ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafSukah 26
SUKAH 26 & 27 (Iyar 11 & 12) have been dedicated by an anonymous talmid
chacham to the memory of his mother, Sarah Dvosya bas Rav Mordechai of
Milwaukee (Yahrzeit: 11 Iyar)
(a) A Chasan and his retinue are Patur from ...
1. ... Tefilah - because Lechatchilah, the entire Tefilah requires
concentration (to know that one is standing before Hashem), and due to the
Simchah, they cannot concentrate properly.
(b) He is Chayav to recite the Shema - because it is only the first Pasuk
which has to have concentration.
2. ... Tefilin - because, due to the large consumption of wine, many of them
are drunk and in a lighthearted mood, not conducive to the sanctity of
(c) Rebbi Shilo differentiates between the Chasan himself, who *cannot*
concentrate - even during the first Pasuk of the Shema, and his retinue, who
(d) They are not Patur from all the Mitzvos (on account of 'ha'Osek
ba'Mitzvah, Patur min ha'Mitzvah') - because these Tana'im do not hold of
(a) Rebbi Chananya ben Akavya (who does hold of 'ha'Osek ba'Mitzvah ... ')
exempts Sofrim from all the Mitzvos as well as 'Tagreihen ... ' - which
means the salesmen, who buy the goods from the Sofrim and sell them to the
(b) When he adds 've'Chol ha'Oskin bi'Meleches Shamayim' - he comes to add
those who sell Techeiles for the Mitzvah of Tzitzis.
(c) The author of the statement 'ha'Osek ba'Mitzvah, Patur min ha'Mitzvah' -
is Rebbi Yossi.
(a) Travelers are Patur from Sukah - because of "Teshvu" - 'ke'Ein Taduru'.
Consequently, just as during the year, one leaves one's house to travel, so
too, one is entitled to do on Sukos.
(b) Travelers are Chayav Sukah at night-time - when they are not actually
(c) The town guards are Patur under exactly the same circumstances as
travelers. People who guard fields and orchards (presuming that they remain
there twenty-four hours a day) are Patur both by day and by night. According
to Abaye, they are not obligated to put up a Sukah and sit there, because of
"Teishvu" - 'ke'Ein Taduru'. Rava gives the reason as 'Pirtzah Kor'ah
le'Ganav', meaning that the guard sitting in a Sukah at night-time will
encourage would-be thieves to take advantage, and to steal fruit from areas
that are not visible from the Sukah.
(d) If the guard is only guarding a pile of fruit which is entirely visible
from the Sukah, he will be Chayav to put up a Sukah, according to Rava, but
not according to Abaye.
(a) Any sick person who is more comfortable in the house than in the Sukah
is Patur from Sukah because of the principle 'ha'Mitzta'er Patur min
(b) Rebbi Yossi B'rivi - better known as Rebbi Yossi ben Chalafta - once
granted Raban Shimon ben Gamliel, together with his servants, permission to
sleep in the house because his eyes were hurting him. B'rivi means the
sharpest man in his generation.
(c) One may leave the Sukah to go and sleep in the house, on account of
flies or an unpleasant odor (e.g. that comes from the ground) - though if
the Sukah was constructed in a location where this is inevitable, the Sukah
will be Pasul.
(d) The Mishnah specifically mentions the Petur of the sick person, and not
that of 'Mitzta'er' - in order to include those who are looking after him,
who are not Patur in the case of Mitzta'er.
(a) Rav Yosef suggested that 'Achilas Ara'i' (which is permitted outside the
Sukah) means *two or three* k'Beitzim (the equivalent to two or three
mouthsful). Abaye objected to that Shiur - because sometimes it will suffice
to satisfy him (so how can he possibly be Patur from Sukah?). Abaye
subsequently assesses 'Achilas Ara'i' - as (up to) *one* k'Beitzah.
(b) Even though eating Ara'i is permitted outside the Sukah, sleeping Ara'i
(c) The reason for the stringency by sleeping, cannot be because of the fear
that one may come to extend one's sleep into a 'Shinas Ke'va' - because if
it were, why would sleeping Ara'i in Tefilin permitted? Why do we not issue
the same decree *there*, to forbid Shinas Ara'i because one may come to
extend one's sleep into a 'Shinas Ke'va'?
(d) The contention that sleeping in one's Tefilin is permitted as long as
one gets someone to wake him up (before his sleep turns into a 'Shinas
Ke'va') is not acceptable - because who says that the appointee will not
fall asleep, too?
(a) Rabah bar bar Chanah quoting Rebbi Yochanan, permits sleeping a Shinas
Ara'i in one's Tefilin, provided one places one's head between one's legs -
because in that position, he is unlikely to fall into a deep sleep.
(b) Rava is more stringent. According to him - there is no such thing as a
Shinas Ara'i, since sometimes, a short sleep is as much as a person needs.
(c) The Beraisa which ...
1. ... permits sleeping a Shinas *Ara'i* in one's Tefilin, but not a Shinas
*Ke'va* - speaks when he is wearing them (and we are afraid that he will
emit a smell).
(d) The Shiur of Shinas Ara'i, according to Rami bar Yechezkel's Beraisa
(and others) - is the time it takes to walk a hundred Amos (the equivalent
of fifty-four seconds - assuming that one Mil is eighteen minutes).
2. ... permits even a Shinas Ke'va - when he covers them and places them
beside his head (since the Torah was not given to angels - where else must
he place them?)
3. ... forbids sleeping even a Shinas Ara'i - when he is holding them is his
hands (and we are afraid that they may fall).
(a) According to Rebbi Ya'akov in the Beraisa - if someone who is sleeping
in his Tefilin (a Shinas Keva, which Rebbi Ya'akov permits - Ritva) sees
Keri - he removes them by the straps and not the Tefilin themselves.
(b) The Chachamim forbid sleeping a Shinas Keva in the first place.
(a) Rav forbids sleeping during the day more than 'sixty breaths'
(approximately half an hour), the amount of time that a horse sleeps -
because of Bitul Torah.
(b) Rabah, Rav and Rebbi would all sleep a maximum of 'sixty breaths' during
(c) Rebbi learned this from David ha'Melech, who would never sleep more than
that - even *at night-time*.
(d) Rav Yosef applied the Pasuk from Mishlei "Ad Masai Atzel Tishkav ... "
to Abaye - when he once slept the time it took to walk from Pumbedisa to Bei
Kuvi - six Parsah (over seven hours! - see Rebbi Chananyah Lipa Meizels).
(a) Rebbi Nasan permits sleeping in one's Tefilin by day - provided one
intended only to sleep (and not to be with his wife).
If someone forgot and went to bed with his wife wearing his Tefilin - he may
not touch them at all, neither the Tefilin themselves, nor the straps, until
he has washed his hands (because hands tend to move around, and he probably
touched the Tum'ah).
(b) By night, he obligates their removal them - even if one's intention is
to sleep only a Shinas Ara'i.
(c) Rebbi Yossi argues with him, regarding *youngsters* - to whom he applies
the same Din *by day* as Rebbi Nasan applies *by night*, because youngsters
are likely to become Tamei.
(d) This does *not* mean that Rebbi Yossi is of the opinion that a Ba'al
Keri is forbidden to wear Tefilin, explains Abaye - because by 'Tum'ah',
Rebbi Yossi means that they are likely to end up with their wives (in which
case, it is certainly forbidden to wear Tefilin).
(a) When they brought Rebbi Yochanan ben Zakai a cooked dish, and Raban
Gamliel two dates and a bucket of water, both said 'Take them up to the
(b) Rebbi Tzadok took the food that they brought him in a cloth (without
washing his hands), ate it outside the Sukah and did not Bensch over it -
because it was less than a 'k'Beitzah.
(c) True, the story with Rebbi Yochanan ben Zakai and Raban Gamliel follows
the Mishnah, which exempts eating Ara'i outside the Sukah. However, there
are words missing that need to precede the story, and with which it will
(d) Rav Yosef (who exempted even *more* than a k'Beitzah from Sukah) and
Abaye (who exempted exactly a *k'Beitzah*) explain that our Tana mentions
that Rebbi Tzadok requires *less* than a k'Beitzah because of the other two
Dinim (washing the hands and Bensching), but not because of Sukah, where a
k'Beitzah would also suffice to exempt him.