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Sukah 37

SUKA 36-56 (End of Maseches) have been dedicated by the wife and daughters of the late Dr. Simcha Bekelnitzky (Simcha Gedalya ben Shraga Feibush) of Queens N.Y. Well known in the community for his Chesed and Tzedakah, he will long be remembered.

1) [line 4] "...TZE'U HA'HAR, V'HAVI'U ALEI ZAYIS VA'ALEI ETZ SHEMEN VA'ALEI HADAS VA'ALEI SEMARIM VA'ALEI ETZ AVOS; LA'ASOS SUKOS KAKASUV" - "...Go out to the mountain and get [branches with] olive leaves, pine needles, myrtle leaves (the Hadas that is not kosher for Netilas Lulav -- Hadas Shoteh), palm leaves and leaves of the braided tree (the Hadas that is kosher for Netilas Lulav), to make Sukos as is written [in the Torah.]" (Nechemyah 8:15)

1) [line 4] ETZ SHEMEN - (a) the pine tree (RALBAG to Melachim I 6:23, MEIRI Avodah Zarah 13b, RADAK to Yeshayah 41:19); (b) the balsam tree (GEMARA Rosh Hashanah 23a, Bava Basra 80b)

2) [line 5] ALEI HADAS - [branches with] leaves of myrtle that are not kosher for Netilas Lulav, because they do not have three leaves growing together at the same height of the branch

3) [line 5] ETZ AVOS - leaves of a myrtle that are kosher for Netilas Lulav
4) [line 11] EREZ - the Gemara at this point understands this to mean cedar wood; the Gemara concludes that according to Rebbi Yehudah it is a Hadas

5) [line 15] PESEL - the residue [that is left after threshing grain and pressing grapes, which is permitted to be used as Sechach], kosher Sechach

6) [line 17] ASARAH MINEI ARAZIM HEN - there are ten types of trees that are called Erez. (These trees are similar to a cedar tree in that the central trunk grows straight, the branches spread out without bending, and the leaves point upwards. As such, the cedar is a symbol of pride and haughtiness -- Ta'anis 20a and elsewhere)

7) [line 18] SHITAH - (a) the acacia tree; (b) (O.F. pin) the pine tree (RASHI to Rosh Hashanah 23a, RASHBAM to Bava Basra 80b)

8) [line 20] YEKIREI YERUSHALAYIM - the dignified, wealthy people of Yerushalayim

9) [line 23] MEGADLEI HOSHANA - those that bind the Lulav
10) [line 27] SUDRA - scarf

11) [line 31] EZOV
If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled on him. A person who is Tahor dips three Ezov branches that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him to complete his Taharah. (Bamidbar 19:17-19)

12) [line 31] MESAPKO B'CHUT - he lengthens it the necessary amount by tying on string
13) [line 31] KUSH - (O.F. fusel) spindle
14) [last line] SHEFOFERES - a hollow reed
15) [last line] SHOKES - a water trough


16) [line 3] LO LADUTZ INISH LULAVA B'HOSHANA - a person should not force the Lulav into the bundle of Hadasim and Aravos

17) [line 4] NASREI TARPEI - leaves fall off

(a) Certain Mitzvos require that there be no intervening substance (Chatzitzah) between the person performing the action and the substance upon which or in which the action is performed. Among these Mitzvos are Tevilah (immersion in a Mikvah), where the person's skin must touch the water, and the Avodah (divine service) in the Beis ha'Mikdash, during which a foreign substance must not intervene between the Kohen and the Keli Shares (sanctified utensil), or between the Kohen's feet and the floor of the Azarah. Our Gemara discusses the laws of Chatzitzah regarding the Mitzvah of taking a Lulav on Sukos, in which the person's hand must hold the Lulav without an intervening substance between them (see Insights to Sukah 37:2).
(b) The Gemara discusses in a number of places whether identical items (Min b'Mino) constitute a Chatzitzah or not. For example, when a Kohen collects the blood of a sacrifice in a Keli Shares that rests inside of another Keli Shares, the Amora'im ponder whether the additional utensil constitutes a Chatzitzah or not. In our Gemara Rabah rules that Min b'Mino (the disconnected leaves in the Lulav) does constitute a Chatzitzah while Rava rules that it does not.

19) [line 11] KI AKTZEYEI, - when he set it aside for the Mitzvah of Netilas Lulav, making it unavailable for its normal use,

20) [line 22] MENA'ANE'IN - shake the Lulav

21) [line 31] SHTEI HA'LECHEM
(a) The Shtei ha'Lechem is an offering of two loaves of bread (that are Chametz) that is brought on Shavuos. It is baked from the newly grown wheat (Vayikra 23:17). One loaf is given to the Kohen Gadol and the other is divided among the rest of the Kohanim in the Mikdash at the time. They are eaten on the day of Shavuos and the night afterwards, until midnight (RAMBAM Hilchos Temidin u'Musafin 8:11).
(b) Afterwards, all new wheat is permitted to be used for Menahcos.

On Shavuos, two sheep that are Zivchei Shelamim are offered in conjunction with the Shtei ha'Lechem. (These sheep were the only Shelamim brought by the Tzibur, and the only Shelamim that were Kodshei Kodshim.)

23) [line 33] MENIF (TENUFAH)
Waving portions of certain Korbanos and meal-offerings is called Tenufah; the Kohen waves them in all four directions and up and down (RASHI Menachos 62a DH Molich. TOSFOS in our Sugya, DH Kedei, ponders whether all Tenufos were done in this fashion, or whether some Tenufos only required lifting and lowering).

24) [line 39] RUCHOS RA'OS - harmful winds
25) [line 40] TELALIM RA'IM - harmful types of dew

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