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Sukah 38
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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.
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1) [line 1] SHEYAREI MITZVAH - the inessential "remnants" of a Mitzvah
2) [line 4] MAMTI LEI U'MAISI LEI - moved it (the Lulav and Esrog) away from
his body and brought it towards his body
3) [line 4] DEIN GIRA B'EINEI D'SITNA - this should be an arrow in the eye
of the Satan
4) [line 5] V'LAV MILSA HI - and it is not a proper thing to say
5) [line 5] D'ASI L'AIGRUYEI BEI - because the Satan will start up with him
6) [line 8] YITOL AL SHULCHANO - he should do Netilas Lulav at his table in
the middle of his meal (if he forgot and did not do the Mitzvah before the
meal)
7) [line 23] B'YOM TOV SHENI - that is, on Chol ha'Mo'ed (KORBAN NESANEL
27:7)
8) [line 27] MAKRIN OSO - was reading [the Halel] for him
9) [line 27] ONEH ACHAREIHEN MAH SHE'HEN OMRIN - he repeats after them every
word that they say
10) [line 28] V'SAVO LO ME'EIRAH - and a curse should befall him
38b---------------------------------------38b
11) [line 1] HILECHESA GIBARASA - important laws
12) [line 15] SHOME'A K'ONEH (one who hears can be considered as if he spoke
those words)
Certain Mitzvos of recitation can be fulfilled with the principle of Shome'a
k'Oneh. For example, our Gemara records the situation where one fulfills his
obligation to recite Halel by listening to its recitation. Rashi (DH Hu, see
Rashi Berachos 21b) understands that "Shome'a k'Oneh" means that a person
fulfills his obligation through listening. However, it is a lower form of
fulfilling one's obligation than speech. Rabbeinu Tam and Ri (DH Shama, see
also Tosfos Berachos 21b DH AD she'Lo) understand "Shome'a k'Oneh" to mean
that he fulfills his obligation because it is as if he actually *said* every
word. It is no less worthy a way of fulfilling one's obligation than
speaking.
13) [line 17] SAFRAYA - teachers
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