ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafSukah 46
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.
(a) According to the Tana of the Beraisa, one recites 'Shehechiyanu' over
1. ... the Lulav - when binding the three species on Erev Yom-Tov.
(b) One recites the Berachah ...
2. ... the Sukah - when putting it up.
1. ... over the Lulav - on each of the seven days.
(c) This Beraisa goes perfectly with Shmuel's opinion. Rabah bar bar Chanah
(whose opinion is the exact opposite of Shmuel's) will reconcile the
Beraisa's opinion of ...
2. ... over the Sukah - only the first time he enters it.
1. ... Lulav with his own - by establishing it in the time of the Beis
Hamikdash, when Lulav was min ha'Torah all seven days.
2. ... Sukah ... with his own - by pointing out a Machlokes Tana'im in this
matter, and that he holds like the other Tana (Rebbi).
(a) According to Rebbi, one recites a Berachah each time one puts on
Tefilin. The Chachamim say - that one only recites a Berachah when one puts
them on for the first time that day (after which, even a Hesech ha'Da'as
will not necessitate a new Berachah).
(b) The same Machlokes will apply to Sukah - Rebbi will require a fresh
Berachah whenever (following a Hesech ha'Da'as) one enters the Sukah again;
whereas according to the Rabbanan, one only recites a Berachah the first
time that one enters the Sukah on Sukos, but not any time after that.
(c) *Abaye* rules like Rebbi. *Rava* initially holds like the Chachamim.
(d) Rav Mari the son of Shmuel's daughter, saw Rava leave the bathroom and,
after washing his hands, he recited another Berachah over his Tefilin.
(a) Mar Zutra saw Rav Papi recite a Berachah whenever he *put on* Tefilin -
and the Rabbanan of Bei Rav Ashi, whenever they *touched* them.
The two possible sources for reciting a Berachah over a Mitzvah de'Rabbanan,
even though the text contains the word 've'Tzivanu' - are "Lo Sasur ... "
(Shoftim) and "She'al Avicha ... " (Ha'azinu), turning every Mitzvah
de'Rabbanan into a d'Oraysa.
(b) According to Rav Yehudah Amar Shmuel, the Mitzvah of Lulav is d'Oraysa
all seven days (even outside the Beis Hamikdash); according to Rebbi
Yehoshua ben Levi, only the *first* day is d'Oraysa. Rav Yitzchak at first
said that - nowadays, the Mitzvah of Lulav is mi'de'Rabbanan throughout
Sukos. However, after querying this (on the basis of the established fact
that on the first day at least, the Mitzvah of Lulav is known to be
mi'd'Oraysa), we add 'except for the first day' (when it is d'Oraysa) and in
fact, he holds like Rebbi Yehoshua ben Levi.
(c) We know that Rav will obligate a Berachah throughout Sukos, despite the
fact that the last six days are only mi'de'Rabbanan (like Ravin Amar Rebbi
Yochanan) - from the statement that he made obligating a Berachah before
kindling the Chanukah-lights (even though too, they are purely
(d) On the first night of Chanukah, would one recite only *two* Berachos and
not *three* - if one saw lit Chanukah lights, but did not actually light
oneself (in which case, one would recite 'she'Asah Nisim' and
'Shehechiyanu', but not 'Lehadlik').
(a) We learned earlier that one recites 'Shehechiyanu' when erecting one's
Sukah. According to the Tana of another Beraisa, if the Sukah has already
been built - then one ties to add something new to it in order to recite it.
(b) If there is nothing to add - then, when one enters it for the first
time, he recites 'Shehechiyanu', together with 'Leishev ba'Sukah'.
(c) Rav Ashi saw Rav Kahana - reciting both Berachos together with Kidush.
(a) According to the Tana Kama, someone who is about to perform a number of
Mitzvos, recites 'Asher Kideshanu ... al ha'Mitzvos'. According to Rebbi
Yehudah however, he is obligated to recite a separate Berachah for each
(b) Rebbi Yehudah learns this from the Pasuk in Tehilim "Baruch Hashem Yom
Yom" - which he explains to mean 'Bless Hashem for each individual item,
just as you bless Him each day specifically for whichever day it is
(Shabbos, Rosh Chodesh or Yom-Tov).
(c) We cannot interpret this Pasuk literally - because then it would imply
that one only blesses Hashem by day and not by night!?
(d) Rebbi Zeira (and some say Rav Chanina bar Papa) rules like Rebbi
(a) Rebbi Zeira (and some Rav Chanina bar Papa) learns from the double
Lashon in the Pasuk in Ki Savo "ve'Hayah Im Shamo'a Tishme'u" - that, in
spiritual matters (unlike with physical things), the fuller one becomes, the
more one's capacity grows (whenever one listens, one wants to listen more).
(b) He also learns from there that - someone who listens to the old (i.e.
revises what he has already learned), will merit to learn the new (i.e. to
understand new things from the old things that he learned); but "ve'Im
Yifneh Levavecha Shuv Lo Tishma" - If one turns away, and does not take the
trouble to revise what he has learned, he will not merit to receive any more
Divine assistance in his learning.
(a) According to Resh Lakish, an Esrog is permitted as soon as one has
performed the Mitzvah with it on the *seventh* day. Rebbi Yochanan says that
it remains Asur until the *eighth* day - because it is designated for the
entire seven days.
(b) Our Mishnah permits grown-ups to eat the children's Esrogim as soon as
the Mitzvah is over on the seventh day. Rashi objects to those who explain
that the *children* would immediately eat their *own* Esrogim (even though
this is inherent in the words, as Tosfos points out on Amud a) - on the
basis of a Medrash Rabah, which tells the story of a certain Chasid who
snatched Esrogim from the hands of the children, citing our Mishnah as the
(c) Resh Lakish assumes that 'from the hands of the children' mentioned in
our Mishnah, is not exclusive, and that, in reality, one could even snatch
the Esrogim from the hands of the *grown-ups* too, and eat *them* - which
goes to prove that one is permitted to eat an Esrog that was designated for
a Mitzvah even before the eighth day, a proof against Rebbi Yochanan.
(d) Rebbi Yochanan rejects the Kashya however. In his opinion - the Tana
deliberately mentioned 'from the hands of the children', because it was only
*their* Esrogim that are permitted then, but not the Esrogim of the grown-
(a) The Esrog of a child is permitted already on the *seventh* day,
according to Rebbi Yochanan - because (seeing as he is *not* really Chayav
Mitzvos) the Esrog is not designated for a proper Mitzvah, whereas that of a
grown-up *is*, and therefore remains Muktzah until the *eighth* day.
(b) Resh Lakish (who does *not* differentiate between the two), understands
that the Tana mentions the Esrog of children only because it is more common
to snatch *their* Esrogim than those of grown-ups.
(a) Rebbi Yochanan's permits an *Esrog* on the eighth day because once Bein
Hashemashos of Shemini Atzeres arrives, it is not fit to be taken (because
it is Muktzah on Yom-Tov) - a *Sukah*, on the other hand, *is fit* to be
used during Beis Hashemashos of the seventh day should the need arise.
Consequently, it remains designated for the Mitzvah during Beis Hashemashos,
and whatever is Muktzah Bein Hashemashos, remains Muktzah the entire day.
(b) Levi forbids even an Esrog (even) on the eighth day - because it is
Muktzah during Bein Hashemashos of the seventh day (in case it is still the
*seventh* day - see also Tosfos DH 'Esrog' - in spite of the fact that he is
not permitted to use it in case it is the *eighth*).
(c) Shmuel's father initially held like Rebbi Yochanan, and then changed his
mind to hold like Levi - Rebbi Zeira adopts the view that Shmuel's father
originally held. He said that an Esrog that became Pasul remains forbidden
all seven days (like Rebbi Yochanan).
(a) Rebbi Zeira forbids giving one's Lulav to a child on the first day -
(before he has been Yotze himself) - because a child has the power to
acquire, but not to be Makneh (to place into another person's possession),
in which case, the grown-up will not be able to be Yotze (see Shulchan Aruch
- Si'man 658:6).
(b) Rebbi Zeira learns from the Pasuk in Yirmiyah "Limdu Leshonam Daber
Sheker" - that one should never promise to give a child something, and then
not adhere to one's word, so as not to teach him to lie.
(c) Rav holds that if one designated seven Esrogim for the seven days of
Sukos, he may eat each Esrog *the day after* he has been Yotze with it. Rav
Asi says that - he may eat it as soon as he been Yotze with it, even on *the
(d) It is Rav who holds like Rebbi Yochanan in the previous Sugya, and Rav
Asi, like Resh Lakish - the Halachah will be like Rebbi Yochanan (as it
always is when he argues with Resh Lakish) and Rav (who was the Rebbe of Rav
(a) In Chutz la'Aretz, Abaye permits the Lulav on Simchas Torah, but forbids
it on Shemini Atzeres (because he decrees the Lulav because of the Sukah -
Tosfos DH 'Shemini). Mereimar permits it even on Shemini Atzeres.
(b) The Gemara rules explicitly like Abaye.