Yerushalmi Sukkah 1:2 ירושלמי סוכה א׳:ב׳

MISHNAH: The House of Shammai disqualify an old sukkah, but the House of Hillel qualify it. What is an old sukkah? Any which he made⁴I. e., putting up the roofing. thirty days before the holiday. But if he made it for the holiday it is qualified even from the beginning of the year⁵Since the festival of Tabernacles starts on Tishre 15, two weeks after New Year’s day, this “beginning of the year” refers to the preceding year..

HALAKHAH: “The House of Shammai disqualify an old sukkah, but the House of Hillel qualify it.” It was stated: One has to renew something in it. The colleagues say, one hand-breadth; Rebbi Yose says, anything. He who says anything, but along the entire length. Is it the same with an old mazzah? Is an old mazzah a disagreement between the House of Shammai and the House of Hillel? Rebbi Yose said, it is everybody’s opinion; since he did not make it for Passover it is certain that he was not careful about it¹²⁰An old mazzah is one baked before Passover. Tosephta Pesaḥim2:21 permits the use of old mazzah if it was baked for Passover use. Cf. Pesaḥim2:4, Note 240.. A sukkah of shepherds¹²¹Is disqualified in Tosephta 1:4, but as the Babli 8b explains for potter’s sukkah, if the thatching of the roof was made expressly for the holiday, every kind of sukkah is qualified., a sukkah of potters is qualified. A sukkah of Samaritans, if it is made according to the rules¹²²For the thatching of the roof. Babli 8b. is qualified, not according to the rules is disqualified.

One¹²³The first sentences are also in Berakhot9:3 (Notes 182–184). There is a similar statement in Tosephta Berakhot6:9 which is quoted in Babli Sukkah46a; the note about the benediction when making a sukkah for somebody else is found only here. Hence, the source here is not the Tosephta which also starts with a general declaration that: "A person performing any commandment recites a benediction over it." The practice of the Babli does not follow the discussion in Sukkah46a but a statement in Menaḥot42b that no benediction is due for a preparatory action, such as making the sukkah, but only for the required act itself such as living in the sukkah. who makes a sukkah for himself, says: “He Who sanctified us by His commandments and commanded us to make a sukkah.” For others: “to make a sukkah in that one’s name¹²⁴One has to pronounce the recipient’s name at the place reserved for “that one’s name.”.” If he enters it, he says: “Praise to Him Who sanctified us by His commandments and commanded us to dwell in a sukkah.” After he recited the benediction in the first night of the holiday he does not have to recite it again¹²⁵In the Babli (loc. cit.), this is the opinion of the Babylonian Samuel, supported by the Tosephta. In the name of the Galilean R. Joḥanan, it is reported that one has to recite the benediction every day. Since R. Johanan is a higher authority than Samuel, Babylonian practice followed what there is declared to be Galilean.. Ḥanin bar Abba in the name of Rav: Does one have to mention the time after nightfall¹²⁶The benediction required on all holidays, “Who has kept us alive, maintained us, and enabled us to reach this festive time.”? Rav Hoshaia said, one has to mention the time. Rebbi Ila said, one has to mention the time. Rebbi Zevida said, one has to mention the time. Rebbi Ḥiyya bar Ada formulated it as a tradition: Rebbi Ze`ira, Rebbi Isaac bar Naḥman, Rebbi Hoshaia, Rebbi Jehudah bar Pazi in the name of Rebbi Ḥama the father of Rebbi Oshaia: After nightfall one has to mention the time.