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Learn גמרא דף מג: “ערבה שבעה כיצד (two dots) until איתיביה אביי (middle of the Amud)
Questions:
Why doesn’t the Gemara open with a similar question that it asked on Lulav on דף מב asking why Aravah is not taken on the first six days of Sukkos when it coincides with Shabbos?
The Gemara says Aravah is permitted to be taken on Shabbos when it coincides with Hoshana Rabbah because שלוחי בית דין מייתי לה
Is this a retraction from the first reason of לפרסום שהיא מן התורה?
Learn ריטב”א “ומהדרינן
See מהרש”א
How does the fact that שלוחי בית דין מייתי לה agents of the court bring the aravos avoid the concern of someone carrying an Aravah on Shabbos?
The Gemara ask “Why don’t we post Churban Beis Hamikdash take the Aravah on hoshana Rabbah when it coincides Shabbos”
What is the logic to permit this as our practice is that everyone takes the Aravah not just שלוחי בית דין and therefore the גזירה דרבה is applicable and we should be concerned someone might carry the Aravah?
Learn תוספת מג: “שלוחי
Learn ריטב”א who gives a different explanation than Rashi and Tosfos
Question on Rashi:
Rashi explains the opening question of the gemara is based on גזירה דרבה. How could the gemara than offer the explanation of גזירה דרבה when explaining why Lulav is not taken on Shabbos as this is already known?
The Gemara says Aravah is taken only one specific day of Sukkos that coincides with Shabbos as if it would be taken any of the seven days of Sukkos that coincides with Shabbos “אתי לפקפוקי בלולב”
See Rashi for one explanation
See ריטב”א “אי הכי כל who gives different explanation
According to the opinion that taking Aravah post churban is just a minhag and not even a mitzvah from the Rabanan why would we have permission to take them on Shabbos as the Aravos are muktzah?
See ריטב”א “ופרכינן אי הכי for an answer.
The Gemara answers “Because we are not experts to calculate the precise day of Yom Tov that’s why we can’t take aravos on Hoshana Rabbah that coincides with Shabbos.”
What’s the major concern even if hoshana Rabbah is really the sixth day of Sukkos there is no issue with taking the Aravah as the Gemara said in essence one should be permitted to take Aravah every day of Sukkos to publicize that it’s a mitzvah from the Torah just we don’t to prevent people from treating the mitzvah of Lulav lightly?
Link to ריטב”א on the entire Gemara who addresses many of these questions
We asked the two following questions on the Rambam
1. The Rambam concludes that each situation individually a צורת הפתח is valid. However when both are combined in a case of an opening wider than 10 Amos and פרוץ מרובה על העומד than it is disqualified.
If each situation independently is valid, why is the combination deadly?
2. Our Gemara said the source to disqualify a צורת הפתח when there are more openings than closures – פרוץ מרובה על העומד is from the halacha of Rav who rules a צורת הפתח can not close an opening wider than 10 Amos. Since the Rambam concludes a צורת הפתח is valid on an opening wider than 10 Amos where is the source to disqualify it when there is פרוץ מרובה על העומד ?
Learn מגיד משנה for an answer
Learn ר’ חיים על הרמב”ם שבת טז, טז who gives fundamental principles in Hilchos Mechitzas
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Very quickly review the דף מג. “דאיתיה בגבולין (fifteen lines from top of the Amud) until “וסוכה גופא מנלן” (thirteen lines from bottom of the Amud)
Question: Are the disqualifications of the Daled Minim in the Beis Hamikdash all seven days the same as those of the first day of Sukkos?
There is an argument between Tosfos and the Ramban whether the requirement of לכם – to own the Daled Minim – applies for the Daled Minim for the entire Sukkos in the Beis Hamikdash
Is there any current practical application of the halacha requirements of Daled Minim in the Beis Hamikdash all seven days of Sukkos even though we don’t have a Beis Hamikdash?
See Mishna .דף מא
Rashi on the Mishna
And פירוש משניות לרמב”ם on the Mishna who argue what area is considered מקדש
The Rambam concludes that each situation individually a צורת הפתח is valid. However when both are combined in a case of an opening wider than 10 Amos and פרוץ מרובה על העומד than it is disqualified.
If each situation independently is valid, why is the combination deadly?
Our Gemara said the source to disqualify a צורת הפתח when there are more openings than closures – פרוץ מרובה על העומד is from the halacha of Rav who rules a צורת הפתח can not close an opening wider than 10 Amos. Since the Rambam concludes a צורת הפתח is valid on an opening wider than 10 Amos where is the source to disqualify it when there is פרוץ מרובה על העומד ?
Learn מגיד משנה for an answer
Learn ר’ חיים על הרמב”ם שבת טז, טז who gives fundamental principles in Hilchos Mechitzas
