BAVA BASRA 162 - A week of learning has been dedicated towards meriting a Refu'ah Sheleimah for Eliezer Lipa ben Yetta, by Mr. and Mrs. Kornfeld of Yerushalayim.

[162a - 7 lines; 162b - 14 lines]

1)[line 1]לפי שאין למדיןLEFI SHE'EIN LEMEIDIN- because we disregard any information [that is written in the last line of a Shtar. Since the witnesses often leave a space between their signatures and the text of the Shtar, the Chachamim enacted that we disregard any information written in the last line (the line before the signatures) of the Shtar, since it is easy for a deceitful person to add whatever he wants in that blank line.]

2)[line 3]הרחיקHIRCHIK- he distanced

3)[line 4]שני שיטין מן הכתבSHENEI SHITIN MIN HA'KESAV- two lines from the text of the Shtar

4)[line 5]דלמא מזייףDILMA MEZAYEF- perhaps he will falsify [and write additional conditions in the Shtar]


5)[line 1]שיטה ומחצהSHITAH U'MECHETZAH- one and a half lines [between the text of the Shtar and the signatures of the witnesses]. (The Gemara's question refers to the height of one and a half lines. It is not referring to the writing area of a line and a half of a line, such as a sentence that concluded on the first half of a line, leaving the remaining part of that line blank, plus the next blank line.)

6)[line 5]מהא ליכא למשמע מינהME'HA LEIKA L'MISHMA MINAH- from this [Beraisa] we cannot infer anything from it

7)[line 6]מאי הוי עלה?MAI HAVEI ALAH?- What is the conclusion with regard to this (if the signatures are separated from the text of the Shtar by one and a half lines, is the Shtar invalid)?

8)[line 11]מלאהו בקרוביםMIL'AHU BI'KEROVIM- if he filled it with [the signatures of] relatives (according to the RASHBAM's preferred explanation, this refers to a case in which two (or more) lines were left blank between the text of the Shtar and the signatures of the witnesses. In order to remove those two blank lines, the bearer of the Shtar had his relatives sign their names in that space.)

9)[line 12]ואל תתמה!V'AL TISMAH!- and do not be perplexed [about this ruling]!

10)[line 12]אויר סוכה פוסל בשלשהAVIR SUKAH POSEL BI'SHELOSHAH- empty space in the roof of a Sukah invalidates the Sukah when that space is three Tefachim wide

11)[line 13]סכך פסול פוסל בארבעהSECHACH PASUL POSEL B'ARBA'AH - invalid Sechach in the roof of a Sukah invalidates the Sukah when that invalid Sechach is four Tefachim wide (SUKAH)

(a)Jewish males above the age of thirteen are commanded to dwell in a Sukah (a small hut or booth) for the seven days of the holiday of Sukos, as the verse states, "בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים" "ba'Sukos Teishevu Shiv'as Yamim" - "You shall dwell in Sukos for seven days" (Vayikra 23:42). Women are exempt from this Mitzvah, because it is a Mitzvas Aseh sheha'Zeman Gerama. Sleeping, eating meals and all respectable daily tasks must be done in the Sukah instead of in one's house. Eating snacks and doing temporary duties are permissible outside of the Sukah.

(b)The main part of the Sukah is the roof, or Sechach, for which the Sukah is named. The Sechach is taken from materials that once grew in the ground, such as cut branches, wood or bamboo. They must be detached at the time that the Sukah is built, and they cannot be Mekabel Tum'ah (receive Tum'ah, Halachic impurity - see Background to Nazir 54:13). If they have any Beis Kibul (a part that acts as a container), they are invalid, since utensils are Mekabel Tum'ah.