I am no Talmud expert. But I do love it and have been keeping up with reading a "daf" a day now for about one and a half years. A little over a week ago, we started the Succah tractate.
To help me with my reading, I often type in small sections of the text that I find interesting or descriptive of the ongoing discussion. I will begin sharing some of those from this point on. Note that all text comes from the magnificent Artscroll translations.
Today, I will share a few passages from Succah 2ab:
Mishnah: A succah above twenty amos high is invalid. However, R’ Yehudah rules valid. And [a succah] that is not ten tefachim high, or that does not have three walls, or whose sunny area is great than its shaded is invalid.
Gemara: We learned there in a Mishnah (Eruvin 2a): A MAVOI IS HIGHER THAN TWENTY AMOS ONE MUST LOWER. R’ YEHUDAH SAYS: HE NEED NOT.
What is unique about succah, where [the Tanna] states “invalid,” and what is unique about mavoi, where [the Tanna] states a remedy for a korah higher than twenty amos? Why did the Tanna employ dissimilar language when ruling on the same type of disqualification?
The Gemara answers: succah is Biblical, the Tanna can state “invalid.” However, mavoi is Rabbinic, [the Tanna] can state only a remedy.
. . . .
Now, until twenty amos a person is aware that he is dwelling in a succah. However, higher than twenty amos, a person is not aware that he is dwelling in a succah, because the eye does not notice [the s’chach].
second opinion – until twenty amos a person sits in the shade of the succah. However, higher than twenty amos, a person is not sitting in the shade of succah, but in the shade of the walls.
third opinion – the Torah tells: for all seven days leave fixed dwelling and sit in a temporary dwelling. Now, until twenty amos a person can make his dwelling a temporary dwelling. However, above twenty amos a person cannot make his dwelling a temporary dwelling; rather, a fixed dwelling.
. . . .
for everyone the legal fitness of a succah is one’s head, most of [his body] and his table.
. . . .
But more than four amos, the opinion of all [the succah] is valid.
R’ YEHUDAH SAID: AN INCIDENT INVOLVING QUEEN HELENA IN LOD, THAT HER SUCCAH WAS HIGHER THAN TWENTY AMOS, AND THE ELDERS WERE ENTERING AND LEAVING THERE AND THEY DID NOT SAY A WORD TO HER. [THE SAGES] SAID TO HIM: A PROOF FROM THERE?! [HELENA] WAS A WOMAN, AND IS EXEMPT FROM THE mitzvah of THE SUCCAH!