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Daily Daf Dose
1. The Mishna rules that if one constructs a Sukkah on top of a wagon or a boat, it is valid and one is permitted to enter the wagon or boat on Yom Tov. If one constructs a Sukkah on top of a tree or a camel, it is valid and one is prohibited to enter it on Yom Tov. (22b2)
2. The Gemara cites a dispute regarding a Sukkah on a boat. Rabban Gamliel invalidates such a Sukkah and Rabbi Akiva validates it. The Gemara relates an incident where Rabban Gamliel and Rabbi Akiva were on a boat and Rabbi Akiva constructed a Sukkah. The next day, a gust of wind blew the Sukkah off the boat. Rabbi Gamliel then said to Rabbi Akiva, “Akiva, where is your Sukkah now?” (23a1)
3. Abaye explains that if the Sukkah would not be able to withstand a usual wind on dry land, the Sukkah is invalid according to all opinions. If the Sukkah could withstand an unusual wind, it is certainly valid. The dispute is regarding a case where the Sukkah can withstand a usual wind blowing on dry land but the Sukkah would not be able to withstand a usual wind on the sea. (23a1)
4. The Gemara cites a dispute between Rabbi Meir and Rabbi Yehudah whether a Sukkah constructed on top of an animal is valid or not. Rabbi Yehudah maintains that a Sukkah must be fit to be used for all seven days and since this Sukkah cannot be used on Shabbos or Yom Tov because of the Rabbinic injunction against riding on an animal, this Sukkah is invalid. Rabbi Meir, however, maintains that the Sukkah is valid because the Sukkah is Biblically fit for all seven days and the fact that it is not rabbinically fit does not invalidate the Sukkah. (23a1-23a2)
5. There is a dispute between Rabbi Meir and Rabbi Yehudah if one is allowed to use an animal as a wall for a Sukkah. Rabbi Meir maintains that such a Sukkah is invalid, whereas Rabbi Yehudah maintains that such a Sukkah is valid. Rabbi Meir enumerates many instances where the use of anything that is alive is invalid for use. (23a2)
6. There is a dispute regarding the reason Rabbi Meir invalidates a Sukkah where the animal is used as a wall. Abaye maintains that we are concerned that the animal will die and the Sukkah will be without one of its required walls. Rabbi Zeira maintains that we are concerned that the animal may run away, thus leaving the Sukkah without one of its required walls. (23a2-23a3)
7. Abaye understands that Rabbi Meir is concerned for the possibility of death. The Gemara questions this thesis from a Mishna in Gittin that states that if a daughter of a non-Kohen was married to a Kohen, we do not have to be concerned that her husband might die when he has traveled abroad and the woman is permitted to eat terumah. Abaye maintains that the Mishna in Gittin is in accordance with Rabbi Meir, and this would seem to contradict Abaye’s position in our Gemara. The Gemara answers that we reverse the statement of Abaye regarding the Mishna in Gittin and Abaye really answered that the Mishna in Gittin is in accordance with the opinion of Rabbi Yehudah who maintains that we are not concerned with the possibility of death. (23b1-23b2-24a1)
2. The Gemara cites a dispute regarding a Sukkah on a boat. Rabban Gamliel invalidates such a Sukkah and Rabbi Akiva validates it. The Gemara relates an incident where Rabban Gamliel and Rabbi Akiva were on a boat and Rabbi Akiva constructed a Sukkah. The next day, a gust of wind blew the Sukkah off the boat. Rabbi Gamliel then said to Rabbi Akiva, “Akiva, where is your Sukkah now?” (23a1)
3. Abaye explains that if the Sukkah would not be able to withstand a usual wind on dry land, the Sukkah is invalid according to all opinions. If the Sukkah could withstand an unusual wind, it is certainly valid. The dispute is regarding a case where the Sukkah can withstand a usual wind blowing on dry land but the Sukkah would not be able to withstand a usual wind on the sea. (23a1)
4. The Gemara cites a dispute between Rabbi Meir and Rabbi Yehudah whether a Sukkah constructed on top of an animal is valid or not. Rabbi Yehudah maintains that a Sukkah must be fit to be used for all seven days and since this Sukkah cannot be used on Shabbos or Yom Tov because of the Rabbinic injunction against riding on an animal, this Sukkah is invalid. Rabbi Meir, however, maintains that the Sukkah is valid because the Sukkah is Biblically fit for all seven days and the fact that it is not rabbinically fit does not invalidate the Sukkah. (23a1-23a2)
5. There is a dispute between Rabbi Meir and Rabbi Yehudah if one is allowed to use an animal as a wall for a Sukkah. Rabbi Meir maintains that such a Sukkah is invalid, whereas Rabbi Yehudah maintains that such a Sukkah is valid. Rabbi Meir enumerates many instances where the use of anything that is alive is invalid for use. (23a2)
6. There is a dispute regarding the reason Rabbi Meir invalidates a Sukkah where the animal is used as a wall. Abaye maintains that we are concerned that the animal will die and the Sukkah will be without one of its required walls. Rabbi Zeira maintains that we are concerned that the animal may run away, thus leaving the Sukkah without one of its required walls. (23a2-23a3)
7. Abaye understands that Rabbi Meir is concerned for the possibility of death. The Gemara questions this thesis from a Mishna in Gittin that states that if a daughter of a non-Kohen was married to a Kohen, we do not have to be concerned that her husband might die when he has traveled abroad and the woman is permitted to eat terumah. Abaye maintains that the Mishna in Gittin is in accordance with Rabbi Meir, and this would seem to contradict Abaye’s position in our Gemara. The Gemara answers that we reverse the statement of Abaye regarding the Mishna in Gittin and Abaye really answered that the Mishna in Gittin is in accordance with the opinion of Rabbi Yehudah who maintains that we are not concerned with the possibility of death. (23b1-23b2-24a1)
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