Daf Yomi - Sukkah 14/15 - Masters in Physics Required

The Rambam in Hilchos Sukkah (5:16) rules that if one's sukkah consists of precisely the same amount of S'chach which is valid and s'chach that is invalid, the sukkah is disqualified even if there is not any place that has three tefachim of invalid s'chach. The Rambam offers a reason for this by stating that we view the invalid s'chach as if it would be completely opened.

The Magid Mishna asks that the Rambam is seemingly in contradiction with his ruling in Hilchos Shabbos (16:16) regarding a wall that exactly half of the wall is solid and the other half is opened, it is regarded as a wall. This is because the Rambam rules in accordance with Rabbi Papa who maintains that a fifty percent wall is sufficient. This principle is known as 'porutz keomed' - if the porutz, the opening is precisely the same measurement as the omed, the standing (wall), it is considered a wall. Why does the Rambam rule by the s'chach that it is invalid?

The Magid Mishna answers based on a Gemora 22b which rules that if a sukkah consists of precisely fifty percent s'chach which is valid and the other half is left empty, the sukkah is disqualified. The reason given is because there will be more sunlight on the ground than shade. The Gemora explains that sunlight that shines through a hole on top which is the size of a small coin will spread to the size of a larger coin on the ground. Therefore, explains the Magid Mishna, the Rambam is viewing the invalid s'chach as if it would be completely opened and the valid s'chach is not producing even half the shade, therefore the sukkah is disqualified.

The mefarshim ask on the analogy of the Magid Mishna. The Ran explicitly states that the two cases are not comparable. When the entire sukkah is covered with s'chach, there is shade on the ground and consequently the sukkah should be valid for the kosher s'chach is producing fifty percent of the shade?

The Steipler explains the Magid Mishna with a mathematical demonstration. If a sukkah would have two hundred tefachim and there would be only one hundred tefachim of valid s'chach, it would produce ninety-nine tefachim of shade. The same would be obviously true if the sukkah was covered with one hundred tefachim of invalid s'chach. In our situation that the entire sukkah is covered with s'chach, however half of it is s'chach which is invalid, the remaining two tefachim that now has shade must be coming from a combination of the valid s'chach and the invalid s'chach. This would be considered as if there would be a mixture of valid s'chach with invalid s'chach, which the Rambam rules is invalid. Therefore, the Rambam is forced to disqualify this sukkah even though he maintains that a fifty percent covering is sufficient, here there is not enough shade being produced by the fifty percent valid s'chach.

It would seem to me that one can ask on the Steipler's logic. He assumes that one hundred tefachim s'chach produces ninety-nine tefachim of shade even in a case when there is no open areas and therefore he explains the remaining two tefachim (ninety-nine from the valid s'chach and ninety-nine from the invalid s'chach) as being produced from a mixture of the two s'chachs. Can't we say that one hundred tefachim of s'chach produces one hundred tefachim of shade except when there is one hundred tefachim of open area and there the sunlight overrides the shade and therefore in our case there is fifty percent shade coming from the valid s'chach and hence the sukkah should be valid?

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Daf Yomi - Sukkah 14/15 - Beams and Potters

The Gemora on daf 8 stated that it was common for a potter to have a hut inside another one. Rashi explains that the inside hut cannot be used as a Sukkah because since the potter lives there all year, it is not discernable that he is dwelling in the hut for the sake of fulfilling the mitzvah. It is evident from Rashi that is not invalid from the Torah, rathe it is an injuction from the Sages.

The Gemora on our daf (14) rules that one cannot fulfill his obligation of sitting in a sukkah where the s'chach consists of beams larger than four tefachim. This is based on a decree that this sukkah would be similar to sitting inside his house. Rashi explains that one cannot fulfill his obligation by sitting in a house for the Torah states 'sukkah' and not his house where he resides all year.

It would seem that there is a contradiction in Rashi regarding the disqualification of sitting in a house, if this is invalid only from the Sages or is it unfit from the Torah?

Rabbi Y. B. Solovetchik explains the difference between the two cases. Regarding the potter's hut, the s'chach appears to look like s'chach of a sukkah, not of a house and therefore it is valid min haTorah. The Sages disqualified this hut because the person resides there all year. However by the beams, the roof appears precisely the way a house would look and therefore it retains the status of a house and therefore the Torah disqualifies such a sukkah outright.

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Daf Yomi - Sukkah 14/15 - Small Sukkah Big Sukkah

The Gemara had previously stated that Bais Shammai and Bais Hillel disagree regarding the minimum dimensions that are required for the Sukkah to be valid. Bais Shammai maintains that the Sukkah must be large enough to accommodate ones head, most of his body and his table. The minimum measurement that can accomodate this is seven by seven tefachim.

The Rif rules in accordance with Bais Shamai and adds that the reason for this halacha is because of the concern that the sukkah is so small, he will be drawn out of the sukkah. This is also the reasoning to explain why in a large sukkah that has the table outside the sukkah, Bais Shamai maintains that one cannot fulfill his obligation there.

There is an interesting argument in the Acharonim based on this Rif. If one is dwelling in a sukkah which is smaller than seven by seven tefachim and his table is situated in a large sukkah which is adjacent to the small one. Reb Akiva Eiger (Mishnayos Sukkah 2:7) rules that one can fulfill his obligation as the injunction of leaving his sukkah does not apply in this instance, for even if he leaves he will leave to the large sukkah. Bais Halevi (3:53:1) disagrees and maintains that he does not fulfill his obligation for once Bais Shamai ruled that a sukkah which is smaller than the required amount is invalid, this rule applies in all circumstances.

What would be the halacha in the reverse case? If one is dwelling in a large sukkah that does not have a table in it (which Bais Shamai rules that the sukkah is invalid), and the table is situated in a small sukkah directly adjacent to it, what would be the halacha?

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Daf Yomi - Sukkah 13 - Highlights

1. There is a dispute if one can use branches from a thornbush for s’chach. Abaye maintains that one cannot use such branches because if the leaves fall into the Sukkah, one will be distressed and this will cause him to exit the Sukkah. (13a1)
2. One is allowed to use branches from a young palm tree for s’chach even though they appear like a bundle. The reason for this ruling is because these branches are not deemed to be a man-made bundle. Rather, these bundles are heaven-made. It is permitted as well to tie a branch together in order to attach different parts of the branch. This is allowed because a bundle of one does not constitute a bundle. (13a1)
3. Rav Chisda rules that one will fulfill his obligation of eating maror on Pesach by eating maror of the marsh. The Gemara challenges this ruling because we have learned regarding the laws of burning the Parah Adumah that one can only use eizov, hyssop that bears an ordinary name. One cannot use, however, eizov that has a modifying name. Maror of the marsh should thus not be permitted as the Torah instructs us to eat only ordinary maror. Abaye answers that once can eat maror of the marsh because when the Torah was given, this maror was referred to as ordinary maror. Rava answers that one can eat maror of the marsh because marsh is not deemed to be a modifying name. Rather, the marsh is merely the location where one can find such maror. (13a1-13a2)
4. There is a dispute in the Gemara regarding how many eizov, hyssop stalks are required for the burning of the Parah Adumah. The Gemara discusses further how many stalks would be required from the outset and how many would be required ex post facto. (13a2-13a3-13b1)
5. One cannot use for s’chach the vegetables that can be used for maror on Pesach, as these vegetables are generally very delicate. Although invalid s’chach ordinarily invalidates the Sukkah with four adjoining tefachim, these vegetables will invalidate the Sukkah as if they were an open area, which renders the Sukkah invalid with a space of three tefachim. The reason for this ruling is because these vegetables are very delicate and in all likelihood they will dry up and disintegrate, so they are deemed to be non-existent from the outset. (13b1-13b2)
6. We ordinarily say that the stem of a fruit can transmit tumah to the fruit as long as the stems function as handles. If one harvests grapes for a wine press, the stems do not transmit tumah as they are undesirable. Similarly, if one cuts grain with the intention to use it for s’chach, the grain does not have handles with regard to tumah. The reason for this is because one does not want the kernels and straws to be connected, as the kernels which are susceptible to tumah are not valid to be used as s’chach. (13b2)

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Daf Yomi - Sukkah 14- Lekavod Shabbos

The Gemara states that the prayers of the righteous are likened to a pitchfork, as just like a pitchfork turns over the grain on the threshing floor from one place to another, so too the prayers of the righteous transform the manner in which HaShem conducts Himself from the Attribute of Cruel Judgment to the Attribute of Mercy. It is noteworthy that in the prayer of כגוונא that is recited by those who pray Nusach Sefard on Friday evening, we recite the words, when the Shabbos arrives, she unifies Herself in Oneness and divests herself of the Other Side (any trace of impurity); all harsh judgments are removed from her, and she remains alone with the Oneness of the holy light… All wrathful dominions and bearers of grievance flee together-and there is no power but she in all the worlds. Shabbos is a time when HaShem shows compassion to His Chosen nation. Let us be worthy recipients of that compassion by
observing the Shabbos correctly.

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Daf Yomi - Sukkah 13 - See your world in your lifetime

The Gemara discusses a situation where one is disturbed by leaves falling into the Sukkah and this will cause one to exit the Sukkah. For this reason one should not use thornbushes for s’chach. It is noteworthy that the Torah commands us to dwell in the Sukkah for seven days. Yet, it is not sufficient that one build a Sukkah that will remain standing for seven days. One must also ensure that all the materials that are used in the construction of the Sukkah are acceptable so he will not have a reason to exit the Sukkah prematurely. In a similar vein, the Gemara in a number of instances uses the expression that a person was yotzei min olamo, meaning that he left his world. One is granted a finite amount of time to accomplish his purpose in this world, and one should ensure that his ‘accommodations’ are established correctly so he will not be required to ‘exit’ before his allotted time. This idea is reflected in the Gemara in Brachos 17a that states that when students would depart from their teacher, they would say to each other, “may you see your world in your lifetime.” This statement can be interpreted to mean that one should see his accomplishments in this world, i.e. he should lead a full and productive life.

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Daf Yomi - Sukkah 13 - Colonel Stalks

The Gemara cites one opinion that maintains that if one cuts grain with the intention that it should be used for s’chach, there is a Halacha of yados, i.e. that the grain does have handles, and the stalks can transmit tumah to the kernels. The rationale for this is that there is some benefit from the kernels being attached to the straw, as in this way the kernels will not be scattered and go to waste. Rashi maintains that since the stalks are attached to the kernels, the kernels will not go to waste. Tosfos maintains that the kernels will weigh down the stalks and this will keep the stalks from scattering. The Gemara states further that if one used this grain for s’chach and there is more stalks than kernels, it is valid. Marcheshes raises a difficulty with the opinion of Tosfos, because if the reasoning that the s’chach is valid is because the kernels weigh down the stalks, the s’chach should be invalid as the kernels are susceptible to tumah and the Gemara further on Daf 21b invalidates s’chach that is placed in such a manner. Marcheshes answers that since the stalks are covering the Sukkah without the assistance of the kernels, the s’chach is deemed to be valid. The kernels are merely placed there to ensure that the stalks do not scatter. Thus, we do not deem the s’chach to be held up by the kernels. It is possible that for this reason people are not concerned with inserting screws or nails into the boards that are subsequently attached to the walls of the Sukkah, although in this manner the s’chach is supported by the screws. The reason this would be permitted is because it is the boards that are supporting the s’chach and the screws merely function as a safeguard so the boards do not move from their position.

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Daf Yomi - Sukkah 13 - Modifying Names

Abaye states that marsh marror is allowed to be used to fulfill one's obligation for eating the bitter herbs on Pesach for at the time the Torah was given, it was called plain marror and hence is not regarded as a modifying name.

How was it known that that at the time the Torah was given, it was not called marsh marror?

The Tiferes Yisroel (Parah 11:7) asks a similar question on our Gemora that states regarding the hyssup grass that is called 'azov Romi', this was its name at the time the torah was given and therefore it is not allowed to be used for the parah adumah for it is deemed to be a modifying name. The Gemora in Shabbos 56b relates that when King Solomon married the daughter of Pharoh, Gavriel one of the heavenly angels created the city of Rome. How is it possible that the hyssup grass was called the Roman hyssup grass when Rome was not even in existence at the time?

He answers that by the mere fact that this hyssup has a descriptive name, this proves that it is different than a regular hyssup and at the time the Torah was given, it obviously had some other modifying name. Afterwards, when Rome was built near this particular hyssup, it was given the name Roman hyssup.

This strengthens the original question. If this marror is called marsh marror, it probably had some type of descriptive name at the time the Torah was given?

Rabbi Dovid Goldberg offers a response to this question.

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Daf Yomi - Sukkah 13 - Pathetic Chrein

One cannot use for s’chach the vegetables that can be used for maror on Pesach, as these vegetables are generally very delicate. The reason for this ruling is because these vegetables are very delicate and in all likelihood they will dry up and disintegrate, so they are deemed to be non-existent from the outset. The Mishna in Pesachim lists tamcha as one of the vegetables that one can use to fulfill his obligation of eating maror on Pesach. Tamcha is commonly defined as chrain. The Pischa Zuta wonders how it can be said that chrain will dry up and disintegrate, as chrain is not known to be delicate.

I have not yet found an answer to this question.

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Daf Yomi - Sukkah 12 - Highlights

1. Rabbi Yochanan cites a source regarding the two halachos of s’chach. The verse states that the s’chach should come from the refuse of the threshing floor and from the wine vat. The refuse is not susceptible to tumah and does not grow from the ground. (12a1)
2. The Mishna states that one cannot use bundles of straw or twigs as s’chach, but if he unties them, they are valid as s’chach. All these bundles are valid for the walls of the Sukkah. (12a2)
3. Rabbi Yochanan maintains that the reason that one cannot use bundles of straw as s’chach is because we are concerned that he will place bundles on top of his sukkah to dry them. Although he does not intend that the bundles be used as shade, he will later change his mind to use the bundles for s’chach. Doing so would invalidate the s’chach because it would be a problem of taaseh v’lo min hasauy, you shall make, and not use that which was already made. For this reason it is always prohibited to use bundles for s’chach, even when he places the bundles for the purpose of providing shade. (12a2-12a3)
4. If one burrows a sukkah out of a haystack, it is invalid because it would be a problem of taaseh v’lo min hasauy, you shall make, and not use that which was already made. (12a2-12a3)
5. A Sukkah that is invalid because of taaseh v’lo min hasauy is biblically invalid. Nonetheless, if it cannot be used as a Sukkah on account of a rabbinical decree of taaseh v’lo min hasauy, then it will only be rabbinically forbidden. (12a4-12b1)
6. Male arrow-shafts, i.e. the solid tip of a shaft is placed into a cavity in the arrowhead are valid for s’chach because they do not have a receptacle and thus they are not susceptible to tumah, however female ones are invalid for they contain a receptacle and therefore are susceptible to tumah. This is a novel Halacha for we might have thought that since it is permanently filled, it is not deemed a receptacle and therefore not susceptible to tumah.
7. S'chach made of (processed) combed flax is invalid, however if it is made from flax before the flax was soaked, it is valid. Rabbi Yochanan is uncertain as to what the Halacha is in this case. There is a question regarding what phase of the flax process we are referring to.

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Daf Yomi - Sukkah 12 - Sukkah-A Life Saver

The Gemara earlier on Daf 2 states that according to Rabbah, the Chachamim maintain that a Sukkah whose s’chach is higher than twenty Amos is invalid, because it is said: so that your generations shall know that I made the Jewish People dwell in Sukkos. Since the purpose of the Sukkah is to remind us that Hashem protected the Jewish People in the Wilderness, we say that if the s’chach is within twenty amos of the ground, then one is aware that he his sitting in a Sukkah. If the s’chach is higher than twenty Amos, however, a person is not aware that he is sitting in a Sukkah, because one cannot see the s’chach.

The Bach writes that whenever one performs a mitzvah that is biblically ordained, he is required to have kavanah, focusing on the intention of the mitzvah. The mitzvah of Sukkah is unique in that one must also be mindful of the fact that Hashem made the Jewish People dwell in Sukkos, i.e. the Clouds of Glory, in the Wilderness. One must wonder why Sukkah is unique in this regard in contrast to all other mitzvos.

The explanation for this ruling is that the Vilna Gaon writes that we commemorate Sukkos on the fifteenth of Tishrei as a reminder that after the sin of the Golden Calf, Hashem removed the Clouds of Glory, and they only returned after Yom Kippur and the Jewish People were granted atonement for their grievous sin. The Clouds of Glory protected the Jewish People from their enemies, as is evident from the battle with Amalek. If not for the Clouds of Glory, the Jewish People would have been vulnerable to attacks from their enemies, and they may have been annihilated.

The mitzvah of remembering that Hashem surrounded the Jewish People with the Clouds of Glory is not just symbolic, but a demonstration of our gratitude to Hashem for saving our lives. This is why the mitzvah of Sukkah is unique in that we need to have kavanah that Hashem surrounded us with the Clouds of Glory in the desert.

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Daf Yomi - Sukkah 12 - Sukkah = S'chach

Rabbi Yochanan cites a source regarding the two halachos of s'chach. The possuk states that the s'chach should come from the excess of the granary and from winepress. These are things that grow from the ground and are not susceptible to tumah.

Rashi in the Mishna states that this halacha is only relevant to the s'chch and not to the walls. The Torah states that the sukkah should be made from these materials and the sukkah is referring to the s'chach. The requirements of three walls, which is also learned from this possuk is only from the extra words, however the word sukkah is defined by the s'chach. This is why bundles of straw cannot be used for s'chach but may be used for the walls.

A question can be asked on the Rambam as to why regarding the halacha of deriving pleasure from the sukkah are the walls included as well? This prohibition is also learned from the possuk chak hasukkos and that is why the Rosh rules that only the s'chach is forbidden and not the walls. What is the explanation in the Rambam?

There are acharonim that address this issue.

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Daf Yomi - Sukkah 12 - S'chach Defines a Sukkah

The Gemora states that if one made a sukkah on a movuy that has a lechi, it is valid. The same is true regarding a sukkah by passei biroos. Rashi learns that the sukkah is only valid on Shabbos for then we can apply the principle of migu - since it is deemed a wall regarding Shabbos, it is considered a wall in respect for sukkah as well. The Aruch Lenar asks that this should be considered a sukkah that is not fitting for all seven days and it is ruled on daf 23 that this can invalidate a sukkah?

We offered several answers previously. The Marcheshes based on a Rashi on our daf answers that this halacha is only relevant to the s'chach of the sukkah and not to the walls. The s'chach by itself is fitting for all seven days, it's the walls that are only valid on Shabbos. The Gemora on daf 23 is discussing a case where the sukkah is on an animal and therefore the sukkah will be disqualified for it's not fitting for all seven days for the walls and the s'chach cannot be used on Shabbos.

This is also the explanation for the opinion of the Rosh who rules that one is forbidden to derive any benefit from the s'chach of the sukkah, however he is permitted to have pleasure from the walls. Rashi states that all which is learned from the words chak hasukkos is referring exclusively to the s'chach for the s'chach defines a sukkah, not the walls.

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Daf Yomi - Sukkah 12 - Spiritual or Physical Clouds?

The Gemora cites an argument between Rabbi Akiva and Rabbi Elozar in the explanation of the possuk ki basukkos hoshavti es bnei yisroel. What are these sukkos that the Torah is Referring to? Rabbi Akiva learns that the possuk is referring to the booths that Hashem made for Klal Yisroel when they were traveling in the desert. Rabbi Elozar understands the possuk to mean the ananei hakovod, the spiritual clouds which surrounded Bnei Yisroel on their way out of Egypt.

It is evident from the Gemora and Rashi that these 'clouds' were regular clouds that are regarded as being produced from the ground and not susceptible to tumah. It would seem from Rabbeinu Bachye and the Targum Yonason on the possuk in Breishis that the ananei hakovod had the same physical characteristics as regular clouds, but there was an added spiritual effect from these clouds.

The Vilna Gaon in Parshas Bahaloscha learns like this as well. The possuk states that the cloud left from the tent and behold Miriam became afflicted with tzaraas. Aharon turned towards her and behold she had tzaraas. The Gaon explained that it was only after the cloud left that it was ruled that Miriam had tzaraas as the halacha is that a kohen cannot rule on tzaraas during a cloudy day.

The Ksav V'kabala in Parshas Shelach disagrees and states that these clouds were purely spiritual. The clouds could level mountains, raise valleys and kill snakes and scorpions but they did not function as regular clouds.

I saw in a sefer Imrei Chein that he bridges the gap between the two explanations, however I am not certain as to his precise explanation.

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Daf Yomi - Sukkah 11 - Clouds of Glory for atonement

The Gemara cites a dispute between Rabbi Akiva and Rabbi Elazar regarding the explanation of the verse that states so that your generations will know that I caused the Children of Israel to dwell in Sukkos when I took them from the land of Egypt. Which Sukkos is the Torah referring to? Rabbi Akiva maintains that the verse refers to the booths that Hashem made for the Jewish People when they were sojourning in the Wilderness. Rabbi Elazar, however, maintains that the verse refers to the Clouds of Glory that encompassed the Jewish People in the Wilderness. It is noteworthy that Rashi in his commentary on Chumash and in his commentary earlier on Daf 2 only quotes the opinion of Rabbi Elazar who maintains that the festival of Sukkos is to commemorate the Clouds of Glory. The Gemara in Ta’anis 9a states that HaShem performed three miracles for the Jewish People in the Wilderness. Hashem provided the Jewish People with a traveling well of water that was in the merit of Miriam. The Jewish People were further provided with manna that fell from heaven and sustained them and the manna was in the merit of Moshe. The Clouds of Glory that protected the Jewish People were in the merit of Aharon. The commentators wonder why there is only a festival commemorating the miracle of the Clouds of Glory while there is no festival that commemorates the miracles of the traveling well and the falling of the manna from heaven. The Vilna Gaon and Reb Tzadok HaKohen from Lublin in Pri Tzaddik posit that in truth, we are not commemorating any of the above-mentioned miracles. Rather, the explanation is that following the sin of the Golden Calf, Hashem removed the Clouds of Glory that were protecting the Jewish People and only after Moshe gained atonement for the Jewish People on Yom Kippur did the Clouds of Glory return. Nonetheless, the Clouds of Glory did not actually return until the fifteenth of Tishrei when the Jewish People commenced the construction of the Mishkan, the edifice that reflected their atonement. Thus, the festival of Sukkos is not necessarily a commemoration of the Clouds of Glory. Rather, the festival of Sukkos commemorates the return of the Clouds of Glory and the atonement that the Jewish People received on Yom Kippur.

[This post will be continued iy"H.]

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Daf Yomi - Sukkah 11 - How Much is that Esrog in the Window?

There is an obligation to tie the lulav together with the two other species as this will enhance and beautify the mitzva. This is learned from the possuk zeh keli v'anvehu. This is where the principle of hidur mitzva - glorifying the mitzva is learned out from. There is a debate amongst the poskim if this is a mitzva min haTorah or is it only from the Sages.

The Mabit writes that if people will pursue relentlessly for this goal of beautifying a mitzva and due to this, the price to purchase that particular mitzva will rise, it is preferable not to be particular on the hidur mitzva. The Tzemech Tzedek MiNikolsburg cites a Mishna in Krisus proving that if the sellers raise the prices of fish before Shabbos, it is preferable that the Sages should institute that people should not buy fish for Shabbos.

[Tis almost the season to engage ourselves in the search for a nice esrog.]

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Daf Yomi - Sukkah 11 - Planter Without a Hole

S'chach is invalid if it is connected to the ground. The Yerushalmi in Kelaim discusses the halacha regarding branches that are growing in a planter that did not have a hole in it. If it has a hole, it is considered something which is growing from the ground. The Yerushalmi does not resolve this matter.

Rabbeinu Menoach (Rambam Sukkah 4:2) posits that it would be permitted. He cites as proof to this the Rambam (Shabbos 8:3) who rules that if one detaches something that was growing in a planter on Shabbos, he is not liable. This indicates that it is not considered as if it is growing from the ground.

The Iglei Tal proves from this Yerushalmi that something which grows in a planter without a hole is considered gidulei karkah - something that receives nourishment from the ground for otherwise the Yerushalmi could not entertain the possibility of using it for s'chach. One of the two rules of s'chach being valid is that it must be something that grows from the ground. The Yerushalmi's question is granted it grows from the ground, but is it connected to the ground. This was left unresolved.

The Iglei Tal refutes his own proof by stating that the Yerushalmi can be referring to a case where it originally grew directly from the ground and it was detached and placed in a planter.

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Daf Yomi - Sukkah 10 - Sukkah is like the Bais HaMikdash

The Gemara discusses beautifying a Sukkah with decorations. One must wonder why the Sukkah would require decorations. The Gemara in Shabbos states that from the verse that states this is my G-d and I will glorify Him, we derive the law that one should glorify before HaShem with mitzvos. This means that one should make a nice Tallis, a nice Sukkah and other mitzvos should be beautified. It is noteworthy that the simple definition of the above-mentioned verse is and I will build Him a Sanctuary. The Shem Mishmuel writes that Sukkos is corresponding to the Bais HaMikdash. When one builds a Sukkah and glorifies it, he should have in mind that the Sukkah is akin to the Bais HaMikdash, which itself was a beautiful edifice, enhanced for the honor of HaShem.

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Daf Yomi - Sukkah 10 - Highlights

1. We learned previously that a Sukkah that is built on top of another Sukkah, the lower Sukkah is invalid. The Gemara cites three differing opinions regarding the amount of space that is necessary between the layers of s’chach to deem the Sukkahs as two separate Sukkahs. Rav Huna maintains that if there is at least a tefach between the two Sukkahs, the lower Sukkah will be deemed invalid. This would be parallel to the laws regarding an object acting as a barrier against corpse tumah. Rav Chisda and Rabbah bar Rav Huna maintain that if there is a space of four tefachim between the layers of s’chach, the lower Sukkah will be deemed invalid. The reason for this is that we do not find a significant place that is less than four tefachim. Shmuel maintains that if it there is ten tefachim between the layers of s’chach, then the lower Sukkah will be deemed invalid. Shmuel reasons that just like the validity of a Sukkah is determined by its being ten tefachim high, so too the lower Sukkah will be invalidated if the upper Sukkah is ten tefachim high. (10a1-10a2)
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2. The Mishna stated previously that if one builds one Sukkah on top of another Sukkah, the upper one is valid and there is a debate regarding the lower Sukkah in a case where the upper Sukkah is not inhabitable. Rav Dimi explains that this debate refers to a case where the lower Sukkah can only support the pillows and cushions in the upper Sukkah with difficulty. The Chachamim would maintain that in such a situation the lower Sukkah is invalid as it is not fit to be used and Rabbi Yehudah maintains that the lower Sukkah is valid because the upper Sukkah is not deemed to be inhabitable. (10a2)
3. The Mishna rules that if one spread a sheet on top of the s’chach to protect him from the sun or if he placed a sheet under the s’chach in order to prevent the leaves from falling on his table, the Sukkah is invalid. The reason for this ruling is that the sheet is a material which is unfit for s’chach. If one placed a sheet on top of four bedposts, the Sukkah is invalid because he is not sitting under the s’chach. Rather, he is deemed to be sitting under a tent. If one spreads a sheet over a bed that has two posts, the Sukkah is valid as long as the roof of the tent is not a tefach wide. (10a3)
4. Rav Chisda qualifies the ruling of the Mishna that a sheet that is spread under the s’chach invalidates the Sukkah. If one placed the sheet under the s’chach for decorative purposes, the Sukkah would be deemed valid because the sheet is not deemed to be s’chach at all. (10a3)
5. There is a debate in the Gemara regarding a sheet that was hung for decorative purposes at a distance of more than four tefachim away from the s’chach. Rav Nachman rules that the Sukkah is valid because the sheet is subordinate to the s’chach. Rav Chisda and Rabbah bar Rav Huna maintain that the Sukkah is invalid because the decorations are considered independent of the s’chach above it. (10b1)
6. The Gemara rules that one is permitted to sleep in a Sukkah under a kilah, which is similar to the roof of the four-posted bed mentioned in the Mishnah. This is allowed provided that the sheet is less than ten tefachim high from the surface of the bed. A kilah is a bed where the bedposts are not strongly secured to the bed, whereas kinofos are securely attached to the bed, and one who spread a sheet over kinofos, the area below the sheet is invalid even if the posts are not ten tefachim tall. (10b2)

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Daf Yomi - Sukkah 10 - "Holiday" Decorations

The Gemara discusses hanging ornaments to beautify the Sukkah. The Shelah writes that hanging ornaments in the Sukkah reflects our endearment for the mitzvah of Sukkah. Thus, the more one enhances the beauty of the Sukkah with ornaments, the more praiseworthy he is. Amongst the various items that the Gemara lists for the purpose of decorating the Sukkah are fruits and foods such as grapes, wine, oil and flour. It is noteworthy that these same items are listed in the Gemara Avodah Zara 51 as items that are used for idol worship. Shearim Mitzuyanim B’Halacha (ad loc) rules that one does not have to be concerned with using items for Sukkah decorations even if these same items are used by the gentiles for their winter holidays season. The Chasam Sofer (Orach Chaim 42) rules in a similar vein that one can use for lighting in the synagogue candles that were designated for idolatry but were not actually used in the pagan service. Shearim Mitzuyanim B’Halacha to our Gemara explains why one who uses items that are designated for idolatry is not in violation of the prohibition not to walk in the ways of the gentiles who worship idols. The reason for this is because the Gemara (Sanhedrin 52) states that one can perform any action that is recorded in the Torah, even if such an action subsequently was performed for idolatry. A Jew is not performing the act on account of the idolaters. Rather, he is performing the act because this is what he has been instructed to do by the Torah. The same idea can be said regarding the Sukkah decorations mentioned in the Gemara. One would be allowed to hang Sukkah decorations that are used by the gentiles for their holiday season, as a Jew would be hanging the decorations because the decorations are mentioned in the Gemara and not on account of the gentile’s custom.

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Daf Yomi - Sukkah 10 - Decorations for benefit

The Gemara states that one cannot derive benefit from the Sukkah decorations during Sukkos. Nitei Gavriel cites a dispute regarding deriving benefit from decorations that are hanging in a section of the Sukkah that is invalid, i.e. under a dofen akumah. Pnei Yehoshua rules that one can derive benefit from these decorations as they are not deemed to be Sukkah decorations. The Gerrer Rebbe offers a proof to this ruling from our Gemara, as the Gemara states that if one covered his Sukkah in accordance with the Halacha and he decorated it, he is forbidden to derive benefit from the decorations. It is implicit from the Gemara that the prohibition to derive benefit from the decorations was only said regarding the decorations that are placed in the valid section of the Sukkah. If this was not so, why would the Gemara have stated that one covered his Sukkah in accordance with the Halacha?

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Daf Yomi - Sukkah 10 - Eating and sleeping in the Sukkah

The Mishna stated previously that if one builds one Sukkah on top of another Sukkah, the upper one is valid and there is a debate regarding the lower Sukkah in a case where the upper Sukkah is not inhabitable. Rav Dimi explains that this debate refers to a case where the lower Sukkah can only support the pillows and cushions in the upper Sukkah with difficulty. Rashi adds that according to the Tanna Kamma of the Mishna, the lower Sukkah will still be valid even if the lower Sukkah cannot support the cushions and pillows of the upper Sukkah and that the lower Sukkah cannot support one who sleeps in the upper Sukkah. Rav Yosef Engel proves from the words of Rashi that for a Sukkah to be deemed valid, it must also be fit for sleeping. This is in accordance with the opinion of the Mordechai who rules that if one can eat comfortably in a Sukkah but it will be uncomfortable to sleep in the Sukkah, he will not discharge his obligation. The reason for this is because a Sukkah must be fit for eating and for sleeping. The Chacham Tzvi disagrees with this ruling and the Chacham Tzvi maintains that a Sukkah is valid as long as there is room for one to eat comfortably. The fact that there is not enough room to sleep does not invalidate the Sukkah. See Avnei Neizer Orach Chaim 479 for further discussion on this matter.

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Daf Yomi - Sukkah 9 - Highlights

There is a debate regarding a Sukkah that was made more than thirty days prior to Sukkos and was constructed with a specific intention to be used for Sukkos. Bais Shammai maintains that the Sukkah is invalid because it was not made for the sake of the mitzvah whereas Bais Hillel maintains that the Sukkah is valid. (9a1)
There is a debate regarding what is derived from the verse that states the festival of Sukkos, for seven days, unto HaShem. Bais Shammai maintains that we derive from this verse that a Sukkah must be constructed for the sake of the mitzvah and Bais Hillel maintains that just like the Heavenly Name attaches itself upon a Chagigah offering, so too the Heavenly Name attaches itself upon a Sukkah. Bais Hillel derives this from the fact that it is said the festival of Sukkos, for seven days, unto HaShem. The juxtaposition of the word chag, which alludes to the Chagigah sacrifice, to the word haSukkos, which means the Sukkah, teaches us that just like the Chagigah is sanctified to HaShem and one cannot benefit from the Chagigah, so too the Sukkah is sanctified to HaShem and one cannot derive benefit from the Sukkah. (9a1)
Bais Hillel maintains that one can build a Sukkah on Chol HaMoed and Bais Shammai maintains that one cannot build a Sukkah on Chol HaMoed. (9a1-9a2)
Bais Hillel maintains that a Sukkah does not have to be made for the sake of the mitzvah because the Torah does not state such a requirement. Regarding the making of tzitzis, however, it is said you shall make for yourself twisted cords, and this teaches us that the tzitzis must be made for the sake of the mitzvah. The verse regarding making a Sukkah that states the festival of Sukkos you should make for yourself teaches us that one cannot fulfill his obligation of making a Sukkah with stolen materials. (9a2)
The Mishnah states that a Sukkah built under a tree is invalid. If one builds one Sukkah on top of another Sukkah, the Chachamim maintains that the upper Sukkah is valid and the lower Sukkah is invalid, whereas Rabbi Yehudah maintains that if there are no tenants in the upper Sukkah, the lower one is valid. (9b1)
Rava states that the ruling of the Mishnah that building a Sukkah under a tree is invalid is only when the shade of the tree is greater than its sunlight. When the sunlight of the tree is greater than its shade, the Sukkah will be valid when he lowers the tree branches and intermingles them with the valid s’chach. The invalid s’chach is thus nullified and we deem the Sukkah to be entirely covered with valid s’chach. (9b1)
Rabbi Yirmiyah maintains there is a situation regarding a Sukkah on top of another Sukkah when both are valid. There is a situation where both Sukkas are invalid. There is a situation where the lower Sukkah is valid and the upper Sukkah is invalid. There is also a situation where the lower Sukkah is invalid and the upper Sukkah is valid. (9b2)

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Daf Yomi - Sukkah 9 - An old Sukkah renewed

The Mishnah states that there is a debate whether an old Sukkah, i.e. a Sukkah that was built more than thirty days before the festival, is valid or not. Regarding mitzvos we find in many instances that the Torah exhorts us to treat the mitzvos as new and fresh ideas. One should not view mitzvos as antiquated, and one should certainly not perform the mitzvos by rote. The Gemara in Nedarim teaches us that the Bais HaMikdash was destroyed and the Jewish People were exiled from Eretz Yisroel because of their lack of enthusiasm with regard to mitzvah performance. When one builds a Sukkah, he should have in mind that by building the Sukkah, he will have the opportunity to dwell in the Sukkah for seven days as HaShem commanded. With this thought in mind he will have built a “new” Sukkah and his mitzvah performance will be enhanced.

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Daf Yomi - Sukkah 9 - Sticking out the Rain

The Gemara states that it is forbidden to derive any benefit from the s’chach and from the Sukkah walls. This ruling is derived from the verse that states the festival of Sukkos, for seven days, unto HaShem. The Oneg Yom Tov poses a query based on this ruling. The Rema rules that one who remains in a Sukkah when it is raining is referred to as a hedyot, literally, a commoner. The Oneg Yom Tov wonders why the Rema does not rule that in such a situation it is forbidden to remain in the Sukkah, as one who sits in a Sukkah while it is raining is certainly not fulfilling the mitzvah of dwelling in a Sukkah. Thus, he is unlawfully benefiting from the Sukkah, which is forbidden. (When one covers the Sukkah with a plastic to protect the Sukkah from rain and then he sits underneath the covering, he is not violating a prohibition, because the covering renders the Sukkah invalid.)Click here for further discussion The Ran rules that the prohibition to derive pleasure from a Sukkah was only said regarding the walls which are required for the Sukkah to be valid. The rest of the Sukkah, however, is deemed to be extra and one would therefore be permitted to sit in the portion of the Sukkah that is deemed to be extra. The Ran concludes, however, that if one were to build the Sukkah without interruption, one would be forbidden to derive pleasure from the entire Sukkah. The Gemara in Yoma 69 states that the Kohanim were permitted to derive benefit from their clothing in the Bais Mikdash even at a time that they were not performing the avodah of the Bais HaMikdash. The Gemara in Kiddushin states that the reason this was allowed was because the Torah was not given to the ministering angels and we cannot expect that the Kohanim will remove their clothing as soon as they completed the avodah. The Oneg Yom Tov thus concludes, based on the aforementioned Gemara in Kiddushin, that one can derive benefit from the Sukkah when it is raining, because the Torah was not given to the ministering angels. We therefore do not expect that one should exit the Sukkah the moment it begins to rain, and for this reason one can remain in the Sukkah even while it is raining.

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Daf Yomi - Sukkah 9 - Intentionally nullifying a prohibition

The Gemara states that if one placed s’chach that is invalid for use on a Sukkah, such as branches that are still connected to the ground, the Sukkah can still be valid. This can be effected if he places valid s’chach on the Sukkah and there is more valid s’chach than invalid s’chach. The valid s’chach will thus nullify the invalid s’chach. The Taz to Orach Chaim 626 wonders how one can nullify the invalid s’chach by placing more valid s’chach, as there is a principle of ain mevatlin issur l’chatchila, one cannot nullify a prohibited matter outright. For example, one cannot place kosher food items into a pot that contains forbidden food items, thus attempting to nullify the prohibited food. The first answer that the Taz offers is that prior to the onset of the festival there is no prohibition in effect, as one is not obligated to dwell in a Sukkah until the festival commences. For this reason one would be able to validate the s’chach and he is not deemed to have nullified a prohibition outright. The Taz follows his reasoning with regard to nullifying chametz prior to Pesach. Alternatively, the Taz suggests that the principle of ain mevatlin issur l’chatchila, that one cannot nullify a prohibited matter outright, is only a rabbinical restriction that was instituted so that one would not derive benefit from his nullification of the prohibited matter. Regarding the mitzvah of Sukkah, however, one does not actually derive benefit from dwelling in a Sukkah, as there is a principle that mitzvos lav leihanos nitnu, the commandments were not given to derive benefit from. Thus, one is not deriving benefit from the validated s’chach.

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Daf Yomi - Sukkah 9 - Which Walls are Forbidden?

The Ran rules that the prohibition to derive pleasure is only on the walls which are needed for the sukkah to be valid, but anything more than that is deemed extra and therefore, one would be permitted to sit in the portion of the sukkah that was not needed. However, the Ran concludes that if the entire sukkah was built at the same time, one would be forbidden to derive pleasure from the entire sukkah. Tosfos holds that whatever is more than what is neceesary for the sukkah will only be prohibited midrobanan.

The Aruch Lener states that he doesn't understand their logic for before the Yom Tov of Sukkos begins, there is no prohibition and it only become forbidden when Sukkos begins and it is used for the mitzva. At that time, the entire sukkah is built, so what would be the difference between the walls which were built first or later?

I didn't see an explanation of this yet.

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Daf Yomi - Sukkah 9 - Stolen Walls

The Gemora learns form a possuk that one cannot fulfill his obligation of sitting in a sukkah with a sukkah that is stolen. Tosfos asks on the necessity of a possuk to teach us this, let's apply the principle of mitzva habaah b'aveira? When one performs a mitzva and simultaneously commits a transgression, he will not fulfill the mitzva, so why do we need a possuk? He answers that this principle is only midrabanan and the possuk is teaching us that he does not fulfill his mitzva even min haTorah.

It is well known that the Minchas Chinuch 25 offers other answers to this question.
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One answer he proposes is that a possuk would be necessary for the other days of Sukkos. Only on the first night is one obligated to sit and eat in the sukkah. The other days, there is only a prohibition to eat outside the sukkah, but one is not mandated to eat in the sukkah. If one would eat in a stolen sukkah the other days of sukkos and there would be no possuk invalditaing such a sukkah, he would not be transgressing the prohibition of eating outside a sukkah for the principle of mitzva habbah b'aveira does not make the sukkah invalid and it would not be considered eating outside a sukkah. Mitzva habbah b'aveira accomplishes that one does not fulfill his mitzva and that is only relevant on the first night. The possuk is needed to teach us that the sukkah is invalid and hence he would be regarded as eating outside a sukkah.

Rav Shach asks that the possuk does not invalidate the sukkah, for if so, it should apply only by the s'chach and not by the walls for the walls cannot be invalidated. Since the possuk is teaching that the walls cannot be stolen either it is a proof that the possuk is only an exclusion that one cannot fulfill his mitzva with a stolen sukkah and that would apply by the walls as well.

Reb Akiva Eiger and Bikurei Yaakov rule that the possuk is only referring to the s'chach and not the walls. They state that the only issue with stolen walls for a sukkah is the principle of mitzva habbah b'aveira.

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Daf Yomi - Sukkah 8 - Who Places the S'chach?

The reason that a goy, woman or animal can make a sukkah is because a sukkah does not have to be built with the intention for the mitzva, it is valid as long as the intention was to be used for shade.

The Bikurei Yaakov rules that this is only bdieved, however it is preferable that the s'chach should not be placed on the sukkah by a goy, woman or minor.

He bases this on a Magen Avrohom 649:8 that rules that it's preferable that a goy should not be the one to tie the lulav together, even though a lulav is not necessary to be tied, but since it is glorifying the mitzva, it should not be done by someone who is not obligated in the mitzva.

Sheorim Mitzuyanim Bhalacha differs and states that there is a distinction between lulav and s'chach. Preparing the lulav which is glorifying the mitzva is a segment of the mitzva and therefore should not be performed by a goy, however the placing of the s'chach that doesn't even have to be done for the sake of the mitzva, rather just for providing shade, perhaps it can be done by a goy even l'chatchila.

The Ksav Sofer O"C 9 discusses the permissibility of a minor placing the s'chach on the sukkah. Firstly, he states, it is not an obligation to place the s'chach with an intention of providing shade, which would prevent a minor from performing this for perhaps he won't have this intention, rather it is integral that the s'chach is not placed there for other motives like storage or dwelling and therefore a minor can do it. Secondly, it is possible that the intention of the baal habayis that the s'chach should provide shade is sufficient.

There might possibly be an inyon for the baal habayis to place the s'chach himself due to the principle of mitzva bo yoser mibeshlucho.

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Daf Yomi - Sukkah 8 - Four Amos = 5 3/5 Amos All Over

The Pnei Yehoshua quotes Rabbeinu Tam in Eruvin who holds that whenever the Gemora states the measurement of four amos, it means the diagonal of four squared amos, which is five and three fifth's (5 3/5) amos. According to this, the P"Y asks on the question of our Gemora on Rabbi Yochanan's statement.

Rabbi Yochanan rules that a round sukkah is valid providing that it has a circumference that can fit twentyfour people. The Gemora assumes that this is in accordance with Rebbe who maintains that a sukkah must be four squared amos. The Gemora questins this for a person can sit in a one amah space and hence Rabbi Yochanan's required circumference is twentyfour amos. It is known that there is a 3 to 1 ratio between the circumference of a circle and its diameter, which indicates to us that rabbi Yochanan requires the sukkah to be a diameter of eight amos which is substantially larger that Rebbe's opinion of four amos? According to Rebbe, it should suffice with merely twelve amos?

The Pnei Yehoshua therefore asks, Rebbe, who maintains that a sukkah must be four amos squared, according to Rabbeinu Tam would hold that it must be five and three fifth's amos squared. Accordingly, it would be required to have a circumference of twentyfour amos in a circle to contain a square of five and three fifth's amos inside of it and this would be the explanation for Rabbi Yochanan?

The Aruch Lener answers that Rabbeinu Tam was only referring to Shabbos and by sukkah where it states the requirement is four amos, it means four amos literally and not five and three fifth's amos. The Pnei Yehoshua himself hypothesized like that but rejected it with certain proofs.

One of the proofs he cites is from a Taz that riles regarding a house that is three amos by eight amos, it is exempt from a mezuzah. We have learned previously that a house must be four amos squared to be obligated in a mezuzah. The same is true regarding sukkah. One may question as to the logic of that. This house has twentyfour squared amos, which is more that four amos squared? The Pnei Yehoshua states that it must be because it is learned from the possuk al yetzei ish mimkomo, which the sages say that the place of a person is four amos and certainly a house can't be less than that. Just like the place of a person is four amos squared, so too his house or sukkah must be four amos squared. The P"Y extends that analogy and states that just like regarding Shabbos, Rabbeinu Tam maintains that four amos means five and three fifth's amos, so too regarding sukkah as well.

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Daf Yomi - Sukkah 8 - Rain or Shade

Kintzker Rov in Chelkas Yoav 28 rules that a sukkah does not have to be made with the intention to provide shade - it has to have the correct amount of s'chach that it can provide shade. He cites different Gemoros and Poskim to prove this. (He cites proof to this from Rashi in the beginning of the Mesechta, however I'm not sure which Rashi he is referring to).

Our Gemora states that the reason that a goy, woman or animal can make a sukkah is because a sukkah does not have to be built with the intention for the mitzva, it is valid as long as the intention was to be used for shade. This is evidently not like the Chelkas Yoav?

The Chelkas Yoav explains that it is only required to be made with the intention of providing shade if the sukkah was not being made for the sake of the mitzva, however a sukkah which is being made for the sake of mitzvas sukkah does not need to made with the intention of providing shade.

This can be used to answer another question that is asked. The Gemora on daf 2 cited an example of a sukkah that was made in a valley and is valid. One can ask how can this be, there is no shade coming from the s'chach? (There is a proof from Gemora 22 that theoratic shade is sufficient.) According to the Chelkas Yoav, we can answer that it was made for the sake of the mitzva and that is sufficient.

Rabbi Dovid Goldberg answers this question based on a Rosh that seems to say that providing shade is not the only intention one could have to validate a sukkah. If one places s'chach on a sukkah to protect him from the elements, such as rain, that also is valid.

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