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Sukah 46

SUKA 36-56 (End of Maseches) have been dedicated by the wife and daughters of the late Dr. Simcha Bekelnitzky (Simcha Gedalya ben Shraga Feibush) of Queens N.Y. Well known in the community for his Chesed and Tzedakah, he will long be remembered.

*1*) [line 9] KASHYA LULAV A'LULAV, KASHYA SUKAH A'SUKAH - that is, this Beraisa contradicts the statement of Rebbi Yochanan (as cited by Rabah bar bar Chanah) in two ways.

2) [line 19] MAKDIM V'KAI - he gets up early
3) [line 20] U'MASHI YADEI - and he washes his hands
4) [line 26] D'MESHAMSHEI BEHU - that they touch them [in order to keep their attention on them]

6) [line 29] YOM RISHON MITZVAS LULAV - on the first day, the Mitzvah of Lulav is mid'Oraisa (and therefore we say a Berachah)

5) [line 30] MITZVAS ZEKEINIM - an ordinance from the elders, sages, esp. Rebbi Yochanan ben Zakai (and we don't say a Berachah)

6) [line 34] KOL SHIV'AH MITZVAS LULAV - on each of the seven days there is a Mitzvah of Netilas Lulav with a Berachah (even though the last six days are a Rabbinical ordinance

*7*) [line 48] DEKA'AMAR LEHU L'CHULHU A'KASA D'KEDUSHA - that is, Rav Kahana did not agree that Shehecheyanu is recited even before Yom Tov, at the time the Mitzvah is prepared. It is only to be recited on Yom Tov, when the Mitzvah is actually performed (ROSH). Alternatively, Rav Kahana added that even if one *did* make a Sukah before Sukos, he can be Yotzei saying Shehecheyanu on the Sukah with the Shehecheyanu that he says during Kidush. From the Beraisa it might have been understood that it would be too late for him to say Shehecheyanu on the Sukah at all, since he missed saying it at the proper time (RITVA).

8) [line 53] ME'EIN BIRCHOSAV - it own type of blessings, e.g. the prayers for Shabbos on Shabbos, for Yom Tov on Yom Tov, etc.


(a) An object that has been designated to be used for a Mitzvah may not be used concurrently for another purpose that will detract from its use for the Mitzvah. For example, the wood used for Sechach may not be dissembled on Sukos in order to use it for another purpose. Similarly, one may not remove a fruit that was hung in the Sukah as Noyei Sukah in order to eat it on Sukos. This prohibition is sometimes mid'Oraisa (Sukah 9a) and sometimes mid'Rabanan, because of Bizuy Mitzvah (degrading a Mitzvah) (Shabbos 22a, and Tosfos ibid. DH Sukah).
(b) Even when the use of the object does not detract from its use for the Mitzvah, it is still prohibited to benefit from the everyday usage of the object. For example, since a Hadas is normally used for its scent, it may not be smelled for pleasure on Sukos.
(c) The above-mentioned applies on Shabbos and Yom Tov as well as on weekdays. In addition, on Shabbos and Yom Tov, even if the object becomes unfit for use for the Mitzvah (for example, if a person's Sukah collapses or his Lulav becomes Pasul), it is still prohibited to use these objects due to "Migo d'Iskatza'i" (see next entry).
(d) The designation of the object as Muktzah begins when the person starts using it for the Mitzvah, for example, Bein ha'Shemashos of the first night of Sukos, in the case of Sukah and Lulav. The Rishonim argue as to whether or not a person may set a condition when he begins to use the object that it should not become "Huktzah l'Mitzvaso" (Beitzah 32b)


(a) MUKTZAH - The word Muktzah literally means "set aside at the brink [of one's intentions for use]." The term is used to describe items that are set aside not to be used right now, such as wood stacked in a barn. In a broader sense, the word Muktzah includes anything that a person did not intend to use during Bein ha'Shemashos at the start of Shabbos (or Yom Tov), for whatever reason it may be.
(b) THE ARGUMENT OF THE TANA'IM - Rebbi Yehudah and Rebbi Shimon argue as to whether one may move or use on Shabbos items that fit into certain categories of Muktzah. There are at least six different categories of Muktzah over which Rebbi Yehudah and Rebbi Shimon disagree [1. Hiktzehu mi'Da'ato; 2. Nolad; 3. Muktzah Machmas Isur (also known as Migo d'Iskatza'i); 4. Muktzah Machmas Mi'us; 5. Keli she'Melachto Eino Ela l'Isur; 6. Muchan l'Adam Eino Muchan l'Kelavim.] On Shabbos, objects that fit into one of these categories may not be moved according to Rebbi Yehudah. There are other categories of Muktzah that may not be moved according to both Rebbi Yehudah and Rebbi Shimon [such as 1. Muktzah Machmas Gufo; 2. Huktzah l'Mitzvaso; 3. Davar she'Eino Ra'uy she'Decha'o b'Yadayim; 4. Davar he'Asur Bein ha'Shemashos she'Lo Chashav she'Yavo l'Yedei Heter b'Shabbos; 5. Muktzah Machmas Chisaron Kis.]
(c) MIGO D'ISKATZA'I - According to Rebbi Yehudah, anything that was Muktzah during Bein ha'Shemashos remains Muktzah for the rest of Shabbos even if the reason for it being set aside has disappeared. This is called Migo d'Iskatza'i l'Vein ha'Shemashos, Iskatza'i l'Chulei Yoma (lit. since it was set aside for Bein ha'Shemashos, it was set aside for the entire day.) According to Rebbi Shimon, there are times when we do not say Migo d'Iskatza'i. If an object was Muktzah during Bein ha'Shemashos, and its owner realized that it will probably become usable during Shabbos, he may use or move the object after the point in which it becomes usable (Shabbos 44a, 46b.)
11) [line 33] HOSHANA - a term used to refer to any of the three species (Lulav, Hadasim, Aravos) or to all of them once they have been bound together (RASHI 31a DH Ein Ogdin)

12) [line 37] D'ASI L'AGMUREI SHIKRA - he might teach him to lie (see Aruch la'Ner)
13) [line 52] U'SHEMINI LI'VERACHAH - it is considered Shemini Atzeres with regard to blessings, e.g. Shemoneh Esrei, Birkas ha'Mazon and Kidush

14) [last line] MEISAV - sitting [in the Sukah]

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