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1)

(a) If a Sukah is higher than twenty Amos, it is possible to rectify it by raising the floor of the Sukah.
Why will raising it with blankets and pillows not help?

(b) Will nullifying them there for seven days make any difference?

(c) How about raising it with straw or earth that he was Mevatel (designated to remain there) for seven days?

(a) What are the ramifications of the Mishnah in Ohalos 'Bayis she'Mil'ehu Teven O Tzeroros, u'Bitlo, Batel' (with regard to Tum'ah Retzutzah)?

(b) What do we infer from there?

(c) What does Rebbi Yossi say with regard to ...

1. ... straw?
2. .... pebbles (which are the equivalent of earth)?

(a) In which case will a Sukah that is higher than twenty Amos become Kasher, if some of the S'chach is protruding into the Sukah (below twenty Amos)?

(b) On what grounds did Rava disagree with Abaye, who contended that if, by the same token, by a Sukah that is exactly ten Tefachim, bits of S'chach that allow in more *sun* than shade, protrude below ten Tefachim, it would be Kasher?

(c) Under what condition will a three-walled Sukah that is higher than twenty Amos become Kasher if one raises part of the floor? How much of the floor must be raised for the Sukah to become Kasher?

(d) Will the rest of the Sukah (the section that does not have a raised floor) be Kasher? May one eat there?

(a) When will the Sukah be Kasher even if the raised floor is built alongside one of the *side* walls, and not alongside the *middle* wall?

(b) Why would we not know this already from the Mishnah later, which validates a Sukah, part of whose roof is broken in, provided that the section that remains intact until the wall is less than four Amos (because of 'Dofen Akumah')?

(c) And why does the Beraisa need to add that, if in the case of a Sukah that was higher than twenty Amos, they raised the floor in the middle of the Sukah, the Sukah is Kasher, provided that there is less than four Amos between the raised platform and the walls on all four sides? Why would we not know that from the our previous case?

5)

(a) If the Sukah is less than ten Tefachim high, and one digs in the middle to raise its height (by lowering the floor), up to what distance from the walls may the floor remain less than ten Tefachim, for the Sukah to be Kasher?

(b) Why not up to four Amos, as in the previous case?

(a) If the Sukah was higher than twenty Amos and one built a column in the middle of the Sukah (of at least seven by seven Tefachim) to within twenty Amos of the ceiling, why does Abaye contend that the the top of the column would then be a Kasher Sukah?

(b) On what grounds does Rava disagree?

(a) Rebbi Ya'akov holds that S'chach which covers four posts on the roof, constitutes a Kasher Sukah.
What do the Chachamim say?

(b) Rav Huna establishes their Machlokes when the four posts are placed at the four corners of the roof.
Why does Rebbi Ya'akov validate the Sukah if the posts are on the four *corners* of the roof, and why does he concede that the Sukah is Pasul, when they are in the *middle*?

(c) What does Rav Nachman say? Why, in his opinion, would the Sukah be Kasher even if the posts were placed in the *middle* of the roof? How wide would the posts have to be, according to him?

(d) According to Rav Nachman, do Rebbi Ya'akov and the Chachamim agree that, if the posts are placed in the corners, the Sukah is Kasher, or do they argue there too?

(a) What does the Beraisa say about a Sukah consisting of four posts that is built on the ground, and how does this prove Rav Huna wrong?

(b) How do we try to disprove even what he says with regard to such a Sukah whose posts are placed at the four corners of the roof?

(c) How will he refute at least *that* Kashya?

(d) Rebbi Ya'akov validates a Sukah whose walls consist of four posts because, in his opinion, they have a Din of 'Deyumad'.
What is a Deyumad?