1)

(a)According to the Tana of the Beraisa, one recites 'Shehechiyanu' before Yom-Tov, over ...

1. ... the Lulav - when binding the three species.

2. ... the Sukah - when putting it up before Yom-Tov.

(b)One recites the Berachah ...

1. ... over the Lulav - on each of the seven days.

2. ... over the Sukah - only the first time one enters it.

(c)This Beraisa goes perfectly with Shmuel's opinion. Rabah bar bar Chanah (whose opinion is the exact opposite of Shmuel's) will reconcile the Beraisa's opinion of ...

1. ... Lulav with his own - by establishing it in the time of the Beis Hamikdash, when Lulav was min ha'Torah all seven days.

2. ... Sukah ... with his own - by citing a Machlokes Tana'im in this matter, and that he holds like the other Tana (as we shall now see).

2)

(a)According to Rebbi, one recites a Berachah each time one puts on Tefilin. The Chachamim maintain - that one recites a Berachah only when one puts them on for the first time that day (after which, even a Hesech ha'Da'as will not necessitate a new Berachah).

(b)By Sukah too - Rebbi will require a fresh Berachah whenever, following a Hesech ha'Da'as (a substantial break) one enters the Sukah again; whereas according to the Rabanan, one only recites a Berachah the first time that one enters the Sukah on Sukos, but not any time after that.

(c)Abaye rules like Rebbi. Rava initially holds like the Chachamim.

(d)Rav Mari the son of Shmuel's daughter, saw Rava leave the bathroom and, after washing his hands, he recited another Berachah over his Tefilin (like Rebbi).

3)

(a)Mar Zutra saw Rav Papi recite a Berachah whenever he put on Tefilin - and the Rabanan of Bei Rav Ashi, whenever they touched them.

(b)According to Rav Yehudah Amar Shmuel, the Mitzvah of Lulav is d'Oraisa all seven days (even outside the Beis Hamikdash); according to Rebbi Yehoshua ben Levi, only the first day is d'Oraisa. Rav Yitzchak at first said that - nowadays, the Mitzvah of Lulav is mid'Rabanan throughout Sukos. However, after querying this (on the basis of the established fact that on the first day at least, the Mitzvah of Lulav is known to be mid'Oraisa), we add 'except for the first day' (when it is d'Oraisa) and in fact, he holds like Rebbi Yehoshua ben Levi.

(c)We know that Rav will obligate a Berachah throughout Sukos, despite the fact that the last six days are only mid'Rabanan (like Ravin Amar Rebbi Yochanan) - from the statement that he made obligating a Berachah before kindling the Chanukah-lights (even though they too, are purely mid'Rabanan).

4)

(a)On the first night of Chanukah, one recites only two Berachos and not three - if one saw lit Chanukah lights, but did not actually kindle one's own lights ...

(b)... in which case, one recites 'she'Asah Nisim ... ' and 'Shehechiyanu ...', but not 'Lehadlik Ner shel Chanukah'.

(c)The possible sources for reciting a Berachah over a Mitzvah d'Rabanan, even though the text contains the word 've'Tzivanu' - are either the Pasuk "Lo Sasur ... " (Shoftim) and or "She'al Avicha ... " (Ha'azinu), turning every Mitzvah d'Rabanan into a d'Oraisa.

5)

(a)We learned earlier that one recites 'Shehechiyanu' when erecting one's Sukah. According to the Tana of another Beraisa, if the Sukah has already been built - then one tries to add something new to it in order to recite 'Shehechiyanu'.

(b)If there is nothing to add - then, when one enters it for the first time on Sukos, one recites it after 'Leshev ba'Sukah'.

(c)Rav Ashi saw Rav Kahana - reciting both Berachos together with Kidush (like we do nowadays).

6)

(a)According to the Tana Kama, someone who is about to perform a number of Mitzvos, recites 'Asher Kideshanu ... al ha'Mitzvos'. According to Rebbi Yehudah however, he is obligated to recite a separate Berachah for each Mitzvah.

(b)Rebbi Yehudah learns this from the Pasuk in Tehilim "Baruch Hash-m Yom Yom" - which he explains to mean 'Bless Hash-m for each individual item, just as you bless Him each day specifically for whichever day it is (Shabbos, Rosh Chodesh or Yom-Tov).

(c)We cannot interpret the Pasuk literally - because then it would imply that one only blesses Hash-m by day and not by night!?

(d)Rebbi Zeira (or Rav Chanina bar Papa) rules - like Rebbi Yehudah.

7)

(a)Rebbi Zeira (and some Rav Chanina bar Papa) learns from the double Lashon in the Pasuk in Ki Savo "v'Hayah Im Shamo'a Tishme'u" - that, in spiritual matters (unlike in physical ones), the more satiated one becomes, the more one's capacity grows (whenever one listens, one wants to listen more).

(b)He also learns from there that - when someone who listens to the old (i.e. revises what he has already learned), he will merit to learn new things (i.e. to understand new things from the old things that he learned); but "v'Im Yifneh Levav'cha v'Lo Sishma", 'Shuv Lo Tishma' - If one turns away, and does not take the trouble to revise what one has learned, one will not merit to receive any more Divine assistance in one's learning.

8)

(a)According to Resh Lakish, an Esrog is permitted as soon as one has performed the Mitzvah with it on the seventh day. Rebbi Yochanan declares it forbidden until the eighth day - because one designated it for the entire seven days.

(b)Our Mishnah permits grown-ups to eat the children's Esrogim as soon as the Mitzvah is over on the seventh day. We object to those who explain the Mishnah to mean that the children would immediately eat their own Esrogim (even though this is inherent in the words [see Tosfos on the Mishnah) - on the basis of a Medrash, which tells the story of a certain Chasid who snatched Esrogim from the hands of the children, citing our Mishnah as the source.

9)

(a)Resh Lakish assumes that 'from the hands of the children' mentioned in our Mishnah, is not exclusive, and that, in reality, one could even snatch the Esrogim from the hands of the grown-ups too, and eat them - which goes to prove that one is permitted to eat an Esrog that was designated for a Mitzvah even before the eighth day, a proof against Rebbi Yochanan.

(b)Rebbi Yochanan refutes the Kashya however. He insists - that the Tana means literally 'from the hands of the children', because it was only their Esrogim that are permitted then, but not the Esrogim of the grown-ups.

(c)The Esrog of a child is permitted already on the seventh day, according to Rebbi Yochanan - because (unlike the Esrog a grown-up) the Esrog of a child (who is not really Chayav Mitzvos) is not designated for a proper Mitzvah, and is not therefore Muktzeh.

(d)Resh Lakish (who does not differentiate between the two), understands that the Tana mentions the Esrog of children only because it is more common to snatch their Esrogim than those of grown-ups (since they are less likely to put up resistance).

10)

(a)Rebbi Yochanan's permits an Esrog on the eighth day because once Bein Hashemashos of Shemini Atzeres arrives, it is not fit to be taken (because it is Muktzeh on Yom-Tov) - a Sukah, on the other hand, is fit to be used during Beis Hash'mashos of the seventh day should the need arise. Consequently, it remains designated for the Mitzvah during Bein Hashemashos, and we have a principle that 'Whatever is Muktzeh Bein Hashemashos, remains Muktzeh the entire day'.

(b)Levi forbids even an Esrog on the eighth day - because it is Muktzeh during Bein Hashemashos of the seventh day (in case it is still the seventh day (see also Tosfos DH 'Esrog'), in spite of the fact that he is not permitted to use it in case it is the eighth day).

(c)Shmuel's father initially held like Rebbi Yochanan, and then changed his mind to hold like Levi - Rebbi Zeira adopts the view that Shmuel's father originally held.

(d)What he actually said was - that an Esrog that became Pasul remains forbidden all seven days (like Rebbi Yochanan).

11)

(a)Rebbi Zeira forbids giving one's Lulav to a child on the first day - (before he has been Yotzei himself) - because a child is able to acquire, but not to be Makneh (to place into another person's possession). Consequently, once one has given one's Lulav to a child, the grown-up will not be able to be Yotzei with it (see Shulchan Aruch - Siman 658:6).

(b)Rebbi Zeira learns from the Pasuk in Yirmeyahu "Limdu Leshonam Daber Sheker" - that one should never promise to give a child something, and then not adhere to one's word, so as not to teach him to lie.

(c)Rav holds that if one designated seven Esrogim for the seven days of Sukos, he may eat each Esrog the day after he has been Yotzei with it. Rav Asi says that - he may eat it as soon as he been Yotzei with it, even on the same day.

12)

(a)It is Rav who holds like Rebbi Yochanan in the previous Sugya, and Rav Asi, like Resh Lakish.

(b)Rav holds that an Esrog is designated for the Mitzvah, whereas according to Rav Asi, it is designated for seven days.

(c)The Halachah is - like Rav (a. since he is the Rebbe of Rav Asi, and b. because the Halachah is always like Rebbi Yochanan when he argues with Resh Lakish) and Rav.

13)

(a)In Chutz la'Aretz, Abaye permits a Lulav to be used on Simchas Torah, but forbids it on Shemini Atzeres (because he decrees Lulav because of Sukah - Tosfos DH 'Shemini). Mereimar permits it even on Shemini Atzeres.

(b)The Halachah - is like Abaye.