Friday, September 29, 2006

Rif Succah 14b {Succah 29b continues; 31b}



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14b

{Succah 29b, Mishna, continues}
If its leaves were {merely} spread out, it is valid.
Rabbi Yehuda says: he should bind them above {so that they are not spread out}.

Palm branches that grow on the Iron Mountain {rocky mountains - these lulavim have very short leaves because of the lack of moisture} which possess three handbreadths which which to shake are valid.

{Succah 31b}
Gemara:
"if its head {point} was broken off":
Rav Huna cited Rabbi Chanina: They only learnt this regarding the case

Rif Succah 14a {Succah 29b continues}



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14a

{Succah 29b, Mishna, continues}
{If the lulav was} From an ashera {tree of idolatry} or of a pushed off city {of idolatry}, it is invalid.
If its head {point} was broken off, or its leaves torn off, it is invalid.

Rif Succah 13b {Succah 29a continues; 29b}



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13b

{Succah 29a continues}
He {=Rav Yosef} said to him {Abaye}: For me, since I am delicate, it is if the porridge has been spoiled.

The Sages learnt {in a brayta}: If he was eating in the succah and rain descended and he exited {and it stopped}, we do not trouble him to enter {the succah again} until he finishes his meal.
If he was sleeping in the succah and rain descended and he exited {and it stopped}, we do not trouble him to enter {the succah again} until sheye'or {with an ayin - meaning "until he wakes up," but we understand this as with an aleph, "until it gets light"} until dawn.

"They constructed a parable, to what is the matter comparable? ... ":
It was a question to them:
Who poured on whom? Come and hear. For they learnt {in a brayta}: And his master pours the pitcher on his face, and thus it is as if he informed him, "I do not wish your service any more."

END PEREK TWO
PEREK THREE: lulav hagazul

{Succah 29b}
Mishna:
A stolen lulav, or one dried out, is invalid.

Rif Succah 13a {Succah 3a; 28a - 29a}



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13a

{Succah 3a}
Gemara:
Rav Shmuel bar Rav Yitzchak said: The halacha is that it {the succah} needs to be able to hold his head, his majority, and his table.
Rabbi Abba said to him: In accordance with whom?! Like Bet Shammai?!
"But rather like whom?" {is the response - thus, "yes, like Bet Shammai!"}

Some {versions} say:
Rabbi Abba said: Who told you this?
"Bet Shammai, and do not move from it!"

Rav Nachman bar Yitzchak objected to this: How do we know that they argue in a small succah {and thus about how much a succah is able to hold}? Perhaps they argue about a large succah, such that he sits at the mouth of the succah and his table is within the house. That Bet Shammai maintain that we decree lest he be drawn after his table. And Bet Hillel maintain that we do not decree.
And we may derive this also from careful analysis of the language, from the fact that it states in the Mishna "one whose head and majority" and does not state "that which does not fit his head and majority," "Bet Shammai invalidate and Bet Hillel validate."

But then what? Do Bet Shammai and Bet Hillel argue about a large succah, in which Bet Shammai invalidate and Bet Hillel validate? It should have stated "Bet Shammai say he has not fulfilled and Bet Hillel say he has fulfilled."

But if so, "one whose" is a question.

And we conclude that they actually argue about both. They argue about a small succah and they argue about a large succah, and it is written in shorthand, and this is what it would say in full: One whose head and majority are in the succah and his table in within the house, Bet Shammai say he has not fulfilled and Bet Hillel say he has fulfilled. And if it {=the succah} does not fit his head, majority, and table, Bet Shammai invalidate and Bet Hillel validate.

And the halacha is like Bet Shammai in both of them, for it is one cause. And how much is "as much as his head, majority, and table?" 7 handbreadths X 7 handbreadths.

{Succah 28a}
Mishna:
Women, servants, and minors are exempt from succah.
And a minor who does not require his mother is obligated in succah.

There was an incident in which the daughter-in-law of Shammai the elder gave birth, and she caused the roof to be partially removed and placed schach on top on behalf of the child.

Gemara:
How so a minor who does not require his mother?
They say in the academy of Rabbi Yannai: Anywhere where he defacates and his mother does not wipe him.
Rabbi Shimon ben Lakish says: Anyone who wakes from his sleep and does not cry out "Mommy! Mommy!"

{Succah 28b}
Mishna:
All seven days {of sukkot} one makes his succah his permanent abode and his house temporary.

When rain descends, when is it permissible to leave? When a mess of porridge has been spoiled.

A parable, to what is the matter comparable? To a servant who comes to present a pitcher of water to his master and his master pours it on his face.

Gemara:
The Sages learnt {in a brayta}: "All seven days {of sukkot} one makes his succah his permanent abode and his house temporary." How so? If he has beautiful vessels he brings them in to the succah. Fine dining couches, he brings them into the succah. And he eats and drinks in the succah, and take a pleasure walk in the sucah.

From where do we know these words? For the Sages learnt {in a brayta}: {Vayikra 23:42}:

מב בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת. 42 Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;
תֵּשְׁבוּ only means just as you dwell. From here they said, "If he has beautiful vessels he brings them in to the succah. He eats and drinks in the succah, and explains Mishnayot in the succah."

And this means to explain the simple meaning of them; but to delve into the reasonings of them, this is done outside the succah.

{Succah 29a}
Rava said: Drinking vessels in the succah; eating vessels in the succah; the candle: some say in the succah and some say outside the succah. And they do not argue. These in a large succah and these in a small succah. {And see the Ran on this point.}

"When rain descends, when is it permissible to leave? When a mess of porridge has been spoiled":
They taught {tana}: when a porridge of grisin {pounded beans} has been spoiled.

Abaye was sitting in the succah before Rav Yosef, and a wind blew the chips {from the schach} into the dish.
Rav Yosef said to them: Take off the vessels {, and we will leave}.
Abaye said to him: But we have learned {in the Mishna}, "when a mess of porridge has been spoiled."

Rif Succah 12b {Succah 27a - 28a}



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12b

{Succah 27a}
Mishna:
Rabbi Eliezer says: One is required to eat 14 meals in the succah. One in the day and one in the night.
And the Sages say: There is no fixed bound to the matter, except for the night of the first day of Yom Tov.

And Rabbi Eliezer further said: One who did not eat on the night of the first day of Yom Tov may make up for it on the night of the last day of Yom Tov.
And the Sages say: There is no make-up for this matter, and upon this it is stated {Kohelet 1:15}:

טו מְעֻוָּת, לֹא-יוּכַל לִתְקֹן; וְחֶסְרוֹן, לֹא-יוּכַל לְהִמָּנוֹת. 15 That which is crooked cannot be made straight; and that which is wanting cannot be numbered.

Gemara
:
"And the Sages say: There is no fixed bound to the matter...":
For we learn "the fifteenth" "the fifteenth" from Pesach. Just as by Pesach the first night is the obligation as it is written {Shemot 12:18}:
יח בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ, בָּעֶרֶב, תֹּאכְלוּ, מַצֹּת: עַד יוֹם הָאֶחָד וְעֶשְׂרִים, לַחֹדֶשׁ--בָּעָרֶב. 18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
From there on in it is voluntary.

{Succah 27b}
They learnt {in a brayta}: Rabbi Eliezer says: One may not move from one succah to another succah, and one may not construct a succah during Chol haMoed. And the Sages say: One may from one succah to another succah, and one may construct a succah during Chol haMoed. And they are equal in that if the succah fell down, one may return and rebuild it during Chol haMoed.

They learnt {in a brayta}: Rabbi Eliezer says: Just as a man may not fulfill his obligation on the first day of Yom Tov with a lulav of his fellow, for it is written {Vayikra 23:40}:
מ וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים, וַעֲנַף עֵץ-עָבֹת, וְעַרְבֵי-נָחַל; וּשְׂמַחְתֶּם, לִפְנֵי יְהוָה אֱלֹהֵיכֶם--שִׁבְעַת יָמִים. 40 And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.
of your own, so too one cannot fulfill (*on the first day of Yom Tov) {but this should be emended out} in the succah of his fellow, for it is written {Devarim 16:13}:
יג חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ, שִׁבְעַת יָמִים: בְּאָסְפְּךָ--מִגָּרְנְךָ, וּמִיִּקְבֶךָ. 13 Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress.
of your own.
And the Sages say: Although they said that a person cannot fulfill his obligation with the lulav or his fellow on the first day of Yom Tov, even so he may fulfill his obligation in the succah of his fellow (*on the first day of Yom Tov) {but this should be emended out}. For it is written {Vayikra 23:42}:
מב בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת. 42 Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;

{and it is written chaser vav, such that sukkot appears singular sukkat. Thus,} this teaches that all of Israel are able to sit in one succah {and fulfill their obligation}.

{Succah 28a}
Mishna:
If one's head and majority {of his body} was in the succah, and his table was inside the house:
Bet Shammai invalidate and Bet Hillel validate.

Bet Hillel said to them: Was it not the case that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yochanan ben Hyrcanus, and they found his with his head and majority in the succah and his table inside the house, and they said not a word {of objection} to him?
Bet Shammai said to them: From there you have a proof? Indeed, they did say to him, "if you have so accustomed yourself, you have never fulfilled the mitzvah of succah in your days!"

Rif Succah 12a {Succah 26a - 26b}



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12a

{Succah 26a}
In the name of Rabbi Shela they said: The bridegroom is exempt and the attendants and all the members of the wedding party are obligated.

They learnt {in a brayta}: Rabbi Chanina ben Akavia says: Scribes of Biblical books, tefillin, mezuzot -- they, the wholesellers of the items and the retail sellers of these items, and all who are involved in the work of heaven -- to include sellers of techelet -- are exempt from reading Shema, from prayer, and from tefillin, and from all commandments stated in the Torah. {He said so} to confirm the words of Rabbi Yossi haGelili, who says that one who is engaged in a commandment is exempt from the {other} commandment.

The Sages learnt {in a brayta}: Travellers on the road during the day are exempt from succah during the day and are obligated at night. Travellers on the road during the night are exempt from succah during the night and are obligated during the day. And those who travel for a mitzvah are exempt, whether during the day or during the night.

Just as this incident with Rav Chisda and Rabba bar Rav Huna who went during Chol HaMoed to the house of the Exilarch {to hear the lecture}, and they slept on the bank of a river in Sura. They said, "we are on a mission to fulfill a precept, and are thus exempt."

The Sages learnt {in a brayta}: The watchmen of the city in the day are exempt from succah during the day and are obligated at night. The watchmen of the city in the night are exempt from succah during the night and are obligated during the day. Those who watch gardens and vineyards are exempt from succah both during the day and the night.
And let them make a succah there and sit in them?
Abaye said: It states תשבו {"you shall dwell," meaning} just as you dwell {תדורו, and thus should be where dwellings are}.
Rava said: The hole calls to the thief {and if the watchman is in one spot, the thief will enter where the watchman is not}.
What is the {practical} difference between them? This is the difference: when all of the fruit would be visible from his position. According to Abaye he would be exempt and according to Rava he would be obligated.
And the halacha is like Rava.

"Sick people and their attendants are exempt from succah":
The Sages learnt {in a brayta}: The sick person of whom they spoke is not a sick person in danger {to life}, but rather even one who has a sore eye and even one who has a headache.
Rabban Shimon ben Gamliel said: One time I had a sore eye in Caesaria and Rabbi Yossi beRibbi permitted me and my attendants to sleep outside the succah.

Rav permitted Rav Acha bar Ada to sleep in a nuptial bed {canopy which has a status of succah in a succah and is thus invalid} in a succah because of mosquitoes.
Rava permitted Rav Ada Bardela to sleep outside of the succah because it was freshly whitewashed.
Rava is consistent with his opinion, for Rava maintains that one who is aggreived is exempt from succah.

But we learnt {in the Mishna} that sick people and their attendants are exempt. Sick people, yes; one who is aggreived, no!
They said: A sick person, he and his attendants are exempt. One who is aggreived: he, yes; but his attendants are obligated.

"One may eat non-permanently outside of the succah":
What is non-permanent eating?
Abaye said: As much as a young scholar tasted before he attends the lecture.

The Sages learnt {in a brayta}: We may eat non-permanently outside the succah but we may not sleep temporarily outside the succah.
What is the reason?
Rava said: Because there is no permanence to sleep.

{Succah 26b}
Rav Chisda said: It is forbidden to sleep during the day more that the sleep of the horse. And what is the sleep of the horse? 60 breaths.

Abaye dozed the length of time it takes to go from Pumpedita to Bei Kuvi. Rav Yosef called upon his the verse {Mishlei 6:9}:

ט עַד-מָתַי עָצֵל תִּשְׁכָּב; מָתַי, תָּקוּם מִשְּׁנָתֶךָ. 9 How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep?

Rif Succah 11b {Succah 26b; 24b - 25a}



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11b

{Succah 26b, Mishna, continues}
of water, and they said: bring it into the succah.
And when they gave to Rabbi Tzadok less than an egg's volume, he took it in a napkin and ate it outside the succah, and did not bless {a bracha achrona} after it.

{Succah 24b}
Gemara:
Rav Acha bar Yaakov said: A partition which is unable to stand in a common wind is not considered a partition {=wall}.
And so is the halacha.

{Succah 25a}
"Agents engaged in a commandment are exempt from succah":
From where do we know this? For they learnt in a brayta:
{Devarim 6:7:

ז וְשִׁנַּנְתָּם לְבָנֶיךָ, וְדִבַּרְתָּ בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ, וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. 7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.
}
בְּשִׁבְתְּךָ בְּבֵיתֶךָ - this is to exclude one who is involved in a mitzvah.
וּבְלֶכְתְּךָ בַדֶּרֶךְ - this is to exclude a bridegroom.

{Succah 25b}
R' Abba bar Zavda cited Rav: A mourner is obligated in succah.
This is obvious!
I would have said that since Rava said that one who is pained {by sitting in the succah} is exempt from succah, this one too is pained. Therefore it tells us that this refers to aggravation caused naturally {from the succah}, but here, he himself is pained and he needs to divert his attention.

R' Abba bar Zavda cited Rav: A bridegroom and his attendants and all members of the wedding party are exempt from the succah all seven {days}.

The Sages learnt {in a brayta}: The bridegroom and his attendants and all members of the wedding party are exempt from prayer {=Shemoneh Esrei} and from tefillin and are obligated in reading the Shema.

Friday, September 22, 2006

Rif Succah 11a {Succah 22b continues; 23a; 24b - 25a; 26b}



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11a

{22b, Mishna, continues}
If two {walls} were made by human hands and one was a tree {such that it supports it}, or two by tree and one by human hands, it is valid and one may not ascend to it on Yom Tov.
Three by human hands and one a tree, it is valid and one may ascend to it on Yom Tov.

{Succah 23a}
This is the rule: Anything which if you take the tree away it is able to stand on its own is valid, and one may ascend to it on Yom Tov.

{Succah 24b}
One who makes his succah between trees and the trees are walls for it, it is valid.

{Succah 25a}
Agents fulfilling a commandment {shluchei mitzvah} are exempt from Succah. Sick people and their attendants are exempt from succah.

{Succah 26b}
One may eat and drink non-permanently outside the succah.

There was an incident in which they brought before Rabban Yochanan ben Zakkai to taste the cooked dish, and to Rabban Gamliel two dates and a jar

Rif Succah 10b {Succah 22a continues; 22b}



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10b

{Succah 22a continues}
and whose shade is more than its sun is valid.
If it is thick like the roof of a house, even though the stars are not visible it is valid.

Gemara:
What is means by meduvlelet {thinly}?
Rav said: Scanty covering {too much empty space between one stick and the other}.
And Shmuel said: {Irregular covering} -- one stick up and one stick down.

Rav maintains that meduvlelet is = to meduldelet {scant}, and the Mishna is teaching only one case: a succah which is meduldelet whose shade is more than its sun is valid.
And Shmuel maintains that meduvlelet is = mebulbelet {askew}, and the Mishna is teaching two cases: a succah which is mebulbelet as well as one whose shade is more than its sun is valid.

{Succah 22b}
"whose shade is more than its sun":
The reason is that is shade is more than its sun. Thus if they are in equal portion it is invalid.

And we learnt in a Mishna the first perek: "and if its sun is more than its shade it is invalid." Thus if they are in equal portion is it valid!

This is no question. Here is above {at the point of the schach} and here is below {on the ground}.
If the sun and shade are equal below, it is valid, for it is known that the shade above {by the schach} is more. And if the sun and shade are equal above, it is invalid, for it is known that the sun below is more than the shade.

Rav Papa said: This is what people say: A {hole the size of a} zuz {coin} above is equivalent to a sela below.

Mishna:
If one makes his succah on top of a wagon or on top of a boat, it is valid, and one may ascend to it on Yom Yov.
On top of a tree or upon of a camel, it is valid and one may not ascend to it on Yom Tov.

Thursday, September 21, 2006

Rif Succah 10a {Succah 20b continues; 21b - 22a}



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10a

{Succah 20b continues}
Gemara:
Shmuel explained: by a bed which is ten handbreadths high, for since it is ten handbreadths high, which is the measure of a succah, it is as if it is a succah within a succah and therefore he does not fulfil his obligation.

{Succah 21b}
Mishna:
One who supports his succah with a bedstead -- Rabbi Yehuda says: If it is unable to stand by itself it is invalid.

Gemara:
Abaye said: They only said this where it was supported {by the bedstead}. But if he placed schach upon a bed it is valid.

{Succah 22a}
Mishna:
A Succah covered thinly,

Wednesday, September 20, 2006

Rif Succah 9b {Succah 19b - 20b}



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9b

{Succah 19b}
Mishna:
If one makes his succah in the form of a cone {tzrif} or leans it {=the roof of it} against a wall: Rabbi Eliezer invalidates, because it has no roof {=its roof cannot be distinguished from its walls}.
And the Sages declare it valid.

A large reed mat made for sleeping on is subject to defilement, and one may not use it for schach. If made for schach, one may use it for schach and it is not subject to defilement.

Rabbi Eleazar says: Whether a large one or a small one {reed mat}, made for sleeping on is subject to defilement, and one may not use it for schach. If made for schach, one may use it for schach and it is not subject to defilement.

Gemara:
Abaye found Rav Yosef sleeping under a kilat chatanim {nuptial bed, which presumably because of its slanted roof does not constitute a valid succah, and thus Rav Yosef was not in a succah within another succah, but just in a bed inside a succah}
He {Abaye} said to him: Like whom are you conducting yourself? Like Rabbi Eliezer? You have abandoned the Sages and adopted the position of Rabbi Eliezer {an individual}!
He {Rav Yosef} said to him: The brayta reverses the opinions. Rabbi Eliezer invalidates and the Sages invalidate.
He {Abaye} said to him: You have abandoned a Mishna and act in accordance to a brayta?
He {Rav Yosef} said to him: The Mishna is the lone opinion {namely, Rabbi Natan}.

For we learnt in a brayta: If one makes his succah in the form of a cone {tzrif} or leans it {=the roof of it} against a wall:
Rabbi Natan says: Rabbi Eliezer invalidates, because it has no roof {=its roof cannot be distinguished from its walls}. And the Sages declare it valid.

And the halacha is like Rav Yosef.

And we derive from this that if one makes his succah in the form of a cone /\, that the Ishmaelites call it machnis, or he leans it {=the roof} against a wall -- such that he places the boards down on the ground distant from the wall and leans them against the wall /| -- such that the succah does not have a {horizontal} roof -- it is invalid.
And if he raises the succah off the ground a handsbreadth, or he distances it from the wall a handbreadth, it is valid, for it has a roof of a handbreadth.

And we derive from this that it is permitted to sleep in a succah in a nuptial bed which lacks a {horizontal} roof -- for since it lacks a roof, it is not like a succah within another succah.

And we derive from this that a nuptial bed which has a roof, it is prohibited to sleep in it -- for it is like a succah within a succah.

{Succah 20a}
"A large reed mat...":
Rav Pappa concludes that by a small one, all agree that it is by default for sleeping. When do they argue? By a large one. That the first Tanna holds that by default a large one is for schach. And Rabbi Eleazar holds that a large one is also by default for sleeping.
And the halacha is like the first Tanna.

The Sages learnt {in a brayta}: A mat of rushes and of bulrushes: large, we make schach of it; small, we do not make schach of it.

{Succah 20b}
They learnt {tanya}: Rabbi Chanina said: When I descended to the exile, I found a certain elder, and he said to me: we make schach of reed mats {budia}. And when I to my father's brother, he agreed to his words.
Rav Chisda said: And this is where it lacks a rim.
Ulla said: These reed mats of Mechoza, if not for their rim, we would be able to use them as schach.
A brayta also says so: One may use reed mats as schach , and if they have a rim one may not use them as schach.
And even though he removes the rim, one may {still} not use them as schach, just as we say by worn out vessels, which one may not use as schach.

END PEREK ONE - succah shehi gavoah
BEGIN PEREK TWO - hayashen tachat hamitta

Mishna:
He who sleeps under a bed in a succah did not fulfil his obligation.
Rabbi Yehuda said: We had the practice that we sleps under beds before the elders {zekeinim} and they said not a word to us {objecting to this}.
Rabbi Shimon said: An incident with Tavi the servant of Rabban Gamliel that he slept the bed {in the succah}. Rabban Gamliel said to the Sages: Do you see Tavi my servant, that he is a Torah scholar and knows that servants are exempt from succah, and so he sleeps under the bed.
And according to our way, we learn that one who sleeps under a succah does not fulfil his obligation.

Tuesday, September 19, 2006

Rif Succah 9a {Succah 18a continues; 18b - 19a}



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9a

{Succah 18a continues}
with {metal} rods it is not a {good} reduction.

If in the roof {is the empty air} in the middle -- Rav Acha and Ravina argue about this.
One said that there is lavud in the middle, and the other said that there is no lavud in the middle.

And the halacha is that there is lavud, for we establish that throughout the entire Torah, {when there is a dispute between} Rav Acha and Ravina, Ravina is more lenient and the halacha is like him.

It was stated {by Amoraim}:
If he placed {schach} atop a balcony which has small pillars, all agree that it is valid. If it does not have small pillars:
Abaye said: It is valid.
And Rava said: It is invalid.

Abaye said: It is valid -- we say that the mouth {=edge} of the ceiling descends and closes.

{Succah 18b}
And Rava said: It is invalid -- we do not say that the mouth of the ceiling descends and closes.

And the halacha is like Rava.

And this that we say "atop a balcony" -- not literally on top of it, but rather next to it. {Thus, the roof of the balcony outside it descends and forms the missing wall.} As is written {Bemidbar 2:20}:

כ וְעָלָיו, מַטֵּה מְנַשֶּׁה; וְנָשִׂיא לִבְנֵי מְנַשֶּׁה, גַּמְלִיאֵל בֶּן-פְּדָהצוּר. 20 and next unto him shall be the tribe of Manasseh; the prince of the children of Manasseh being Gamaliel the son of Pedahzur,
and we translate {to Aramaic} "and those than encamp next to him" and this is its image:





{Bach has a better diagram:




}

{Succah 19a}
Rav Ashi found Rav Kahana placing schach upon a balcony that lacked small pillars.
He said to him: Does Master not hold that if it has smalls pillars it is valid; if it lacks small pillars it is invalid?
He showed him that it {a third wall of a handbreadths was visible from the outside {jutting out} and equal {and thus not visible} on the inside. And some say that it was visible from the inside and equal on the outside.

Monday, September 18, 2006

Rif Succah 8b {Succah 16a- 18a}



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8b

{Succah 16a}
Rav Huna said: They only taught this when there is not the hollow of a handbreadth with a length of seven {handbreadths}, but if there is a hollow of a handbreadth with a length {and width} of seven and he hollowed it out for the purpose of a succah, it is a succah.

Mishna:
If one suspends textile walls from the top downwards, if they do not reach the ground within three handbreadths, it is invalid.
If from the ground up and are ten handbreadths high, it is valid.
Rabbi Yossi says: Just as from the ground up, with ten handbreadths {it is valid}, so from the top downwards ten handbreadths.

{Succah 17a}
If the schach was distanced from the walls three handbreaths it is invalid.

{Succah 16b}
Gemara
:
Rav Chisda cited Avimi: A mat which is four handbreadths and a bit may be used as a wall for the succah.
How shall he place it?
In the middle -- less than three {handbreadths} from the ground and less than three {handbreadths} from the top -- for anything less than three {handbreadths} are like lavud.

Rabbi Asi said: A post {pas} of four {handbreadths} and a bit is good in a succah as a wall.
Establish this as less than three {handbreadths} close to the wall.

What is this coming to inform us?
It informs us that the length {and width} of a small succah is seven {handbreadths}.

{Succah 17a}
Mishna:
If the roof of a house was broken, and it was covered with schach, then if there are four cubits between the wall and the schach, it is invalid; but if less than four cubits it is valid.

The same is the case with a court surrounded by balconies.

If the top of a large Succah was covered with something unfit for schach, if it is distant four cubits it is not valid.

{Succah 17b}
Gemara:
Rav Huna cited Shmuel: Invalid schach in the middle invalidates when four handbreaths. From the side invalidates with four cubits.
And Rav said: Whether in the middle or on the side with four cubits.

And the halacha in this is as Shmuel, for the Sages of the Academy of Rav {or perhaps simply: of the academy} maintain like him.

And these words are by a large succah, but by a small succah, whether in the middle or the side, with three handbreadths.

{Succah 18a}
Abaye said: Empty air {=no schach covering} of three {handbreadths} in a large succah, and he reduced it, whether with reeds {which are valid for schach} or with {metal} rods {which are invalid} -- it is a {good} reduction. In a small succah, with reeds it is a {good} reduction;

Friday, September 15, 2006

Rif Succah 8a {Succah 15a continues}



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8a

{Succah 15a continues}
He must loosen them or remove one from between them {the two}. And Bet Shammai say: He must loosen them and remove one from between them.

Rabbi Meir says: He must remove one from between them and he need not loosen them.

Gemara:
The reason of Bet Hillel is that they must be made {as the verse states תעשה} and should not be made of their own accord. Therefore if he loosens them he makes an action and if he takes one from between them he makes an action.
And so is the halacha.

Mishna:
If one roofs his succah with iron spits, or with boards of a bedstead, if there is space between them just like them, it is valid.
If one should hollow out a space in a stack (of sheaves) to use it as a succah, it is not considered a succah.

Rif Succah 7b {Succah 14a continues; 15a}



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7b

{Succah 14a continues}
If he places upon it a board which is four handbreadths wide, it is valid, so long as he does not sleep underneath it.

Gemara:
Rav said: The dispute {between Rabbi Yehuda and Rabbi Meir} is in regard to boards whose width is four handbreaths. That Rabbi Meir has the decree of "ceiling" {a precautionary measure lest he come to make a ceiling} and Rabbi Yehuda does not have the decree of "ceiling." But as regards boards which are less that four handbreaths, all say that it is valid.

And Shmuel said: The dispute is in regard to those whose width is less than four handbreadths, but if they have four {handbreadths}, all say that it is invalid.

{Ragarding Shmuel's explanation of the dispute:} If they did not have four handbreadths ... and they are even less than three handbreadths ... why, they are merely reeds! {So why should Rabbi Meir forbid?}

Rav Papa said: All agree that if they have four handbreadths, it is invalid. Less than three {handbreadths}, all agree that it is valid. When do they argue? From three until four. One master {=Rabbi Yehuda} maintains that since they do not have the measure of a place {=four handbreadths} we do not decree. And one master {Rabbi Meir} maintains that since they have exited the status of lavud {defined as three handbreadths} we do decree.

And the halacha is like Shmuel, for Rav Papa maintains like him. And further, the sugya in our gemara {in the discussion of the gemara} goes like him.

A brayta in accordance with Shmuel: If he made schach of boards which had four {handbreadths} it is invalid; if it does not have four, Rabbi Meir invalidates and Rabbi Yehuda validates. And Rabbi Meir admits that if there is between one board and the next the width of a board, that he may place pesel {=the residue that is left after threshing grain and pressing grapes} between them and it is valid. And Rabbi Yehuda admits that if he places a board which is four handbreadths there, it is valid yet we do not sleep under it, and one who sleeps under it does not fulfil his obligation.

It was stated {by Amoraim}:
If they turned on their sides these boards which were four handbreadths wide {so that they are no longer so wide but rather so high}:
Rav Huna said: It is invalid.
And Rav Chisda and Rabba bar Rav Huna said: It is valid.

Rav Nachman visited Sura. Rav Chisda and Rabba bar Rav Huna entered to visit him. They said to him: If he turned them on their sides, what {is the law}?
He said to them: It is invalid.
(*Perforce) they are made into metal rods {that are invalid regardless}.
And so is the halacha.

{Succah 15a}
Mishna:
If small rafters, over which is no ceiling {is intended to be used as schach}: Rabbi Yehuda said in the name of Bet Hillel:

Wednesday, September 13, 2006

Rif Succah 7a {Succah 12b continues; 13a - 14a}



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7a

{Succah 12b continues}
it is flax which was not beaten nor combed, so it is still wood.

Rav Yehuda said: These ferns and wormwood one may make schach with them.
Abaye said: With ferns one may make schach, but with wormwood one may not make schach.

{Succah 13a}
What is the reason? Since its smell it strong, he will abandon it and leave.

Rav Chanin bar Rava said: These prickly shrubs {hizmei} and prickly bushes {higei} one may make schach with them.
Abaye said: With prickly shrubs {hizmei} one may make schach; with prickly bushes {higei} one may not make schach. Since their leaves fall down, he will abandon them and leave.

Rav Gidel cited Rav: These small prickly shoots that grow at the base of a palm tree one may use as schach. And even though they are bound {since each shoot may contain many branches}, they are naturally bound. And even if he then binds them further, binding of one entity {that is, the entire shoot} is not considered a binding. {Only if he would bind it together with some other entity would it be called a binding.}

{Succah 13b}
Mereimar lectured: These bundles of reeds that are found in Sura one may use for schach; and even though they are bound, they are only bound for the purpose of counting them.

Rabbi Abba cited Shmuel: These huts made of willow branches, once the ropes that tie the willow branches together at the top are untied, they are valid.

But they are tied at the bottom {at the base of the huts as well}!
Rav Papa said: Where he untied them.
Rav Huna son of Rav Yehoshua said: Any binding not made for the purpose of moving it {together} is not called a binding.

{Succah 14a}
Mishna:
One may cover {the succah} with boards {nesarim}. These are the words of Rabbi Yehuda.
And Rabbi Meir forbids.

Rif Succah 6b {Succah 11b continues; 12a-b}



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6b

{Succah 11b continues}
And so too in terms of tzitzit, if he suspended them and tied them, and afterwards separated {by snipping} their strings, they are invalid. And we do not say that their cutting is their creation.

{Succah 12a}
"This is the general rule: that which is not susceptible to ritual impurity...":
From where do we know this?
Rabbi Yochanan said: The verse states {Devarim 16:13}:

יג חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ, שִׁבְעַת יָמִים: בְּאָסְפְּךָ--מִגָּרְנְךָ, וּמִיִּקְבֶךָ. 13 Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress.
With the byproducts of your threshing-floor and your winepress Scriptures is speaking.

Rav Chisda said: From here: {Nechemia 8:15}:

טו וַאֲשֶׁר יַשְׁמִיעוּ, וְיַעֲבִירוּ קוֹל בְּכָל-עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר--צְאוּ הָהָר וְהָבִיאוּ עֲלֵי-זַיִת וַעֲלֵי-עֵץ שֶׁמֶן, וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת: לַעֲשֹׂת סֻכֹּת, כַּכָּתוּב. {פ} 15 and that they should publish and proclaim in all their cities, and in Jerusalem, saying: 'Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.' {P}
hadas = "branches of thick trees?"
Rav Chisda said: A foolish myrtle {hadas shoteh} for succah and branches of thick trees {= regular hadas} for lulav.

Mishna:
Bundles of straw, bundles of wood, and bundles of twigs must not be used to cover the Succah; all of these are become valid, however, if the bundles are loosed. As side-walls, however, all of these may be used.

Gemara:
Rabbi Chiyya bar Abba cited Rabbi Yochanan: Why did they say that bundles of straw, bundles of wood, and bundles of twigs must not be used to cover the Succah? Not because they are forbidden as schach but rather there are times that a man comes from the field with his bundle on his shoulder, and he lifts it up and places it on top of a succah to dry it out, and changes his mind upon it that it should be schach. And the Torah states {Devarim 16:13} תַּעֲשֶׂה and not from that which is made of its own accord.

{Succah 12b}
Rav Yehuda said: If he used arrow shafts for schach: the "males" are valid {shafts of arrows -- see computer terminology for parallels} but the "females" are invalid {hollow-tipped shafts into which the arrowheads are inserted}, for they have a bet kibbul {a hollow}, and even though it is made specifically to be filled it is still called a bet kibbul.

Rabba bar Rav Huna cited Rav: If he covered it {=the succah} with combed flax {anitzei pishtan} it is invalid; with stalks of flax {hutznei pishtan} it is valid.

To explain hutznei:

Monday, September 11, 2006

Rif Succah 6a {Succah 10b continues; 11a - 11b}



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6a

{Succah 10b continues}
because it lacks a roof, and therefore it is valid.

And we learn in Yerushalmi that he may similarly make a hollow with his hands.
To explain: Just as if one raises his two arms when he sleeps under the sheet and the sheet makes above him a tent, there is nothing to this, so too these two naklitin which are in the middle of the bed are considered like his arms, and there is nothing to this.

"because of debris":
The Sages learnt {in a brayta}: If he made halachic schach but then decorated it with fine cloths and embroidered sheets, and hung from it nuts, almonds, pomegranates, peaches, twigs with grapes, wreaths made of stalks of grain, wines and oils and sifted flours {in glass vessels}, it is forbidden to make use of them until the last Yom Tov of the festival, but if he made a condition upon them {to be able to make use of them during the festival} all follows his condition -- and this is where he states I will not remove myself from them every twilight such that sanctity does not apply to them at all.

Minimin the servant of Rav Ashi got his coat wet and spread it on the roof {of the succah to dry}.
He {=Rav Ashi} said to him: Remove it, so that people will not say that we made schach with something that is susceptible to ritual impurity.
"But they will see that it is wet {and surmise that it is only there to dry}."
"When it is dried, I was telling you {to remove it}."

It was stated {by Amoraim}: The decorations of succah which are separated {from the schach} four {handbreadths}:
Rav Nachman said: It is valid.
Rav Chisda and Rabba bar Rav Huna said: It is invalid.

And we establish that in cases of an individual vs. many, the halacha is like the many.

Rav Yehuda cited Shmuel: It is permitted to sleep in a kilah {a nuptial bed} in the succah, even though it has a roof.
And this is where it is not 10 {handbreadths} high.
And we ask on this {from the Tannaitic statement}: If one sleeps in a kilah in a succah, he does not fulfil his obligation.
And we answer: With what are we dealing here {where he did not fulfill his obligation}? Where it is 10 {handbreadths} high.

And so is the halacha.

And if it does not have a roof, even if it is 10 {handbreadths} high it is permitted, and we will want to say by one who made his succah like a tzrif {a teepee}.

{Succah 11a}
Mishna:
If one has trained a vine, or gourd, or ivy over it {=the succah}, and placed {valid} schach upon it, it is not valid;
but should the {valid} schach be greater than them, or if he cut them {=the vine, etc.} off it is valid.

This is the rule: Everything not subject to defilement, and growing from the ground, may be used as schach.

{Succah 11b}
Gemara:
"If the schach were more numerous...":
we establish this where they were pressed upon them, for if this were not so, invalid schach would be intermingled with valid schach and it would be invalid.

"or if he cut them off it is valid":
and he needs to shake them such that there is an action for the sake of succah. And we do not say that their cutting is their creation.

Rif Succah 5b {Succah 10a continues; 10b}



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5b

{Succah 10a continues}
And the halacha is like Rav Chisda and Rabba bar Rav Huna, for we deduce carefully from a Mishna like them -- for it teaches, "Rabbi Yehuda says, 'If there are no inhabitants in the upper one,' " and we explain that this means "if it is unfit for dwelling." We may then deduce that according to the first Tanna, it is even when it is not fit for dwelling. And what is this? When there is less than 10 {handbreadths, and} the bottom is invalid. Thus it is not in accordance with Shmuel and Rav Huna.

Mishna:
If he spread upon it {=the schach} sheets because of the sun or below it because of the debris, or if he spread it upon a four-poster bed {kinoph}, it is invalid. But one may spread over two-post beds {naklitei mitta}.

{Succah 10b}
Gemara:
To explain kinophot -- they are four, and when he spreads a sheet apon them, they make a succah within the succah, and therefore it is invalid.
And naklitin are two, ane when he spreads upon them it does not make a tent

Sunday, September 10, 2006

Rif Succah 5a {Succah 9b continues ... 10a}



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5a

{Succah 9b continues}
A succah atop another succah -- the top one is valid and the bottom one is invalid.
Rabbi Yehuda says: If they do {=can} not live in the top one, the bottom one is valid.

{Succah 10a}
Gemara:
And how much space must be between the two succahs {=how tall must the top succah be} for the bottom one to be invalid?
Rav Huna said: A handbreadth.
And Shmuel said: Ten {handbreadths, the minimum size of a valid succah}.
Rav Chisda and Rabba bar Rav Huna said: Four {handbreadths}.

Rif Succah 4b {Succah 9a continues ... 9b}



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4b

{Succah 9a continues}
What is the reason of Bet Shammai?
The verse states {Vayikra 23:34}:

לד דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר: בַּחֲמִשָּׁה עָשָׂר יוֹם, לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה, חַג הַסֻּכּוֹת שִׁבְעַת יָמִים, לַה. 34 Speak unto the children of Israel, saying: On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the LORD.
Make a succah for the purpose of the festival.
And Bet Hillel - that verse is required for that {statement} of Rav Sheshet. For Rav Sheshet cited Rabbi Akiva: How do we know that the wood of the succah is forbidden all seven? Thus it {the verse} teaches - חַג הַסֻּכּוֹת שִׁבְעַת יָמִים, לַה

And they learnt {in a brayta}: Rabbi Yehuda says: How do we know that just as the name of heaven applies to the chagiga, so does the name of heaven apply to the succah? Therefore it teaches - חַג הַסֻּכּוֹת שִׁבְעַת יָמִים, לַה - just as the chagiga is to Hashem, so is the succah to Hashem.

{Succah 9b}
Mishna:
If one constructs his succah underneath a tree, it is as if he constructed it within the house {and it is invalid}.

Friday, September 08, 2006

Rif Succah 4a {Succah 3a; 8b - 9a}



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4a

{Succah 3a}
for we instablish in this like Bet Shammai. And Bet Shammai's reason in this is not that we need a permanent dwelling, but rather their reason is that we decree lest he be drawn after his table.

{Succah 8b}
Rabbi Levi cited Rabbi Meir: Two succahs of potters, one within the other, the inner one is not a succah and requires a mezuzah while the outer one is a succah and is exempt from a mezuzah.

And let the outer one be as a gatehouse for the inner one and require a mezuzah?
Because it is not permanent.

The Sages learnt {in a brayta}: The Succah of ganbach is a mnemonic. The succah of gentiles {goyim}; of women {nashim}; of beasts {behema}; of Cutheans {kutim} -- a succah in all cases in valid, so long as they are covered with sechach halachically.

Rav Chisda said: and this is where it was made for shade.

And so too the succah of raqbash is a mnemonic - The succah of shepherds {ro'im}; of kayatzim {watchers of cuttings left in the field to dry}; of city watchmen {burgenin}; of fruit watchers {shomrei perot} - are valid, so long as they are covered with sechach halachically -- and this is where they were made for shade.

{Succah 9a}
An old Succah; Bet Shammai invalidate and Bet Hillel validate.

Rif Succah 3b {Succah 7b continues}



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3b

{Succah 7b continues}
that a succah needs to be a permanent dwelling.

Rabbi Yoshiya, this that we have said.

Rabbi (, what is it?) - this that they learnt {in a brayta}: Rabbi states that any succah which does not have in it 4 cubits X 4 cubits is invalid.

Rabbi Yehuda - this that they learnt {in the Mishna}: A succah which is higher than 20 cubits is invalid. And Raabi Yehuda considers it valid.

And Rabbi Shimon - for they learnt {in a brayta}: Two {walls} according to their law and the third even a handbreadth; Rabbi Shimon says: Three according to their law and the fourth even a handbreadth.

Rabban Gamliel - this that they learnt {in a brayta}: One who makes his succah atop a wagon or atop a boat -- Rabban Gamliel invalidates and Rabbi Akiva validates.

Bet Shammai - for they learnt {in a Mishna}: One whose head and majority {of his body} was in the succah and his table was in the house -- Bet Shammai invalidate and Bet Hillel validate.

Rabbi Eliezer - for they learnt {in a Mishna}: One who makes his succah like a tzrif {= a teepee} or who leans it against the wall -- Rabbi Eliezer invalidates because it lacks a roof, and the Sages validate.

"Others" - for they learnt {in a brayta}: Others say: A succah constructed {round} like a dovecote is invalid because it lacks a corner.

Even though we establish that all of these are in line with a single position, and the halacha is {therefore} not like any of them, here there are two of them which are actually halacha:

One of them is he who makes his succah in the form of a tzrif {teepee}, for we establish that the Mishna is a lone opinion, and the brayta reverses it - that learnt {in a brayta}: Rabbi Eliezer validates and the Sages invalidate.

And it is not because the Sages maintain that a succah needs to be a permanent dwelling, but rather, this is the reason that the Sages invalidate: the incline of tents is not reckoned to be equal to the tents {and the entire teepee inclines}. And Rabbi Eliezer maintains that the incline of tents is like tents.

And the other {instance in which we rule that this is the halacha} is: One whose head and majority {of his body} was in the succah and his table was within the house -

Rif Succah 3a {Succah 7b}



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3a

{Succah 7b}
Rava {Bach emends to Rabba} said: If one places sechach atop an alleyway which has a lechi {a vertical post of any width whatsoever placed at the opening of the alleyway to the public domain to serve as a reminder of the transition}, it is valid.

And Rava {Bach emends to Rabba} said:If one places sechach atop pasei biraot {strips around wells - see relevant halachot in Eruvin 17b} it is valid.

For since it is a wall in terms of Shabbat, it is a wall in terms of Succah.

And both are needed. For if we had been informed of the alleyway which had a lechi, this is because it has two perfectly fine walls. But the case of pasi biraot, which does not have two walls, I would say no. Therefore it is needed.

And if we had been informed on pasei biraot - there, there are four walls, but by an alleyway that has a lechi, which does not have four walls, I would say no. Therefore it is needed.

"And that {succah} whose sun is greater than its shade is invalid":
The Sages learnt {in a brayta}: The sun coming through the sechach and not through the walls {will invalidate it}.
Rabbi Yoshiya said: Even because of the walls.

Abaye said: Rabbi Yoshiya, Rabbi, Rabbi Yehuda, Rabbi Shimon, Rabban Gamliel, Bet Shammai, Rabbi Eliezer, and Others all maintain

Rif Succah 2b {Succah 7a continues}



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2b

{Succah 7a continues}
That is to say -- a wall on this side and a wall on that side {parallel to it} and it is open {such that one can pass right through it} like an open alleyway -- it is valid; and that handbreadth, one places it whichever direction he wants.

Rabbi Simon cited Rabbi Yehoshua ben Levi: He should make a span {pas} of 4 and a bit handbreadths, and place it less than 3 handbreadths near a wall.

Why is it different there {where the walls are like an L } in that a single loose handbreadth suffices, and why is it different by a succah made like an alleyway {when the two walls are parallel | | } that we need a span of four and a bit handbreadths?

Over there {by the L}, there are two walls which combine {our gemara: which are as their law=normally; Rashi: which are made [avidan] as their law}, it is sufficient with a loose handbreadth. Here, where there are not two walls which combine, if there is a span of four and a bit handbreadths, yes, and if not, no.

Rava said: And it is not permitted {=made valid} except with a tzurat hapetach {appearance of a door}.
And some say:
Rava said: And it is also permitted with a tzurat hapetach.
And some say:
Rava said: And it also requires a tzurat hapetach.

To explain: If the succah had two walls - according to the phrasing that stated "and it is not permitted {=made valid} except with a tzurat hapetach" -- the handbreadth does not matter to us whether it exists or does not. And according to the phrasing that stated "and it is also permitted with a tzurat hapetach," it is permitted with one of them - either a tzurat hapetach or a loose handbreadth. And according to the phrasing that stated "and it also requires a tzurat hapetach," it is only permitted with both of them - with a tzurat hapetach and a loose handbreadth.

And the halacha is that it needs {both} a tzurat hapetach and a loose handbreadth, for we sat that Rav Ashi found that Rav Kahana made for himself a loose handbreadth in the middle and made a tzurat hapetach. He said to him: Does not Master hold like that which Rava said that "it is also permitted with a tzurat hapetach?" He said to him: I hold like the alternate phrasing which states "and it also requires a tzurat hapetach."

Tuesday, September 05, 2006

Rif Succah 2a {Succah 4b; 6b - 7a}



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2a

{Succah 4b}
"And if it does not have 3 walls":

{Succah 6b}
The Sages learnt {in a brayta}: Two according to their law {whatever the halachic requirement is for the length of a wall} and the third even a handbreadth. Rabbi Shimon said: Three according to their law and the fourth even a handbreadth.

And we establish like the Sages.

{Succah 7a}
And that handbreadth, how shall he place it?
Rabbi Simon cited Rabbi Yehoshua ben Levi: He makes a loose {thus large} handbreadth and places it less than 3 handbreadths close to the wall. {Thus, lavud will be in effect, halachicaly closing the area, and we will have a wall of 4 handbreadths.}

Rav Yehuda said: A succah which is constructed like an alleyway is valid.

Sunday, September 03, 2006

Rif Succah 1b {Succah 2b continues; 3b - 4a}



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1b

{Succah 2b continues}
and Rabbi Yehuda, who declares it valid, maintains that a succah must be a permanent dwelling, and the halacha is not like him {Rabbi Yehuda}. And if the walls reach the schach, it is all the more a permanent dwelling; and furthermore, the sugya about a succah atop another succah is predicated and related to Rava's opinion.

{Succah 3b}
If it was higher than 20 cubits and he came to reduce it with matresses and cushions, it is not a reduction.
{Succah 4a}
and even though he nullified it, his opinion is nullified against those of everyone else.
Straw and he nullified it, it is a reduction, and certainly dirt and he nullified it.

If it was higher than 20 cubits and foliage descends within 20, if the shade {specifically of the foliage which descended under 20} is more than the sun, it is valid, and if not, it is invalid.

If it was 10 handbreadths high and foliage descends to within 10 handbreadths, Abaye maintains that if its sun is more than its shade, it is valid.
Rava said to him: This is an offensive {annoying} dwelling, and one does not dwell in an offensive dwelling. {and teshvu ke'en taduru}

If it was higher than 20 cubits and he built inside it a platform along the entire middle wall, if there is in it {the area of the platform, in which there in now 20 cubits or less to the sechach} the required space for a valid succah, it is valid, and if not it is invalid.

If {he constructed the platform} along a side {wall}, if there is from the edge of the platform until the {opposite} wall 4 cubits it is invalid, and if not it is valid.

If it was higher than 20 cubits and he built the platform in the center, if there is from the edge of the platform until the wall in each {of the two} direction 4 cubits it is invalid, and if not it is valid, for we say that there is a crooked wall {that is, the sechach for up but not including 4 cubits is considered part of the wall, and so it is up against the wall} in both directions.

If it was less than 10 handbreadths and he dug out in it {a trench} in order to complete it to 10 handbreadths, if there is from the edge of the trench until the wall 3 handbreadths it is invalid; less than 3 handbreadths it is valid {lavud}.

Rif Succah 1a {Succah 2a-b}




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1a

{Succah 2a}
Mishna:
A succah which is higher that 20 cubits is invalid.
And Rabbi Yehuda considers it valid.
And that which is not 10 handbreadths {high}, or does not have three walls, or whose sun is greater that its shade is invalid.

An old succah - Bet Shammai declare it invalid and Bet Hillel declare it valid.
What is "old"? Any succah made before Succot 30 days. And if he made it for the purpose of Succot, even from the beginning of the year it is valid.

Gemara:
From where do we know these words {that a succah higher than 20 cubits is invalid}?
Rabba said: For the verse states {Vayikra 23:43}:

מב בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת. 42 Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;
מג לְמַעַן, יֵדְעוּ דֹרֹתֵיכֶם, כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל, בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם: אֲנִי, יְהוָה אֱלֹהֵיכֶם. 43 that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.

Until 20 cubits, one knows {yodea} that he is dwelling {dar} in a succah; higher than 20 cubits, one does not know {yodea} that he is dwelling {dar} in a succah.
What is the reason? Because his eyes do not extend up {to the schach - lit. his eyes do not rule over it}.

Rabbi Zera said: From here {Yeshaya 4:6}:
ו וְסֻכָּה תִּהְיֶה לְצֵל-יוֹמָם, מֵחֹרֶב; וּלְמַחְסֶה, וּלְמִסְתּוֹר, מִזֶּרֶם, וּמִמָּטָר. {פ} 6 And there shall be a pavilion for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain.

Until 20 cubits, one sits in the shade of the succah. Higher than 20 cubits, one does not sit in the shade of the succah but rather in the shade of the walls.

Rava said: From here {Vayikra 23:42}:
מב בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת. 42 Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;
The Torah states: go from a permanant dwelling and settle in a temporary dwelling. Until 20 cubits, one makes his dwelling a temporary dwelling; higher than 20 cubits, one does not make his dwelling a temporary dwelling but rather a permanant dwelling.

{Succah 2b}
According to Rabba who said that higher than 20 cubits, one does not know that he is dwelling {dar} in a succah because his eyes do not extend to it, if the walls touched the schach, since his eyes do extend to it, even though it is higher than twenty cubits it is valid.

And according to Rabbi Zera who said that higher than 20 cubits, one does not sit in the shade of the succah but rather in the shade of the walls, it it is wider than 4 cubits, since it is wide, the shade of the succah {=schach} exists and it is valid.

And according to Rava who said that higher than 20 cubits, one does not make his dwelling a temporary dwelling but rather a permanant dwelling, there is not any fix to it, but rather, whether the walls reach the schach or the walls do not reach the schach, whether it is wider than 4 cubits, or whether it is not wider than 4 cubits, since it is higher than 20 cubits it is invalid.

There is one who said that the halacha is like Rabba for he always acts in accordance with Rav.

And it makes sense to us that the halacha is like Rava, for we establish that a succah must be a temporary dwelling

Friday, September 01, 2006

Rif Yoma 6b {Yoma 87b - 88a}



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6b

{Yoma 87b}
They learnt there {tnan hatam}: At three periods during the year the kohanim lift their palms four times during the day - Shacharit, Musaf, Mincha, and Neilah {Shutting} of the Gates: Fast days, ma'amadot, and Yom Kippur.
What is Neilah of the Gates?
Rav said: An extra Shemoneh Esrei.
And Shmuel said: Mah Anu, Meh Chayeinu.

And the halacha is like Rav, for we say: Ullah was the shliach tzibbur before Rav Pappa {our gemara: Rava}. He begain with ata bechartanu {You have chosen us} and ended with mah anu, and he commended him. {thus this is not neilah}
Rav Acha son of Rava said: And an individual {rather than the shliach tzibbur} says it after his prayer.

Rav said: The prayer {Shemoneh Esrei} of Neilah exempts one from Maariv.
Rav is consistent, since he says that it {Neilah} is an extra Shemoneh Esrei, and once he has prayed {Shemoneh Esrei} he needs no further.

And now, the world is accustomed to pray Maariv after Neilah.

{Yoma 88a}
The Sages learnt {in a brayta}: If one experiences a seminal emission on Yom Kippur, he should descend and immerse, and during evening {erev} he should scrub.
At erev, do you think {he should do this}? Rather, say, and if during the evening he should scrub.
That is to say: if he experienced a seminal emission during the day, he descends and immerses and needs not scrub, for the semen is still moist and requires no scrubbing. Therefore he should not scrub. And if in the evening, which is the night of Yom Kippur, when he descends to immerse in the day, he should scrub the location upon which the semen fell, for it already dried on his flesh, and therefore it needs scrubbing.

They taught in the academy of Rabbi Yishmael: If one experienced a seminal emission on Yom Kippur, his sins are forgiven {mochalin} to him.
But they learnt {in a brayta}: his sins are sedurim. {organized}

{The answer:}
What is meant by organized? Organized to be forgiven.

A speaker of Tannaitic statements taught before Rav Nachman bar Yitzchak: One who experiences a seminal emmission on Yom Kippur should be concerned all year long. And if he survives that year, he is assured to be a {future} resident of the World to Come.

Rav Nachman bar Yitzchak said: Know this {is true}, for the entire world is hungry and he is satiated.

When Rav Dimi came {from Eretz Yisrael} he said {about one who experiences a seminal emmission on Yom Kippur}: he will live long and well {seeing children and grandchildren}.

HADRAN ALACH YOM HAKIPPURIM USLIKA LAH MASECHET YOMA

END PEREK EIGHT

Rif Yoma 6a {Yoma 85b continues; 87a-b}



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6a

{Yoma 85b continues}
Just as a mikveh cleanses {/purifies} the impure, so does Hashem cleanse Israel.

{Yoma 87a}
Gemara:
Rabbi Yitzchak said: He who has provoked his neighbor, even by words, must appease him, as it is written {Mishlei 6:1-3}:

א בְּנִי, אִם-עָרַבְתָּ לְרֵעֶךָ; תָּקַעְתָּ לַזָּר כַּפֶּיךָ. 1 My son, if thou art become surety for thy neighbour, if thou hast struck thy hands for a stranger--
ב נוֹקַשְׁתָּ בְאִמְרֵי-פִיךָ; נִלְכַּדְתָּ, בְּאִמְרֵי-פִיךָ. 2 Thou art snared by the words of thy mouth, thou art caught by the words of thy mouth--
ג עֲשֵׂה זֹאת אֵפוֹא בְּנִי, וְהִנָּצֵל-- כִּי בָאתָ בְכַף-רֵעֶךָ;
לֵךְ הִתְרַפֵּס, וּרְהַב רֵעֶיךָ.
3 Do this now, my son, and deliver thyself, seeing thou art come into the hand of thy neighbour; {N}
go, humble thyself, and urge thy neighbour.

if you have his money in your hand, open your palm and restore it to him; if not, increase upon him friends {=request some persons to pray him to forgive you}.

Rav Yehuda {our gemara: Rav Chisda} said: He must try to appease him three times, and among three circles of persons, as it is written {Iyyov 33:27}:
כז יָשֹׁר, עַל-אֲנָשִׁים, וַיֹּאמֶר, חָטָאתִי וְיָשָׁר הֶעֱוֵיתִי; וְלֹא-שָׁוָה לִי. 27 He cometh before men, and saith: 'I have sinned, and perverted that which was right, and it profited me not.'
And if he dies -- Rabbi Yossi bar Chanina said: he should bring ten persons and stand them by his grave and say: I have sinned against Hashem the God of Israel and to this person Ploni whom I have injured.

Rabbi Yossi bar Chanina said: When one tries to appease another, he need not try more than three times, as it is written {Bereishit 50:17}:
יז כֹּה-תֹאמְרוּ לְיוֹסֵף, אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי-רָעָה גְמָלוּךָ, וְעַתָּה שָׂא נָא, לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ; וַיֵּבְךְּ יוֹסֵף, בְּדַבְּרָם אֵלָיו. 17 So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil. And now, we pray thee, forgive the transgression of the servants of the God of thy father.' And Joseph wept when they spoke unto him.
{with na occurring three times}
And this is specifically his friend, but his teacher, until he appeases him.

Twenty-four things hold back repentance, and these are they: rechilut {=talebearing}, lashon hara, one who is full of anger, one who has evil plans, one who befriends an evildoer, one who is accustomed to join a mean that is insufficient for its hosts, one who looks at sexual things, one who divides with a thief, one who says I will sin and return, one who seeks honor in the disgrace of his friend, one who separates from the community, one who denigrates his parents, one who denigrates his teachers, one who curses the public, one who holds back the community from fulfilling a precept, one who sways his friend from the good path to the evil path, one who makes use of the pledge of a pauper, one who accepts a bribe for the purpose of swaying others in judgement, one who finds a lost item and does not return it to its owner, one who sees his son going to a bad end and does not protest, one who eats from the theft from the poor, orphans, and widows, one who disagrees with the words of the Sages, one who suspects the righteous {choshed bekesherim}, one who hates rebuke, and one who mocks the precepts.

{Yoma 87b}
The Sages learnt {in a brayta}: The mitzvah of confession {viduy} on erev Yom Kippur is as it becomes dark. These are the words of Rabbi Meir. And the Sages say: He must confess before he eats and drinks, lest something happen to him at his meal {and he gets no chance to confess}. And although he confessed before he ate and drank, he needs to confess after he eats and drinks. And although he confessed at Maariv, he needs to confess in Shacharit, and confess during Musaf, Mincha, and Neilah. And where should he say it? An individual, after his prayer {=shemoneh esrei} and the shilach tzibbur {agent of the community} in the middle.

And what should he say?
Rav said: Ata Yodea Razei Olam {You know the mysteries of the world}
And Shmuel said: Ata Yodea BeImko shel Lev {You know the depths of the heart}

(Rabbi) Levi said: In your Torah it is written {Vayikra 16:30}:
ל כִּי-בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם, לְטַהֵר אֶתְכֶם: מִכֹּל, חַטֹּאתֵיכֶם, לִפְנֵי ה, תִּטְהָרוּ. 30 For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD.
Rabbi Yochanan said: Ribbon HaOlamin {Master of the Universe}
Rav Yehuda said: For our transgressions are too numerous to count and our sins are too mighty to recount.
Rav Hamnuna said: {Elokai ad shelo notzarti=} My God, before I was created, I was unworthy, and now that I have been created, it as if I was not created. I am dust in my life - all the more so in my death. Behold I am before You like a vessel filled with embarrassment and shame. May it be the will before You that I should not sin further, etc...

Rav Hamdodi {our gemara: Mar Zutra} said: They only learned this in the instance in which he did not say Aval Chatanu {"But we have sinned..."} but if he said aval chatanu, it is not necessary.

And Rav {our gemara: bar} Hamdodi said: I was standing before Mar Shmuel and he was sitting. When the shliach tzibur reached Aval chatanu, he stood on his legs.
I said: We may derive from here that the primary confession is this {=aval chatanu}.

The Sages learnt {in a brayta}: How should he confess? aviti, pashati, chatati {whatever these specific terms for sin mean, based on the order it occurs in Tanach.}
And so too for the scapegoat sent out {to Azazel} it says {Vayikra 16:21}:
כא וְסָמַךְ אַהֲרֹן אֶת-שְׁתֵּי יָדָו, עַל רֹאשׁ הַשָּׂעִיר הַחַי, וְהִתְוַדָּה עָלָיו אֶת-כָּל-עֲו‍ֹנֹת בְּנֵי יִשְׂרָאֵל, וְאֶת-כָּל-פִּשְׁעֵיהֶם לְכָל-חַטֹּאתָם; וְנָתַן אֹתָם עַל-רֹאשׁ הַשָּׂעִיר, וְשִׁלַּח בְּיַד-אִישׁ עִתִּי הַמִּדְבָּרָה. 21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness.
and so too by Moshe is says {Bemidbar 14:18}:
יח ה, אֶרֶךְ אַפַּיִם וְרַב-חֶסֶד, נֹשֵׂא עָו‍ֹן, וָפָשַׁע; וְנַקֵּה, לֹא יְנַקֶּה--פֹּקֵד עֲו‍ֹן אָבוֹת עַל-בָּנִים, עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים. 18 The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.
{but while our girsa has the word chataah rather than vanakei, it is not in the pasuk, and this specific order of avon, pesha, chataah is what is being sought here. As Bach points out, the verse intended is likely Shemot 34:7
ז נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָו‍ֹן וָפֶשַׁע וְחַטָּאָה; וְנַקֵּה, לֹא יְנַקֶּה--פֹּקֵד עֲו‍ֹן אָבוֹת עַל-בָּנִים וְעַל-בְּנֵי בָנִים, עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים. 7 keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.'
}

These are the words of Rabbi Meir.
And the Sages say: avonot -- these are the deliberate sins. And so it states {Bemidbar 15:31}:
לא כִּי דְבַר-ה בָּזָה, וְאֶת-מִצְוָתוֹ הֵפַר; הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִוא, עֲו‍ֹנָה בָהּ. {פ} 31 Because he hath despised the word of the LORD, and hath broken His commandment; that soul shall utterly be cut off, his iniquity shall be upon him.
pesha'im -- these are the rebellions. And so it states {II Kings 3:7}
ז וַיֵּלֶךְ וַיִּשְׁלַח אֶל-יְהוֹשָׁפָט מֶלֶךְ-יְהוּדָה לֵאמֹר, מֶלֶךְ מוֹאָב פָּשַׁע בִּי--הֲתֵלֵךְ אִתִּי אֶל-מוֹאָב, לַמִּלְחָמָה; וַיֹּאמֶר אֶעֱלֶה, כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ כְּסוּסַי כְּסוּסֶיךָ. 7 And he went and sent to Jehoshaphat the king of Judah, saying: 'The king of Moab hath rebelled against me; wilt thou go with me against Moab to battle?' And he said: 'I will go up; I am as thou art, my people as thy people, my horses as thy horses.'
and it states {II Kings 8:22}:
כב וַיִּפְשַׁע אֱדוֹם, מִתַּחַת יַד-יְהוּדָה, עַד, הַיּוֹם הַזֶּה; אָז תִּפְשַׁע לִבְנָה, בָּעֵת הַהִיא. 22 Yet Edom revolted from under the hand of Judah, unto this day. Then did Libnah revolt at the same time.
chata`im -- these are the accidental sins. And so does it state {Vayikra 4:2}:
ב דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר--נֶפֶשׁ כִּי-תֶחֱטָא בִשְׁגָגָה מִכֹּל מִצְו‍ֹת ה, אֲשֶׁר לֹא תֵעָשֶׂינָה; וְעָשָׂה, מֵאַחַת מֵהֵנָּה. 2 Speak unto the children of Israel, saying: If any one shall sin through error, in any of the things which the LORD hath commanded not to be done, and shall do any one of them:
Now after one confessed for the deliberate sins and rebellions, would he return and confess for the accidental sins?! Rather he should say, "Oh Hashem, chatati, aviti, pashati."

And so too David states {Tehillim 106:6}:
ו חָטָאנוּ עִם-אֲבוֹתֵינוּ; הֶעֱוִינוּ הִרְשָׁעְנוּ. 6 We have sinned with our fathers, we have done iniquitously, we have dealt wickedly.
And so Shlomo states {I Kings 8:47}
מז וְהֵשִׁיבוּ, אֶל-לִבָּם, בָּאָרֶץ, אֲשֶׁר נִשְׁבּוּ-שָׁם; וְשָׁבוּ וְהִתְחַנְּנוּ אֵלֶיךָ, בְּאֶרֶץ שֹׁבֵיהֶם לֵאמֹר, חָטָאנוּ וְהֶעֱוִינוּ, רָשָׁעְנוּ. 47 yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication unto Thee in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly;
and so too Daniel states {Daniel 9:5}:
ה חָטָאנוּ וְעָוִינוּ, והרשענו (הִרְשַׁעְנוּ) וּמָרָדְנוּ; וְסוֹר מִמִּצְו‍ֹתֶךָ, וּמִמִּשְׁפָּטֶיךָ. 5 we have sinned, and have dealt iniquitously, and have done wickedly, and have rebelled, and have turned aside from Thy commandments and from Thine ordinances;
If so, what is this that Moshe said {again choosing the likely verse in Shemot 34:7:}
ז נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָו‍ֹן וָפֶשַׁע וְחַטָּאָה; וְנַקֵּה, לֹא יְנַקֶּה--פֹּקֵד עֲו‍ֹן אָבוֹת עַל-בָּנִים וְעַל-בְּנֵי בָנִים, עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים. 7 keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.'
?

Moshe said before Hashem: Master of the Universe, when Israel sins and repents, transform for them the deliberate sins into accidental sins.

Rav Yehuda cited Rav: The halacha is like the Sages.