REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafSukah 31
(a) Rebbi Eliezer invalidates a stolen Sukah and one that is built in the
Why is the latter Pasul?
(b) The Rabbanan disagree.
What is their reason?
(c) For which of two possible reasons does Rebbi Eliezer invalidate them?
(d) Rebbi Eliezer really holds that land *can* be stolen and the Rabbanan
hold that it *cannot*.
Why then, does Rav Nachman suggest the other
(a) Rebbi Eliezer and the Rabbanan argue in a case when someone throws the
owner out of his Sukah and sits in it.
How do we know that?
(b) Rebbi Eliezer agrees that a stolen Sukah is Kasher if the thief stole
wood and contructed a Sukah with it.
Why is that?
(c) And the Rabbanan agree that if someone stole a ready-made Sukah on a
wagon or on a ship that the Sukah is Pasul.
(d) What did that woman do, when the Resh Galusa's servants stole her wood,
and Rav Nachman ruled that she was only entitled to receive payment for the
stolen goods, but had no claim on the wood itself? How did Rav Nachman
(a) Why is there reason to believe that Takanas Marish (or ha'Shavin) should
not apply to a large beam of wood?
(b) When *will* 'Takanas Marish' apply by a Sukah even after the termination
of Sukos, and when will it *not*?
(a) In a Beraisa, the Tana Kama invalidates a dry Lulav, whereas Rebbi
Yehudah validates it.
How does Rava explain their Machlokes? On what
authority does Rebbi Yehudah argue with a Hekesh?
(b) If Rebbi Yehudah does not require 'Hadar' by a Lulav, why does he rule
(c) Why can Rebbi Yehudah's reason there not possibly be due to 'Hadar'?
- ... in our Mishnah, that a Lulav whose leaves have come away from the spine must be tied?
- ... in a Mishnah later, that the Lulav must be tied together with the Hadasim and the Aravos?
(d) Why, on the other hand, does he forbid tying them with any other
(a) If one does not have an Esrog, may one use a quince or a pomegranate in
(b) Is an Esrog Kasher if it is ...
- ... withered?
- ... dry?
(a) What does Rebbi Yehudah prove from the people who used to bequeath their
Lulavin to their grandchildren?
Answers to questions
(b) How do we initially understand Rebbi Yehudah, and how does his statement
here appear to contradict Rava, who said earlier that Rebbi Yehudah agrees
that an Esrog must be 'Hadar'?
(c) What is Rebbi Yehudah *really* referring to, according to Rava?
(a) The opening words of the Beraisa that we just quoted were that just as
it is forbidden to *detract* from the four species, so too, is it forbidden
to *add* to them.
How do we answer the Kashya 'Peshita'? ('This is
(b) Why is it also not so obvious that one cannot use a quince or a
pomegranate in lieu of an Esrog? What might we have thought?
(c) Then why is it in fact, forbidden?
(a) What do we prove from the Beraisa where Rebbi Yehudah specifically
permits an old Esrog? Does Rava (who said above that Rebbi Yehudah holds of
'Hadar' by Esrog) have an answer to that?
(b) Seeing as Rebbi Yehudah does not hold of 'Hadar' even by an Esrog, why
does he invalidate an Esrog that is ...
(c) How large may an Esrog be, according to Rebbi Yossi?
- ... as green as leek?
- ... smaller than an egg?
- ... too large for a person to hold two of them in one hand?
(d) How does Rebbi Yehudah interpret "Hadar" that the Torah writes by Esrog?
(a) Rava validates a Lulav of Avodah-Zarah.
Answers to questions
What are the two possible
meanings of 'an Esrog of Avodah-Zarah'?
(b) Why is it not forbidden to use such an Esrog, since it is 'Asur
(c) How will Rava explain our Mishnah, which invalidates a Lulav of an
Asheirah (an idol-worship tree)? How do we prove that?