1)

(a)If a Sukah is higher than twenty Amos, it is possible to rectify it by raising the floor of the Sukah. Why will raising it with blankets and pillows not help?

(b)Will nullifying them there for seven days make any difference?

(c)How about raising it with straw or earth that one has been Mevatel (nullified) there for all seven days?

1)

(a)If a Sukah is higher than twenty Amos, it is possible to rectify it by raising the floor of the Sukah. Raising it with blankets and pillows will not help however - because the owner will retrieve these items whenever he needs them.

(b)Nullifying them there for seven days will make no difference - because most people would not do that, and we have a principle 'Batlah Da'ato Etzel Kol Adam' (the habits or whims of an individual become negated in face those of the majority of people).

(c)Raising it with straw or with earth that he was Mevatel there for all seven days however - will render the Sukah Kasher.

2)

(a)What are the ramifications of the Mishnah in Ohalos 'Bayis she'Mil'ehu Teven O Tzeroros, u'Bitlo, Batel' (with regard to Tum'ah Retzutzah)?

(b)What is Tum'ah Retzutzah?

(c)What do we infer from there?

(d)What does Rebbi Yosi say with regard to ...

1. ... straw?

2. ... pebbles and earth?

2)

(a)'Bayis she'Mil'ehu Teven O Tzeroros, u'Bitlo, Batel' - means that if one filled up a room containing a corpse, with straw or with pebbles or earth (that one was Mevatel there), leaving a space of less than a Tefach between them and the ceiling, the corpse renders Tamei even people or things that are on top of the roof, due to the principle because 'Tum'ah Retzutzah Boka'as v'Olah' ...

(b)... which means that when there is no Ohel Tefach, the Tum'ah rises beyond the roof and is Metamei whatever is above it right up to the sky.

(c)We infer from this Mishnah in Ohalos - that the owner needs to specifically be Mevatel them there. Otherwise ('Stam'), the room will have the Din of any other room, and the Tum'ah will extend only as far as the ceiling.

(d)Rebbi Yosi maintains that ...

1. ... with regard to straw - knowing that the owner does not intend to remove it will suffice - even if he did not actually pronounce it Bateil, and will cause the room to be filled in, and ...

2. ... the same will apply to pebbles and earth - even 'Stam' (as long as he does not specifically intend remove them).

3)

(a)On what condition is a Sukah that is higher than twenty Amos Kasher, because some of the Sechach is protruding into the Sukah (below twenty Amos)?

(b)Based on this ruling, what did Abaye say about a Sukah that is ten Tefachim high, but which has some of the Sechach-ends protruding into the space below?

(c)On what grounds does Rava disagree with Abaye?

3)

(a)A Sukah that is higher than twenty Amos is Kasher if some of the Sechach is protruding into it (below twenty Amos) - only if that Sechach creates more shade than sun.

(b)Based on this ruling, Abaye thought that a Sukah that is ten Tefachim high, but which has some of the Sechach-ends protruding into the space below - is Kasher provided it leaves more sun than shade.

(c)Rava disagree with Abaye however - because such a Sukah is considered 'a smelly residence', and is therefore Pasul.

4)

(a)Under what condition will a three-walled Sukah that is higher than twenty Amos become Kasher, assuming that it has a raised section of floor that ...

1. ... runs across the entire width of the Sukah, from one wall to the other? How much of the floor must be raised for the Sukah to become Kasher?

4)

(a)A three-walled Sukah that is higher than twenty Amos will be Kasher, assuming that it has a raised section of floor that ...

1. ... runs across the entire width of the Sukah, from one wall to the other - provided the raised area measures at least seven by seven Tefachim.

2. ... runs along the length of the Sukah, but does not extend across its width - provided the space from the end of the raised section to the opposite wall is less than four Amos.

(b)We do not already know the latter Halachah from the Mishnah later, which validates a Sukah, part of whose roof has caved in, provided the section that remains intact up to the wall measures less than four Amos (because of 'Dofen Akumah') - because there, the Pasul Sechach is at least eligible to serve as part of the wall of the Sukah; whereas in our case, where the wall in question is more than twenty Amos tall, it is not.

(c)With regard to the former case, the rest of the Sukah (the section that does not have a raised floor) will have the status of - 'Pesel ha'Yotzei min ha'Sukah', which is considered an extension of the Sukah, and is Kasher (as we shall see later in the Perek).

(d)A Sukah that is higher than twenty Amos, which has a raised floor in the middle is Kasher (even though it does not reach any of the three sides)- provided the space between it and each of the walls is less than four Amos.

(e)It is necessary to specify this case, even though we have just learned that Dofen Akumah is Kasher - to teach us that 'Dofen Akumah' applies even with regard to all three walls.

2. ... runs along the length of the Sukah, but does not extend across its width?

(b)Why do we not already know the latter Halachah from the Mishnah later, which validates a Sukah, part of whose roof has caved in, provided the section that remains intact up to the wall measures less than four Amos (because of 'Dofen Akumah')?

(c)With regard to the former case, what will be the status of the rest of the Sukah (the section that does not have a raised floor)?

(d)What will be the Din regarding a case where they raised the floor in the middle of the Sukah (which does not reach any of the three sides) that is higher than twenty Amos? On what condition will it be Kasher?

(e)And why is it necessary to specify this case, seeing as we have just learned that Dofen Akumah is Kasher?

4b----------------------------------------4b

5)

5)

(a)If the Sukah is less than ten Tefachim tall, and one digs in the middle to raise its height (by lowering the floor), the Sukah will be Kasher - as long as the distance from the walls to the area of floor that is ten Tefachim is no more that three Tefachim (known as 'Levud').

(b)In the previous case (of 'Dofen Akumah') we permitted up to four Amos to remain more than twenty Amos high - because there, the walls per se are Kasher walls; whereas, in our case, where we now need to create walls of ten Tefachim, it must be less than three Tefachim, so as to join the two sections of wall by means of 'L'vud'.

(a)If the Sukah is less than ten Tefachim tall, and one digs in the middle to raise its height (by lowering the floor), up to what distance from the walls may the floor remain less than ten Tefachim, for the Sukah to be Kasher?

(b)Why not up to four Amos, as in the previous case?

6)

(a)If the Sukah was higher than twenty Amos and one built a column in the middle of the Sukah (of at least seven by seven Tefachim) to within twenty Amos of the ceiling, why does Abaye contend that the top of the column would then be a Kasher Sukah?

(b)On what grounds does Rava disagree?

6)

(a)If the Sukah was higher than twenty Amos and one built a column (of at least seven by seven Tefachim) in the middle of the Sukah to within twenty Amos of the ceiling, Abaye contends that the top of the column would then be a Kasher Sukah - due to the principle of 'Gud Asik Mechitzasah' (considering the outer walls of the column as if they reached the Sechach).

(b)Rava disagrees - on the grounds that, by Sukah, the walls must be recognizable, before we can apply this principle.

7)

(a)Rebbi Yakov holds that Sechach which covers four posts on the roof, constitutes a Kasher Sukah. What do the Chachamim say?

(b)Rav Huna establishes their Machlokes when the four posts are placed at the four corners of the roof. Why does Rebbi Yakov validate the Sukah if the posts are on the four corners of the roof, and why does he concede that the Sukah is Pasul, when they are in the middle?

7)

(a)Rebbi Yakov holds that Sechach which covers four posts on the roof, constitutes a Kasher Sukah. According to the Chachamim - it is Pasul.

(b)Rav Huna establishes their Machlokes when the four posts are placed on the four corners of the roof, where we say 'Gud Asik Mechitzasah' (See Tosfos DH 'Aval') - but not when they are in the middle (since 'Gud Asik ... ' is then not applicable.

8)

(a)What does Rav Nachman say? Why, in his opinion, would the Sukah be Kasher if the posts were placed in the middle of the roof? How wide would the posts have to be, according to him?

(b)We are not sure what Rebbi Yakov and the Chachamim will hold with regard to Rav Huna's case, according to Rav Nachman. What are the two possibilities?

(c)What is the outcome of the She'eilah?

8)

(a)According to Rav Nachman, they argue when the posts are placed in the middle of the roof - and Rebbi Yakov validates such a Sukah only if each of the posts is one Tefach by one Tefach (in which case, they fall under the category of Mechitzos).

(b)We are not sure what Rebbi Yakov and the Chachamim will hold with regard to Rav Huna's case, according to Rav Nachman - whether they argue there too or whether they agree that, if the posts are placed in the corners, the Sukah will be Kasher (because of 'Gud Asik Mechitzasah).

(c)The outcome of the She'eilah is 'Teiku' (Tishbi Yetaretz Kushyos v'Ibayos).

9)

(a)What does the Beraisa say about a Sukah consisting of four posts that is built on the ground, and how does this prove Rav Huna wrong?

(b)How do we try to disprove even what he says with regard to such a Sukah whose posts are placed at the four corners of the roof?

(c)How will Rav Huna refute at least the latter Kashya?

(d)Rebbi Yakov's reason for validating a Sukah whose walls consist of four posts is based on the Din of 'Deyumdin' (discussed in the first Perek of Eruvin). What is a Deyumad?

9)

(a)The Beraisa cites the same Machlokes - with regard to a Sukah consisting of four posts that is built on the ground, which resembles the Sukah in the middle of the roof - a Kashya on to Rav Huna, who said that in the middle of the roof, even Rebbi Yakov will agree that the Sukah is Pasul.

(b)And we even try to disprove Rav Huna's actual interpretation of the Machlokes, by pointing out - that this Beraisa presents Rebbi Yakov and the Chachamim's dispute with regard to the ground (i.e to four posts in the middle of the roof), implying that if the posts were placed on the four corners of the roof, they would both agree that the Sukah would be Kasher.

(c)Rav Huna however, will refute this latter Kashya - by explaining that, in reality, they argue in both cases, and the Tana mentions the case of on the ground to teach us the extent of Rebbi Yakov's opinion, that he validates even that.

(d)Rebbi Yakov's reason for validating a Sukah whose walls consist of four posts is based on the Din of 'Deyumdin' (discussed in the first Perek of Eruvin). 'Deyumad' is - a square post, which we consider as if part of it was cut away to form two adjacent one-Amah walls (regarding Pasei Bira'os). In fact, the word 'Deyumdin' is the acronym of 'D'yu Amudin' (two posts). Likewise here, he permits four posts, each comprising two adjacent one-Tefach walls.

10)

(a)What amendment would we have to make if we came across the two pairs of Amora'im: Rav and Rebbe Chanina, Rebbi Yochanan and Rav Chaviva? When would we make the amendment, and when, not?

10)

(a)If we came across the two pairs of Amora'im: Rav and Rebbi Chanina, Rebbi Yochanan and Rav Chaviva - we would need to change Rebbi Yochanan to Rebbi Yonasan, provided this occurred in Seder Mo'ed, but not in the other five Sedarim.

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