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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sukah 13


(a) Rav Chanan bar Rava permits the use of both Hizmi and Higi (types of bush) as S'chach.
What does Abaye say about Higi?

(b) We learned in our Mishnah that tied bundles may not be used as S'chach. Why then, is it permitted to use palm branches that grow low on the tree, and that in fact, comprise a number of branches tied together?

(c) Higher up on the branch, the branches tend to spread out, making them useless as S'chach unless they are tied together manually.
Will this invalidate it from being used as S'chach?

(d) What does the Beraisa mean when it says 'Kanin ve'Dokranin Mesachechin Behu'?

(a) May one use 'Marerisa de'Agma' as Moror?

(b) What is the problem with this?

(c) Abaye concedes that its name is 'Marerisa de'Agma'.
How does he distinguish between it and a 'Greek hyssop' and a 'blue hyssop', which may not be used for the Parah Adumah, because the Torah specifies 'Eizov' (S'tam)?

(d) Rava does not seem to agree with Abaye's principle. Why then, is a 'Marerisa de'Agma' Kasher on Pesach, according to him?

(a) One stalk does *not* constitute an Eged (a bundle), three *does*.
What about *two*?

(b) The Tana Kama in the Mishnah in Parah requires three roots, each comprising one stalk, for the Mitzvah of Ezov.
What does Rebbi Yossi say regarding ...

  1. ... 'Sheyarav'?
  2. ... 'Girdumav'? What is 'Girdumav'?
(c) We initially contend that Rebbi Yossi permits *two* stalks even Lechatchilah.
Then why does he mention *three*?

(d) If our contention in Rebbi Yossi is correct, what will the Rabbanan hold?

(a) We reject the previous contention however, on the basis of another Beraisa.
What does Rebbi Yossi say there?

(b) How do we now explain the Machlokes between Rebbi Yossi and the Rabbanan? What will the Rabbanan now hold?

(c) Another Beraisa says 'Ezov she'Techilaso Shenayim ve'Shayarav Echad, Kasher'. Who is the author of this Beraisa?

(d) The Seifa, which reads 've'Eino Pasul ad she'Yehei Techilaso ve'Shayarav Echad' clashes with what we just learnt in the Reisha?
How do we amend it?

Answers to questions



(a) On what grounds did Mereimar permit the use of bundles of canes that were sold in Sura, as S'chach ?

(b) Rebbi Aba permitted a 'Tzerifa de'Urvena' to be used as S'chach.
What was a 'Tzerifa de'Urvena', and what was it made out of?

(c) Under what condition was it Kasher?

(d) Rav Papa ruled that it was also necessary to untie the knot that held it together at the bottom.
Why did Rav Huna Brei de'Rav Yehoshua maintain that this was unnecessary?

(a) According to Rebbi Aba quoting Shmuel, any species of vegetables that one may use as Maror on Pesach is considered an Ohel to transmit Tum'ah. In that case, why does it not also protect things that are on top of it from Tum'ah?

(b) What does Rebbi Aba mean when he says 'u'Poslin be'Sukah Mishum Avir'? What is the reason for that?

(a) And what does Rebbi Aba (quoting Rav Huna) mean when he says that grapes that are picked for the wine-press have no 'Yados'?

(b) Rav Menashya bar Gada quotes Rav Huna as saying that if someone cuts the corn to use as S'chach, the stalks are not considered a 'Yad' to the fruit.
Why not?

(c) Why does the fruit (i.e. the wheat kernels) not invalidate the Sukah?

(d) Rebbi Aba (also quoting Rav Huna) does not agree with Rav Menashya bar Gada.
Why would a person *not want the stalks of the grapes* to serve as handles to the grapes on the one hand, but *want the stalks of wheat* to serve as stalks to the kernels of wheat on the other?

(a) If one has branches with figs, grapes and dates on them, and stalks with kernels, the Tana Kama of the Beraisa requires more waste than fruit (irrespective of the stalks) for the branches to be valid as S'chach.
What does Acheirim say?

(b) Why can Rebbi Aba (who maintains that the stalks on Sukos *do* have a Din of Yad - as we saw in 7d) not possibly hold like the Tana Kama of the Beraisa?

(c) If Rebbi Menashya bar Gada (who holds that the stalks on Sukos do *not* have a Din of Yad) If Rebbi Menashya bar Gada were to agree that the Tana'im in the Beraisa argue over whether the stalks constitute Yados or not, like whom will *he* hold?

(d) On the other hand, how might Rebbi Menashya bar Gada establish even Acheirim like him? And how will the Rabbanan then hold?

Answers to questions
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