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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sukah 49

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.



(a) We just learned that if the Mizbe'ach is lacking in its squareness, it is Pasul. According to the Tana Kama, the Mizbe'ach will also be rendered Pasul - if it is missing the ramp, one of the Keranos, or the Yesod.

(b) All of them are derived from the same word - namely, "ha'Mizbe'ach", which implies Ikuva (that it is crucial).

(c) Rebbi Yossi b'Rebbi Yehudah adds the Sovev - the ledge that surrounded the Mizbe'ach half-way up from the ground.

(d) He learns it from the Pasuk in Tzav "Karkov *ha'Mizbe'ach*", which according to the Tana Kama - refers to the Kiyor (which, in his opinion, will therefore be crucial).

(a) The Pasuk in Shir ha'Shirim reads "Chamukei Yerechayich, Kemo Chala'im, Ma'aseh Yedei Aman". "Chamukei Yerechayich" refers to the Shitin - a deep hole descending deep down into the Mizbe'ach for the wine to seep down.


1. ... "Kemo Chala'im" - means that the Mizbe'ach had a deep hole that descends into the depths.
2. ... "Ma'aseh Yedei Aman" - the craftsmanship of Hashem.
(c) The acronym of "Bereishis", according to Tana de'Bei Rebbi Yishmael - is 'Bara Shis' (He created the Shitin).
(a) When Yeshayah spoke of "Ashirah Na li'Yedidi Shiras Dodi le'Karmo", he was referring to singing about the Beis Hamikdash of Hashem. By ...
  1. ... "be'Keren Ben Shemen" - he meant Eretz Yisrael, the 'fattest corner' of all the lands.
  2. ... "va'Ye'azkeihu" - He built for Yisrael fortified cities.
  3. ... "va'Yesakleihu" - He cleared out the nations from before them.
  4. ... "va'Yat'eihu *Sorek*" - He built the Beis Hamikdash (the *root* of
His love toward K'lal Yisrael).

(b) When he spoke of ...

  1. ... "a tower" - he was referring to the Mizbe'ach.
  2. ... "a wine-press" - to the Shitin.
(a) According to Rebbi Elazar b'Rebbi Tzadok, they cleared away the congealed wine from the Shitin - by sending someone down a narrow shaft that was formed on the west side of the gap between the ramp and the Mizbe'ach.

(b) This was necessary - because otherwise, it was only a matter of time before the tremendous amount of wine that was poured there (seeing as all Korbanos bar the Chatas and the Asham, required Nesachim) would overflow.

(c) It was young Kohanim who would go down the shaft and scrape away the congealed wine - once every seventy years.

(d) It then had to be burned - because it is Kodesh and one is forbidden to derive benefit from it.

5) We learn from the 'Gezeirah-Shavah' "ba'*Kodesh* Hasech Nesech Sheichar la'Hashem" - "ve'Sarafta es ha'Nosar ba'Eish ... Ki *Kodesh* Hu" - that, just as Nosar must be burned in the Azarah, so too, must the wine.




(a) The Mishnah in Me'ilah writes that, once the wine of the Nesachim has gone down to the Shitin, it is no longer subject to Me'ilah. We initially think that the author of this Mishnah must be Rebbi Elazar b'Rebbi Tzadok. We conclude however, that Me'ilah might be applicable according to the Rabbanan, too - if one were to hold out a vessel and receive the wine as it was falling.

(b) On the other hand, according to Rebbi Elazar b'Rebbi Tzadok, in spite of the fact that the wine is still obtainable, Me'ilah will not apply to it - because of the principle 'once the Mitzvah has been completed, Me'ilah no longer applies'.

(c) The Torah writes in Pinchas "ba'Kodesh Hasech Nesech Sheichar la'Hashem" - "Sheichar" is a Lashon of drinking, satisfaction and drunkenness.

(d) This teaches us that, unlike by food, it is via the throat that one derives the most benefit from wine, and that consequently - one should drink wine in long gulps, especially if one does not have much of it in the first place.

(a) The Pasuk "Mah Yafu Pa'amayich" (in Shir ha'Shirim) refers to the footsteps of Yisrael when they go to Yerushalayim on Yom-Tov. "Bas *Nediv*" - refers to Avraham Avinu, whose heart prompted him to acknowledge Hashem and to accept Him as his G-d.

(b) Avraham is singled out - because he was the *first* person to convert to monotheism.

(c) If "Chamukei Yerechayich" refers to words of Torah, they are compared to a thigh - because they should be studied in a discreet place, (not in the open).

(a) In the Pasuk in Michah, " ... Asos Mishpat" refers to justice, "Ahavas Chesed" to acts of kindness; we know that "Hatznei'a *Leches* im Elokecha" incorporates Hotzo'as ha'Meis and Hachnasas Kalah - because the word "Leches" is written with regard to both of them (in the Pasuk in Koheles "Tov *Leches* el Beis Aveil mi'*Leches* el Beis ha'Mishteh").

(b) One can perform these two things discreetly - either by regulating how much one eats, rejoices and mourns, or by not publicising how much one has done on behalf of a poor Chasan or a poor man who died.

(c) This proves what we said earlier (that Torah should be learned discreetly) - because if things that are inevitably done *publicly*, require discretion, then things that are normally performed *discreetly*, such as Tzedakah, should certainly be performed with discretion, and the same will apply to all of one's acts of Avodas Hashem, including the study of Torah.

(a) Tzedakah is greater than all the Korbanos.

(b) We learn from the Pasuk in Hoshei'a "Zir'u Lachem li'Tzedakah, ve'Kitzru le'Fi Chesed", that Chesed is greater than Tzedakah - because it is compared to reaping, which is *bound* to benefit a person, whereas Tzedakah is only compared to sowing, where there is always a *doubt* whether one will succeed or not.

(c) Tzedakah is performed with one's money, Chesed even one's body. In addition, Tzedakah can be performed only with a poor man and with one who is alive, whereas Chesed applies even to a rich one, or to one who is dead.

(d) We learn from the Pasuk in Tehilim "Ohev Tzedakah u'Mishpat, Chesed Hashem Mal'ah ha'Aretz" - that someone who performs Tzedakah and justice, is considered as if he had filled the entire world with Chesed.

(a) Rebbi Elazar learns from the Pasuk in Tehilim ...
1. ... "Mah *Yakar* Chasdecha Elokim" - that Chesed is something precious, which not everyone is granted the merit to do properly (i.e. to perform Chesed with someone who is worthy of receiving it).
2. ... "ve'Chesed Hashem Me'olam ve'Ad Olam *al Yerei'av*" - that this does not apply to a G-d-fearing person, whom Hashem will always assist by ensuring that the person with whom he performs Chesed is truly a worthy one.
(b) Rav Chama bar Papa derives from the same Pasuk that - someone who possesses 'Chein' must be a G-d-fearing person.

(c) Some say that "Toras Chesed" (Mishlei) refers to the study of Torah 'li'Shemah, and Torah she'Einah shel Chesed is that of Torah she'Lo li'Shemah; others say that - "Toras Chesed" refers to Torah that one learns with the intention of teaching it to others, whereas Torah she'Einah shel Chesed is Torah that one learns purely for one's own benefit.

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