prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) If a Sukah is higher than twenty Amos, it is possible to rectify it by raising the floor of the Sukah. Why will raising it with blankets and pillows not help?
(b) Will nullifying them there for seven days make any difference?
(c) How about raising it with straw or earth that one has been Mevatel (nullified) there for all seven days?
(a) What are the ramifications of the Mishnah in Ohalos 'Bayis she'Mil'ehu Teven O Tzeroros, u'Bitlo, Batel' (with regard to Tum'ah Retzutzah)?
(b) What is Tum'ah Retzutzah?
(c) What do we infer from there?
(d) What does Rebbi Yosi say with regard to ...
1. ... straw?
2. ... pebbles and earth?
(a) On what condition is a Sukah that is higher than twenty Amos Kasher, because some of the Sechach is protruding into the Sukah (below twenty Amos)?
(b) Based on this ruling, what did Abaye say about a Sukah that is ten Tefachim high, but which has some of the Sechach-ends protruding into the space below?
(c) On what grounds does Rava disagree with Abaye?
(a) Under what condition will a three-walled Sukah that is higher than twenty Amos become Kasher, assuming that it has a raised section of floor that ...
1. ... runs across the entire width of the Sukah, from one wall to the other? How much of the floor must be raised for the Sukah to become Kasher?
2. ... runs along the length of the Sukah, but does not extend across its width?
(b) Why do we not already know the latter Halachah from the Mishnah later, which validates a Sukah, part of whose roof has caved in, provided the section that remains intact up to the wall measures less than four Amos (because of 'Dofen Akumah')?
(c) With regard to the former case, what will be the status of the rest of the Sukah (the section that does not have a raised floor)?
(d) What will be the Din regarding a case where they raised the floor in the middle of the Sukah (which does not reach any of the three sides) that is higher than twenty Amos? On what condition will it be Kasher?
(e) And why is it necessary to specify this case, seeing as we have just learned that Dofen Akumah is Kasher?
(a) If the Sukah is less than ten Tefachim tall, and one digs in the middle to raise its height (by lowering the floor), up to what distance from the walls may the floor remain less than ten Tefachim, for the Sukah to be Kasher?
(b) Why not up to four Amos, as in the previous case?
(a) If the Sukah was higher than twenty Amos and one built a column in the middle of the Sukah (of at least seven by seven Tefachim) to within twenty Amos of the ceiling, why does Abaye contend that the top of the column would then be a Kasher Sukah?
(b) On what grounds does Rava disagree?
(a) Rebbi Yakov holds that Sechach which covers four posts on the roof, constitutes a Kasher Sukah. What do the Chachamim say?
(b) Rav Huna establishes their Machlokes when the four posts are placed at the four corners of the roof. Why does Rebbi Yakov validate the Sukah if the posts are on the four corners of the roof, and why does he concede that the Sukah is Pasul, when they are in the middle?
(a) What does Rav Nachman say? Why, in his opinion, would the Sukah be Kasher if the posts were placed in the middle of the roof? How wide would the posts have to be, according to him?
(b) We are not sure what Rebbi Yakov and the Chachamim will hold with regard to Rav Huna's case, according to Rav Nachman. What are the two possibilities?
(c) What is the outcome of the She'eilah?
(a) What does the Beraisa say about a Sukah consisting of four posts that is built on the ground, and how does this prove Rav Huna wrong?
(b) How do we try to disprove even what he says with regard to such a Sukah whose posts are placed at the four corners of the roof?
(c) How will Rav Huna refute at least the latter Kashya?
(d) Rebbi Yakov's reason for validating a Sukah whose walls consist of four posts is based on the Din of 'Deyumdin' (discussed in the first Perek of Eruvin). What is a Deyumad?
(a) What amendment would we have to make if we came across the two pairs of Amora'im: Rav and Rebbe Chanina, Rebbi Yochanan and Rav Chaviva? When would we make the amendment, and when, not?