POINT BY POINT SUMMARY
by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous dafSukah 20
SUKAH 20 - Dedicated by Marsha and Lee Weinblatt of N.J., in honor of the
5th of Iyar
1) RAVA'S INTERPRETATION OF THE MISHNAH
(a) (Rava) A large mat is normally meant for S'chach (but
if made for sleeping is Mekabel Tumah.
2) R. PAPA'S INTERPRETATION OF THE MISHNAH
1. (Tana Kama) An undesignated small mat is subject
to Tumah and is Pasul for S'chach
(b) Question (Abaye): The language of R. Eliezer in the
Mishnah implies that the large is like the small, not
the reverse (a Tana normally mentions the obvious case
first, and then the case that he is learning from it)!?
2. (R. Eliezer) Both a small and a large mat are
Kosher for S'chach.
(c) Second Question (Abaye): It seems clear that R. Eliezer
is the Machmir position (as implied in the Beraisa)!?
(a) (R. Papa): All agree that an undesignated small mat is
for lying on, and they argue about a large mat.
3) ANOTHER BERAISA ON MATS
1. (Tana Kama) As we understood before, an
undesignated large mat is for S'chach.
2. (R. Eliezer) A large mat is also for lying on (and
may not be used).
i. Question: Then what did R. Eliezer mean when
he spoke of a mat made for Shechivah (imply-
ing that this is not its assumed state)?
ii. Answer: He meant that its undesignated use is
(a) (Tana Kama) Large mats made of soft grasses may be used
as S'chach, while small mats of the same material are
presumed to be made for sleeping.
1. Those made of harder rushes are Kosher if twisted
(and thus are thick and lumpy) but if woven (are
smooth enough to sleep on and) are not Kosher.
(b) (R. Yishmael b.R. Yosi citing his father) All of the
harder rushes may be used as S'chach, even if woven.
2. Small rush mats, even when they are twisted are
not Kosher for S'chach, because they are fit for
sleeping on (small *reed* mats are Kosher when
they are twisted, their leniency deriving from
their being hard).
(c) R. Dosa cited R. Yosi the same way.
(d) Question: But elsewhere we find R. Dosa holding not
like R. Yosi and considering such a mat as Tameh!
1. R. Dosa declares Chotzelos to be Keilim and
subject to becoming Tameh.
i. They become a Rishon, but not an Av (through
the appropriate contact with a Zav, which
they would be if they were Tamei Medras).
2. (R. Avdimi b. Hamduri) Chotzelos are the leather
satchels of shepherds.
ii. The Chachamim say that they are *even*
subject to becoming Tameh Medras (and
whatever can become a Medras, will become a
Rishon, should it touch an ordinary Av).
3. (Resh Lakish) Chotzelos are mats.
i. Resh Lakish spoke in reverence about R. Chiya
(Hareini Kaparas R. Chiya u'Vanav).
ii. This is because Ezra, Hillel and R. Chiya
each came from Bavel to reinstate Torah in
***** Hadran Alach Perek Sukah *****
(e) Answer: That is speaking of a mat which has a raised
lip around it (making it a Keli) while we are speaking
of a flat mat.
iii. R. Dosa and the Chachamim agree about the
mats of Usha (Tameh) and those of Teveriah
(Tahor) and they argue about whether people
normally sit on the other mats of the world.
4. Thus, according to Resh Lakish, R. Dosa declares
mats to be Tameh!?
(f) Question: In another Beraisa, R. Dosa teaches that
Chotzelos are subject to Tumas Mes (not Medras, while
the Chachamim add Medras).
1. This is understandable according to R. Avdimi b.
(g) Answer: They each have a use.
i. One might use a satchel made of rushes for
large fruit, and one made of sack-cloth or
horse-hair for legumes and smaller fruit.
2. However, according to Resh Lakish, once R. Dosa
has taught that they are not made for sleeping,
mats are useless!?
ii. This is due to the difference in the way they
are woven (with or without large gaps in the
1. A mat made of sack-cloth or horse-hair might be
used as a curtain or sifter.
(h) The above question and answer could also be reframed as
a question on R. Avdimi (trying to discover the use of
the sacks), while understanding the use of the mats
according to Resh Lakish.
2. A mat made of rushes may serve as a cover for a
(i) (R. Chanayah citing an old man he met in Bavel) One may
use mats for S'chach.
1. R. Yehoshua, his uncle agreed with the old man.
(j) (Ula) The mats of the B'nei Mechuza would have been
eligible for S'chach had they not had rims (a Beraisa
supports this distinction).
2. R. Chisda added that this ruling would only apply
to a mat that had no lip.
***** PEREK HA'YASHEN *****
4) MISHNAH: SLEEPING IN THE SUKAH
(a) (Tana Kama) One may not sleep underneath a bed in the
5) SLEEPING UNDER A BED
(b) (R. Yehudah) It is permitted (a temporary Ohel cannot
negate a permanent one) and supports his view from his
(c) Tavi, R. Gamliel's slave, once slept under a bed in a
Sukah and R. Gamliel boasted that Tavi was a scholar,
knowing the relevant Halachos (that one Ohel is Mevatel
another and that slaves are exempt from Sukah).
(d) We learn from R. Gamliel's statement that someone who
sleeps under a bed in the Sukah has not fulfilled his
(a) Question: But given that beds are less than 10 Tefachim
off the ground, why would it be considered an
(b) Answer (Shmuel): The Mishnah is speaking of a bed
raised 10 Tefachim from the ground.