(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Sukah 27

SUKAH 26 & 27 (Iyar 11 & 12) have been dedicated by an anonymous talmid chacham to the memory of his mother, Sarah Dvosya bas Rav Mordechai of Milwaukee (Yahrzeit: 11 Iyar)



(a) According to Rebbi Eliezer - one is obligated to eat fourteen meals in the Sukah, one by day and one by night on each day of Sukos.

(b) The Chachamim say - that apart from the first night of Sukos, one is not obligated to eat at all (see Tosfos DH 'I Ba'i').

(c) Rebbi Eliezer then says that one can make up for not having eaten on the first night of Sukos by eating extra on Shemini Atzeres.

(d) The Chachamim hold that this is one of the things that Shlomoh Hamelech had in mind, when he wrote in Koheles "Me'uvas Lo Yuchal Liskon ... " - in other words, not eating the first meal on the Sukah is not something that one can possibly make up.

(a) Rebbi Eliezer's source for obligating two meals a day in the Sukah is the Pasuk "Teishvu" - (from which we Darshen 'ke'Ein Taduru'), and when one lives in the house one eats two meals a day, so one must do likewise in the Sukah.

(b) The Rabbanan explain "Teishvu" - 'ke'Ein Taduru' to mean that one has the same choice whether to eat two meals or not, as one has in the house.

(c) The Rabbanan learn from the 'Gezeirah-Shavah' of "Chamishah-Asar" "Chamishah-Asar" from Chag ha'Matzos - that one is obligated to eat a meal in the Sukah on the first night of Sukos (just as one is obligated to eat a meal (i.e. Matzah) on the first night of Pesach).

(d) We learn the obligation to eat Matzos on the first night of Pesach - from the Pasuk in Bo "ba'Erev Tochlu Matzos".

(a) Rebbi Eliezer then goes on to permit someone who did not eat on the first night of Sukos, to make up for it by eating something extra on the night of Shemini Atzeres - as a matter of fact, he has now retracted from his previous stance; he now agrees with the Chachamim, that one is only obligated to eat a meal in the Sukah on the *first night* of Sukos.

(b) One can make up for not eating a meal on the first night of Yom-Tov by eating on Shemini Atzeres, despite the fact that Shemini Atzeres has an obligation of its own - by adding something ('Minei Targima') to his meal.

(c) 'Minei Targima' - constitutes fruit, cake or cooked vegetables (see Tosfos DH 'be'Minei Targima').

(a) King Agripa's custodian asked Rebbi Eliezer (before he retracted - Ritva) - whether, seeing as he never eats more than one meal a day, he will be permitted to do likewise on Yom-Tov.

(b) Rebbi Eliezer replied that, if on ordinary weekdays, he tended to eat condiments to develop an appetite, then surely he could do the same on Yom- Tov (and eat at least one condiment, in order to fulfill the Mitzvah of Simchas Yom-Tov).

(c) He also asked him - seeing that he had two wives and two Sukos, one in Teverya and the other in Tzipori, whether he was permitted to spend one day of Sukos in Teverya, and the next, in Tzipori.

(d) Rebbi Eliezer replied that, in his opinion, anyone who went from one Sukah to another in the middle of Sukos, not only had he failed to fulfill the *second* Mitzvah, but he had even negated the *first*.




(a) According to Rebbi Eliezer, one is not permitted to go from one Sukah to another - irrespective of whether it was to eat in the one on one day, and in the other, in the next (or even if both were on the same day) or it was to eat in one and sleep in the other.

(b) Someone who had no Sukah on the first day, according to Rebbi Eliezer, cannot fulfill the Mitzvah. Putting up a Sukah on Chol ha'Mo'ed therefore, would constitute a breach in the laws of Chol ha'Mo'ed.

(c) Rebbi Eliezer's source for both these Halachos is the Pasuk in Re'ei "Chag ha'Sukos Ta'aseh Lecha *Shiv'as Yamim*" - inferring, in his opinion, that the one Sukah must be used for the entire seven day period, not for less (Note: the word "ha'Sukos" appears in the singular with *two* 'Vavin' missing, and the fact that the Gemara writes it *with two 'Vavin' intact, appears to be a printer's error).

(d) The Chachamim hold - that one is permitted to eat in different Sukos during the seven-day period, or to eat in one Sukah and sleep in another. And they also hold that if one had no Sukah on the first day, then one should construct one on Chol ha'Mo'ed - because each day is an independent Mitzvah.

(a) The Rabbanan of Rebbi Eliezer interpret "Chag ha'Sukos Ta'aseh Lecha *Shiv'as Yamim*" to mean - that the Sukah that one constructs, must be fit to last the full seven days.

(b) Rebbi Eliezer needs to permit re-building a Sukah that fell down in Chol ha'Mo'ed - because we would otherwise have thought that what he is now putting up is a new Sukah (and not just a re-construction of the old one), in which case, in the opinion of Rebbi Eliezer, he would not be Yotze.

(a) Rebbi Eliezer learns from the Pasuk "Chag ha'Sukos Ta'aseh *Lecha* - that the Sukah in which one sits must be one's own.

(b) The Rabbanan learn from the Pasuk "Kol ha'Ezrach be'Yisrael Yeishvu ba'Sukos" that it is possible for the whole of Yisrael to sit in one Sukah. Seeing as it would not be possible for each person to own a Perutah's-worth, it would mean that nobody owns a share in the Sukah - from which they learn that one does not need to own the Sukah in which one sits.

(c) From "Lecha" they disqualify a stolen Sukah (but not a borrowed one).

(a) Rebbi Eliezer learns from "Kol ha'Ezrach be'Yisrael Yeishvu ba'Sukos" - that a child who became Bar-Mitzvah on Chol ha'Mo'ed Sukos, or a non-Jew who converted on Chol ha'Mo'ed (and whose obligation begins only then) is obligated to observe the Mitzvah of Sukah.

(b) If the Chachamim obligate someone who *was* already obligated to sit in a Sukah on the first day and who failed to do so, to build a Sukah on Chol ha'Mo'ed - then it goes without saying that they will obligate someone who was *not* (i.e. a child who became Bar-Mitzvah on Chol ha'Mo'ed Sukos, or a non-Jew who converted on Chol ha'Mo'ed).

(a) When Rebbi Ila'i came to visit his Rebbe, Rebbi Eliezer in Lud - Rebbi Eliezer asked him whether he did not rest on Yom-Tov, since, in *his* opinion, the people who were lazy and who stayed at home on Yom-Tov were praiseworthy.

(b) His source for this is the Pasuk in Re'ei "ve'Samachta Ata u'Veisecha" - implying that a man should spend Tom-Tov at home with his wife (since the word 'Bayis' has the double connotation of house and wife).

(c) We learn from the husband of the Shunamis, who asked his wife why she was going to visit the Navi Elisha, despite the fact that it was neither Shabbos nor Rosh Chodesh - that on Shabbos and Rosh Chodesh (and certainly on Yom-Tov) one *should visit one's Rebbe.

(d) Rebbi Eliezer establishes this Halachah - when one is able to return home on Yom-Tov.

(a) When Yochanan ben Ila'i asked Rebbi Eliezer about extending the wall of a Sukah, by spreading a sheet, to protect him from the sun - he put him off by telling him that there was no tribe that did not produce a Shofet (Judge/Leader).

(b) He did not answer his question because he had a principle never to transmit anything that he had not learnt from his Rebbes.

(c) The common factor that is shared by ...

1. ... the Shoftim: Osniel ben K'naz, Yiftach, Shamgar, Ya'ir and Avdon is - that Rashi does not know to which tribe they belonged.
2. ... the tribes: Reuven, Shimon Gad and Asher is - that Rashi does not know of any specific Shoftim who came from these tribes.
(d) Every tribe produced prophets - but Yehudah and Binyamin were distinguished, inasmuch as they produced kings who were anointed by prophets (Shaul from Binyamin and David from Yehudah) This is unclear however, since Yehu ben Nimshi from one of the ten tribes, was also anointed by Elisha).
(a) Rebbi Eliezer could not have been visiting Yochanan b'Rebbi Ila'i ...
1. ... on Sukos - because he forbids sitting in two different Sukos on Sukos.
2. ... on any other Yom-Tov - because he forbids leaving one's home on Yom- Tov (to go from one town to another).
(b) the problem of extending the wall of the Sukah was due to the fact that it was Shabbos.

(c) Rebbi Eliezer permits re-placing a window on Shabbos - only if it both tied to the wall or to the frame and hanging (but not if it is lying on the floor).

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,