משנה: הָעוֹשֶׂה סוּכָּתוֹ כְּמִין צְרִיף אוֹ שֶׁסְּמָכָהּ לַכּוֹתֶל רִבִּי אֱלִיעֶזֶר פּוֹסֵל מִפְּנֵי שֶׁאֵין לָהּ גַּג. וַחֲכָמִים מַכְשִׁירִין. מַחֲצֶלֶת קָנִים מַחֲצֶלֶת גְּדוֹלָה עֲשָׂאָהּ לִשְׁכִיבָה מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ. וּלְסִיכּוּךְ מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַחַת גְּדוֹלָה וְאַחַת עֲשָׂאָהּ קְטַנָּה לִשְׁכִיבָה מְקַבֶּלֶת טוּמְאָה וְאֵין מְסַכְּכִין בָּהּ וּלְסִיכּוּךְ מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טוּמְאָה: MISHNAH: If one makes his sukkah as a shed207More like a tent in that it has no solid walls but the walls are slanting and serve as a roof. or that he supported it on a wall208The roof is rectangular, one end is supported by a wall, the other on the ground. The Sages hold that walls are not required by the biblical text; they accept a sukkah which is all roof., Rebbi Eliezer disqualifies because it has no roof but the Sages qualify it. A large reed mat made to lie on is susceptible to impurity209Any implement of any kind made to sit or lie on is biblically susceptible to severe impurity; this includes reed and bast mats (Mishnah Kelim20:7). The majority holds that small mats always are made to lie on; these are always disqualified from being used as roofing; only mats too large to be used as mattresses are possible candidates for roofing materials of a sukkah which must be impervious to impurity. and one may not use it as roofing; if made as roofing it is not susceptible to impurity and one may use it as roofing. Rebbi Eliezer says either large or small if made to lie on it is susceptible to impurity and one may not use it as roofing; if made as roofing one may use it as roofing and it is not susceptible to impurity.
הלכה: מוֹדֶה רִבִּי לִיעֶזֶר לַחֲכָמִים שֶׁאִם הָֽיְתָה נְתוּנָה עַל אַרְבָּעָה אֲבָנִים אוֹ שֶׁהָֽיְתָה גְבוֹהָה מִן הָאָרֶץ פּוֹתֵחַ טֶפַח שֶׁהִיא כְשֵׁירָה. תַּנֵּי. הָעוֹשֶׂה סוּכָּתוֹ כְבֵית יַעַר הַלְּבָנוֹן כְּשֵׁירָה. לְמִי נִצְרְכָה. לְרִבִּי לִיעֶזֶר. HALAKHAH: Rebbi Eliezer agrees with the Sages that it is qualified if it is built on four stones or otherwise elevated from the ground at least one hand-breadth210Babli 19b; Tosephta 1:10.. It was stated: If one builds his sukkah like the house of the Lebanon Forest2111K. 7:2–5, built on cedar pillars with a slanting transparent roof. it is qualified. For whom is this needed? For Rebbi Eliezer.
אַבָּא בַּר בַּר חָנָה בְשֵׁם רִבִּי יוֹחָנָן. בְּמַחֲצֶלֶת אוּשָׁא שָׁנוּ. אָמַר רִבִּי לִיעֶזֶר. [סְתָם] מַחֲצָלוֹת אוּשָׁא טְמֵאוֹת עַד שֶׁיַּעֲשֵׂם אוֹהָלִים. סְתָם מַחֲצָלוֹת טְיבֵּרִיָּא טְהוֹרוֹת עַד שֶׁיַּעֲשֵׂם לִשְׁכִיבָה. רִבִּי יִצְחָק בַּר חֲקוּלָה רִבִּי שִׁמְעוֹן בֵּרִבִּי הוֹרוֹן בְּאִילֵּין עַל פֶּתַח הֶחָנוּיוֹת שֶׁהֵן טְהוֹרוֹת. הוֹרֵי רִבִּי אִימִּי. אֲרוּגָה טְמֵיאָה. מָהוּ לְסַכֵּךְ בָּהּ. מַחֲלוֹקֶת רִבִּי לִיעֶזֶר וַחֲכָמִים. רִבִּי יִצְחָק בֵּרִבִּי לָעְזָר הוּרֵי מִדּוֹחֲק לְהַתִּיר רָאשֵׁי מַעֲדָנִים וּלְסַכֵּךְ בָּהֶן. תַּנִּינָן. וְכֵן הַמַּתִּיר רָאשֵׁי מַעֲדַנִּים טְהוֹרָה. וְאַתְּ אֲמַר הָכֵן. Abba bar bar Ḥana212His father was Abba bar Ḥana. One refrains from calling a posthumous child by his real name, A ben A, not to publicize his unlucky fate. in the name of Rebbi Joḥanan: They formulated this213The Mishnah is formulated only for mats which may be presumed to be made for sitting or lying on, which may become impure even before being used. In all statements about implements being pure or impure, “impure” means susceptible to impurity, “pure” means impervious to impurity. for Usha mats. Rebbi Eliezer214Probably one should read “R. Eleazar.” said, [normally]215Corrector’s addition from the following sentence. The word is missing in the Babli, 19a/b. Usha mats are impure unless made for tents. Normally Tiberian mats216Usha mats were made to sit on, Tiberias mats were made to be used on walls or as door fillers. are pure unless made for sitting. Rebbi Isaac bar Ḥaqula, Rebbi Simeon ben Rebbi instructed about those on the doors of stores that they are pure217Since they are used as part of a building, they must be impervious to impurity irrespective of the way they are made.. Rebbi Immi instructed that woven ones are impure. May one use them for roofing? The disagreement of Rebbi Eliezer and the Sages218The disagreement about small mats mentioned in Note 209.. Rebbi Isaac ben Rebbi Eleazar instructed in distress to untie the knots219Woven mats whose loose ends are tied together instead of a seam. If these are untied, the entire mat will slowly disintegrate; therefore it is considered no longer usable for its original purpose, and susceptibility to impurity induced by this intended use is eliminated. and use them as roofing. We have stated220Mishnah Kelim20:7.: “And similarly if one unties the knots it is pure,” and you are saying so221There is no reason to forbid these mats as roofing even if there is no emergency situation.?