1)

(a)According to Rebbi Eliezer - one is obligated to eat fourteen meals in the Sukah, one by day and one by night on each day of Sukos.

(b)The Chachamim say - that apart from the first night of Sukos, one is not obligated to eat at all (see Tosfos DH 'I Ba'i').

(c)Rebbi Eliezer then says - that one can make up for not having eaten on the first night of Sukos by eating extra on Shemini Atzeres.

(d)The Chachamim hold that this is one of the things that Shlomo ha'Melech had in mind, when he wrote in Koheles "Me'uvas Lo Yuchal Liskon ... " - in other words, not eating the first meal on the Sukah is not something that one can possibly rectify.

2)

(a)Rebbi Eliezer learns that one is obligated to eat two meals a day in the Sukah - from the word "Teshvu" (in the Pasuk in Emor "ba'Sukos Teshvu Shivas Yamim") from which we extrapolate "Teshvu", 'k'Ein Taduru' (i.e. like one does in the house), and when one lives in the house one eats two meals a day, so one must do likewise in the Sukah.

(b)The Rabanan explain "Teshvu" - 'k'Ein Taduru' to mean that one has the same choice whether to eat two meals or not, as one has in the house.

(c)The Rabanan learn that one is obligated to eat a meal in the Sukah on the first night of Sukos - (just as one is obligated to eat a meal [i.e. Matzah] on the first night of Pesach) from the 'Gezeirah-Shavah' of "Chamishah-Asar" "Chamishah-Asar" from Chag ha'Matzos.

(d)We learn ...

1. ... the obligation to eat Matzos on the first night of Pesach - from the Pasuk in Bo "ba'Erev Tochlu Matzos".

2. ... that this Mitzvah does not extend to the other days of Pesach (based on the Pasuk "Sheishes Yamim Tochal Matzos u'va'Yom ha'Shevi'i Atzeres ... ") - from the Pasuk in Re'eh "Sheishes Yamim Tochal Matzos u'va'Yom ha'Shevi'i Atzeres ... " (which is otherwise superfluous and) which (therefore) teaches that it is only voluntary. And we then learn the other six days from it.

3)

(a)The problem with Rebbi Eliezer's second ruling, permitting someone who did not fulfill the Mitzvah of eating in the Sukah on the first night of Sukos, to make up for it on the night of Shemini Atzeres is - that it contradicts his previous ruling which requires eating the meals specifically in the Sukah (which he cannot do on the eve of Shemini Atzeres), since a. there is no Mitzvah to eat on the Sukah on Shemini Atzeres, and b. it is even forbidden to do so because of 'Bal Tosif'.

(b)Bira Amar Rebbi Ami resolves the problem - by informing us that Rebbi Eliezer has now retracted from his previous stance; he now agrees with the Chachamim, that one is only obligated to eat one meal on the first night of Sukos, which is basically a Chiyuv Yom-Tov (and not a Chiyuv Sukah).

(c)Despite the fact that Shemini Atzeres has an obligation of its own, one can make up for not eating a meal on the first night of Yom-Tov by eating on Shemini Atzeres - by adding something 'Miynei Targima' to one's meal.

(d)'Miynei Targima' - constitutes fruit, cake or cooked vegetables (see Tosfos DH 'be'Miynei Targima').

4)

(a)King Agripa's custodian asked Rebbi Eliezer (before he retracted - Ritva) - whether, seeing as he never ate more than one meal a day, he would be permitted to do likewise on Yom-Tov.

(b)Rebbi Eliezer replied that, if on ordinary weekdays, he tended to eat condiments to develop an appetite, then surely he could do the same on Yom-Tov (and eat at least one condiment, in order to fulfill the Mitzvah of Simchas Yom-Tov).

(c)He also asked him - seeing that he had two wives and two Sukos, one in Teverya and the other in Tzipori, whether he was permitted to spend one day of Sukos in Teverya, and the next, in Tzipori.

(d)Rebbi Eliezer replied - that, in his opinion, anyone who went from one Sukah to another in the middle of Sukos, did not only fail to fulfill the second Mitzvah, but he also negated the first.

5)

(a)According to Rebbi Eliezer, one is not permitted to go from one Sukah to another - irrespective of whether it is to eat in the one on one day, and in the other, on the next (or even if both are on the same day) or it is to eat in one Sukah and sleep in the other.

(b)Someone who has no Sukah on the first day, according to Rebbi Eliezer, cannot fulfill the Mitzvah. Putting up a Sukah on Chol ha'Mo'ed therefore, will constitute a breach in the laws of Chol ha'Mo'ed.

(c)Rebbi Eliezer's source for both these Halachos lies in the Pasuk in Re'eh "Chag ha'Sukos Ta'aseh Lecha Shiv'as Yamim" - inferring, in his opinion, that the same Sukah must be used for the entire seven day period, not for less (Note: the word "ha'Sukos" appears in the singular with both 'Vavin' missing, and the fact that the Gemara writes it with two 'Vavin' intact, is presumably a printer's error).

6)

(a)The Chachamim hold that ...

1. ... one is permitted to eat in different Sukos during the seven-day period, or to eat in one Sukah and sleep in another.

2. ... if one had no Sukah on the first day, then one should construct one on Chol ha'Mo'ed - because each day is an independent Mitzvah.

(b)They interpret "Chag ha'Sukos Ta'aseh Lecha Shiv'as Yamim" to mean - that the Sukah that one constructs, must be fit to last the full seven days.

(c)Rebbi Eliezer needs to permit re-building a Sukah that fell down on Chol ha'Mo'ed - because we would otherwise have assumed that he is putting up a new Sukah (and not just re-constructing the old one), which, as we just learned, he forbids.

7)

(a)Rebbi Eliezer learns from the Pasuk "Chag ha'Sukos Ta'aseh L'cha - that the Sukah in which one sits must be one's own.

(b)The Rabanan learn from the Pasuk "Kol ha'Ezrach b'Yisrael Yeishvu ba'Sukos" - that it is possible for the whole of Yisrael to sit in one Sukah. Seeing as it would not be possible for each person to own a Perutah's-worth, it would mean that nobody owns a share in the Sukah ...

(c)... from which they extrapolate that one does not need to own the Sukah in which one sits.

(d)"Lecha", they maintain - comes to disqualify a stolen Sukah (but not a borrowed one).

8)

(a)Rebbi Eliezer learns from "Kol ha'Ezrach b'Yisrael Yeishvu ba'Sukos" - that a child who became Bar-Mitzvah on Chol ha'Mo'ed Sukos and a non-Jew who converted on Chol ha'Mo'ed (and whose obligation begins only then) are obligated to observe the Mitzvah of Sukah.

(b)If the Chachamim obligate someone who was already obligated to sit in a Sukah on the first day and who failed to do so, to build a Sukah on Chol ha'Mo'ed - then it goes without saying that they will obligate someone who was not (i.e. a child who became Bar-Mitzvah on Chol ha'Mo'ed Sukos, or a non-Jew who converted on Chol ha'Mo'ed).

9)

(a)When Rebbi Ilai came to visit his Rebbe, Rebbi Eliezer in Lud - the latter asked him whether he did not rest on Yom-Tov, since, in his opinion, the people who were lazy and who stayed at home on Yom-Tov were praiseworthy.

(b)He learns this from the Pasuk in Re'eh "v'Samachta Ata u'Veisecha" - implying that a man should spend Tom-Tov at home with his wife (since the word 'Bayis' has the double connotation of house and wife).

(c)We learn from the husband of the Shunamis, who asked his wife why she was going to visit the Navi Elisha, despite the fact that it was neither Shabbos nor Rosh Chodesh - that on Shabbos and Rosh Chodesh (and certainly on Yom-Tov) one should visit one's Rebbe.

(d)Rebbi Eliezer establishes this Halachah - when one is able to return home on Yom-Tov and spend the remainder of the day with one's wife (i.e. if it is within Techum Shabbos).

10)

(a)The Beraisa relates that Rebbi Eliezer stayed in the Sukah of Yochanan b'Rebbi Ilai in Caesaria (or Caesariyon). When the latter asked him about extending the wall of a Sukah, by spreading a sheet, to protect him from the sun - he put him off by telling him that there was no tribe that did not produce a Shofet (Judge/Leader).

(b)He did not answer his question - due to his principle never to transmit anything that he had not learnt from his Rebbes.

(c)The common factor that is shared by ...

1. ... the Shoftim: Osniel ben Kenaz, Yiftach, Shamgar, Ya'ir and Avdon is - that Rashi does not know to which tribe they belonged.

2. ... the tribes: Reuven, Shimon Gad and Asher is - that Rashi does not know of any specific Shoftim who came from these tribes (see Agados Maharsha and Rashash).

(d)Every tribe produced prophets - but Yehudah and Binyamin shared the distinction of having produced kings who were anointed by prophets (Shaul from Binyamin and David from Yehudah) This is unclear however, since Yehu ben Nimshi from one of the ten tribes, was also anointed by Elisha.

11)

(a)When the sun reached Rebbi Eliezer's feet - Yochanan b'Rebbi Ilai took a sheet and spread it over the extension of the Sukah to protect him.

(b)Rebbi Eliezer reacted to that - by slinging his cloak behind him and leaving the Sukah.

(c)This incident could not have taken place ...

1. ... on Sukos - because Rebbi Eliezer forbids sitting in two different Sukos during Sukos.

2. ... on any other Yom-Tov - because he forbids leaving one's home on Yom-Tov (to go from one town to another).

(d)The problem of extending the wall of the Sukah was - due to the fact that it was Shabbos.

12)

(a)Rebbi Eliezer permits re-placing a stopper window on Shabbos - only if it is both tied to the wall or to the frame, and hanging (but not if it is lying on the floor).

(b)Nevertheless, he did not apply his own ruling (which he obviously received from his Rebbes) to answer the original question of Rebbi Ilai - because unlike the stopper (which one tends to be Mevatel to the window, rendering it an integral part of the window), the owner was unlikely to be Mevatel the sheet to the wall of the Sukah.