Wednesday, October 18, 2006

Daf Yomi - Sukkah 46 - Highlights

1. The Gemara states that when the Bais HaMikdash was standing and there was a biblical obligation to take the lulav for all seven days of Sukkos, one would recite a blessing on the lulav every day. After the destruction of the Bais HaMikdash, however, when the biblical obligation to take a lulav was only the first day of Sukkos, one recites a blessing only on the first day of Sukkos and one does not recite a blessing on the remaining days of Sukkos. This opinion maintains that a blessing is not recited on a mitzvah that is rabbinically ordained. (46a1)
2. There is a dispute whether one is required to recite a blessing every day that he eats in the Sukkah or is it sufficient to recite the blessing on the first day of Sukkos and this blessing discharges his obligation for the remaining days of Sukkos. There is a similar dispute amongst Tanaaim regarding Tefillin if one is required to recite a new blessing upon donning his Tefillin for a second time after using the lavatory. There is an opinion that maintains that one would be required to recite a new blessing every time one touches his Tefillin. (46a1-476a2)
3. The Gemara cites opinions that maintain that one is required to recite a blessing on a rabbinically ordained mitzvah. One recites a blessing prior to lighting the Chanukah Menorah although kindling the Chanukah lights is not a biblically ordained mitzvah. The reason why we recite the words asher kideshanu bimitzvosav, Who has sanctified us with His commandments, although HaShem did not command us in the Torah, is because it is said you shall not deviate from the word that the rabbis will relate to you. Thus, we are rabbinically commanded to follow the decrees of the Chachamim. (46a2-46a3)
4. The Gemara discusses if one recites the shehechiyanu blessing when he builds the Sukkah or if he recites the blessing when he commences eating in the Sukkah. (46a4)
5. There is a dispute if one has many mitzvos in front of him whether he should recite one general blessing on all of the mitzvos or if he should recite a blessing for each respective mitzvah. (46a4-46a5)
6. An esrog is huktzeh lemitzvaso, i.e. set aside for the mitzvah performance, on the seventh day, but the esrog is permitted for use as food on the eighth day, which is Shemini Atzeres. The Biur Halacha explains that we do not say that since the esrog is muktzeh during bain hashmashos, twilight, it should be prohibited for the entire day, as the only reason that the esrog is prohibited at bain hashmashos is because of an uncertainty of which day it is. (46b2)
7. In the Diaspora, the esrog is forbidden for use on the eighth day, Shemini Atzeres, referred to as sfeika deyoma, a day of uncertain status, whereas on the ninth day, which is Simchas Torah, it is permitted for use. The Shulchan Aruch quotes an opinion that maintains that the esrog is prohibited on the ninth day as well, but the Mishna Berura writes that if necessary, one can eat the esrog on the ninth day because most opinions are lenient. (46b2)
8. One should not give the lulav bundle to a child on the first day of Sukkos before he himself has discharged his obligation, as a minor can acquire an object legally but he cannot transfer the object to someone else. The Tur, Rambam, and the Shulchan Aruch maintain that the definition of a child in this case is thirteen years old. The Shulchan Aruch cites an opinion that maintains that a child is one who does not cry out for his mother, which would be a child who is six or seven years old, depending on the child. Most opinions maintain, however, that a child is one who is under the age of thirteen. (46b2)
9. The Gemara states that one should not promise something to a child and then not give it to him, because it will teach the child to lie. (46b3)
10. One who designated seven esrogim, one for each of the seven days of Sukkos, Rav maintains that he is permitted to eat the esrog after discharging his obligation, whereas Rav Assi maintains that one can only eat the esrog on the following day. (46b3)