not cry out: “Mommy, Mommy,” he doesn’t need his mother and is obligated [in dwelling in the Sukkah] but younger than this, he is exempt.  Ands such is the Halakha.  But specifically when he cries out and  repeats it and is not silent until his mother comes to him, he is called someone who needs his mother; but if he cries out one time and then is silent, he doesn’t need his mother."
            ],
            [
                "סוכתו קבע – if he has nice vessels and nice dining couches, he brings them up into the Sukkah.",
                "משתסרח המקפה – when the stiff dish (of grist, oil and onions) becomes spoiled, every cooked food that is neither soft nor hard but rather the formation of coagulated substance is called a stiff dish.  But most people detest a cooked dish like this, and a little bit of water ruins it completely.  And the stiff dish of pounded beans hastens to become ruined in rain more than other stiff dishes, and if rain fell until if he had before him a stiff dish of pounded beans, it would become ruined, and it is permitted to leave [the Sukkah] immediately.",
                "ושפך לו  - his master a pitcher on the face of the servant, that is to say, I have no use for your service, even here, these rains show that the Holy One, blessed be He does not accept their deeds with favor."
            ]
        ],
        [
            [
                "לולב הגזול פסול – as it is written (Leviticus 23:40):  “[On the first day] you shall take the product of hadar trees….,” that which belongs to you and after the owners despair, let it be his, for he acquires it through despair, nevertheless, it is a commandment/Mitzvah that comes through a transgression.",
                "והיבש פסול – for all of them require “beauty” and it is missing.",
                "של אשירה – a tree that is worshipped.",
                "ושל עיר הנדחת פסול – for it refers to burning.  But a Lulav requires a measurement, and these, since they exist for burning, their measurements are not valid.",
                "נקטם ראשו פסול – for there is no “beauty.”",
                "נפרצו עליו – and they are not attached other than through binding.",
                "נפרדו עליו – they are attached at the spine, but above they are separated to this side and that side like the branches of a tree.",
                "יאגדנו מלמעלה – if the leaves became separated, he should bind them in order that they ascend with the spine like the other Lulavim, but the Halakha is not according to Rabbi Yehuda.",
                "ציני הר הברזל – there are palm-trees where the leaves on their Lulavim/palm branches are very short and do not ascend the length of the spine.  If they are so long that the head of one reaches to the side of its root of the other, they are valid.",
                "כל לולב שיש בו שלשה טפחים – corresponding to the length of the myrtle/Hadas and a handbreadth more, in order to wave/shake it, for the Lulav is required for waving/shaking, as we will see further on (see Tractate Sukkah, Chapter 3, Mishnah 9).",
                "כדי לנענע בו – it is taught, and in order to wave/shake it, that is a handbreadth greater than the three handbreadths."
            ],
            [
                "נקטם ראשו פסול – But the Halakha is not according to the anonymous Mishnah, but rather according to Rabbi Tarfon who said further on (Tractate Sukkah, Chapter 3, Mishnah 4), that even if all three [of the myrtles/Hadasim] were broken off, they are valid.",
                "ענביו – the fruit that is upon it that is similar to grapes.",
                "מרובות מעליו פסול – they did not teach other those which are black or red, but if they are green, it is a species of the myrtle/Hadas and it is valid.",
                "ואין ממעטין אותן ביו\"ט – that he should have repaired them."
            ],
            [
                "נקטם ראשה פסולה – even this is not the Halakha.",
                "צפצפה – a kind of willow where its leaf is round,.",
                "ושל בעל – where it grew in the field but not in a brook, it is valid.  The words “willows of the brook” (Leviticus 23:40) were not said other than the fact that the Bible speaks in terms of words that are current."
            ],
            [
                "אפילו שנים קטומין – it is referring to the myrtles/Hadasim and in the Talmud (Sukkah 34b) it raises the objection if they are broken on the top they are invalid, for it requires three and all of them whole, but if it is broken off, it is valid, even to validate all three of them which are broken on the top.  And it finishes  that Rabbi Yishmael retrated from the beginning of his words that he would require three Hadasim and validates even two which are broken off at the time.  And this is the law if they did not bring them at all that they are broken off, according to the one who does not hold like this.",
                "אפילו שלשתן קטומין – for beauty is not required for the Hadas/myrtle.  And the Halakha is according to Rabbi Tarfon."
            ],
            [
                "של ערלה ושל תרומה טמאה פסול – as the Biblical verse states (Leviticus 23:40): “[On the first day] you shall take” – that it should be fitting for you.",
                "ואם נטל כשר – for it has the permission of eating it.",
                "ובית הלל מכשירין – for it is appropriate for the poor, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “The poor may be given Demai/doubtfully tithed produce.”",
                "בירושלים כו' – but not outside of Jerusalem, for we require, “for you” (ibid.), that it be fitting for you."
            ],
            [
                "עלתה חזזית – like thin blains/pustules.",
                "על רובו – it is one place, for we require the majority, but in two or three places, even on the minority, it is invalid.  And on its pestle-like protuberance on the blossom-end (i.e., of the Etrog/citron), even a little bit is invalid, for it appears there more than in the rest of the places.",
                "פטמתו – the beauty at its head, like the protuberance on the blossom end of the pomegranate.",
                "נקלף פסול – and specifically if was completely peeled off, but it is valid if only part of it [was peeled off]. And there are those who say the opposite – that if part of it was peeled off, it is invalid, for it appears like it is striped/speckled, but if it is completely peeled off, it is valid.  But that being peeled off is not that the peeling was removed until the whiteness that is in it appears, for this is lacking and invalid, but rather, that a thin crust/coating was peeled off from it and its appearance is green as at the beginning.",
                "ניקב – a perforated hole from side to side, even of a little bit of it is invalid, but if it is not perforated, and is not missing anything, such as when he inserts a thick peg/nail , if the puncture is as wide as an Issar, it is invalid; less than this it is valid.  And this puncture which is not missing a little bit is valid, as we teach further on that which is not perforated and is not as wide as an Issar.",
                "אתרוג הכושי – that grew here and is black is invalid.  But, a Cushite/dark-colored Etrog that grew in the land of Cush, which is its manner and is valid.",
                "ורבי יהודה פוסל – And the Halakha is according to Rabbi Yehuda.  And all of these are invalid on the First Day of the Festival [of Sukkot]., but on the Second Day of the Festival with the rest of the days, everything is valid."
            ],
            [
                "רבי יהודה אומר כביצה – But the Halakha is according to Rabbi Yehuda for less than an egg’s bulk is invalid.",
                "רבי יהודה אומר אפילו בשתי ידיו – And the Halakha is according to Rabbi Yosi."
            ],
            [
                "בגימוניות של זהב – folded gold threads like a little yoke, like (Isaiah 58:5): “…Is it like bowing the head like a bulrush [and lying in sackcloth and ashes…]?,” and the band surrounds it.",
                "במינו היו אוגדין אותו למטה – to fulfill the commandment of tying/binding, and this is for merely beauty, for Rabbi Yehuda according to his reasoning who said that a Lulav requires a bind, therefore, if he binds it with something not of its species, he would have five species (instead of four), and we hold that a Lulav does not require a band, therefore in this, the Halakha is according to Rabbi Meir."
            ],
            [
                "והיכן היו מנענעין – now the Tanna/teacher returns to that which we taught above (Tractate Sukkah, Chapter 3, Mishnah 1): Any Lulav that has in it three handbreadths in order to [hold it in his hand] and shake it, so we see that  it is a Mitzvah to shake it (Talmud Sukkah 37b).",
                "בהודו לה' תחלה – the beginning of the Biblical verse (Psalms 118:1).",
                "וסוף – the end of the Biblical verse, “for God’s lovingkindness endures forever” (Psalms 118:29).  But there are those who interpret the beginning of the first “Praise the LORD for He is good” (Psalms 118:1) and the end, and the end, the last “Praise the LORD [for He is good]” at the conclusion of Hallel (Psalms 118:29), and this makes sense.  And how does he shake it?  He moves it back and forth in order to prevent the evil winds, moves it up and down to prevent evil dew (Menahot 62a).  And when he moves it, he shakes it three times ad similarly when he moves it [back and] forth, and similarly when he moves it up and similarly going down, on each and every one three times.",
                "והם לא נענעו אלא באנא ה' הושיעה נא בלבד  - and this is not the Halakha but rather according to the words of the School of Hillel.",
                "יטול על שלחנו – if he forgot and did not take up the Lulav prior to eating, he interrupts his meal and take it up at his table."
            ],
            [
                "מי שהיה עבד או אשה או קטן וכו' – Whomever is not obligated in a matter cannot fulfill that obligation  on behalf of others.  Therefore, he must answer after him word by word what he recites.",
                "ותהא לו מארה – for he had not studied.",
                "עונה אחריו הללויה – on every word that he says, for that is how they are accustomed to respond after the recitation of Hallel on every single word, Hallelujah."
            ],
            [
                "מקום שנהגו לכפול – Each and every verse from (Psalms 116:21): “I praise You, [for You have answered me],” and below until the conclusion of Hallel, we double/recite this twice, because the entire chapter from “Praise the LORD, for He is good” (Psalms 116:1) until “I praise You, for You have answered me” (Psalms 116:21), all of it is doubled in the Bible, but from “I praise You” and below is not double; therefore, it became the practice to recite these Biblical verses twice.",
                "לברך אחריו – everything is according to the custom of the locale/country, but the Blessing before the [recitation of] Hallel is a Mitzvah in every place and is not dependent upon custom.",
                "הלוקח לולב מחבירו – an ignoramus.",
                "בשביעית – for the ignoramuses are suspect on the Seventh year [produce],  and assuming that the cost of the Lulav he can give him because the Lulav is a mere tree, and it has no [intrinsic] holiness of the Seventh year, but the cost of an Etrog/citron he cannot give him, for the fruits of the Seventh year must be removed in the seventh year, them and their value; therefore, it is necessary to take the Etrog from him as a gift and not to give him its monetary value, lest the ignoramus not remove them in the holiness of the Seventh Year."
            ],
            [
                "במקדש שבעה – as we expound (Leviticus 23:40): “[and you shall rejoice] before the LORD your God seen days” but not outside of Jerusalem for seven days.",
                "במדינה – in Jerusalem, and even though it is like that which is outside of Jesrusalem in this matter.",
                "ושיה יום הנף – of the Omer, that is on the sixteenth day of Nisan.",
                "כולו אסור – and at the time when the Temple existed, when they offered the Omer [sacrifice], they would eat new [grain] on that selfsame day, as it is written (Leviticus 23:14): “until you have brought [the offering of your God].” But, when the Temple had been destroyed, it is permitted from the Torah [to eat new grain] from when the sun rose in the East, as we say:  One verse says (ibid.): “Until that very day,” for it implies, when the sun rose in the East, and another verse states, “until you have brought” (ibid.); at the time when there isn’t Omer “until that very day.” But Rabban Yohanan ben Zakkai prohibited [new grain] the entire day, because speedily, the Temple should be rebuilt, and people will say that last year, did we not eat from when the sun rose in the east, and now also, we should eat."
            ],
            [
                "יום טוב ראשון וכו' – for we say further on (Tractate Sukkah, Chapter 4, Mishnah 2) that the command of [taking up and waving] the Lulav supersedes the Sabbath on the first Day of the Holy Day alone.  Therefore, they would bring to there their Lulavim/palm branches (literally, but it refers to the Four Species) from Friday.",
                "אין אדם יוצא וכו' – as it is written (Leviticus 23:40): “On the first day, you shall take [the product of hadar trees…..],” “you/yourself” – from that which is yours. , and if one’s fellow gave it to him as a gift even with the condition of returning it, it is called a gift, and he waves it and fulfills with it [his religious obligation] and afterwards he returns it to him.  But if he did not return it to him, it has been revealed retroactively that it was [actually] stolen in his hand from the outset, and he did not fulfill his [religious] obligation."
            ]
        ],
        [
            [
                "לולב וערבה  - Lulav/the festive wreath (the Four Species) for taking up, and the willow for going around the altar.",
                "ששה ושבעה – because sometimes they supersede the Sabbath and there would be seven, and sometimes, they don’t supersede the Sabbath and there isn’t other than six, and further on, it will explain it.",
                "והלל – to complete [its recitation] all eight days, which is not the case on Passover, because the [intermediate] days of the Festival [of Sukkot] are divided in their sacrifices.",
                "והשמחה – to eat the meat of peace offerings in the time of the Temple, as it is written (Deuteronomy 16:14):”\"You shall rejoice in your festival…” and there is no rejoicing at the time of the Temple other than through the meat of peace offerings as it is written (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing [before the LORD your God].”",
                "סוכה – to sit/dwell in the Sukkah",
                "וניסוך המים – with the daily morning offerings of the Festival.",
                "החליל – at the joyous procession to and from the well they would rejoice on the Festival [of Sukkot] in honor of the drawing of libation waters, and they would play on flutes and harps, and that flute does not supersede either the Sabbath nor the Festival day."
            ],
            [
                "לולב שבעה – for the first day [of Sukkot] supersedes the Sabbath because it has the essential [principle] from the Torah outside of Jerusalem, as it is written (Leviticus 23:40): “ On the first day you shall take [the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the LORD your God seven days].”",
                "ושאר כל הימים – if the First Day [of Sukkot] occurs on the other days of the week, and it is found that Shabbat occurs during the Intermediate Days of the Festival, it does not supersede [the Sabbath], and even though, from the Torah, all seven [are observed] in the Temple, the Sages preserved their decree  on the other days of the Festival [of Sukkot] since they lack the principle from the Torah outside of Jerusalem.  But by law, even in our times, the Lulav would supersede the Sabbath on the First Day of the Festival [of Sukkot], but because we are not expert in the establishment of the month, and lest that it is not the first day of the Festival, therefore, it does not supersede the Sabbath from doubt.  But the reason that they (i.e., the Sages) decreed to not take up the Lulav on the Sabbath, for in taking it up, there is no [violation] of work other than merely carrying, and it was decreed lest he take it in his hand and would walk to someone expert to learn the blessing and the order of the Wavings [of the Lulav] and cause to pass four cubits in the public domain, and that is the reason for the Shofar [which is prohibited to carry on Shabbat] and that is the reason for the Megillah [which is prohibited to carry on Shabbat]."
            ],
            [
                "יום שביעי של ערבה כו' – for the sake of recognition to know that it is from the Torah, that is to say, a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law), and because of this recognition, it was established that its seventh [day] supersedes the Sabbath in the Temple, for with the willow, they would make a circuit around the altar.  But today, it is not other than a custom of the Prophets that they directed the people to take the willow on the seventh day other than the willow in the Lulav, but we don’t make a blessing upon it."
            ],
            [
                "מוליכין את לולביהן להר הבית – the first day of the Festival [of Sukkot] that occurs on the Sabbath, they would bring their Lulavim from the eve of the Sabbath (i.e., Friday).",
                "החזנים – the sextons that were there for the needs of the community/congregation.",
                "על גב האצטבא – the open place of the Temple Mount which was surrounded by porticos to sit there and covering the festival booth (i.e., Sukkah) from above because of the rains.",
                "הזקנים – that worry that they would not be knocked down on the morrow when they would come to to take each person his Lulav.",
                "ומלמדין – The Jewish court (would teach] all the people to say that if my Lulav were to come into the hand of my fellow, it would be his as a gift, in order that it wouldn’t be for him either stolen or borrowed."
            ],
            [
                "נקרא מוצא – In the Gemara (Talmud Sukkah 45a) it states that its name is KALANIA.  And even today such is its name, and the willow is found there, and the place is a little bit distant from Jerusalem.  And the explanation of KALANIA is free from taxation.  And therefore, it is called Motza which is removed from the taxation of the king for the willows that they take from there.",
                "מרביות – large and tall branches eleven cubits high, and they place them on the base of the altar and their tops are upright and stretched on the altar by a cubit.",
                "אני הוא – in Gematria (the numerical value) of “We beseech you, O LORD”, and furthermore they are two names which are part of the name of “the world of creation.  Another explanation: when he and I are in trouble, I am with him on the path when in trouble, “Save us.”"
            ],
            [
                "גיגיות – golden utensils filled with water, in order that their leaves will not wither.",
                "חריות – branches of the palm tree that they would bring whether on weekdays or on the Sabbath, and not the willow, as it is written (Leviticus 23:40):  “boughs of leafy trees,” which are two, one for the Lulav and another for the Altar.  But the Halakha is not according to Rabbi Yohanan ben Beroka."
            ],
            [
                "מיד התינוקות שומטים את לולביהן – the older ones snatch/carry off/steal the Lulavim/palm branches from the hands of the younger children.",
                "ואוכלים – the older ones eat the citrons/Etrogim of the younger children, and there isn’t anything like stealing in this matter for such was how they acted out of joy.  Another commentary:  the little children would cast their Lulavim/palm branches from their hands and eat their Etrogim/citrons on the seventh day, but the older ones would not eat their Etrogim/citrons all that day, since it was designed for a Mitzvah for part of the day, it was designated for a Mitzvah for the entire day."
            ],
            [
                "לא יתיר – its band to take it (i.e., the Sukkah) down, for the entire day it is required.",
                "אבל מוריד – he would take down from there nice utensils and nice couches/mattresses  that he brought up into it (i.e., the Sukkah).",
                "מפני כבוד יו\"ט – so that it would appear as if he preparing it [for the place] where he will eat in it in the evening."
            ],
            [
                "מן השלוח – it is a spring that is near to Jerusalem.",
                "שער המים – One of the gates of the [Temple] courtyard is called this, on account of the fact that there they would bring in the flask of water for the libation of the Festival.",
                "תקעו הריעו – because it is stated (Isaiah 12:3): “Joyfully shall you draw water [from the fountains of triumph].”",
                "עלה בכבש – [the ramp] was on the southern side of the Altar.",
                "ופנה לשמאלו – for the libations were made in the south-west corner, and when he turns to the left, it is the first.",
                "שהיו משחירים פניהם – on account of the wine, and they were similar to silver which is black from the plaster.",
                "כמין שני חוטמין דקין – one snout in one bowl with one perforation in its nose, and the Kohen/priest would empty  into the mouth of the bowls and libations would cause an uninterrupted flow/splash and descend through the spouts on the roof of the Altar, and on the Altar was a perforation  where the wine and the water would go down to pits by the side of the altar into which the remainder of the libations were poured which are cavities and very deep.",
                "אחד מעובה ואחד דק – one of the perforations was thick, and that was the one for wine, and one that was thin was for the water.",
                "כדי שיהיו כלין שניהן בבת אחת – for the water would hurry to leave more than the wine, for the wine was thicker and took longer to leave, therefore, the perforation for wine was fatter than the thin perforation for water, in order that they can be emptied at the same time.",
                "ה\"ג מערבי של מים, מזרחי של יין – the bowls were placed near the corner nearest this one for the one and the other for the other, one to the western side and one more inside of it, that is, to the east.",
                "ר' יהודה אומר וכו' – in two things he disagreed; on the three logs he disagreed and on the seventh [day] that was stated by the first Teacher.  And Rabbi Yehuda came to say that even on the eighth day they would pour a libation, but the Halakha is not according to Rabbi Yehuda.",
                "הגבה את ידך – in order that it could be seen if he was placing water in the bowl, for the Sadducees didn’t accept the libation of the water.",
                "שפעם אחת נסך – one Sadducee [offered a libation] with the water on his feet."
            ],
            [
                "שאינה מקודשת – if it was not prepared for the Divine service on the Altar.  For if he brought it while sanctified, he would invalidate it through leaving it overnight, for all Divine service utensils  are sanctified, as it is written (Exodus 30:29): “whatever touches them shall be consecrated,” and all that is holy, the sanctity of the body is invalidated by remaining overnight.",
                "היה ממלא מן הכיור – and even though the jug was sanctified as vessels dedicated to the Temple service and which sanctifies its waters, they are not invalidated by remaining overnight, because they would let it down from the evening into a pit, as it states in [Tractate] Yoma (Chapter 3, Mishnah 10): “And he too made a mechanism for the laver so that its water should not be invalidated by being kept overnight.”",
                "שהמים והיין המגולין – that is the reason that if it was revealed, he would fill from the laver and would not offer a libation [from them] for the water [and the wine] that are revealed are invalid for the altar."
            ]
        ],
        [
            [
                "החליל – many kinds of musical instruments were there, and by the name of the flute, as its sound is heard more than the others, all of them are called by its name.",
                "חמשה וששה – sometimes five [days] and sometimes six [days].  If the first day of the Festival [of Sukkot] occurs on Shabbat, the flute [is sounded] for six [days]; if it (i.e., the first day of the Festival of Sukkot) falls on the other days of the week, the flute [is sounded for] five days, because it does not supersede neither the Sabbath nor the Holy Days [of the Festival].",
                "שמחת בית השואבה – because all of this rejoicing is on the drawing of waters of libation, they called it the Rejoicing of the House of Drawing on account of (Isaiah 12:5): “Joyfully shall you draw water [from the fountains of triumph].”"
            ],
            [
                "תקון גדול – they would surround it with balconies (see Talmud Sukkah 51b), and would place the women above and the men from below, in order that they would not come to act with irreverence.",
                "בראשיהן – at the top of each Menorah/candelabrum."
            ],
            [
                "מבלאי מכנסי כהנים – from the rags of the pants of the Kohanim/priests, and from their old belts.",
                "היו מפקיעים – they tear them to make wicks.",
                "שלא היתה מאירה – because the Menorahs/candelabrums were fifty cubits tall and the Tempe Mount was tall and its light would shine throughout the entire city."
            ],
            [
                "באבוקות של אור – with four torches or eight (Talmud Sukkah 53a), this one who throw it and the other person would receive it.",
                "דברי שירות ותשבחות – there were those from them that would say:  “Happy is our childhood that we did not embarrass our elders,” these are our pious ones and men of deeds.  And there were those who would say: “Happy are our elders who atoned for our childhoods,” these are the repentant individuals.  Both groups would say: “Happy are those who did not sin, and he he who did sin and was pardoned.”",
                "שעליהם הלוים עומדים בשיר – at the joy of the house of the water-drawing.  But the platform for the song of the [sacrificial] offering was near the altar.",
                "תקעו והריעו ותקעו – this was a sign to go and fill up water for libations from the Shiloah.",
                "הגיעו לעזרה – to the ground of the Women’s courtyard.",
                "הפכו פניהם למערב – to the side of the courtyard and the Temple, in order to state this matter.",
                "שונין – they would repeat saying.",
                "אנו ליה – they would prostrate and give thanks on what had taken place.",
                "וליה עינינו – to trust in what will come."
            ],
            [
                "שלש לפתיתת שערים – When they open the gates of the courtyard, they would sound [the Shofar] with a Tekiah (a succession of connected notes), Teruah (a tremolo) and a Tekiah, and it would be considered to them as three Tekiot.",
                "ותשע לתמיד של שחר – when they would offer the daily libations, the Levities would recite songs, and [during] three periods they would stop, and during each period the Kohanim would sound [the Shofar] Tekiah, Teruah, Tekiah, and the people would prostrate themselves [the Tekiah, Teruah, Tekiah would be considered to them as three], hence there were nine Tekiot.",
                "להבטיל העם ממלאכה – the first Tekiah [in order to] suspend [from working] the people that are in the fields, the second Tekiah [caused] that the shutters would be removed and the stores would be locked, and at the third Tekiah, he removed what had to be removed and hid what had to be hidden what had been warmed and they kindled the candles.",
                "ושלש להבדיל בין קודש לחול – after the first soundings [of the Shofar] , he delayed in order to roast a small fish, and he then [sounds] a Tekiah, and Teruah and a Tekiah.  These three later soundsings to announce that the day has been sanctified.",
                "שלש לפתיחת שערים – of the courtyard where they sound the Shofar daily.",
                "ושלש לשער עליון – as we have said above (Tractate Sukkah, Chapter 5, Mishnah 4), two Kohanim stood at the upper gate and when the cock crowed, they would [sound] the Tekiah, the Teruah and the Tekiah.",
                "ושלש לשער התחתון – as it is taught above (ibid.), whent hey arrived at the courtyard, they sounded the Tekiah, Teruah and Tekiah, and they lengthen them until they reached the lowest gate, as it is aught, they would continue to sound the Shofar until they arrived at the gate that leaves from the east, and thus they called the three of the lowest gate, and the three of the tenth ascending step are not considered, for this Tanna/teacher holds like Rabbi Eliezer ben Yaakov who stated that they do not sound the Shofar at the tenth step/ascent.",
                "ושלש למילוי המים – after they drew the water and came to the Temple courtyard through the Water Gate, they sounded the Tekiah, Teruah and Tekiah.",
                "על גבי המזבח – as it is taught in the Mishnah of [the fourth] chapter of [Tractate Sukkah], “Lulav V’Aravah/the palm branch and the willow (Mishnah 5), and they put them standing up on the altar, they sounded the Tekiah, the Teruah and the Tekiah.  But our Tanna did not bring here [the case] when the Eve of Passover occurs on Shabbat, when the Passover sacrifice is slaughtered in three classes/groups and there were many soundings of the Shofar there, because it was not all that frequent when the Eve of Passover would occur on Shabbat.  And that which is taught in the Mishnah (our text, Tractate Sukkah, Chapter 5, Mishnah 5; see also Tractate Arakhin, Chapter 2, Mishnah 3 for a similar phrasing), that we don’t add to the forty-eight sounds of the Shofar, it is not exact., for when the Eve of Passover falls on the Shabbat, there are times when they add up to fifty-seven sounds of the Shofar."
            ],
            [
                "יום טוב הראשון של חג וכו' – there were twenty-four divisions for duty for the Kohanim/priests in the Temple and all of them ascend for the Festival [of Sukkot] and all of them are worthy of the obligatory sacrifices that come on account of the Festival, and sixteen divisions for duty offer sixteen cattle, which are thirteen bulls and two rams and one goat, hence, there remained eight divisions of duty for the fourteen sheep, six of the divisions of duty from the eight would each offer two lambs, which are twelve lambs and the rest of them, the remaining two divisions of duty, would offer one apiece.",
                "בשני – when one of the bulls is diminished and there remained nine divisions for duty for fourteen sheep, five of them would offer two apiece, which is ten.  But the rest which are the remaining four divisions for duty each one offers one lamb.",
                "בשלישי – when another bull is diminished from the bulls [offered], and there remained ten divisions of duty for fourteen lambs.  Four divisions of duty would offer two apiece, which is eight, and the rest [offer] one apiece, six lambs for six divisions of duty.",
                "בשביעי כולו שוין – the divisions of duty [are equal.  And they offer equivalent [numbers] of lambs, for each one offers one each, for there are only seven bulls, two rams and one goat for ten divisions of duty.  There remained fourteen lambs for fourteen divisions of duty.",
                "בשמיני חוזרים לפייס כברגלים – one bull, one ram and seven sheep which are offered on the eighth [day of Solemn Assembly/Shemini Atzeret] which are not offered according to the order of the sacrifices of the Festival [of Sukkot] according to the order of the divisions of duty, but each of the divisions of duty come and appease them [through a lottery], just as they appease during the rest of the Festivals.  And the order of the allotment is described in the first chapter of Yoma (actually, in the second chapter, Mishnayot 2-4).",
                "אמרו משמר שהקריבו פרים היום – they would not offer bulls on the morrow, for the division of duty that offered lambs yesterday, we don’t allow them , but they return in the nighttime."
            ],
            [
                "באימורי הרגלים – in what is offered on the Festivals, that is to say, the sacrifices that are offered on the Festivals, where all the divisions of duty for priests were equivalent, such that the breast and the foreleg of the Festival peace-offerings  of each and every person and the burnt offerings made for appearance [in the Temple] and of the Additional offerings/Musaf  of the community and the goats of the sin-offerings.",
                "ובחלוק לחם הפנים – when the Shabbat occurred during the festival, for on the Sabbath they would remove it and set up another, as it is written (Leviticus 24:8): “He shall arrange them before the LORD regularly every sabbath day…”",
                "ובעצרת – when it occurred on Shabbat, and there is division/distribution of the Hametz/leavened two loaves [of Shew Bread] and the distribution of the Shew Bread when it is unleavened, we say to each and every one that we are giving him their portion of the shewbread, “here you have unleavened.” For since we do not divide a sacrifice corresponding to a sacrifice, but from each sacrifice each person takes his portion, as we derive it from (Leviticus 7:10): “[But every other grain offering, with oil mixed in or dry,] shall go to the sons of Aaron all alike,” therefore, we announce to him when we give him his portion, whether from unleavened bread or from leavened bread.",
                "משמר שזמנו קבוע – to serve on this Shabbat where a Festival occurs during it.",
                "מקריב תמידין – which are not for the Festival.",
                "נדרים ונדבות – which had been vowed or donated all year long and they were brought on the Festival.",
                "וכל קרבנות צבור – which includes the bull for the unconscious/forgetful matter of the entire community and the goats for idolatry when the court erred collectively in their teaching and most of the community followed their decision, and if it this occurred on the Festive, the division of duty whose time is fixed  offers that sacrifice.",
                "מקריב את הכל – to include the altar’s summer time (a time when the altar was unemployed for private offerings, and the free-will burnt offerings had to be supplied from the Temple fund – see Mishnah Shekalim, Chapter 4, Mishnah 4 and Talmud Sukkah 56a), when it is unused for the offerings of the daily offerings have ceased and they do not bring thee vows or donations, they take from the excess monies from the remnant of the Temple treasury for congregational sacrifices and purchase from it burnt-offering sacrifices and offer them, and they are donations of the community, and even those if they were offered on the Festival, the priestly division of duty  whose time is fixed offers them.",
                "בין מלפניה בין מלאחריה – if Yom Tov/The Jewish Festival fell after Shabbat, even though there would not be a Sabbath during the Festival, even so, since it is necessary to advance their coming from Friday for the Festival, for on the Sabbath, they would not be able to come, we divide the shewbread [between them].  And similarly, if the eighth day came before it on Friday/the Eve of the Sabbath, even though there is no Sabbath in the midst of the Festival, we divide it [among them], for they would not be able to go."
            ],
            [
                "חל להיות יום אחד מפסיק בינתיים – such as when the first day of the Festival occurs on Monday, when they could come on Sunday and they advanced their arrival to the previous Friday, or if the last day of the Festival occurs on Thursday, and they are able to go on Friday, but they were detained there on that Shabbat.  All the divisions of duty that tarried there do not take other than the two loaves [of shewbread].",
                "ומשמר שזמנו קבוע נוטל י' – and they divide them up between the division of duty that enters and the division of duty that leaves in the manner of all the weeks of the year.",
                "הנכנס נוטל ו' – that the divisions of duty are exchanged on Shabbat, this one works in the morning and that one works in the evening.",
                "הנכנס נוטל שבע – they take an extra two loaves as compensation for the locking of the Temple doors when they lock the doors that were opened by the departing division of duty in the morning.  But the Halakha is not according to Rabbi Yehuda.",
                "הנכנסים חולקים – between them is the bread that arrives for their portion.",
                "בצפון – in order that it would appear to all that they are entering, and the north is essential, for it is fixed for the slaughtering of the Holy of Holies.",
                "והיוצאים חולקים בדרום – so that it would appear that they are departing and taking leave, therefore they changed their place  towards a direction that is not essential.",
                "בילגה – the name of a family.",
                "לעולם חולקת בדרום – and even when it enters, it is a fine that they (i.e., the Rabbis) placed upon them.",
                "וטעבתה קבועה – twenty four rings were in the Temple courtyard at the place of the slaughtering [in the Temple] for the twenty-four divisions of duty of the Priests, and the rings of each division of duty were open on one side and turned upwards and they would bring in the neck of the animal into it and go back and turn its opening downwards into the floor, and the ring of Bilgah was fixed and never turned, and they needed to use that of others, and it was a disgrace for it (i.e., this family).",
                "וחלונה סתומה – the windows were in the chamber of the slaughtering-knives (see Mishnah Middot, Chapter 4, Mishnah 7), where they would hide their knives.  But the window of the division of duty of Bilgah was closed, and the rabbis fined them because of something that happened, that one woman from the Bilgah division of duty , and Miriam the daughter of Bilgah was her name, was guarded and married to  one of the captains of the Grecian kings (see Talmud Sukkah 56b), and when the Greeks entered the Temple, she went and struck the altar with her sandal and said:  “Lucas, Lucas” {which means, “wolf, wolf,” in the Greek language] (an opprobrious epithet of the altar), “how long will you withhold the money of Israel  and you don’t stand up for them at the hour of their need/distress?”  And when the Sages heard of this matter, they established her ring and blocked up the window of the entire division of duty, for they said that if not that she had heard from her father that he was despising the Divine service, she would not have said this.  But because of her father, they (i.e., the Sages) fined the entire family, for woe it is for the wicked and woe to his neighbor; good for the righteous and good for his neighbor."
            ]
        ]
    ],
    "versions": [
        [
            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
            "http://sefaria.org/"
        ]
    ],
    "heTitle": "ברטנורא על משנה סוכה",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Bartenura",
        "Seder Moed"
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}