2ב׳
1 א

הַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רַבִּי יְהוּדָה, נוֹהֲגִין הָיִינוּ, שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים, וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רַבִּי שִׁמְעוֹן, מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה, וְאָמַר לָהֶן רַבָּן גַּמְלִיאֵל לַזְּקֵנִים, רְאִיתֶם טָבִי עַבְדִּי, שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסֻּכָּה, לְפִיכָךְ יָשֵׁן הוּא תַּחַת הַמִּטָּה. וּלְפִי דַרְכֵּנוּ לָמַדְנוּ, שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ:

One who sleeps under a bed in a sukkah has not fulfilled his obligation. Rabbi Yehudah says, "We practiced the custom of sleeping under a bed [in the sukkah] in the presence of the elders, and they never said a thing to [stop] us." Rabbi Shimon says: It happened that Tavi, the slave of Raban Gamaliel, would sleep under a bed [in the sukkah], and Raban Gamaliel said to the elders, "Have you seen my slave Tavi? He is a disciple of the Sages, and he knows that slaves are exempt from [the obligations pertaining to] the sukkah; therefore, he sleeps under a bed." And thus in accordance with our way we deduce that one who sleeps under a bed [in a sukkah] has not fulfilled his obligation.

2 ב

הַסּוֹמֵךְ סֻכָּתוֹ בְּכַרְעֵי הַמִּטָּה, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵינָהּ יְכוֹלָה לַעֲמֹד בִּפְנֵי עַצְמָהּ, פְּסוּלָה. סֻכָּה הַמְדֻבְלֶלֶת, וְשֶׁצִּלָּתָהּ מְרֻבָּה מֵחַמָּתָהּ, כְּשֵׁרָה. הַמְעֻבָּה כְמִין בַּיִת, אַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ, כְּשֵׁרָה:

If one supports his sukkah with the legs of a bed, it is valid. Rabbi Yehudah says: if it cannot stand on its own, it is invalid. A sukkah that is thinning, and that its shade [i.e. the area below the covered parts of the sekhakh] is greater than its sun, is valid. (A sukkah) that [its sekhakh] is dense like [the roof of] a house, even though the stars are not visible through it, it is valid.

3 ג

הָעוֹשֶׂה סֻכָּתוֹ בְּרֹאשׁ הָעֲגָלָה אוֹ בְּרֹאשׁ הַסְּפִינָה, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. בְּרֹאשׁ הָאִילָן אוֹ עַל גַּבֵּי גָמָל, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שְׁתַּיִם בָּאִילָן וְאַחַת בִּידֵי אָדָם, אוֹ שְׁתַּיִם בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שָׁלשׁ בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. זֶה הַכְּלָל, כֹּל שֶׁנִּטַּל הָאִילָן וִיכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב:

If one constructs his sukkah on top of a wagon or on top of a ship, it is valid, and one may ascend to it on the festival. If [one constructed it] on top of a tree or on the back of a camel, it is valid, but one may not ascend to it on the festival. If two [walls of the sukkah are formed] by a tree and one by human hands, or two by human hands and one by a tree, it is valid, but one may not ascend to it on the festival. If three [walls are formed] by human hands and one by a tree, it is valid, and one may ascend to it on the festival. This is the rule: any [sukkah] that can stand on its own even if one removed the tree, it is valid, and one may ascend to it on the festival.

4 ד

הָעוֹשֶׂה סֻכָּתוֹ בֵּין הָאִילָנוֹת, וְהָאִילָנוֹת דְּפָנוֹת לָהּ, כְּשֵׁרָה. שְׁלוּחֵי מִצְוָה פְּטוּרִין מִן הַסֻּכָּה. חוֹלִין וּמְשַׁמְּשֵׁיהֶן פְּטוּרִין מִן הַסֻּכָּה. אוֹכְלִין וְשׁוֹתִין עֲרַאי חוּץ לַסֻּכָּה:

If one constructs his sukkah amid the trees, and the trees form its walls, it is valid. Individuals sent as emissaries to perform a mitzvah are exempt from [the obligations pertaining to] the sukkah. Individuals who are sick, and those who attend to them, are exempt from the sukkah. One may eat or drink incidentally [but not as part of an established meal] outside of the sukkah.

5 ה

מַעֲשֶׂה וְהֵבִיאוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי לִטְעוֹם אֶת הַתַּבְשִׁיל, וּלְרַבָּן גַּמְלִיאֵל שְׁתֵּי כוֹתָבוֹת וּדְלִי שֶׁל מַיִם, וְאָמְרוּ, הַעֲלוּם לַסֻּכָּה. וּכְשֶׁנָּתְנוּ לוֹ לְרַבִּי צָדוֹק אֹכֶל פָּחוֹת מִכַּבֵּיצָה, נְטָלוֹ בַמַּפָּה וַאֲכָלוֹ חוּץ לַסֻּכָּה, וְלֹא בֵרַךְ אַחֲרָיו:

It happened that a [cooked] dish was brought to Raban Yochanan ben Zakai for him to taste, and to Raban Gamliel [were brought] two dates and a jar of water, and each of them said, "Bring them up to the sukkah." But when [a quantity of] food less that the equivalent of an egg [in volume] was given to Rabbi Tzaddok, he took it in a napkin and ate it outside of the sukkah, and did not make a blessing after it.

6 ו

רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבַּע עֶשְׂרֵה סְעוּדוֹת חַיָּב אָדָם לֶאֱכֹל בַּסֻּכָּה, אַחַת בַּיּוֹם וְאַחַת בַּלָּיְלָה. וַחֲכָמִים אוֹמְרִים, אֵין לַדָּבָר קִצְבָה, חוּץ מִלֵּילֵי יוֹם טוֹב רִאשׁוֹן שֶׁל חָג בִּלְבָד. וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, מִי שֶׁלֹּא אָכַל לֵילֵי יוֹם טוֹב הָרִאשׁוֹן, יַשְׁלִים בְּלֵילֵי יוֹם טוֹב הָאַחֲרוֹן. וַחֲכָמִים אוֹמְרִים, אֵין לַדָּבָר תַּשְׁלוּמִין, עַל זֶה נֶאֱמַר (קהלת א) מְעֻוָּת לֹא יוּכַל לִתְקֹן, וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת:

Rabbi Eliezer says: One is obligated to eat fourteen meals in the sukkah, one in the morning, and one at night [on each of the seven days of the festival]. And the Sages say: the matter does not have a dictated amount, except on the first nights of the festival [when there is an obligation to have a meal]. And Rabbi Eliezer also said: One who did not eat [a meal in the sukkah] on the first night of the festival can compensate [for his obligation by having a meal] on the last night of the festival. And the Sages say: in such a matter there is no compensating; regarding this it was said: "That which is defective cannot be amended, and the deficiency cannot be counted."

7 ז

מִי שֶׁהָיָה רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, לֹא כָךְ הָיָה מַעֲשֶׂה, שֶׁהָלְכוּ זִקְנֵי בֵית שַׁמַּאי וְזִקְנֵי בֵית הִלֵּל לְבַקֵּר אֶת רַבִּי יוֹחָנָן בֶּן הַחוֹרָנִי, וּמְצָאוּהוּ שֶׁהָיָה יוֹשֵׁב רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, וְלֹא אָמְרוּ לוֹ דָבָר. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, מִשָּׁם רְאָיָה, אַף הֵם אָמְרוּ לוֹ, אִם כֵּן הָיִיתָ נוֹהֵג, לֹא קִיַּמְתָּ מִצְוַת סֻכָּה מִיָּמֶיךָ:

If one's head and the majority of one's body is inside the sukkah, and one's table [upon which one is eating] is in the house, Beit Shamai invalidate it, and Beit Hillel validate it. [The scholars of] Beit Hillel said to [the scholars of] Beit Shamai, "Did it not happen that the elders of Beit Shamai and the elders of Beit Hillel went to visit Rabbi Yochanan ben Hachoroni, and they found him sitting with his head and the majority of his body inside the sukkah, while his table was in the house, and they did not say a thing to [stop] him." The [scholars of] Beit Shamai responded to them, "[Can one really bring] a proof from there?! They did in fact say to him, 'If such has been your custom, you have never fulfilled the mitzvah of sukkah in all your days!'"

8 ח

נָשִׁים וַעֲבָדִים וּקְטַנִּים, פְּטוּרִים מִן הַסֻּכָּה. קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ, חַיָּב בַּסֻּכָּה. מַעֲשֶׂה וְיָלְדָה כַלָּתוֹ שֶׁל שַׁמַּאי הַזָּקֵן וּפִחֵת אֶת הַמַּעֲזִיבָה וְסִכֵּךְ עַל גַּבֵּי הַמִּטָּה בִּשְׁבִיל הַקָּטָן:

Women, slaves, and minors are exempted from [the obligations pertaining to] the sukkah. A minor who no longer needs [to be with] his mother, is obligated in the sukkah. It happened that the daughter-in-law of Shamai the elder gave birth [to a son, around sukkot], and he [Shamai] removed some of the ceiling's plaster and covered [the empty space] with sekhakh over the bed, on behalf of the minor.

9 ט

כָּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. יָרְדוּ גְשָׁמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַח הַמִּקְפָּה. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו:

During the whole seven days [of the festival] one makes his sukkah [his] permanent [dwelling], and his house [a] temporary [dwelling]. If rains fell, starting when is one permitted to clear out [of the sukkah]? When a stiff dish [of food] would be spoiled. They [the elders] illustrate this with a parable: To what can this matter be compared? To a slave who came to pour a goblet for his master, and he [the master] poured a bowl-full [of water] in his face.