(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Sukah 38

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) How long into the day does the Mitzvah of Lulav extend?

(b) Our Mishnah obligates interrupting one's meal to Bensch Lulav.
What is the problem with that from the Mishnah in Shabbos, regarding Tefilas Minchah?

(c) Rav Safra differentiates between whether there is time to take Lulav after the termination of the meal or not.
What problem does Rava have with the initial Kashya?

(d) How does Rava therefore change the Kashya (to which he gives the same answer as Rav Safra)?

(a) What problem does Rebbi Zeira have with Rava's version of the Kashya?

(b) Rebbi Zeira reinstates the original version of the Kashya. How does he dispense with Rava's problem (that whereas Tefilas Minchah is de'Rabbanan, Lulav is d'Oraysa).

(c) How does he prove that this must be so?

(d) What is now Rav Safra's answer to the Kashya?

(a) How did the way they used to recite Hallel in the times of the Mishnah differ from the way *we* recite it nowadays?

(b) What did they used to say at the end of each paragraph?

(c) What would a person have to do if a slave, a woman or a child was reading Hallel on his behalf?

(d) Why would someone in such a situation deserve to be cursed ?

(a) Which two issues depend upon the local Minhag?

(b) What is the reason for the Minhag (prevalent today) to repeat the latter part of Hallel?

(a) Under which circumstances can a small son Bensch for his father, a slave for his master, and a woman for her husband?

(b) What is the significance of the word '*be'Emes* Amru' used by the Tana of the Beraisa?

Answers to questions



(a) In Rava's time, everyone used to recite the whole Hallel together with the Chazen. However, to serve as a reminder of certain principles and Halachos, they introduced six irregularities in the recital of Hallel.
What were they reminded of when the Chazen said ...
  1. ... 'Halelukah', and the congregation repeated it after him?
  2. ... 'Halelu Avdei Hashem', and they said 'Halelukah'?
  3. ... 'Hodu la'Hashem Ki Tov ... ', and they repeated it after him?
  4. ... 'Ana Hashem Hoshi'a Na', and they repeated it after him?
  5. ... 'Ana Hashem Hatzlichah Na', and they repeated it after him?
  6. ... 'Baruch ha'Ba', and they continued 'be'Shem Hashem'?
(b) Are all of these proofs absolute proofs?
(a) What is seemingly strange about the Pasuk in Melachim, which describes how King Yoshiyahu read from the Sefer Torah that Chilkiyah ha'Kohen found?

(b) What does Bar Kapara therefore learn from there?

(c) How do we know that Yoshiyahu did not repeat what Shafan the Sofer read?

(a) What instructions did Rava give about reading "Baruch ha'Ba be'Shem Hashem ... "?

(b) Concerning which other phrase did he give similar instructions?

(c) On what grounds did Rav Safra overrule both sets of instructions?

Answers to questions
Next daf

For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,