Talmud Yerushalmi
Yerushalmi Sukkah 1:9 ירושלמי סוכה א׳:ט׳
Part of: Chapter 1
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משנה: הַמְקָרֶה סוּכָּתוֹ בַשְּׁפוּדִין אוֹ בַאֲרוּכוֹת הַמִּיטָּה אִם יֵשׁ רֶיוַח בֵּינֵיהֶן כְּמוֹתָן כְּשֵׁירָה. הַחוֹטֵט בַּגָּדִישׁ לַעֲשׂוֹת לוֹ סוּכָּה אֵינוֹ סוּכָּה:
MISHNAH: If one is roofing his sukkah with spits178Which are metal and therefore disqualified. or with girders from the bed frame179Which are susceptible to impurity even if wooden., if the distance between them is equal to their diameter180If the space between the girders is filled with qualified vegetal material, the sukkah is qualified. it is qualified. If somebody hollows out a grain stack for a sukkah, it is no sukkah181As explained in the Halakhah..
MISHNAH: If one is roofing his sukkah with spits178Which are metal and therefore disqualified. or with girders from the bed frame179Which are susceptible to impurity even if wooden., if the distance between them is equal to their diameter180If the space between the girders is filled with qualified vegetal material, the sukkah is qualified. it is qualified. If somebody hollows out a grain stack for a sukkah, it is no sukkah181As explained in the Halakhah..
הלכה: תַּנֵּי. יוֹתֵר מִכְּמוֹתָן. חֲבֵרַיָיא אָמְרִין שֶׁאֵין טֶפַח נִכְנַס לְתוֹךְ טֶפַח. הָתִיב רִבִּי בָּא בַּר מָמָל. הֲרֵי כְלֵי זְכוּכִית הֲרֵי טֶפַח נִכְנַס לְתוֹךְ טֶפַח. אָמַר רִבִּי יוֹסֵה. תַּמָּן נִכְנַס וְיוֹצֵא. בְּרַם הַכַא נִכְנַס וְאֵינוֹ יוֹצֵא.
HALAKHAH: It was stated, more than their diameter182The only way one can be sure that the diameters of the disqualified girders are not larger than the intervals covered by qualified thatching is if the qualified intervals actually are somewhat larger than the measured diameters of the girders. Babli 15b.. The colleagues say, because no hand-breadth enters into a hand-breadth183Since hand-breadth is not an objectively defined measure, there is no way of making sure that two hand-breadths applied to two different places are absolutely equal.. Rebbi Abba bar Mamal objected, is not for glass vessels one hand-breadth equal to another hand-breadth184It is difficult to make sense of this statement. But if it refers to the glass maker, Tosephta Kelim Bava Meṣia` 3:11 states that the glass-maker’s container (καλύβη) is pure if split exactly in the middle. If it were impossible to exactly compare measurements then a statement requiring a 50–50 split never would be applicable.? Rebbi Yose said, there it enters and leaves, here it enters and does not leave185It is easy to check equality of length of solid objects that can be superimposed on one another; it is impossible to do so for unrelated distances..
HALAKHAH: It was stated, more than their diameter182The only way one can be sure that the diameters of the disqualified girders are not larger than the intervals covered by qualified thatching is if the qualified intervals actually are somewhat larger than the measured diameters of the girders. Babli 15b.. The colleagues say, because no hand-breadth enters into a hand-breadth183Since hand-breadth is not an objectively defined measure, there is no way of making sure that two hand-breadths applied to two different places are absolutely equal.. Rebbi Abba bar Mamal objected, is not for glass vessels one hand-breadth equal to another hand-breadth184It is difficult to make sense of this statement. But if it refers to the glass maker, Tosephta Kelim Bava Meṣia` 3:11 states that the glass-maker’s container (καλύβη) is pure if split exactly in the middle. If it were impossible to exactly compare measurements then a statement requiring a 50–50 split never would be applicable.? Rebbi Yose said, there it enters and leaves, here it enters and does not leave185It is easy to check equality of length of solid objects that can be superimposed on one another; it is impossible to do so for unrelated distances..
רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא נִרְאֵית כְּאוֹצָר. תַּנֵּי רִבִּי חִיָיה. תַּעֲשֶׂה לְךָ. לֹא מִן הֶעָשׂוּי לָךְ. מַה נְפַק מִבֵּינֵיהוֹן. וְיֵשׁ בָּהּ. עַל דַּעְתֵּיהּ דְּרִבִּי חִיָיה פְסוּלָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן כְּשֵׁירָה.
Rebbi Abbahu in the name of Rebbi Joḥanan: Because it looks like a storage186And not like a sukkah made expressly for the holiday. In his opinion the prohibition is purely rabbinic.. Rebbi Ḥiyya stated, you shall make for yourself149Deut. 16:13., not from what already was made for you187The sukkah is invalid by biblical standards.. What is the difference between them? If it is in it188There is a hollow in the stack before he starts making a sukkah(Babli 17a). Carving out the sukkah means making walls. Since the essence of the sukkah is its roofing, being preexisting it is disqualified for R. Ḥiyya. It may be qualified for R. Joḥanan since one does not remove parts in the middle from a stack used as storage.. In Rebbi Ḥiyya’s opinion it is disqualified, in Rebbi Joḥanan’s opinion it is qualified.
Rebbi Abbahu in the name of Rebbi Joḥanan: Because it looks like a storage186And not like a sukkah made expressly for the holiday. In his opinion the prohibition is purely rabbinic.. Rebbi Ḥiyya stated, you shall make for yourself149Deut. 16:13., not from what already was made for you187The sukkah is invalid by biblical standards.. What is the difference between them? If it is in it188There is a hollow in the stack before he starts making a sukkah(Babli 17a). Carving out the sukkah means making walls. Since the essence of the sukkah is its roofing, being preexisting it is disqualified for R. Ḥiyya. It may be qualified for R. Joḥanan since one does not remove parts in the middle from a stack used as storage.. In Rebbi Ḥiyya’s opinion it is disqualified, in Rebbi Joḥanan’s opinion it is qualified.