1)

(a)If a Sukah is higher than twenty Amos, it is possible to rectify it by raising the floor of the Sukah. Raising it with blankets and pillows will not help however - because the owner will retrieve these items whenever he needs them.

(b)Nullifying them there for seven days will make no difference - because most people would not do that, and we have a principle 'Batlah Da'ato Etzel Kol Adam' (the habits or whims of an individual become negated in face those of the majority of people).

(c)Raising it with straw or with earth that he was Mevatel there for all seven days however - will render the Sukah Kasher.

2)

(a)'Bayis she'Mil'ehu Teven O Tzeroros, u'Bitlo, Batel' - means that if one filled up a room containing a corpse, with straw or with pebbles or earth (that one was Mevatel there), leaving a space of less than a Tefach between them and the ceiling, the corpse renders Tamei even people or things that are on top of the roof, due to the principle because 'Tum'ah Retzutzah Boka'as v'Olah' ...

(b)... which means that when there is no Ohel Tefach, the Tum'ah rises beyond the roof and is Metamei whatever is above it right up to the sky.

(c)We infer from this Mishnah in Ohalos - that the owner needs to specifically be Mevatel them there. Otherwise ('Stam'), the room will have the Din of any other room, and the Tum'ah will extend only as far as the ceiling.

(d)Rebbi Yosi maintains that ...

1. ... with regard to straw - knowing that the owner does not intend to remove it will suffice - even if he did not actually pronounce it Bateil, and will cause the room to be filled in, and ...

2. ... the same will apply to pebbles and earth - even 'Stam' (as long as he does not specifically intend remove them).

3)

(a)A Sukah that is higher than twenty Amos is Kasher if some of the Sechach is protruding into it (below twenty Amos) - only if that Sechach creates more shade than sun.

(b)Based on this ruling, Abaye thought that a Sukah that is ten Tefachim high, but which has some of the Sechach-ends protruding into the space below - is Kasher provided it leaves more sun than shade.

(c)Rava disagree with Abaye however - because such a Sukah is considered 'a smelly residence', and is therefore Pasul.

4)

(a)A three-walled Sukah that is higher than twenty Amos will be Kasher, assuming that it has a raised section of floor that ...

1. ... runs across the entire width of the Sukah, from one wall to the other - provided the raised area measures at least seven by seven Tefachim.

2. ... runs along the length of the Sukah, but does not extend across its width - provided the space from the end of the raised section to the opposite wall is less than four Amos.

(b)We do not already know the latter Halachah from the Mishnah later, which validates a Sukah, part of whose roof has caved in, provided the section that remains intact up to the wall measures less than four Amos (because of 'Dofen Akumah') - because there, the Pasul Sechach is at least eligible to serve as part of the wall of the Sukah; whereas in our case, where the wall in question is more than twenty Amos tall, it is not.

(c)With regard to the former case, the rest of the Sukah (the section that does not have a raised floor) will have the status of - 'Pesel ha'Yotzei min ha'Sukah', which is considered an extension of the Sukah, and is Kasher (as we shall see later in the Perek).

(d)A Sukah that is higher than twenty Amos, which has a raised floor in the middle is Kasher (even though it does not reach any of the three sides)- provided the space between it and each of the walls is less than four Amos.

(e)It is necessary to specify this case, even though we have just learned that Dofen Akumah is Kasher - to teach us that 'Dofen Akumah' applies even with regard to all three walls.

5)

(a)If the Sukah is less than ten Tefachim tall, and one digs in the middle to raise its height (by lowering the floor), the Sukah will be Kasher - as long as the distance from the walls to the area of floor that is ten Tefachim is no more that three Tefachim (known as 'Levud').

(b)In the previous case (of 'Dofen Akumah') we permitted up to four Amos to remain more than twenty Amos high - because there, the walls per se are Kasher walls; whereas, in our case, where we now need to create walls of ten Tefachim, it must be less than three Tefachim, so as to join the two sections of wall by means of 'L'vud'.

6)

(a)If the Sukah was higher than twenty Amos and one built a column (of at least seven by seven Tefachim) in the middle of the Sukah to within twenty Amos of the ceiling, Abaye contends that the top of the column would then be a Kasher Sukah - due to the principle of 'Gud Asik Mechitzasah' (considering the outer walls of the column as if they reached the Sechach).

(b)Rava disagrees - on the grounds that, by Sukah, the walls must be recognizable, before we can apply this principle.

7)

(a)Rebbi Yakov holds that Sechach which covers four posts on the roof, constitutes a Kasher Sukah. According to the Chachamim - it is Pasul.

(b)Rav Huna establishes their Machlokes when the four posts are placed on the four corners of the roof, where we say 'Gud Asik Mechitzasah' (See Tosfos DH 'Aval') - but not when they are in the middle (since 'Gud Asik ... ' is then not applicable.

8)

(a)According to Rav Nachman, they argue when the posts are placed in the middle of the roof - and Rebbi Yakov validates such a Sukah only if each of the posts is one Tefach by one Tefach (in which case, they fall under the category of Mechitzos).

(b)We are not sure what Rebbi Yakov and the Chachamim will hold with regard to Rav Huna's case, according to Rav Nachman - whether they argue there too or whether they agree that, if the posts are placed in the corners, the Sukah will be Kasher (because of 'Gud Asik Mechitzasah).

(c)The outcome of the She'eilah is 'Teiku' (Tishbi Yetaretz Kushyos v'Ibayos).

9)

(a)The Beraisa cites the same Machlokes - with regard to a Sukah consisting of four posts that is built on the ground, which resembles the Sukah in the middle of the roof - a Kashya on to Rav Huna, who said that in the middle of the roof, even Rebbi Yakov will agree that the Sukah is Pasul.

(b)And we even try to disprove Rav Huna's actual interpretation of the Machlokes, by pointing out - that this Beraisa presents Rebbi Yakov and the Chachamim's dispute with regard to the ground (i.e to four posts in the middle of the roof), implying that if the posts were placed on the four corners of the roof, they would both agree that the Sukah would be Kasher.

(c)Rav Huna however, will refute this latter Kashya - by explaining that, in reality, they argue in both cases, and the Tana mentions the case of on the ground to teach us the extent of Rebbi Yakov's opinion, that he validates even that.

(d)Rebbi Yakov's reason for validating a Sukah whose walls consist of four posts is based on the Din of 'Deyumdin' (discussed in the first Perek of Eruvin). 'Deyumad' is - a square post, which we consider as if part of it was cut away to form two adjacent one-Amah walls (regarding Pasei Bira'os). In fact, the word 'Deyumdin' is the acronym of 'D'yu Amudin' (two posts). Likewise here, he permits four posts, each comprising two adjacent one-Tefach walls.

10)

(a)If we came across the two pairs of Amora'im: Rav and Rebbi Chanina, Rebbi Yochanan and Rav Chaviva - we would need to change Rebbi Yochanan to Rebbi Yonasan, provided this occurred in Seder Mo'ed, but not in the other five Sedarim.