A succah that is more than twenty cubits high is invalid. R’ Yehudah validates it.  And [a succah] that is not ten handbreadths high, or [one] that does not have three walls, or [one] whose sun[ny area] is greater than its shade[d area], is invalid.  An old succah —- Beis Shammai invalidate it and Beis Hillel validate it. And what is [considered] an “old” succah? Whatever one built thirty days prior to the Festival. But if one built it specifically for the Festival, even [if he put it up] at the beginning of the year, it is valid.

If one builds his succah under a tree, it is as though he had built it inside the house.  If a succah [is built] atop another succah the upper one is valid, and the lower one is invalid. R’ Yehudah says: If there can be no tenancy in the upper one, [only] the lower one is valid.

If one spread a sheet over [the s’chach] because of the sun, or beneath it because of the falling leaves, or if one spread it over a four-poster bed, it is invalid. However, one may spread it over a two-poster bed.

If one raised onto it a grapevine, a gourd, or ivy, and covered it with s’chach, it is invalid. But if the s’chach exceeded them, or if he detached them, it is valid.  This is the rule [regarding the validity of s’chach]: Whatever is susceptible to contamination or does not grow from the ground, we may not use for s’chach; but whatever is not susceptible to contamination and grows from the ground, we may use for s’chach.

Bundles of straw, bundles of wood, or bundles of fresh cane, may not be used for s’chach; but all of these are valid when they are untied.  All of them are valid for the walls.

We may cover the succah with boards; these are the words of R’ Yehudah. But R’ Meir forbids it.  If one placed atop it a board that is four handbreadths wide, [the succah] is valid, except that one may not sleep under [the board].

A roof that has no plaster on it —- R’ Yehudah says: Beis Shammai say one loosens them and removes every other board; but Beis Hillel say, he [either] loosens [them] or removes every other one.  R’ Meir says: He removes every other one but does not loosen [them].

If one roofs his succah with spits or bed boards, if the space between them is equal to themselves, it is valid.  If one hollowed out a haystack to make a succah inside it, it is not a succah.

One who eats the volume of a large date —- like it and its pit —- or who drinks [the volume of] both his full cheeks is liable [for punishment]. All foods combine for the volume of a date, and all drinks combine for the volume of his cheekfuls, but food and drink do not combine.

If one ate and drank in a single period of forgetfulness, he is liable for only one sin offering.  If one ate and did work [on Yom Kippur], he is liable for two sin offerings.  If one ate foods that are not fit for consumption, or drank liquids unfit for drinking, [for example] he drank brine or salted fish fats, he is not liable [for a sin offering].

We do not afflict the children on Yom Kippur, but we train them prior to the [previous] year or prior to two years, so that they should be accustomed to commandments.

If a pregnant woman smelled [food or drink and requested it] they feed her until she recovers. A sick person —- they feed him according to [the advice of] experts, but if no experts are present, they feed him relying on his own opinion until he says, “Enough.”

If one was seized with bulmos, they feed him even forbidden foods until his vision is restored.  If one was bitten by a mad dog, they may not feed him its liver lobe. But R' Masya ben Charash permits [it].  R' Masya ben Charash also said: If one has an ailment in his throat they [may] drop medicine into his mouth on the Sabbath, because there may be a danger to life, and every possible danger to life supersedes the Sabbath.

If a building collapsed on someone [on the Sabbath, and] it is uncertain whether he is there or not, [or] it is uncertain whether he is alive or dead, [or] it is uncertain whether he is a heathen or a Jew, they [must] clear the heap [of debris] for him. If they found him alive, they [must] clear [the rest of the debris] for him, but if he is dead they leave him [there].

A sin offering and a guilt offering for a definite sin provide atonement. Death or Yom Kippur provide atonement together with repentance.  [However] repentance [alone] atones for lesser transgressions: for positive commandments and negative commandments. But for the graver [sins], it suspends [punishment] until Yom Kippur comes and provides atonement.

He who says, “I will sin and repent; I will sin and repent,” they do not assist him in achieving repentance.  [If he says] “I will sin and Yom Kippur will provide atonement,” Yom Kippur does not provide atonement.  For sins between man and God, Yom Kippur provides atonement; but for sins between man and his fellow man, Yom Kippur does not provide atonement, until he appeases his fellow man.  This did R' Elazar ben Azariah expound: From all of your sins before God shall you be cleansed —- [from this we derive] for sins between man and God, Yom Kippur provides atonement; but for sins between man and his fellow man, Yom Kippur does not provide atonement, until he appeases his fellow man.  R' Akiva said: Praiseworthy are you, O Israel! Before Whom do you cleanse yourselves? Who cleanses you? Your Father in Heaven! As it is said: And I will sprinkle pure water upon you and you shall be cleansed; and He also says: The mikveh of Israel is Hashem. Just as a mikveh purifies the contaminated, so does the Holy One, Blessed is He, purify Israel.