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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sukah 15


(a) If one wants to transform a cabin with a roof comprising four-Tefachim planks into a Sukah, according to Rebbi Yehudah, Beis Shamai require two acts to rectify it.
What are they?

(b) Beis Hillel permit either of the two.
According to Rav (in whose opinion Rebbi Yehudah permits planks of four Tefachim), why is shaking the planks or removing every second plank necessary?

(c) What does Rebbi Meir then hold?

(d) Shmuel forbids planks of four Tefachim according to everyone. He might learn like Rav (who only forbids planks of four Tefachim if they total four Amos - even in the middle of the Sukah, as will be explained later).
How else might Shmuel interpret Beis Hillel's concession of removing only *one* out of two planks.

(a) According to Rebbi Yehudah, Beis Hillel is concerned about 'Ta'aseh ve'Lo min he'Asuy'.
Are they also concerned about 'Gezeiras Tikrah' (the prohibition of using planks in case one comes to make one's Sukah in the house)?

(b) What is the problem with Beis Shamai, who require both forms of rectification?

(c) What is Beis Shamai's reason, and what are they really saying?

(d) But is that not the opinion of Rebbi Meir, who comes to dispute Rebbi Yehudah? Does this mean that Rebbi Meir rules like Beis Shamai?

(a) Rebbi Chiya bar Aba Amar Rebbi Yochanan, tries to establish the previous Mishnah (where Rebbi Yehudah permits a Sukah of planks and Rebbi Meir forbids it) by planks that are less than four Tefachim wide, but which have been smoothened.
What prompts him to do this?

(b) What then, will be the basis of their Machlokes?

(c) How do we refute this explanation (on the basis of Rav Yehudah Amar Rav's ruling regarding male arrows)?

(d) So we establish both Mishnah by Gezeiras Tikrah.
Why do we need two Mishnahs to teach us the same thing?

4) According to Shmuel above, Rebbi Yehudah concedes that planks of four Tefachim invalidate the Sukah. On the other hand, S'tam 'planks' (such as in our Mishnah), refers to planks of four Tefachim.
How will we reconcile Rebbi Yehudah's opinion with his statement here (i.e. that Beis Hillel permits the planks in our Mishnah, by shaking them or by removing each second plank)?

5) Under what condition is one permitted to use metal rods or bed-posts (that are subject to Tum'ah) to hold the S'chach?

6) Rav Papa permits 'Parutz ke'Omed' by the walls of Shabbos.
What does this mean? How wide must the spaces be for this to be a Chidush (and for Rav Huna Brei de'Rav Yehoshua to argue with him)?

Answers to questions



(a) Rav Huna Brei de'Rav Yehoshua forbids 'Parutz ke'Omed' by the walls of Shabbos.
What is the problem with his opinion from our Mishnah?

(b) We answer this by establishing our Mishnah by 'Nichnas ve'Yotze'.
How does the Gemara understand this? What prompts the Kashya 've'Ha Efshar le'Tzamtzem'?

(c) Rav Ami answers 'be'Ma'adif'.
What does he mean by that?

(d) How does Rava answer the Kashya?

(a) Rav Ami bar Tivyumi invalidates a Sukah if the S'chach constitutes worn out vessels/clothes that are no longer fit for use.
Why is that?

(b) Can his opinion be borne out from our Mishnah, which clearly invalidates a Sukah whose S'chach constitutes bed-posts (which are no longer fit for use - or at least, so we think)?

Answers to questions
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