prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) Ula bar Chinena quotes a Beraisa that qualifies 'Nikav v'Lo Chaser Kol Shehu, Kasher' of our Mishnah. When is an Esrog Pasul even Pasul even ...
1. ... with the tiniest hole?
2. ... when nothing from the Esrog is missing?
(a) An Esrog that is peeled, split or that has a hole, which our Mishnah already declared Pasul, are all similar to equivalent Treifos of an animal. What is Rava then referring to, when he asks whether a sign of Treifus invalidates an Esrog?
(b) On what condition is the equivalent animal a Tereifah?
(c) Rava's She'eilah by Esrog concerns when the seed chambers are intact. Why might the Esrog be Pasul even though the animal in the equivalent case is not a Tereifah?
(a) What does the Beraisa say about an Esrog that is ...
1. ... swollen or smelly, pickled or well-cooked, black, white or dotted?
2. ... round, a twin (according to Yesh Omrim) or one that is as small as a white bean (Esrog ha'Boser [according to Rebbi Akiva])?
(b) What do the Chachamim say about the latter?
(c) On what condition does the Tana invalidate an Esrog that has been grown inside a form?
(a) How do we try to resolve Rava's She'eilah (regarding an Esrog whose inside has melted) from the first two cases in the Beraisa ('an Esrog that is swollen or smelly')?
(b) But we conclude that the Beraisa may well validate an Esrog that is only bad inside (as in Rava's She'eilah), and that both 'swollen' and 'smelly' refer to the outside of the Esrog. Then what is the difference between the two cases?
(a) The Beraisa validates an Esrog ha'Kushi, but invalidates one that is 'Domeh l'Kushi'. What is ...
1. ... an Esrog ha'Kushi?
2. ... an Esrog ha'Domeh l'Kushi?
(b) Abaye establishes our Mishnah, which invalidates an Esrog ha'Kushi, by a Domeh l'Kushi. How does Rava, who establishes it by a Kushi, reconcile it with the Beraisa, which validates it?
(a) Why do the Chachamim validate a small Esrog that is no larger than the size of a white bean?
(b) Rabah equates Rebbi Akiva's opinion with that of his Talmid, Rebbi Shimon. What does Rebbi Shimon say about a small Esrog of that size regarding Ma'asros?
(c) Abaye disagrees. Why might ...
1. ... Rebbi Akiva have a different reason for declaring such a small Esrog, Pasul (but agree with the Rabanan of Rebbi Shimon by taking Ma'asros)?
2. ... Rebbi Shimon have a reason for exempting such a small Esrog from Ma'asros (but agree with the Rabanan of Rebbi Akiva by Esrog)?
(d) Abaye concludes his statement with the words 've'Su Lo Midi'. What does this mean?
(a) Rava permits an Esrog that grew in a form in the shape of an Esrog. Why is this obvious?
(b) Then what is Rava's Chidush?
(a) On what grounds does Rav (in the first Lashon) disqualify an Esrog which has been mouse-eaten and contains holes?
(b) How long does the Pesul of Hadar last?
(a) Rebbi Chanina used to eat part of his Esrog on the first day, and and then continued to use it on the second day. How does he reconcile this with our Mishnah, which disqualifies an Esrog with a hole if some of the Esrog is missing?
(b) Could Rav (who disqualifies a mouse-eaten Esrog because it is not Hadar) possibly agree with Rav Chanina?
(c) What does Rav say in the second Lashon?
(a) Rebbi Meir validates an Esrog the size of a nut; whereas Rebbi Yehudah requires the minimum size of an egg. In which other area of Halachah do they have the same dispute? How many stones are permitted?
(b) Rebbi Yosi supports his ruling (permitting an Esrog that is so large that it must be held in both hands) with a story concerning Rebbi Akiva. What happened there?
(c) How does Rebbi Yehudah refute Rebbi Yosi's proof?
(d) Is this really Rebbi Yehudah's reason?
(e) Then why did he cite it?
(a) According to Rebbi Yehudah in our Mishnah, the three species of the Lulav must be bound with the same kind. What does Rebbi Meir say?
(b) Rebbi Meir proves his point from the men of Yerushalayim, who used to bind their Lulav with gold threads. How does Rebbi Yehudah counter this?
(c) According to Rava, Rebbi Yehudah permits tying the Lulav even with the creeper or with thin strips of bark cut from a palm-tree. Seeing as this does not beautify the Lulav, what is then Rebbi Yehudah's reason for requiring the same kind?
(a) Rava proves his point from a Beraisa, where Rebbi Meir learns from "Chag ha'Sukos Ta'aseh Lecha" that the Sechach of a Sukah is Kasher, irrespective of what it is made out of. What does Rebbi Yehudah say?
(b) How does he learn this from a 'Kal va'Chomer' from the four species?
(c) How do Rebbi Meir and the Rabanan counter this 'Kal va'Chomer'?
(a) In what connection did Ezra instruct Yisrael to bring from the mountain-side branches of olive-trees oil-wood, Hadas, date-palms, and Alei Eztz Avos?
(b) What do Rebbi Meir and the Rabanan try to prove from there?
(c) How does Rebbi Yehudah refute their proof (by splitting the list into two groups)?
(d) Based on what Rebbi Yehudah just said, what does Rava go on to prove from the Mishnah in the first Perek, where Rebbi Yehudah permits using planks for Sechach?