BACKGROUND ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Ask A Question on the daf
Previous daf
Sukah 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.
|
*1*) [line 9] KASHYA LULAV A'LULAV, KASHYA SUKAH A'SUKAH - that is, this
Beraisa contradicts the statement of Rebbi Yochanan (as cited by Rabah bar
bar Chanah) in two ways.
2) [line 19] MAKDIM V'KAI - he gets up early
3) [line 20] U'MASHI YADEI - and he washes his hands
4) [line 26] D'MESHAMSHEI BEHU - that they touch them [in order to keep
their attention on them]
6) [line 29] YOM RISHON MITZVAS LULAV - on the first day, the Mitzvah of
Lulav is mid'Oraisa (and therefore we say a Berachah)
5) [line 30] MITZVAS ZEKEINIM - an ordinance from the elders, sages, esp.
Rebbi Yochanan ben Zakai (and we don't say a Berachah)
6) [line 34] KOL SHIV'AH MITZVAS LULAV - on each of the seven days there is
a Mitzvah of Netilas Lulav with a Berachah (even though the last six days
are a Rabbinical ordinance
*7*) [line 48] DEKA'AMAR LEHU L'CHULHU A'KASA D'KEDUSHA - that is, Rav
Kahana did not agree that Shehecheyanu is recited even before Yom Tov, at
the time the Mitzvah is prepared. It is only to be recited on Yom Tov, when
the Mitzvah is actually performed (ROSH). Alternatively, Rav Kahana added
that even if one *did* make a Sukah before Sukos, he can be Yotzei saying
Shehecheyanu on the Sukah with the Shehecheyanu that he says during Kidush.
From the Beraisa it might have been understood that it would be too late for
him to say Shehecheyanu on the Sukah at all, since he missed saying it at
the proper time (RITVA).
8) [line 53] ME'EIN BIRCHOSAV - it own type of blessings, e.g. the prayers
for Shabbos on Shabbos, for Yom Tov on Yom Tov, etc.
46b---------------------------------------46b
9) [line 10] L'MITZVASAH ISKATZA'I
(a) An object that has been designated to be used for a Mitzvah may not be
used concurrently for another purpose that will detract from its use for the
Mitzvah. For example, the wood used for Sechach may not be dissembled on
Sukos in order to use it for another purpose. Similarly, one may not remove
a fruit that was hung in the Sukah as Noyei Sukah in order to eat it on
Sukos. This prohibition is sometimes mid'Oraisa (Sukah 9a) and sometimes
mid'Rabanan, because of Bizuy Mitzvah (degrading a Mitzvah) (Shabbos 22a,
and Tosfos ibid. DH Sukah).
(b) Even when the use of the object does not detract from its use for the
Mitzvah, it is still prohibited to benefit from the everyday usage of the
object. For example, since a Hadas is normally used for its scent, it may
not be smelled for pleasure on Sukos.
(c) The above-mentioned applies on Shabbos and Yom Tov as well as on
weekdays. In addition, on Shabbos and Yom Tov, even if the object becomes
unfit for use for the Mitzvah (for example, if a person's Sukah collapses or
his Lulav becomes Pasul), it is still prohibited to use these objects due to
"Migo d'Iskatza'i" (see next entry).
(d) The designation of the object as Muktzah begins when the person starts
using it for the Mitzvah, for example, Bein ha'Shemashos of the first night
of Sukos, in the case of Sukah and Lulav. The Rishonim argue as to whether
or not a person may set a condition when he begins to use the object that it
should not become "Huktzah l'Mitzvaso" (Beitzah 32b)
10) [line 23] U'MIGO D'ISKATZA'I L'VEIN HA'SHEMASHOS, ISKATZA'I L'CHULEI
YOMA
(a) MUKTZAH - The word Muktzah literally means "set aside at the brink [of
one's intentions for use]." The term is used to describe items that are set
aside not to be used right now, such as wood stacked in a barn. In a broader
sense, the word Muktzah includes anything that a person did not intend to
use during Bein ha'Shemashos at the start of Shabbos (or Yom Tov), for
whatever reason it may be.
(b) THE ARGUMENT OF THE TANA'IM - Rebbi Yehudah and Rebbi Shimon argue as to
whether one may move or use on Shabbos items that fit into certain
categories of Muktzah. There are at least six different categories of
Muktzah over which Rebbi Yehudah and Rebbi Shimon disagree [1. Hiktzehu
mi'Da'ato; 2. Nolad; 3. Muktzah Machmas Isur (also known as Migo
d'Iskatza'i); 4. Muktzah Machmas Mi'us; 5. Keli she'Melachto Eino Ela
l'Isur; 6. Muchan l'Adam Eino Muchan l'Kelavim.] On Shabbos, objects that
fit into one of these categories may not be moved according to Rebbi
Yehudah. There are other categories of Muktzah that may not be moved
according to both Rebbi Yehudah and Rebbi Shimon [such as 1. Muktzah Machmas
Gufo; 2. Huktzah l'Mitzvaso; 3. Davar she'Eino Ra'uy she'Decha'o b'Yadayim;
4. Davar he'Asur Bein ha'Shemashos she'Lo Chashav she'Yavo l'Yedei Heter
b'Shabbos; 5. Muktzah Machmas Chisaron Kis.]
(c) MIGO D'ISKATZA'I - According to Rebbi Yehudah, anything that was Muktzah
during Bein ha'Shemashos remains Muktzah for the rest of Shabbos even if the
reason for it being set aside has disappeared. This is called Migo
d'Iskatza'i l'Vein ha'Shemashos, Iskatza'i l'Chulei Yoma (lit. since it was
set aside for Bein ha'Shemashos, it was set aside for the entire day.)
According to Rebbi Shimon, there are times when we do not say Migo
d'Iskatza'i. If an object was Muktzah during Bein ha'Shemashos, and its
owner realized that it will probably become usable during Shabbos, he may
use or move the object after the point in which it becomes usable (Shabbos
44a, 46b.)
11) [line 33] HOSHANA - a term used to refer to any of the three species
(Lulav, Hadasim, Aravos) or to all of them once they have been bound
together (RASHI 31a DH Ein Ogdin)
12) [line 37] D'ASI L'AGMUREI SHIKRA - he might teach him to lie (see Aruch
la'Ner)
13) [line 52] U'SHEMINI LI'VERACHAH - it is considered Shemini Atzeres with
regard to blessings, e.g. Shemoneh Esrei, Birkas ha'Mazon and Kidush
14) [last line] MEISAV - sitting [in the Sukah]
Next daf
|