Yerushalmi Sukkah 2:4 ירושלמי סוכה ב׳:ד׳

MISHNAH: One who made his sukkah on top of a cart or a ship²³Even while these are movable there is no problem on the holiday. is qualified and one may enter it on the holiday; on top of a tree²⁴Since biblically one is forbidden to cut or pluck anything from a tree on a holiday, rabbinically one is forbidden to climb on it. The Mishnah permits the use of the trunks as walls on the intermediate days of Tabernacles but not on the holiday. or on a camel²⁵To ride on a camel is biblically forbidden on the Sabbath and rabbinically on the holiday. is qualified but one may not enter it on the holiday. Two human-made {walls}and one a tree, or two by trees and one human-made are qualified but one may not enter it on the holiday. Three human-made and one a tree is qualified and one may enter it on the holiday²⁶Since a sukkah is qualified by three walls, the man-made walls make it qualified in all circumstances.. This is the principle: In any case where it can stand by itself when the tree is removed, it is qualified and one may enter it on the holiday.

HALAKHAH: Where do we hold²⁷When may a sukkah on a ship be qualified?? If put on the ground, everybody agrees that it is permitted. If it sails, there is the disagreement between Rebbi Eleazar ben Azariah and Rebbi Aqiba. But we must hold when it is in port²⁸Greek λιμήν..

²⁹This paragraph also is in Eruvin Chapter 1. Rebbi Simeon bar Carsana in the name of Rebbi Aḥa: Rebbi Meïr, and Rebbi Yose, and Rebbi Eleazar ben Azariah, all three said the same. Rebbi Meïr of the laths, [as we have stated:]³⁰Corrector’s addition, not in Eruvin. “it makes impure because of a cover stone, but Rebbi Meïr declares it pure.³¹Mishnah Eruvin1:7. R. Meïr does not accept the use of an animal in place of a stone in any way, including as a gravestone, since an animal may run away and therefore is not possibly under the rules of a stone.” Rebbi Yose of Ahilut, “Rebbi Yose said, the house on a ship does not transmit impurity³²Mishnah Ahilut8:2. Since the house on a ship is moving all the time it does not qualify as “tent” and the rules of “tent impurity” do not apply to it..” Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Eleazar ben Azariah and Rebbi Aqiba came in a ship, and Rebbi Aqiba made himself a sukkah on the ship’s deck. There came a wind which blew it away. Rebbi Eleazar ben Azariah said to him, Aqiba, where is your sukkah³³R. Eleazar ben Azariah did not make a sukkah on the ship since he holds that since such a sukkah is not guaranteed to stay for the 8 days of Tabernacles it is not qualified even if the wind does not blow it away. Babli 23a.?

³⁴This paragraph and the next also are in Eruvin Chapter 2 (Notes 91–101).“If he deposited it in a tree higher than ten hand-breadths it is not an eruv; below ten hand-breadths it is an eruv but it is forbidden to move it; below three it is permitted.³⁵The topic here is eruv teḥumim. Since there is a biblical prohibition, nobody shall leave his place on the Seventh Day(Ex. 16:29), “place” is rabbinically defined as a rectangle, oriented EW,NS, extending 2’000 cubits from the built-up area one is in on Friday evening. It is possible to move this boundary by depositing food at the limits reachable on the Sabbath as eruv, symbolic dwelling place, before the Sabbath; then one may walk 2’000 cubits from this place but loses the same amount in the opposite direction. The prohibitions to use a tree on the Sabbath here are rabbinic (“forbidden” but not “liable”); similarly those regarding the sukkah in the next paragraph.” This is difficult. If his eruv is a {valid} eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a {valid}eruv. He might transgress the rabbinic prohibition and eat. Then also higher than ten {hand-breadths}³⁶If one entertains the possibility that people would disregard rabbinic prohibitions, why would an eruv placed higher than 10 hand-breadths be invalid since one could climb the tree in violation of the rabbinic prohibition.? Rav Jehudah in the name of Samuel, explain it if its stem was four {hand-breadths}³⁷Then the top of the tree is a private domain and biblically one may not eat the eruv while standing in the public domain.. Rebbi Mana said, only if the public domain surrounds it on all sides; he says my Sabbath rest shall be below it³⁸Not all eruvim placed 10 hand-breadths high are invalid; only if the tree is in the public domain, the place of the eruv forms a separate private domain of 4-by-4 hand-breadths, and the person making the eruv does not intend to climb the tree at sundown (which would be permitted).. It was stated: If he put it in a basket and hung it on a tree, higher than ten hand-breadths high it is not an eruv; below ten hand-breadths it is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a {valid} eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a {valid} eruv. Rebbi Aḥa in the name of Rebbi Ḥinena: He might turn it upside down and annul the private domain created by it³⁹Since the basket can be turned and emptied while hanging on the tree it is not moved from its place, the food is accessible, and the eruv valid. Babli Eruvin33a,b.. Rebbi Yose said, this implies that a bench in the public domain high ten and wide four {hand-breadths}, since one may tilt it and annul the public⁴⁰With the text in Eruvin read: “private”. domain of it, it implies that his eruv is a {valid}eruv and it is permitted to move it.

[There, we have stated]⁴¹Corrector’s addition from Eruvin; senseless here since the quote is from Sukkah.: “Two human-made and one a tree, or two as trees and one human-made is valid but one may not enter it on the holiday.” Here you are saying it is valid but one may not enter it on the holiday but there you are saying his eruv is a {valid} eruv and it is permitted to move it. Rebbi Jeremiah said, one from the top, the other from the bottom⁴²With the text of Eruvin read: “from the side” (in the case of the sukkah.). This learns from that and that learns from this. This learns from that, if he put it on the side of a tree his eruv is a {valid} eruv and it is (prohibited) [permitted]⁴³With the scribe and the text of Eruvin read: “prohibited.” to move it. That learns from this, if there were two pegs protruding and he thatched over them it is valid and one uses it on the holiday⁴⁴Since the roof must be on top of the walls, in the case of the Mishnah it must rest on the top of the trees (or top of branches) which is rabbinically forbidden. But the basket is on the side of the trunk and the statement follows the opinion that the sides of tree trunks may be used on Sabbaths and holidays.. Rebbi Yose said, in both cases it is at the side. How is that? As Rebbi Jacob bar Aḥa said in the name of Rebbi Ze`ira: This is Rebbi Eleazar ben Simon’s, as Rebbi Eleazar ben Simon says, one is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree⁴⁵Šabbat Chapter 5 Notes 39–43. Cf. Babli Šabbat154b..