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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sukah 11


(a) In the second Lashon, Rav Yehudah Amar Rav permits a Kilas Chasanim even if it is ten Tefachim above the bed.
Why is that?

(b) How will he now explain the Beraisa, which declares someone who sleeps under a Kilah in a Sukah, not Yotze?

(c) And how does he explain the Beraisa which forbids sleeping under Naklitei Mitah that are ten Tefachim high (despite the fact that there too, there is no roof)?

(d) If Naklitei Mitah is considered fixed, then why is it any different than a four-poster bed, which is forbidden even if it less than ten Tefachim high, *because it is fixed*?

(a) The most radical opinion to date is that of Rabah bar Rav Huna, who validates a Kilah even if it is more than ten Tefachim high, and has a roof (i.e. it is parallel with the ground, and not like a tent). This is because he holds like Rebbi Yehudah (regarding the Din of Ohel Arai).
What does Rebbi Yehudah say? In which case is Rebbi Yehudah speaking?

(b) Why then, does Rabah bar Rav Huna not just say 'Halachah ke'Rebbi Yehudah'?

(a) We have already quoted the Mishnah, which forbids a Sukah which has a growing vine, a pumpkin or a creeper on the roof, arranged on a trellis, to form part of the S'chach. This can however, be rectified in one of two ways. What are they?

(b) Which two other categories of commodities (even if they are detached) may not be used as S'chach?

(a) Rav Yosef quoted Rav, who said that cutting the branch that is growing on the S'chach is insufficient.
What else is still required?

(b) What did Rav Huna say that irked Rav Yosef?

(c) How did Rav Huna explain his statement? According to him, what does Rav really hold?

(d) In what connection did Rav Chiya bar Ashi quote Rav as saying 'Mefaskan ve'Hein Kesheirin' ('Pesikasan, Zu Hi Asiyasan')? How will this affect Rav Yosef's original statement?

5) On what grounds did Rav Amram Chasida put Tzitzis on his wife's four- cornered garments?


(a) Shmuel quoted a Beraisa in the name of Rebbi Chiya, which says that if one threaded the Tzitzis into two corners before cutting them, they are Kasher.
How do we initially understand his statement, that leaves us with a Kashya on Rav Huna quoting Shmuel in quoted above?

(b) How do we answer that Kashya?

(c) If Shmuel is speaking when he cut them first and tied them only afterwards, what is the Chidush? Why might the Tzitzis not be Kasher?

(d) We concluded that, according to Rav, cutting them is considered an act which renders the Tzitzis Kasher.
How will he explain the Beraisa, which invalidates the Tzitzis that one suspended before cutting them?

Answers to questions



(a) How will Rav explain the Beraisa which invalidates the Tzitzis that one suspended before cutting them - *forever*?

(b) How is the Beraisa, which forbids a Sukah which has a growing vine, a pumpkin or a creeper on the roof arranged on a trellis to form part of the S'chach - because of 'Ta'aseh ve'Lo min he'Asuy', also a Kashya on Rav?

(c) How does Rav explain this Beraisa?

(a) When do berries growing on a Hadas render it Pasul for the Mitzvah of Lulav?

(b) May one remove them on Yom-Tov to make the Hadas Kasher?

(c) Rebbi Shimon ben Yehotzadak validates the Hadas if one transgressed and removed the berries on Yom-Tov.
What do the Rabbanan say?

(d) Assuming that both Tana'im agree that it is a Mitzvah to tie the Lulav, and that we learn Lulav from Sukah, how do we explain their Machlokes?

(a) Assuming they both agree that cutting the S'chach is not considered an act by Sukah, they might argue whether one learns Lulav from Sukah.
How does one learn Lulav from Sukah?

(b) How else might one explain their Machlokes, even assuming that, on principle, they both learn Lulav from Sukah?

(c) Rebbi Yehudah holds that the three species (the Lulav, the hadasim and the Aaravos) need to be tied.
From where does he learn this?

(d) The Rabbanan disagree.
How can the Rabbanan dispute a 'Gezeirah- Shavah'?

(a) The Beraisa says that, although it is a Mitzvah to tie the Lulav, one is nevertheless Yotze the Mitzvah, even if one did *not*.
Can the author of this Beraisa be Rebbi Yehudah?

(b) Then who is the author of that Beraisa?

(a) What do we try to learn from the Pasuk in Bereishis "ve'Eid Ya'aleh min ha'Aretz"?

(b) Why is this Derashah only valid according to Rebbi Eliezer, but not according to Rebbi Akiva?

(c) So Rebbi Yochanan learns the specifications of S'chach from the Pasuk in Re'ei "Chag ha'Sukos Ta'aseh Lecha".
How do we learn them from there?

(d) What is the problem with that source?

Answers to questions
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