Sukah Chart #6
Chart for Sukah Daf 19b-20a
THE MEANING OF THE WORDS IN THE MISHNAH REGARDING A MAT:
"IF IT WAS MADE FOR RECLINING UPON" ("ASA'AH L'SHECHIVAH")
& "IF IT WAS MADE FOR SECHACH" ("ASA'AH L'SICHUCH")
| (A) GEMARA'S FIRST EXPLANATION (1) |
(B) RAVA'S EXPLANATION |
(C) RAV PAPA'S EXPLANATION |
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| TANA KAMA | ||||
| 1 | "ASA'AH L'SHECHIVAH" | Mefaresh (2), a large mat |
Mefaresh, a large mat |
Mefaresh, a large mat |
| 2 | "ASA'AH L'SICHUCH" | Mefaresh, a small mat |
Stam (3) (4), a large mat |
Mefaresh, a small mat |
| REBBI ELIEZER | ||||
| 3 | "ASA'AH L'SHECHIVAH" | -- (5) | Mefaresh | Stam (6) |
| 4 | "ASA'AH L'SICHUCH" | -- (5) | Stam | Mefaresh |
Chart for Sukah Daf 19b-20a
WHEN MAY A MAT BE USED FOR SECHACH
| (A) TANA KAMA |
(B) REBBI ELIEZER |
||
| ACCORDING TO RAVA (7) | |||
| 1 | A LARGE MAT | When it was made Stam |
When it was made Stam |
| 2 | A SMALL MAT | When it was made b'Ferush for Sechach |
When it was made Stam |
| ACCORDING TO RAV PAPA (8) | |||
| 3 | A LARGE MAT | When it was made Stam |
When it was made b'Ferush for Sechach |
| 4 | A SMALL MAT | When it was made b'Ferush for Sechach |
When it was made b'Ferush for Sechach |
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FOOTNOTES:
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(1) Three explanations are given in the Gemara to resolve a contradiction in the Mishnah. The Mishnah, in the opinion of the Tana Kama, first says that if a mat was made for the sake of reclining upon it, then it is Mekabel Tum'ah and it may not be used as Sechach. This implies that a mat made with no specific intention may be used for Sechach. The Mishnah then says that if a mat was made for the sake of Sechach, it is not Mekabel Tum'ah and it may be used for Sechach. This implies that if it was made with no specific intent, it may not be used for Sechach. The three approaches in the Gemara attempt to resolve this issue.
(2) That is, this is the mat maker's (or buyer's, or seller's -- see ROSH) intended purpose for the mat.
(3) That is, he made the mat with no specific purpose in mind, in which case it is assumed that its purpose is to be used for Sechach.
(4) This is the way RASHI learns. TOSFOS, however, says that according to Rava's explanation, when the Tana Kama says that it was made l'Sichuch, he means that it was made specificly with that intent (Mefaresh) and it is referring to a small Sukah (like the first explanation).
(5) The Gemara challenges the first explanation of the Tana Kama, because according to that explanation the opinion of Rebbi Eliezer will be difficult to resolve.
(6) Although Abaye disproved Rava's explanation from a Beraisa, Rava's explanation had the advantage that the words in the Mishnah "Asa'ah l'Shechivah" and "Asa'ah l'Sichuch" had the same meanings both in the Tana Kama and in Rebbi Eliezer. According to Rav Papa's explanation, though, the words "Asa'ah l'Shechivah" as used by the Tana Kama do not mean the same thing as they do when used by Rebbi Eliezer. According to Rebbi Eliezer, they mean "since he did not specify otherwise, he must have made them for Shechivah."
(7) According to Rava, they only argue about a small mat; the Tana Kama is Machmir and requires that a small mat be made with the specific intention to be used as Sechach, while Rebbi Eliezer holds that even when it was made Stam, it is assumed to have been made for Sechach.
(8) According to Rav Papa, they only argue about a large mat; the Tana Kama is lenient, and does not require that it be made specifically for Sechach, while Rebbi Eliezer is Machmir and permits it only if it was made specifically for Sechach. (See also our other chart for this Sugya, chart #6).