POINT BY POINT OUTLINE
Prepared by Rabbi Ephraim Becker
of Kollel Iyun Hadaf, Yerushalayim
SUKAH 11 - Dedicated by Dr. and Mrs. Moshe & Rivky Snow of Queens, N.Y., in memory of Dr. Snow's mother, Esther Miriam bas Harav Chaim Zev; his father, Harav Raphael Yisroel ben Moshe; and Mrs. Snow's uncle, Harav Baruch Mayer ben Harav Gedaliah Aharon (Rabinowitz). The Yahrzeit of Rabbis Snow and Rabinowitz is 8 Elul.
1) SPEAKING "DIVREI KEDUSHAH" WHILE UNCLOTHED (cont.)
(a) A house which is less than 10 Tefachim is still
distinct from a Kilah (which is viewed as his
garment) because a house is fixed in place, it
is like a Kinuf (and his head is viewed as
being with the rest of his body).
2) ALTERNATE RENDITION OF SHMUEL (first cited in Daf 10:5)
(a) (R. Yehudah citing Shmuel): It is permitted to
sleep under a Kilah made for Chasanim (two
posts, unattached to the bed) in the Sukah,
even if it is more than 10 Tefachim tall.
(b) Question: The Beraisa teaches that one who
sleeps in a Kilah has not fulfilled his
(c) Answer: That Kilah has a roof (at least a
(d) Question: But the Beraisa which discusses the
Naklitin (two posts) permits it only if it is
less than 10 Tefachim tall!?
(e) Answer: Naklitin is more stringent than a Kilah
since the posts are fixed on the bed.
(f) Question: If the Naklitin are fixed then they
should be viewed as an Ohel even with less than
10 Tefachim (like a Kinuf)!?
(g) Answer: Naklitin may well be more fixed than
a Kilah but it is less fixed than a
four-poster bed, which explains why one may
sleep under it if it is less than ten Tefachim
high, even though a four-poster bed is not
(h) (Rabah bar R. Huna): A Kilah is permitted even
if it is more than ten Tefachim high, and has a
roof (i.e. it is parallel with the ground, and
not like a tent).
(i) Question: Like whom is this position!?
(j) Answer: Like R. Yehudah who holds that a
temporary Ohel does not have the power to
negate a permanent one.
1. R. Yehudah permits sleeping under a bed in
the Sukah (even if it is higher than ten
Tefachim from the ground).
2. Question: Then Rabah bar R. Huna should
have reported that the Halachah is like R.
Yehudah (not taught it in his own name)!?
3. Answer: We would then have thought that R.
Yehudah's reason is because a bed is (not
an Ohel since it is) made to sleep on top
of and not underneath.
3) "MISHNAH:" A SUKAH WITH A GROWING VINE COVERING
(a) A Sukah which has a growing vine, a pumpkin or
a creeper on the roof, arranged on a trellis,
to form part of the Sechach may not be used.
(b) This can be rectified either by adding more
Sechach (to form a majority) or by detaching
them from the ground.
(c) Anything which can receive Tum'ah or which does
not grow from the ground may not be used as
4) "TA'ASEH V'LO MIN HE'ASUY"
(a) (R. Yosef citing Rav): Cutting the branch is
insufficient, one must also shake each branch
that one cuts.
(b) R. Huna reported that this was said by Shmuel.
(c) This correction bothered R. Yosef who angrily
said that he had never claimed that only Rav
had said it, and that it could well be that
both Rav and Shmuel said it.
(d) R. Huna explained that what he indeed had meant
was that it was Shmuel who said it and not
Rav (who disagrees).
1. R. Chiya b. Ashi quoted Rav as maintaining
that cutting something or cutting it off,
is sufficient - to remove the Pesul of
'Ta'aseh ve'Lo min he'Asuy'
(e) Question: It should then follow that, according
to Shmuel (who requires lifting the Sechach
after it is cut), then cutting the Tzitzis
should not be enough (yet Shmuel taught the
opposite in the name of R. Chiya)!?
2. An incident demonstrated Rav's position
when R. Amram Chasida put Tzitzis on his
wife's four cornered garments (see Rashi)
and he only cut the eight strings apart
after affixing them to the garment.
3. R. Chiya b. Ashi cited Rav as permitting
1. (Shmuel citing R. Chiya) If one threaded
the Tzitzis into two corners before
cutting them, they are Kosher.
(f) Answer: The Beraisa speaks when he cut them
first and then made the Tzitzis (thereby
removing the Pesul of 'Ta'aseh ve'Lo min
2. We assume that this speaks when one made
the Tzitzis and then cut them, from which
we see that cutting the Tzitzis is
sufficient to remove Ta'aseh ve'Lo min
(g) Question: What, then, is the need for Shmuel to
teach us this obvious Din?
(h) Answer: That the Tzitzis does not become Pasul
by the fact that they were threaded in the
holes of two corners (in spite of the Pasuk
'al Tzitzis ha'Kanaf').
(i) Question: But the Beraisa teaches that if one
affixed the string and then cut it into
segments that it is Pasul (unlike Rav who
permitted this case)!?
(j) Answer: The Beraisa means that they are Pasuk
only until they are cut, but not permanently.
1. Levi supports this explanation.
(k) Alternate Rendition of the above:
2. Shmuel maintains that the Beraisa means
that these Tzitzis are permanently Pasul.
1. R. Masnahh reported that he asked just
such a question of Shmuel who invalidated
the Tzitzis which were affixed and then
2. First Question (on Rav who validates such
a case): The Beraisa says that this case
3. Second Question (on Rav): The Beraisa
provides the rationale of Ta'aseh to
forbid a Sukah which has a growing vine, a
pumpkin or a creeper on the roof arranged
on a trellis to form part of the Sechach.
i. The Beraisa must be speaking when
they were cut, because if they were
still attached, the Tana would not
need the reason of Ta'aseh (since the
attached Sechach would anyway be
4. Answer (to the second Question): This
Beraisa speaks when the branch was torn
from the tree at its source, and left in
that position (even Rav would agree that
cutting it would not be a sufficient
Asiyah, since this cutting is not
ii. We see that cutting does not validate
5. The first Beraisa, however, remains a
question on Rav.
5) THE "MACHLOKES" RAV AND SHMUEL ON "KETZITZAH" (cont.)
(a) Question: Shall we understand their Machlokes
(whether Ketzitzah is an Asiyah) to be a
1. R. Shimon b. Yehotzadak invalidates the
Hadas if one transgressed and removed the
berries on Yom Tov while the Chachamim
hold that the Hadas is Kosher.
(b) Answer: No, they both hold, like Shmuel, that
Ketzitzah is not an Asiyah, but they are
arguing over whether we learn Lulav from Sukah
(and prohibit- R. Shimon) or not (and permit-
2. It is assumed that an Asiyah is needed
here (to bind the Minim together) and that
the Minim, like a Sukah, must have Ta'aseh
V'Lo Min He'Asui.
3. The Chachamim hold (like Rav) that
Ketzitzah is an Asiyah (by Sukah hence the
plucking of the berries is the same) and
R. Shimon b. Yehotzadak holds (like
Shmuel) that Ketzitzah it is not an
acceptable Asiyah by Sukah (nor is
plucking the berries by the Hadas).
(c) Alternate Answer: They are arguing over whether
Lulav requires an Asiyah [Eged] (R. Shimon) or
not (Chachamim), while agreeing that any Asiyah
which we would find by Lulav would be
learned from Sukah.
1. The source for such a Machlokes is found
in the Beraisa where R. Yehudah learns
from the Gezeirah Shavah of Lekichah that
the three species need to be tied.
(d) Question: The Beraisa which teaches that it is
a Mitzvah to tie the species together seems
not to be in concert with either opinion!?
2. The Rabanan did not receive a tradition to
learn this Gezeirah Shavah.
1. According to R. Yehudah it should not be
Kosher without being tied.
(e) Answer: The Beraisa is the Rabanan and the
Mitzvah derives from the command to beautify
2. According to Rabanan, whence the Mitzvah?
6) THE SOURCE FOR THE LIMITATIONS ON "SECHACH"
(a) Question: Whence that Sechach is not Kosher if
it is Mekabel Tum'ah or does not grow from the
(b) Answer (Resh Lakish): The Pasuk refers to the
primordial clouds as emerging from the earth,
hence the Sechach must emerge from the earth
and not be susceptible to Tum'ah.
1. Question: What of the opinion that the
Sukos of the desert were actual tents (and
not clouds), since;
(c) Answer (R. Dimi citing R. Yochanan): The Pasuk
links Sukah to the Korban Chagigah (that which
is not Mekabel Tum'ah and grows from the ground
[R. Yochanan's view of animals]).
2. We have learned that R. Eliezer and R.
(d) Question: Following that logic, we should
only be able to use animals (hides) for
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