Very quickly review the גמרא דף יא “אמר רב יוסף (ten lines from top of Amud) until “אמר רב כהנא “
Learn “תוס’ “חצר Based on Tosfos answer what is the logic of comparing a פירצה wider than 10 Amos to פרוץ מרובה from all four sides which each פירצה is less than 10 Amos?
Continue learning the גמרא דף יא. “אמר רב כהנא until “ואף ר’ יוחנן” (sixteen lines from bottom of Amud) Topic: פיתחתי שימאי Learn שולחן ארוך או”ח ס’ שס”ג סע’ ז and משנה ברורה ס”ק כה Learn משנה ברורה או”ח ס’ שס”ג ס”ק קיג
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Very quickly review the “גמרא דף מב: “אמר רבה” until דף מג. “דאיתיה בגבולין (fifteen lines from top of the Amud)
Topic: גזירה דרבה שלא ליטול לולב בשבת
Quickly review “תוספת “אינהו who asks
Why is there a difference in the gezeira between Lulav and Shofar?
What’s the explanation for the incongruity of the gezeira on the Mitzvah of shofar during the time of Beis Hamikdash to the gezeira after the churban?
Question:
Why didn’t the Rabanan make a gezeira not to perform a Bris Milah on Shabbos to prevent someone from carrying the milah knife to consult with an expert?
Why didn’t the Rabanan make a gezeira not to blow shofar at the end of Yom Kippur?
Tosfos asks that the mitzvah of Daled Minim should be allowed inside ones home whichever day of Sukkos coincides with Shabbos. The gemara is discussing the time period of the beis hamikdash which only had a Mitzvah in the Beis Hamikdash. How could Tosfos suugest to perform the mitzvah of Daled Minim in one’s home on any of the seven days?
Note: Which locations and time periods was blowing shofar on Shabbos Rosh Hashanah permitted.
Learn “תוספת “אינהו who asks
Why is there a difference in the gezeira between Lulav and Shofar?
What’s the explanation for the incongruity of the gezeira on the Mitzvah of shofar during the time of Beis Hamikdash to the gezeira after the churban?
In Conclusion:
Why is the Mitzvah of Daled Minim not performed on the first day of Sukkos which coincides with Shabbos?
Is it because gezeira to prevent one from carrying on Shabbos, or because of the uncertainty whether the first day of Sukkos is the fifteenth or fourteenth of Tishrei?
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Topic: גזירה דרבה שלא ליטול לולב בשבת
Review the גמרא דף מב: “אמאי and continue learning the Gemara until דף מג. “אי הכי (second line from top of the Amud)
Learn “תוספת דף מג. “ויעבירנו
Question:
Why didn’t the Rabanan make a gezeira not to perform a bris Mila on Shabbos to prevent someone from carrying the milah knife to consult with an expert?
Why didn’t the Rabanan make a gezeira not to blow shofar at the end of Yom Kippur?
What benefit would there be to limiting the Daled Minim for any of the seven days of Sukkos which coincide with Shabbos to ones home? As the Gemara is discussing the time period of the beis hamikdash which only had a Mitzvah in the Beis Hamikdash for all seven days?
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Quickly review the גמרא דף מב עמוד ב from after the Mishna until “אמר רבה”
Question:
Is an article that it’s functionality is exclusively for the purpose of a mitzvah (for example – lulav) considered muktzah?
We learnt “תוספת “טלטול that although it’s function is for a mitzvah since the item is not essentially a kli it is muktzah therefore Daled Minim are muktzeh on Shabbos.
We learnt a machlokes between the Rema and the Taz as to what category of muktzah is a Lulav on Shabbos of Sukkos
(See שולחן ערוך ורמ”א אורח חיים ס’ תרנ”ח סעיף ב and ט”ז ס”ק ג and משנה ברורה ס”ק ד and שער הציון אות ג)
Quickly review the גמרא דף י עמוד ב “אם יש לו צורת הפתח (two dots – four lines form bottom of the Amud) until “מתני לה” (eight lines from top of the Amud)
Sugya: אמלתרא
Major Question:
The gemara inquires whether an אמלתרא would help a Korah be a valid Tikun for a Mavui whose opening is wider than 10 Amos. The Gemara (3a) said the benefit of an אמלתרא is that it attracts attention and makes the Korah noticable therefore a Korah with an אמלתרא can be placed higher than 20 Amos. An opening wider than 10 Amos is considered a Pirtzah. How could an אמלתרא help for an opening wider than 10 Amos as the issue is entirely different?
Learn רש”י דף מב. “קא משמע לן which explains the chidush of the Mishna דף מב עמוד א that although there is no Mitzvah for women to take the Daled Minim they may still handle them on Yom Tov. Rashi explains the reason why it is not muktzah for women is since the Daled Minim are suitable for men therefore it’s considered a kli for women and are not muktzah.
Our Gemara clearly contradicts this as our Gemara says the Daled Minim are muktzah?
See הגהות גר”א שולחן ערוך אורח חיים ס ‘תרנ”ח סעיף ב “ואסור
Conclusion of אתי אוירא מהאי גיסא ואוירא מהאי גיסא ומבטלה
Question:
In the case of עור העסלא (on bottom of דף י עמוד ב) if the total width of the seat is one tefach it is an אהל לטומאה. We discussed earlier a concept of אתי אוירא מהאי גיסא ואוירא מהאי גיסא ומבטלה. Why when the space between the two solid planks is equal or larger than the solid part don’t we apply the rule of אתי אוירא? The solid part of the seat should be negated and no longer considered an אהל לטומאה ?
Learn “תוס’ “ואצבעיים who explains some principles of when we do not apply the concept of אתי אוירא מהאי גיסא ואוירא מהאי גיסא ומבטלה
Quickly review the משנה דף ב
Learn the גמרא דף י עמוד ב “אם יש לו צורת הפתח (two dots – four lines form bottom of the Amud) until “מתני לה” (eight lines from top of the Amud)
Sugya: אמלתרא
Major Question:
The gemara inquires whether an אמלתרא would help a Korah be a valid Tikun for a Mavui whose opening is wider than 10 Amos. The Gemara (3a) said the benefit of an אמלתרא is that it attracts attention and makes the Korah noticable therefore a Korah with an אמלתרא can be placed higher than 20 Amos. An opening wider than 10 Amos is considered a Pirtzah. How could an אמלתרא help for an opening wider than 10 Amos as the issue is entirely different?
See ב”ח ס’ שס”ג סעיף כו
And שפת אמת דף ג. לא תהני
How do we conclude l’halacha regarding whether an אמלתרא can help for an opening wider than 10 Amos?
Why didn’t Tosfos ask from the simpler case like the Ran?
How did Tosfos answer his question?
What changed in Tosfos answer from his original understanding?
Question:
Is the mitzvah of simchas Yom tov from the Torah exclusively with eating the meat of the korban shelomim or does it include other items that make one happy?
See wording of ר”ן
Learn one or two fo the following Tosfos תוספת מועד קטן יד: “עשה” & תוספת פסחים דף קט. “במה” & חגיגה ו. “דמחייבא
Where is it implicit that the eight days of simcha eating the meat of the korban shlamim needs to be eaten in the evening as well?
Why didn’t Tosfos ask from a simpler case; indeed every motzei Shabbos on Sukkos one can’t eat meat of the קרבן שלמים as the korban is not brought on Shabbos and the earliest it may be brought is Friday which then makes the meat prohibited to be eaten on the second night?
Learn (מהרש”ל (חכמת שלמה (underneath the מהרש”א) who gives a simple answer based on the Gemara immediately after the first Mishna דף מח
ery quickly review the “גמרא דף י: “וליחוש (seventeen lines from top of the Amud) until “תנן התם”
The gemara says we are not concerned that people will abandon the larger opening for the smaller opening unless there is a gain of a shortcut.
What happens if the people actually do abandon the larger opening?
Learn שולחן ארוך או”ח ס’ שס”ג סע’ לד with the משנה ברורה
Is the Shulchan Aruch explaining the issue of abandoning the larger opening like Rashi or the Meiri?
See
The Shulchan Aruch says placing a tzuras hapesach on the smaller opening will allow one to carry inside the mavui. Could one place a Lechi or Korah instead?
See ה’ רע”א who questions why placing a tzuras hapesach on the smaller opening will allow one to carry inside the mavui?
See משנה ברורה ס”ק ק”נ
Continue learning the גמרא דף י: “תנן התם (middle of the Amud) until the two dots.
Quickly review the גמרא דף י: “וליחוש (seventeen lines from top of the Amud) until “תנן התם”
The Gemara discusses a case where the fourth side of the Mavui is 15 Amos wide and places a board 3 Amos wide leaving a gap of space of 2 Amos between the board and the wall.
Questions:
What is the problem if the people stop traveling through the larger opening and only go through the smaller opening?
Rashi says one reason
See ח’ מאירי “וליחוש who says a different reason.
Does one need to place a Lechi or Korah for the gap of 2 Amos?
Learn חידושי מאירי beginning of of דף י עמוד ב who quotes the Raavad
Does one need to place a Lechi or Korah in addition to the פס for the opening of 10 Amos?
See “תוס’ “ועושה who says he needs a Lechi or Korah
Why does the Lechi need to be within three tefachim of the wall?
In the case where the entrance to the Mavui is 20 Amos wide and places a board four Amos long in the middle of the entrance in the direction of the side walls.
Does one need to place a Lechi or Korah on only one of the openings or on both?
See רש”י דף ה. “מתיר בפרצה
The gemara says we are not concerned that people will abandon the larger opening for the smaller opening unless there is a gain of a shortcut.
What happens if the people actually do abandon the larger opening?
See שולחן ארוך או”ח ס’ שס””ג סע’ לד and משנה ברורה ס”ק נ
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Learn the first Mishna of the fourth Perek.
Learn “תוספות “לולב
Questions:
Where is it implicit that the eight days of simcha eating the meat of the korban shlamim needs to be eaten in the evening as well?
Why didn’t Tosfos ask from a simpler case; indeed every motzei Shabbos on Sukkos one can’t eat meat of the קרבן שלמים as the korban is not brought on Shabbos and the earliest it may be brought is Friday which then makes the meat prohibited to be eaten on the second night?
Learn מהרש”ל who gives a simple answer based on the Gemara immediately after the first Mishna דף מח
Why didn’t Tosfos ask from the simpler case like the Ran?
How did Tosfos answer his question?
What changed in Tosfos answer from his original understanding?
Is the mitzvah of simchas Yom tov from the Torah exclusively with eating the meat of the korban shelomim or does it include other items that make one happy?
Learn תוספת מועד קטן יד: “עשה” & תוספת פסחים דף קט. “במה” & חגיגה ו. “דמחייבא
Quickly review the גמרא דף י: “אי נמי until “וליחוש”
The Gemara introduces four concepts
1. פרוץ מרובה על העומד
2. עומד מרובה משני רוחות
3. פרוץ כעומד
4. אתי אוירא .. ומבטלה
According to the opinion that עומד מרובה משני רוחות is considered עומד מרובה does it have exactly the same status of עומד מרובה or is it a lower tier?
The gemara says it’s possible that פרוץ כעומד is good yet we still would say אתי אוירא מהאי גיסא ואוירא מהאי גיסא ומבטלה. If פרוץ is indeed כעומד why should it be any different than when the Amud is larger than the adjacent gap of air in which we do not say אתי אוירא ומבטלה?
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Very quickly review the גמרא דף מב: “יכול לאכול כזית (second line from top of the Amud) until the end of the Perek.
Distancing oneself from צואת קטן:
Questions:
At what stage does the צואת קטן have the status of צואה; when the infants that age start to eat foods from the five grains or when this child personally starts to eat them?
If a child started to eat food from the five grains but them stopped for a long period of time would his צואה lose the status of צואה?
Learn the שולחן ערוך ס’ פ”א סעיף א and see the מגן אברהם in regards to how they rule for the above questions and the machlokes between the Beis Yosef and Bach
