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?
Learn ריטב”א דף מו: “מיהו ודאי ליתא who also discusses different ages of a child and the ability to gift him the Daled Minim.
Learn the first paragraph of the ריטב”א דף מו: “מאי טעמא who brings two opinions whether one can gift the Daled Minim to a child as a מתנה על מנת להחזיר.
What is the point of argument between the two opinions brought in the Shulchan Aruch?
See ביאור הלכה “לא יתננו
According to the Rambam / first opinion in the Shulchan Aruch the regifting of the Daled Minim from the child to the adult is only valid מדרבנן.
Why doesn’t a קנין דרבנן work even מדאורייתא as the rabanan through the power of הפקר ב”ד הפקר has the ability to transfer possession of assets?
(See פרי מגדים אשל אברהם אות ח. This is a major discussion in the gedolei achronim see אבני מלואים ס’ כ”ח ס”ק לג, מחנה אפרים הלכות משיכה ס’ ב, דבר אברהם ס’ א אות יז )
Topic: Bracha on the lighting of the additional candles that are added each night of Chanukah
Questions:
On the 7th night of Chanukah person mistakenly thought it was the 6th night and lit only six candles. Afterwards he realized it is the 7th night. When he lights an additional candle does he make a bracha?
From the Pri Chodosh it seems clear one does not recite a bracha on hidur mitzvah
See מגן אברהם ס’ תרנ”א ס”ק כ”ה who quotes the Rambam that if one did not have in mind to light additional candles then one must make a bracha upon lighting the additional candle.
Why does the שולחן ארוך או”ח ס’ תרע”א סע’ ב bring the halacha of amount of candles to light each night only in accordance with the Mehadrin min Hamehadrin and not list the base halacha that only one candle is required to be lit in each home for each night of Chanukah?
Is the obligation of Mehadrin min Hamehadrin based on Hidur mitzvah or a different concept?
See רש”י שבת דף כא: “והמהדרין (two dots) and תוס’ “והמהדרין
What is the reason for the Mehadrin min Hamehadrin according to the Rambam?
How could one be obligated to light according to the Mehadrin min Hamehadrin and one has to spend over 400% more to purchase 36 candles than the base obligation of eight candles?
Why isn’t adding candles considered a violation of baal tosif? If one would add extra mezuzahs on his door post for the amount of people in the house that would definitely be a violation of baal tosif.
We find the concept of Hidur in regards to enhancing a mitzvah. Ie. Purchasing a nicer Sukkah , talis, … Where do we find the concept of Hidur that requires one to add additional mitzvahs?
Very quickly review גמרא דף מו: “מיד תינוקות (two dots, six lines from top of the Amud) until “א”ר זירא”
We discussed how the Ran answered the following questions
Questions:
1. Why are Daled Minim לא חזי בין השמשות?
Ran – one would not shake the Daled Minim during Bein Hashmashos between the seventh and eighth day of Sukkos as starting from day two they are a Mitzvah Drabanan and the rule is ספק דרבנן לקולא
2. Why according to ר’ יוחנן are Daled Minim Muktzah the entire seventh day?
Ran – The mind frame of a person is to designate them for the entire seventh day as the mitzvah can be performed any time of the day.
3. Does the Muktzah status of the Daled Minim of the seventh day extend into Bein Hashmashos? Why or why not?
Ran – no as one would not take the Daled Minim during Bein Hashmashos as explained above.
Learn תוספת דף י: “עד until “ומהאי טעמא” and skip to “וכל הני לא דמי until “ומאן דאסר who gives an entirely different approach to the Gemara different than the Ran.
On what point does רש”י דף מו: “אתרוג לא חזי differ with the Ran?
How does that impact the way Rashi will answer the other questions?
See גמרא דף י. “סיככה כהלכתה (three lines from bottom of the Amud) until top of דף י: דלמא מן הצד
Learn תוספת דף י: “עד until “ומהאי טעמא” and skip to “וכל הני לא דמי until “ומאן דאסר who gives an entirely different approach to the Gemara different than the Ran.
which quotes the opinion of ר”י that one should make a separate bracha on each vegetable that he eats and learns it from the pasuk ברוך ה’ יום יום similar to how ר”י explains the obligation to make a bracha on each mitzvah independently.
Question:
There seems to be a contradiction in ruling as our Gemara rules like ר”י yet the Gemara brachos rules the halacha is not like ר”י?
which quotes the opinion of ר”י that one should make a separate bracha on each vegetable that he eats and learns it from the pasuk ברוך ה’ יום יום similar to how ר”י explains the obligation to make a bracha on each mitzvah independently.
Question:
There seems to be a contradiction in ruling as our Gemara rules like ר”י yet the Gemara brachos rules the halacha is not like ר”י?