Learn the “גמרא דף יב. “תנו רבנן לשון ים (three lines from bottom of the Amud) until the two dots on top of דף יב עמוד ב
The Gemara concludes in the case חצר נפרצה לים it is prohibited to draw from the water but permitted to carry inside the Chatzer as long as there are גידודי. Rashi explains גידודי is a wall under the water.
Major Question:
If the wall that is being covered by the water is good enough to allow one to carry inside the Chatzer why does it not also allow one to draw from the water?
Learn תוס’ דף יב: “הכא for many different explanations of the Gemara.
Write out all the different explanations of the gemara answer of גידודי
How could ר’ אבהו answer the contradiction of whether Aravah is a יסוד נביאים or הלכה למשה מסיני when the Gemara Temura clearly says one can not ask through prophecy to be taught forgotten halachos?
Learn חידושי גרי”ז על יומא page 26-27 who says a novel difference between a הלכה למשה מסיני and one that was forgotten and restored by עתניאל בן קנז or other Chachamim
Learn חידושי גרי”ז תמורה טז אות ב who explains a difference between תורה לאו בשמים and אין הנביא רשאי לחדש דבר
Note: The difference between יסוד and מנהג נביאים that Rashi gives.
The Gemara concludes כאן במקדש כאן בגבולין
See how Rashi explains this answer
According to Rashi the נביאים set up the taking of Aravos outside the Beis Hamikdash.
Was this for all seven days of Sukkos or just the last day – Hoshana Rabbah?
Major Question:
The Gemara on מד says that the taking of Aravos on Hoshana Rabbah is זכר למקדש.
But the gemara now says it was a either a יסוד and מנהג נביאים?
See רבינו חננאל (on side of the Gemara) for a different explanation than Rashi
Learn רמב״ם הלכות לולב פרק ז הלכה כא-כב and מגיד משנה
The Gemara concludes in the case חצר נפרצה לים it is prohibited to draw from the water but permitted to carry inside the Chatzer as long as there are גידודי. Rashi explains גידודי is a wall under the water.
Major Question:
If the wall that is being covered by the water is good enough to allow one to carry inside the Chatzer why does it not also allow one to draw from the water?
Very quickly review the “גמרא דף יב. “אמר רב ששת (middle of the Amud) until “אמר רב יוסף” (fifth line of the medium sized lines)
Clarify the different opinions of what is required to permit carrying in a Chatzer.
Learn “ריטב”א “מרוח אחת who asks multiple questions on Rashi’s explanation of the Rabanan. The Ritva argues on Rashi and gives a different explanation in what is the opinion of the Rabanan.
Continue learning the Gemara from “אמר רב יוסף” (fifth line of the medium sized lines) until the two dots on top of דף יב עמוד ב
Learn the “גמרא דף יב. “אמר רב ששת (middle of the Amud) until “אמר רב יוסף” (fifth line of the medium sized lines)
Clarify the different opinions of what is required to permit carrying in a Chatzer
Learn “ריטב”א “מרוח אחת who asks multiple questions on Rashi’s explanation of the Rabanan. The Ritva argues on Rashi and gives a different explanation in what is the opinion of the Rabanan.
ery quickly review the גמרא דף יא: “ר’ אליעזר אומר (two dots – three lines from bottom of the Amud) until דף יב. “אמר מר (twelve lines from top of Amud)
Questions:
What is the meaning of ר’ אליעזר response “יסתום ומה בכך”?
The Gemara quotes the opinion of רשב”ג that ב”ש agrees to ב”ה when the width of a Mavui is less than four Amos only a Lechi is required.
What connection does this have to the question the gemara asked whether ר’ אליעזר requires just two lechi’s or also a Korah?
How does the Gemara conclude as to what is opinion of ר’ אליעזר?
Learn “ח’ ר”ן דף יב. “אי who addresses these questions (emailed the attachment yesterday)
Continue learning the Gemara until דף יב. “אמר רב ששת (middle of the Amud)
Continue learning the גמרא דף יב. “אמר רב ששת (middle of the Amud) until “אמר רב יוסף (fifth line of the medium sized lines)
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Learn the Gemara “דף מד. “א”ל אביי (seven lines from the top of the Amud) until אלא אמר רב זביד
The Gemara presents three answers as to why Aravos (Hoshanos) are only taken one day זכר למקדש even though in the Beis Hamikdash aravos were taken all seven days of Sukkos.
Questions:
In the first proposed answer does Rava believe that indeed there is a Mitzvah to take aravos all seven days of Sukkos זכר למקדש?
In the final answer of the Gemara why does the fact that there is no Mitzvah from the Torah to take aravos outside of the Beis Hamikdash affect the decision of instituting a mitzvah of Aravah all seven days זכר למקדש as was done in the Beis Hamikdash?
Continue learning the גמרא דף יא: “ר’ אליעזר אומר (two dots – three lines from bottom of the Amud) until דף יב. “אמר רשב”ג (four lines from top of Amud)
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Very quickly review “גמרא מג: “ואלא לידחו (three lines from bottom of the Amud) until “דף מד. “א”ל אביי (seven lines from the top of the Amud)
Questions:
Why does there need to be a uniform practice both in chutz laaretz and Eretz Yisrael?
Learn “רש”י דף מד. “לדידהו who explains because the prohibition of לא תתגודדו – having groups performing mitzvos differently as it gives the appearance of two religions.
The גמרא יבמות דף יג:-יד states that לא תתגודדו is only an issue according to אביי when there are different practices in one city and according to רבא even in one city it is acceptable if there are two different ruling courts (שתי בתי דין) which explains how on Purim there are different days for reading the Megillah (see תוספת שם “כי & רא”ש ס’ ט)
So how could Rashi say there is an issue of לא תתגודדו to have chutz laaretz have different practice than Eretz Yisrael when they are two different regions?
Major Questions:
According to the Gemara, only after the destruction of the Beis Hamikdash did they institute a universal rule regarding taking Hoshanos on Hashanah Rabbah that coincides with Shabbos.
During the time of the Beis Hamikdash why was this not an issue of לא תתגודדו?
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
Why isn’t the keeping of a second day of Yom tov in chutz laaretz an issue of לא תתגודדו?
Continue learning the Gemara “דף מד. “א”ל אביי (seven lines from the top of the Amud) until אלא אמר רב זביד
Question:
What’s the final answer of the Gemara as to why Aravos (Hoshanos) are only taken one day זכר למקדש even though in the Beis Hamikdash aravos were taken all seven days of Sukkos?
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Learn the “גמרא מג: “איתיביה אביי (middle of the Amud) until “דף מד. “א”ל אביי (seven lines from the top of the Amud)
Questions:
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
Rashi “מד. “לדידהו says this is an issue of לא תתגודדו but the Gemara Yevomas clearly states that לא תתגודדו is only an issue when there are different practices in one city?
Learn “תוספת מג: “והביאו
Learn תוספת דף לד. “ואחת
Questions:
Why does there need to be a uniform practice both in chutz laaretz and Eretz Yisrael?
Learn “רש”י דף מד. “לדידהו who explains because the prohibition of לא תתגודדו – having groups performing mitzvos differently as it gives the appearance of two religions.
The גמרא יבמות דף יג:-יד states that לא תתגודדו is only an issue according to אביי when there are different practices in one city and according to רבא even in one city it is acceptable if there are two different ruling courts (שתי בתי דין) which explains how on Purim there are different days for reading the Megillah (see תוספת שם “כי & רא”ש ס’ ט)
So how could Rashi say there is an issue of לא תתגודדו to have chutz laaretz have different practice than Eretz Yisrael when they are two different regions?
According to the Gemara, only after the destruction of the Beis Hamikdash did they institute a universal rule regarding taking Hoshanos on Hashanah Rabbah that coincides with Shabbos.
During the time of the Beis Hamikdash why was this not an issue of לא תתגודדו?
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
See מאירי דף מג. ” ושאל בה איננו דיי בקיבועא דירחא
Question on halacha אין צריכין ליגע – side posts do not need to extend until the top crossbeam.
Why not?
See משנה ברורה שס”ב ס”ק סב which says the reason is because of גוד אסיק
Major Question:
In the Sugya of כיפה in the case of a doorframe which is an arched on top. The gemara says if the side posts are ten tefachim tall everyone agrees it’s considered a צורת הפתח. Rashi says this is a proof that the side posts do not need to extend to touch the top cross beam.
How could this be considered a צורת הפתח through גוד אסיק , there is solid material separating the top of the side posts and the cross beam?
See אבני נזר או”ח ס’ רס”ד which asks the rule of גוד אסיק is universal, why does רב ששת say צריכים ליגע?
Why is an arched door frame which starts to arch from the bottom of the side posts not obligated in mezuzah?
Is it only when lacking width of 4 tefachim with a minimum height of 3 tefachim or is it because a door frame needs to have straight side posts and a flat lintel?
Is a doorframe which is wider than four tefachim that begins to arch from bottom of the side posts considered a צורת הפתח ?
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Very quickly review גמרא דף מג: “אי הכי (thirteen lines from top of the Amud) until איתיביה אביי (middle of the Amud)
Questions:
According to the opinion that taking Aravah post churban is just a minhag and not even a mitzvah from the Rabanan why would one have permission to handle the Aravos on Shabbos as they 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?
Learn “תוספת מג: “לא איקלע
Learn the “גמרא מג: “איתיביה אביי (middle of the Amud) until “דף מד. “א”ל אביי (seven lines from the top of the Amud)
Questions:
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
Rashi “מד. “לדידהו says this is an issue of לא תתגודדו but the Gemara Yevomas clearly states that לא תתגודדו is only an issue when there are different practices in one city?
Learn “תוספת מג: “והביאו
Learn תוספת דף לד. “ואחת
Questions:
Why does there need to be a uniform practice both in chutz laaretz and Eretz Yisrael?
Learn “רש”י דף מד. “לדידהו who explains because the prohibition of לא תתגודדו – having groups performing mitzvos differently as it gives the appearance of two religions.
The גמרא יבמות דף יג:-יד states that לא תתגודדו is only an issue according to אביי when there are different practices in one city and according to רבא even in one city it is acceptable if there are two different ruling courts (שתי בתי דין) which explains how on Purim there are different days for reading the Megilah (see תוספת שם “כי & רא”ש ס’ ט)
So how could Rashi say there is an issue of לא תתגודדו to have chutz laaretz have different practice than Eretz Yisrael when they are two different regions?
According to the Gemara only after the destruction of the Beis Hamikdash did they institute a universal rule regarding taking Hoshanos on Hashanah Rabbah that coincides with Shabbos.
During the time of the Beis Hamikdash why was this not an issue of לא תתגודדו?
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
See מאירי דף מג. ” ושאל בה איננו דיי בקיבועא דירחא
Review גמרא דף יא: “אשכחיה רב ששת (seven lines before the Mishna) until the Mishna.
See רש”י “חייבת which brings two גירסאות in the gemara. Rashi says this gemara is proof that the side posts do not need to touch the top post.
What is the proof?
Is the proof only from the opinion of the Rabanan or also from Rebbe Meir?
What is the difference between the two גירסאות?
Why is an arched door frame which starts to arch from the bottom of the side posts not obligated in mezuzah?
Is it only when lacking width of 4 tefachim with a minimum height of 3 tefachim or is it because a door frame needs to have straight side posts and a flat lintel?
