Sukkah — Talmud Yerushalmi

Sukkah

Sukkah — Talmud Yerushalmi su Beth HaMidrash: il testo ebraico e la sua traduzione italiana, con Rashi e i grandi commentatori. Gratis, online.

משנה: סוּכָּה שֶׁהִיא גְבוֹהָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה פְּסוּלָה. וְרִבִּי יְהוּדָה מַכְשִׁיר. וְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים וְשֶׁאֵין לָהּ שָׁלֹשׁ דְּפָנוֹת וְשֶׁחַמָּתָהּ מְרוּבָּה מִצִּלָתָהּ פְּסוּלָה.MISHNAH: A sukkah which is higher than twenty cubits is disqualified; Rebbi Jehudah qualifies it is its roofing, סְכָךְ, which has to be temporary and made from vegetable material, giving little protection from the rain, the roofing always should be visible to any person inside the sukkah.. It is disqualified if it is not ten hand-breadths high, or does not have three walls 1:8) gives the name of sukkah to a watchman’s shelter from the sun, a roof over 4 poles without any walls, this does not apply to the holiday hut which must be a dwelling place., or where the sunshine is larger than the shade.

הלכה: סוּכָּה שֶׁהִיא גְבוֹהָה כול'. רִבִּי יוֹסֵי אָמַר לָהּ סְתָם. רִבִּי אָחָא בְשֵׁם רַב. וְרַבָּנִן יָלְפִין לָהּ מִפִּיתְחוֹ שֶׁלְהֵיכָל. וְרִבִּי יוּדָה יְלִיף לָהּ מִפִּתְחוֹ שֶׁלְאוּלָם. אִם מִפִּתְחוֹ שֶׁלְאוּלָם דַּיוֹ אַרְבָּעִים אַמָּה. דְּתַנִּינָן תַּמָּן. פִּתְחוֹ שֶׁלְאוּלָם גּוֹבְהוֹ אַרְבָּעִים אַמָּה. וְרָחְבּוֹ עֶשְׂרִים אַמָּה. תַּנֵּי רִבִּי חִיָיה. אֲפִילוּ אַרְבָּעִים חֲמִשִּׁים אַמָּה. תַּנֵּי בַּר קַפָּרָא. אֲפִילוּ מֵאָה אַמָּה. אָמַר רִבִּי אַבִּין. רִבִּי יוּדָה כְדַעְתֵּיהּ וְרַבָּנִן כְדַעְתְּהוֹן. דְּתַנִּינָן תַּמָּן. וְכֵן גְּשָׁרִים הַמְפוּלָּשִׁין מְטַלְטְלִין תַּחְתֵּיהֶן בַּשַּׁבָּת. דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹסְרִין. הֵיךְ מַה דְאַתְּ אֲמַר תַּמָּן. אַתְּ רוֹאֶה אֶת הַתִּקְרָה כְּאִילּוּ הִיא יוֹרֶדֶת וְסוֹתֶמֶת. כָּךְ אַתְּ אֲמַר הָכָא. אַתְּ רוֹאֶה אֶת הַמַּלְתֵּירָה כְּאִילּוּ הִיא יוֹרֶדֶת וְסוֹתֶמֶת. הִיא דַעְתֵּיהּ דְּרִבִּי יוּדָה בָסוּכָּה הִיא דַעְתֵּיהּ בְמָבוֹי. הִיא דַעְתְּהוֹן דְּרַבָּנִן בְסוּכָּה הִיא דַעְתְּהוֹן בְמָבוֹי. וְלֹא דַמְיָיא. יֵשׁ דְּבָרִים כְּשֵׁרִים בַּסּוּכָּה וּפְסוּלִים בְּמָבוֹי כְּשֵׁירִים בְּמָבוֹי וּפְסוּלִים בַּסּוּכָּה. דּוּקְרָנִין כְּשֵׁירִים בַּסּוּכָּה וּפְסוּלִין בְּמָבוֹי. וְתַנֵּי כֵן. הֵבִיא אַרְבָּעָה דֻּקְרָנִין וְסִיכֵּךְ עַל גַּבֵּיהֶן. בַּסּוּכָּה כָשֵׁר וּבְמָבוֹי פָסוּל. הָדָא דְאַתְּ אֲמַר. בִּגְבוֹהִין שְׁלֹשָׁה לְמַעֲלָה מִכּוֹתְלֵי הַמָּבוֹי. אֲבָל אִם אֵינָן גְבוֹהִין שְׁלֹשָׁה לְמַעֲלָה מִכּוֹתְלֵי הַמָּבוֹי כָּשֵׁר. בְּשֶׁאֵין בָּהֶן רוֹחָב אַרְבָּעָה. אֲבָל אִם יֵשׁ בָּהֶן רוֹחָב אַרְבָּעָה אֲפִילוּ גְבוֹהִין כַּמָּה כָּשֵׁר. דְּפָנוֹת כְּשֵׁירוֹת בַּסּוּכָּה וּפְסוּלוֹת בְּמָבוֹי. וְתַנֵּי כֵן. שְׁתַּיִם כְּהִילְכָתָן וְהַשְּׁלִישִׁית אֲפִילוּ טֶפַח. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. שְׁתַּיִם שֶׁלְּאַרְבָּעָה אַרְבָּעָה טְפָחִים וְהַשְׁלִישִׁית אֲפִילוּ טֶפַח כָּשֵׁר. וּבְמָבוֹי עַד שֶׁיְּהֵא מְגוּפָּף מֵאַרְבַּע רוּחוֹתָיו. רָחַב מֵעֶשֶׂר אַמּוֹת. בַּסּוּכָּה כָשֵׁר וּבְמָבוֹי פָסוּל. הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן אֶת הַדְּלַעַת וְאֶת הַקִּיסּוֹס וְסִיכֵּךְ עַל גַּבָּיו פְּסוּלָה. הָדָא דְאַתְּ אֲמַר. עַל בֵּית סָאתַיִם. אֲבַל יוֹתֵר מִבֵּית סָאתַיִם נַעֲשֵׂית כִּמְחִיצָה שֶׁהוּקְפָּה זְרָעִים. שֶׁאֵין מוּתָּר לְטַלְטֵל בָּהּ אֶלָּא בְאַרְבַּע אַמּוֹת. חַמָּתָהּ מְרוּבָּה מִצִּילָּתָהּ. בַּסּוּכָּה פְסוּלָה. בְּמָבוֹי כָשֵׁר. סוּכָּה מְקוּרָה פְסוּלָה. מָבוֹי מְקוּרֶה כָשֵׁר. רִבִּי אָחָא בְשֵׁם רִבִּי הוֹשַׁעְיָה. לֹא סוֹף דָּבָר מְקוּרֶה. אֶלָּא אֲפִילוּ נָתַן מְלַתֵרָה וְיֵשׁ בָּהּ רוֹחַב אַרְבָּעָה טְפָחִים מַתֶּרֶת אֶת הַמָּבוֹי.HALAKHAH: “An alley which is higher than twenty,” etc. Chapter 1, explained there in Notes 31–57. A dead-end alley can be turned into the private domain of its dwellers for the rules of the Sabbath by turning its entrance into a symbolic gate. For the cross-beam which designates the gate the same measurements as for a sukkah are required for the rabbis and R. Jehudah. Rebbi Yose said it without attribution, Rebbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rebbi Jehudah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we have stated there3:4.: “The door of the Hall was forty cubits high and twenty cubits wide.” Rebbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rebbi Abin said, Rebbi Jehudah follows his opinion and the rabbis follow their opinion, as we have stated there9:5., “and similarly one carries under panelled bridges on the Sabbath, the words of Rebbi Jehudah, but the Sages forbid it.” As you are saying there, one considers the roof as if it came down and closed, here also one considers the cross-beam Chapter 1, Note 41. as if it came down and closed. This is the opinion of Rebbi Jehudah in the case of a sukkah, this is his opinion in the case of an alley. Also the opinion of the rabbis in the case of a sukkah is their opinion in the case of an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double pointed poles are qualified for a sukkah but disqualified for an alley, and it was stated thus: If he brought four double pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are higher by more than three {hand-breadths} than the walls of the alley. But if they are not higher by more than three {hand-breadths} than the walls of the alley it is qualified. If they are not, but if they are four [hand-breadths] wide they are qualified even if arbitrarily high. Walls may be qualified for a sukkah but disqualified for an alley, and it was stated thus1:13.: “Two regular and the third even one hand-breadth is qualified.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: Two of four hand-breadths each and the third even one hand-breadth is qualified. But for an alley only if it is closed in its four directions. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.1:4.” That means, up to an area of two bet se’ah. But more than an area of two bet se’ah it is a partition made for agriculture where one may transport only four cubits. If its sunshine is more than its shade it is disqualified as sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rebbi Immi in the name of Rebbi Hoshaia: Not only roofed, but if he put there a cross beam four hand-breadths wide, it makes the alley permitted.

אִילּוּ בַיִת שֶׁהוּא גָבוֹהַּ מִכַּמָּה שֶׁמָּא אֵינוֹ חַיָיב בְּמַעֲקֶה. אֵינוֹ חַיָיב בִּמְזוּזָה. אֶלָּא בַיִת מְקוּרֶה. אֵין סוכָּה מְקוּרָה. מָצִינוּ סִיכּוּךָ שֶׁהוּא כְקִירוּי. דְּתַנִּינָן תַּמָּן. הִרְחִיק אֶת הַסִּיכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים פְּסוּלָה. אֶלָּא בַיִת מְגוּפָּף וְאֵין סוּכָּה מְגוּפֶפֶת. וַהֲרֵי אֶכְּסֶדְרָה שֶׁנִּפְרְצָה בִּמְלוֹאָהּ לִרְשׁוּת הָרַבִּים. רִבִּי אִילָא [בְשֵׁם] רַב וְרִבִּי יוֹחָנָן תְּרֵיהוֹן אָמְרִין. מְטַלְטְלִין בְּכוּלָּהּ. מַאי כְדוֹן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַתּוֹרָה אָמְרָה בַּסּוּכּוֹת תֵּשְׁבוּ. עַד עֶשְׂרִים אַמָּה אַתְּ יוֹשֵׁב בְּצִילָּהּ שֶׁלְסוּכָּה. מֵעֶשְׂרִים אַמָּה וּלְמַעֲלָן אַתְּ יוֹשֵׁב בְּצִילָּן שֶׁלְדַּפְנוֹת. אָמַר רִבִּי יוֹנָה. הָדָא דְאַתְּ אָמַר. בִּנְתוּנָה לְמַעֲלָה מֵעֶשְׂרִים אַמָּה לַדַּפְנוֹת. אֲבָל אִם הָיְתָה נְתוּנָה לְמַטָּה מֵעֶשְׂרִים אַמָּה לַדַּפְנוֹת כְּשֵׁירָה. אָמַר לֵיהּ רִבִּי יוֹסֵה. עַל דַּעְתָּךְ דְּאַתְּ אָמַר. בַּדַּפְנוֹת הַדָּבָר תָּלוּי. נִיתְנֵי. סוּכָּה שֶׁהִיא נְתוּנָה לְמַעֲלָה מֵעֶשְׂרִים אַמָּה לַדַּפְנוֹת פְּסוּלָה. רִבִּי בָּא בְשֵׁם רַב. בְּשֶׁאֵינָהּ מַחֳזֶקֶת אֶלָּא רֹאשׁוֹ וְרוּבּוֹ וְשׁוּלְחָנוֹ. אֲבָל אִם הָיְתָה מַחֲזֶקֶת יוֹתֵר כְּשֵׁירָה. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יֹאשִׁיָה. בְּשֶׁאֵין דַּפְנוֹתֶיהָ עוֹלוֹת עִמָּהּ. אֲבָל אִם הָיוּ דַּפְנוֹתֶיהָ עוֹלוֹת עִמָּהּ כְּשֵׁירָה. וְהָא מַתְנִיתָא פְלִיגָא. אָמַר רִבִּי יְהוּדָה. מַעֲשֶׂה בְסוּכָּתָהּ שֶׁלְהֶילֵנֵי הַמַּלְכָּה בְלֹוד שֶׁהָיְתָה גְבוֹהָה יוֹתֵר מֵעֶשְׂרִים אַמָּה וְהָיוּ חֲכָמִים נִכְנָסִין וְיוֹצְאֵין בָָּהּ וְלֹא אָמַר אָדָם דָּבָר. אָמְרוּ לוֹ. מִפְּנֵי שֶׁהִיא אִשָּׁה וְאֵין אִשָּׁה מְצֻּוָּה עַל הַמִּצְוֹת. אָמַר לָהֶן. אִם מִשָּׁם רְאָיָיה וַהֲלֹא שִׁבְעָה בָנִים תַלְמִידֵי חֲכָמִים הָיוּ לָהּ. אִית לָךְ מֵימַר. בְּסוּכָּתָהּ שֶׁלְהֶילֵנֵי בְּשֶׁאֵינָהּ מַחֲזֶקֶת אֶלָּא כְדֵי רֹאשׁוֹ וְרוּבּוֹ וְשׁוּלְחָנוֹ. אֶלָּא בְּשֶׁאֵין דַּפְנוֹתֶיהָ עוֹלוֹת עִמָּהּ. מִסְתַבְּרָא מַה דָאָמַר רִבִּי יֹאשִׁיָה. לֵית הִיא פְלִיגָא. דְּכֵן אָרְחֵיהוֹן דַּעֲתִּירַיָיא מֵיעֲבַד דַּפְנָתָא קְלִילָן דִּי יַיא קְרוּרָה עָלִיל.Now is a house which is very high not obligated to have a parapet, or to have a mezuzah is a temporary house, one has to understand why the rules for a sukkah should be different from those for a house; in particular why a sukkah can be called by this name only up to a height of 20 cubits (11m). Naturally, a sukkah needs no parapet (Deut. 22:8) since nobody can walk on its roof, and it needs no mezuzah(Deut. 6:9) since it is used only for 7 days and the obligation of mezuzah starts only with 30 days’ use.? But a house is roofed, a sukkah is not roofed.. We find that thatching is like roofing, as we have stated there Chapter 1, Note 248). This also applies to houses., “if the thatching was three hand-breadths distant from the walls it is disqualified.” But a house is completely enclosed, a sukkah is not completely enclosed. If a porch Chapter 1, Note 88. was totally open to the public domain, do not Rebbi Ila [in the name of](Chapter 1, Note 92) shows that it is unnecessary, and could have been replaced by a comma. Rav and Rebbi Joḥanan both say, one may carry in its entirety? What about it? Rebbi Abbahu in the name of Rebbi Joḥanan: The Torah said, in sukkot you shall dwell 23:42.. Up to twenty cubits a person sits in the shade of the thatching; from twenty cubits and higher he sits in the shade of the walls. Rebbi Jonah said, that is, if you are saying, if it. is put higher than twenty cubits on the walls. But if it was put lower than twenty cubits inside the walls it is qualified. Rebbi Yose said to him, in your opinion, since you are saying that it is depending on the walls, it should state that “a sukkah which is higher than twenty cubits on the walls is disqualified.” Rebbi Abba in the name of Rav, if it only holds a person’s head, most of his body, and his table has space for one person. Since they were taking dinner lying on couches, there must be room inside for that part ot the couch on which his head and body rest; the legs may be outside. In addition there must be a small table for the food. For any sukkah larger than this, the restriction in height is not valid. Accepted in the Babli, 2b.. But if it holds more it is qualified. Rebbi Jacob bar Aḥa in the name of Rebbi Joshia, only if its walls do not reach up all the way, but if its walls reach up all the way it is qualified. But does not a baraita disagree? “Rebbi Jehudah said, it happened that the sukkah of Queen Helena in Lydda was higher than twenty cubits and the Sages were coming and going there and nobody was saying a word. They said to him, because she was a woman, and a woman is not obligated1:7.. He said to them, is that a proof? Did she not have seven learned sons.?” Could you say that the sukkah of Queen Helena only held a person’s head, most of his body, and his table? But it must be that the walls do not reach up all the way. What Rebbi Josia said is reasonable and the baraita does not disagree, since it is the way of rich people to make their walls airy so that cool air may enter which is not minimal and whose thatching rests on the walls..

רַב הוֹשַׁעְיָה בָעֵי. הֵבִיא נֶסֶר וּנְתָנוֹ עַל גַּבֵּי חוּלֵיָיה שֶׁלְעָמוּד. פְּשִׁיטָא. אִם יָמוּד מִן הַנֶּסֶר יֵשׁ כָּאן עֶשְׂרִים אַמָּה. אִם יָמוּד מִן הַקַּרְקַע אֵין כָּאן עֶשְׂרִים אַמָּה. מָה אַתְּ עֲבִיד לֵיהּ. כָּאֲוִיר פָּסוּל. כִּסְכָךְ פָּסוּל. אִין תַּעֲבְדִּינֵיהּ כָּאֲוִיר פָּסוּל פּוֹסֵל בִּשְׁלֹשָׁה טְפָחִים. אִין תַּעֲבְדִּינֵיהּ כִּסְכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. רִבִּי יוֹסֵה בֵירִבִּי בּוּן בְּשֵׁם חִזְקִיָּה. מִפְּנֵי מָה אָמְרוּ. סְכָךְ פָּסוּל אֵינוֹ פוֹסֵל אֶלָּא בְאַרְבַּע אַמּוֹת. שֶׁלֹּא בָא אֶלָּא לְהֶיתֵּירָהּ שֶׁלְסוּכָּה. אָמַר רִבִּי מִיָישָׁא. וּתְמִיהַּ אֲנָא הֵיךְ רַב הוֹשַׁעְיָה צְרִיכָה לֵיהּ. וְלָמָּה לֹא יְלִיף לָהּ מִן הָדָא דְּרִבִּי בָּא בַּר מָמָל. דְּתַנִּינָן תַּמָּן. הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָן לְמַטָּן. אִם גְּבוֹהָה מִן הָאָרֶץ שְׁלשָׁה טְפָחִים פְּסוּלָה. וְאָמַר רִבִּי בָּא בַּר מָמָל. בְּשֶׁאֵינוֹ יוֹשֵׁב וְאוֹכֵל בְּצִילָּן שֶׁלְדַּפְנוֹת. אֲבָל אִם הָיָה יוֹשֵׁב וְאוֹכֵל בְּצִילָּן שֶׁלְדַּפְנוֹת כְּשֵׁירָה. אָמַר רִבִּי יוֹסֵה. לֵית הָדָא דְּרִבִּי בָּא בַּר מָמָל אוּלְפָּן. מִן מַתְנִיתָן יְלִיף לָהּ רִבִּי בָּא בַּר מָמָל. דְּתַנִּינָן תַּמָּן. כְּצוֹצְטְרָא שֶׁהִיא לְמַעְלָה מִן הַיָּם אֵין מְמַלִִין הֵימֶינָּה בַשַּׁבָּת אֶלָּא אִם כֵּן עָשׂוּ לָהּ מְחִיצָה גְבוֹהָ עֲשָׂרָה טְפָחִים בֵּין מִלְמַעְלָן בֵּין מִלְמַטָּן. וְאָמַר רִבִּי זְעוּרָה רַב יְהוּדָה בְשֵׁם רַב. וְהִיא שֶׁתְּהֵא מְחִיצָה מְשׁוּקַעַת בַּמַּיִם כִּמְלוֹאוֹ שֶׁלְדְּלִי. וְלֹא דַמְיָיא. יַם כַּרְמְלִית הִיא. אֵינָהּ לֹא רְשׁוּת הַיָּחִיד וְלֹא רְשׁוּת הָרַבִּים. בְּרַם הָכָא הַתּוֹרָה אָמְרָה בַּסּוּכּוֹת תֵּשְׁבוּ. מִקַּרְקַע סוּכָּה אַתְּ מוֹדֵד עֶשְׂרִים אַמָּה.Rav Hoshaia asked: If he brought a plank. One may either sit under the protruding plank or on top of it. and put it protruding on top of a pillar. It is obvious that if he measures from the plank there are twenty cubits, if he measures from the ground it is not twenty cubits. How do you treat this? As disqualified space, as disqualified thatching? If you are treating it as disqualified space, it disqualifies by three hand-breadths. If you are treating it as disqualified thatching, it only disqualifies by four cubits if the solid material does not extend 4 cubits from the walls. The solid roof then simply is considered a horizontal part of the vertical walls.. Rebbi Yose ben Rebbi Abun in the name of Ḥizqiah: Disqualified thatching only disqualifies by four cubits, since it serves only to permit the sukkah. Rebbi Miasha said, I am wondering what was Rav Hoshaia’s problem? Why does he not infer from the statement of Rebbi Abba bar Mamal, since we stated there: “If one makes the wall hanging from top to bottom, if it is more than three hand-breadths higher than the ground it is disqualified;” and Rebbi Abba bar Mamal said, if he does not sit and eats in the shade of the walls, but if he was sitting and eating in the shade of the walls it is qualified, it is as if he sits in the open. But if he lies on a couch or sits on a chair higher that 3 hand-breadths, he is surrounded by walls and is under a thatched roof, fulfilling the commandment to sit in the sukkah. Similarly, in the case of Rav Hoshaia, one should say that if he sits on the ground, the sukkah is disqualified, but not if he sits on the plank.. Rebbi Yose said, that of Rebbi Abba bar Mamal is not an inference since Rebbi Abba bar Mamal learned it from another Mishnah, as we have stated there Mishnah 8:9.: “From a balcony above the sea one may not draw water on the Sabbath unless one made a partition ten hand-breadths high either above or below.” And Rebbi Ze`ira said, Rav Jehudah in the name of Rav: Only if the partition is lowered into the water the full length of a pail Chapter 8 (Notes 73–80). Since water is always moving, it is impossible to know which molecules will be where at a given time. The answer is that this is irrelevant; at the time the pail is lowered it will draw water only from water on the house’s side of the partition lowered into the lake.. But one cannot compare it. The sea is karmelit, neither private nor public domain1, Note 73.. But here the Torah said, in sukkot you shall dwell 23:42.. From the floor of the sukkah you measure twenty cubits.

הָיְתָה (לְמַעֲלָן) [לְמַטָּה] מֵעֲשָׂרָה וְתוֹלֶה בָהּ עִיטּוּרִין שֶׁהֵן רְאוּיִין לְסַכֵּךְ בָּהֶן. מְמַעֲטִין בָהּ לַפְּסוּל. וְאִם לָאו מְמַעֲטִין בָהּ לַכּוֹשֶׁר. הָיְתָה לְמַעֲלָה מֵעֶשְׂרִים אַמָּה וְתוֹלֶה בָהּ עִיטּוּרִין שֶׁהֵן רְאוּיִין לְסַכֵּךְ בָּהּ. מְמַעֲטִין בָהּ (לַפְּסוּל) [לַכּוֹשֶׁר]. וְאִם לָאו מְמַעֲטִין בָהּ (לַכּוֹשֶׁר) [לַפְּסוּל]. אָמַר רִבִּי שַׁמַּי כְּשֵׁם שֶׁאָמְרוּ לְמַעֲלָן כָּךְ אָמְרוּ לְמַטָּן. קַשׁ וְתֶבֶן אֵין מְמַעֲטִין בָּהּ. עָפָר וּצְרוֹרוֹת מְמַעֲטִין בָּהּ. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. עָלוּ בוֹ עֲשָׂבִים אֵין מְמַעֲטִין בָּהּ.If it was (higher) [lower] 10 hand-breadths high, and therefore one has to accept the scribe’s text and reject the corrector’s. than ten, and he hung there decorations which could be used for thatching; these reduce it to disqualify. Otherwise they reduce it but qualify does not have the minimum height and is disqualified. Otherwise they are disregarded and the sukkah is qualified.. If it was higher than twenty cubits and he hung there decorations which could be used for thatching they reduce it to (disqualify) [qualify]. Otherwise they reduce it to qualify [disqualify]. Rebbi Shammai said, what they said about above they said about below. Chapter 7 (Note 24). There it is noted that a ditch 10 hand-breadths deep or a wall 10 hand-breadths high separate domains for the rules of the Sabbath. If the ditch is filled with material that is easily blown away, it remains a separator; if it is filled with pebbles it disappears as Sabbath boundary. Similarly, if walls of a sukkah end higher than 3 hand-breadths from the ground, the sukkah cannot be qualified by filling the distance with straw, provender, or grasses; it is qualified if the hole is filled with dust and pebbles. Babli 4a. Straw and provender do not diminish in it; dust and pebbles do diminish in it. Rebbi Yose ben Rebbi Abun said, if grasses grew in it, they would not diminish it.

Jerusalem Talmud Sukkah.1.1