Why is this mixture valid for ניסוך היין when the Gemara rules that wine which is diluted is invalid?
Why is this mixture valid for ניסוך המים as this mixture should be considered wine and not water since in the times of the gemara a glass of wine was mixed with three times the amount of water?
Last shiur we learnt the מנחת חינוך מצוה שכ אות ב starting from the words “ודברי הרמב”ם קשה להולמם”
Why is this mixture valid for ניסוך היין when the Gemara rules that wine which is diluted is invalid?
Why is this mixture valid for ניסוך המים as this mixture should be considered wine and not water since in the times of the gemara a glass of wine was mixed with three times the amount of water?
See מנחת חינוך מצוה שכ אות ב starting from the words “ודברי הרמב”ם קשה להולמם”
Why is this mixture valid for ניסוך היין when the Gemara rules that wine which is diluted is invalid?
Why is this mixture valid for ניסוך המים as this mixture should be considered wine and not water since in the times of the gemara a glass of wine was mixed with three times the amount of water?
See מנחת חינוך מצוה שכ אות ב starting from the words “ודברי הרמב”ם קשה להולמם”
If only water from a מעיין is acceptable for ניסוך המים how was water from the kiyor able to be used as a backup?
Learn גמרא זבחים דף כב: “דאמר ר’ יוחנן (third line from top of the Amud) until the two dots. Which brings a machlokes whether the water of the kiyor needed to be from a מעיין.
Review the גמרא דף מח following the משנה “סוכת שבעה כיצד until the next Mishna.
The Gemara presents three options to remove the appearance of בל תוסיף to permit one to sit inside a Sukkah on Shemini Atzeres/Simchas Torah (the day after Sukkos)
1. Remove four tefachim of schach
2. Light a lantern
3. Bring food utensils inside the Sukkah.
Questions:
How does removing four tefachim of schach remove the issue of נראה כבעל תוסיף?
See “רש”י “פוחת
And “תוספת “פוחת who asks a question on Rashi
Learn the ר”ן who answers Tosfos question on Rashi.
How does lighting a lantern remove the issue of נראה כבעל תוסיף
Learn “גמרא דף כט. “אמר רבא (third line) until the two dots with Rashi and תוספת “מנא” & “ואמרי to explain why one is not permitted to bring these utensils inside the Sukkah
Note the difference between Rashi and Tosfos.
Major Question on Tosfos:
How can we tell a person to light a lantern inside a minimum size Sukkah when it is a fire hazard?
How does bringing certain utensils inside the Sukkah remove the issue of נראה כבעל תוסיף?
In Conclusion:
Does one need to disqualify the Sukkah to remove the issue of נראה כבעל תוסיף or is it suffice to do something that indicates that he is not sitting inside the Sukkah to perform the mitzvah of Sukkah?
Learn ריף on גמרא דף מח
Learn ר”ן, בעל המאור, מלחמת ה’ , השגת הראב”ד
Question:
Why does the Mishna entertain the idea that one should take down his Sukkah specifically on the last day of Sukkos?
Learn the שו”ת תשובות והנהגות חלק ב ס’ ד”ש (attached) from Hagaon Harav Moshe Shternbach shlita for a novel new explanation in the chidush of our mishna from Rav Chaim Soloveitchik.
For an entirely new reading and understanding of the Gemara and how the Gemara concluded there is no obligation to sit inside the Sukkah on Shemini Atzeres in chutz laaretz
Please write a summary of this Sugya and list the different explanations in the ruling יתובי יתבינן ברוכי לא מברכינן
Learn the גמרא דף מז. “ואמר ר’ יוחנן (middle of the Amud) until דף מז: “הכי נמי מסתברא (top of the Amud)
Topic: Bracha of Shechiyanu on Shemini Atzeres
Questions:
Why didn’t the gemara also list that the Aravah is not taken on Shemini Atzeres?
The Gemara asks why don’t we recite the bracha of Shechiyanu on the Yom tov of Seventh day of Pesach as it is different from the first day of Pesach in regards to the requirement to eat matzah.
Based on the above difference Shechiyanu should be said on the first day of chol hamoed?
Is there a difference between the multiple explanations of the Amoraim as to why Shechiyanu is recited on Shemini Atzeres but not on the seventh day of Pesach?
Topic: Sitting inside the Sukkah on Shemini Atzeres in chutz laaretz (based on גמרא דף מז. “הלכתא )
Halachic Conclusion:
The conclusion of the Gemara is that one must sit inside the Sukkah on Shemini Atzeres in chutz laaretz but does not recite the bracha of Leshev Basukkah.
How does the Mordechai explain the ruling of יתובי יתבינן ברוכי לא מברכינן?
How is this different than Tosfos explanation?
What is the halacha in regards to eating fruit and drinks inside the Sukkah on the eighth day of Sukkos in chutz laaretz?
See משנה ברורה ס”ק ו who brings the Machatzis Hashekel that one should not eat them inside the Sukkah and the שער הציון אות ד-ט who explains this is based on the opinion of the Mordechai
But the Divrei Chaim rules that even according to the Mordechai it is permitted
Major Question:
Why do some people not sit in the Sukkah the night of Shemini Atzeres?
Why do some people just make kiddush inside the Sukkah but eat their meal in their house?
For an entirely new reading and understanding of the Gemara and how the Gemara concluded there is no obligation to sit inside the Sukkah on Shemini Atzeres in chutz laaretz
Please write a summary of this Sugya and list the different explanations in the ruling יתובי יתבינן ברוכי לא מברכינן
Why doesn’t ר’ זירא say it is forbidden to lie as the Torah instructs מדבר שקר תרחק?
Learn גמרא דף מו: “ובפלוגתא until דף מז. “ואמר ר’ יוחנן (middle of the Amud)
Questions:
Are Daled Minim Muktzah on the eighth day of Sukkos? In Eretz Yisrael? In chutz laaretz?
What about the ninth day of Sukkos in chutz laaretz?
Does one shake the Daled Minim on the eighth day?
Why should the Daled Minim be muktzah on the eighth day of they are not used?
Learn תוספת “שמיני
And תוספת מז top of the Amud
Is the wood and decorations of the Sukkah Muktzah on the eighth day of Sukkos? In Eretz Yisrael? In chutz laaretz? What about the ninth day of Sukkos in chutz laaretz?
Clarify the difference between the two לשונות of the Gemara as to what is the machlokes between רב and ר’ יוחנן
Question on Sugya of Muktzah of Daled Minim:
The Gemara דף לו עמוד ב records that ר’ יוחנן would take a couple of bites from his Esrog during Sukkos.
How was this permitted as the Esrog is Muktzah for Sukkos according to all opinions until he is finished using it in the seventh day?
