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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sukah 23

SUKAH 21-25 - my brother Ari Kornfeld has generously sponsored one month of Dafyomi publications for the benefit of Klal Yisrael


(a) The author of our Mishnah (which validates a Sukah on top of a ship), is Rebbi Akiva, whose states this opinion in a Beraisa.
What does Raban Gamliel say?

(b) What happened once when Rebbi Akiva put up a Sukah on a ship, and what did Raban Gamliel subsequently comment?

(c) In which case will ...

  1. ... Rebbi Akiva agree that such a Sukah is invalid?
  2. ... Raban Gamliel agree that it is valid?
(d) In which case do we establish their dispute?
2) What is the basis of the Machlokes between Rebbi Akiva and Raban Gamliel?


(a) The author of our Mishnah (which validates a Sukah that is built on a camel's back, or one that is built on the backs of two animals - Rashi), is Rebbi Meir. Rebbi Yehudah declares it invalid.
How does he learn this from the Pasuk "Chag ha'Sukos Ta'aseh Lecha *Shiv'as Yamim*"?

(b) How does Rebbi Meir explain the Pasuk?

(c) When it comes to using a live animal as a wall of the Sukah, Rebbi Meir is more stringent than Rebbi Yehudah . He also disqualifies an animal from being used as a Lechi (post) at the entrance of a Mavoy and for Pasei Bira'os (the four posts surrounding a well).
In which other area of Halachah does he declare an animal invalid?

(d) Which fifth area of Halachah does Rebbi Yossi Hagelili add to Rebbi Meir's list?

(a) Abaye gives Rebbi Meir's reason as 'a fear that the animal will die on Yom-Tov'.
So what if it does?

(b) What reason does Rebbi Zeira give?

(c) Do they argue by a trussed-up elephant?

(d) On what grounds do we object to the initial contention that Abaye and Rebbi Zeira argue over using an untied elephant (over whether or not, we are afraid that it may just walk away in the middle of Sukos)?

(a) So we conclude that in fact, they argue over using a trussed-up animal (other than an elephant).
What is the basis of their dispute?

(b) On what grounds does Rebbi Zeira disagree with Abaye (... that the animal might die)?

(c) Considering the large gaps between the legs of the animal, how can it serve as a Kasher wall, even whilst it is still alive?

(a) Why are we not afraid that the animal might crouch down (leaving a wall of less than ten Tefachim)?

(b) In that case, why does Abaye give Rebbi Yehudah's reason as being that the animal might die? Seeing as it is being held up by ropes, so what if it does?

Answers to questions



(a) On what basis does the Mishnah in Gitin permit a Bas Yisrael to eat Terumah, even after her husband has gone overseas, and, for all we know, is no longer alive?

(b) Another Mishnah there forbids a woman to eat Terumah immediately if her husband gives her a Get telling her that it is to come into effect one hour before he dies.
Why is that?

(c) How does Abaye initially reconcile the two Mishnayos?

(d) What problem does this create with what Abaye just said to explain Rebbi Meir, who invalidates an animal as a wall of a Sukah?

Answers to questions
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