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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sukah 53

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) At the Simchas Beis Hasho'eivah, who used to say ...
  1. ... 'Ashrei Yalduseinu, she'Lo Biyshah es Ziknaseinu'?
  2. ... 'Ashrei Ziknaseinu, she'Kiprah es Yalduseinu'?
(b) What did they both used to say?
(a) Hillel used to say 'Im Ani Ka'an, ha'Kol Ka'an'.
Who was 'Ani' referring to?

(b) He also used to say (though it is not clear that he said this at the Simchas Beis Hasho'eivah') 'The place that I love, there my feet carry me'. What did he add to that?

(c) And what did he say when he saw the skull of a known murderer floating on the water?

(a) What did Rebbi Yochanan say about a man's feet?

(b) Who were Elicharaf and Achyah, the sons of Shishah? Why did Shlomoh send them off to Luz, and with whom did he send them?

(c) What happened when they arrived the gates of Luz? Why was the Angel of death laughing when Shlomoh subsequently met him?

(d) What did Shlomoh ruefully say?

(a) Raban Shimon ben Gamliel used to dance at the Simchas Beis Hasho'eivah with eight fire-torches (others used to dance with eggs or cups of wine).
What else did he used to do?

(b) What happened to Levi when he attempted Kidah in front of Rebbi? (c) What had he done to deserve that?

(a) Rebbi Yehoshua ben Chananyah, who was a Levi, testified that they did not sleep for a full seven days during the Sukos festivities. They would go from the Tamid shel Shachar to Tefilas Shachris, to the Korban Musaf, to Tefilas Musaf.
How did he account for the remainder of the twenty-four hour period until the following dawn?

(b) On what grounds is the literal interpretation of Rebbi Yehoshua's testimony unacceptable?

(c) What then, did he really mean?

(a) A certain Rabbi explained that the *fifteen* steps (leading from the Ezras Yisrael down to the Ezras Nashim) corresponded to the occasion when David was digging the Shitin for the Mizbe'ach, and the water threatened to rise and drown the world. He then said the *fifteen* Shir ha'Ma'alos and the water subsided.
On what grounds did Rav Chisda reject this explanation?

(b) What is the correct version of the story? Why the fifteen Shir *ha'Ma'alos*?

(c) What role did Achitofel (the Head of Beis-Din and David's father-in-law) play in this episode?

(d) If the outer crust of the world is one thousand Amos thick, how is it, that one sometimes strikes water much closer to the surface?

Answers to questions



(a) They blew the trumpets again when they reached the tenth step.
Is that the tenth step from the top or from the bottom?

(b) Having stated (with regard to their ancestors) 'their faces to the east', why was it necessary to add 'and their backs to the west? Is that not obvious?

(c) Rebbi Zeira has taught us that if someone says 'Shema, Shema', it is as if he was referring to dual deities.
In that case, how do we explain Rebbi Yehudah, who says in our Mishnah that the Kohanim would conclude 'Anu le'*Kah*, u'le'*Kah* Eineinu', which appears to have the same connotation?

(a) The *minimum* number of blasts daily was twenty-one.
How do we arrive at that figure?

(b) What is the *maximum* number?

(c) Given that all blasts were in groups of three (Teki'ah, Teru'ah Teki'ah) why did they blow *nine* blasts for the Korban Tamid? What did the people do each time the Kohanim blew the trumpets?

(a) How many blasts would they blow for the Korban Musaf?

(b) How do we account for the six blasts that they blew on Erev Shabbos?

(c) How do we account for the remaining twelve blasts that made up the forty-eight on Erev Shabbos during Sukos?

(d) What was the function of all these twelve? What is their source?

(a) Rebbi Yehudah lists the *minimum* number of blasts as *seven*, and the *maximum* as *eighteen*.
What is the basis of the Machlokes between Rebbi Yehudah and the Rabbanan?

(b) What does ...

  1. ... Rebbi Yehudah learn from the Pasuk in Beha'aloscha "u'Seka'tem Teru'ah"?
  2. ... the Tana Kama (the Rabbanan) learn from "u've'Hakhil es ha'Kahal, Tiske'u ve'Lo Sari'u"?
(c) Rebbi explains that this last case was not really a Mitzvah, but only a Si'man (so it did not matter that they were only blowing half a note).
How do the Rabbanan counter this?
(a) What did Rav Kahana mean when he said that there is nothing between the Teki'ah and the Teru'ah? Like which Tana does he hold?

(b) How might we have explained Rav Kahana's statement like the Rabbanan?

(c) On what grounds do we reject this contention?

Answers to questions
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