Shiur Sukkah 7a 07/14/20

Sukkah 7a. Tamuz 22, 5780. July 14, 2020

A- We continued the topic of the ‘one טפח’ that needs to be added to the two or three walls to create a kosher סוכה. 

Only two and bit walls remaining as this old home is slowly being taken over by the trees and weeds. Stock Photo - 79491060

There are 4 explanations as to where and how this טפח needs to be placed.


1- Rav- at the edge of the wall. At a 90° angle.

乚⇠ טפח 

2- Rav Kahana and Rav Asi – at the edge of the wall but at an angle tuned into the סוכה. 




3- Reb Yehoshua ben Levi – 



4- Rava- The wall to the right needs to be a צורת הפתח. 



צורת הפתח בכניסה למבוי | צורת הפתח בכניסה למבוי | Flickr

צורת הפתח

B- We discussed the expression the Gemara uses as to Rav’s (#1) reaction when he heard the opinion of  Rav Kahana and Rav Asi (#2). 

“He was silent’. 

We discussed the meaning of this several years ago

From Shiur Beitza 6a 

“We read the text of a note the Rebbe wrote and printed in a few Ma’amorim. The Rebbe Rashab and the Freidiker Rebbe explain that occasionally one comprehends something with clarity and conviction. It is as if he ‘sees the concept’.

And yet, despite being convinced of its truth, he cannot explain it.

His ability to rationalize his understanding to others is not yet developed. ‘Chochma that has not descended to Bina’.

As an example they quote our Gemara where Rav simply did not answer the question posed on his opinion.”

See there for the continuation.

שתיק רב


Shiur Sukkah 6b, 7/7/20

Suka 6b

Tamuz 15, 5780. July 7, 2020

Some points from the Shiur, in brief: 

1- The Beraisa with the opinions of the חכמים and Reb Shimon about the minimum amount of walls a Sukkah requires:

File:3D Sukkah Model.jpg

 חכמים – two full walls and one טפח.

רבי שמעון – three full walls and one טפח. 

2- Our Gemare presents 5 explanations as to the logic of this argument. 

3- We discussed at length the concept of 

יש אם למקרא  and  יש אם למסורה

There are many words written in the תורה  that are pronounced slightly different than the way they are actually spelled.  That is the מסורה (written) versus the  מקרא (reading). 

With most of these occurrences, the meaning does not change whether one follows the written text or the way it’s pronounced. 

To use an example from this week’s Parsha – Pinchos.

Now Pinchos can be written as פנחס or with an added Yud- פינחס. 

פרשת פינחס פותחת בדברי ה' "פִּינְחָס... - האקדמיה ללשון העברית ...


In the Torah we find it written both ways. Regardless, it all sounds and means the same. The name of the person called פנחס. 

Occasionally, the way it is written has a different, and opposite, meaning to the way it is pronounced. Sukkah is one of them. 

The Posuk concerning the building of a Sukkah has the word Sukkah three times. But twice it is written as סכה and once סוכות. 

בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת.

לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם.

If we follow the written word, סכת, סכת, סכות, we arrive at a total of 4 mentions of the Sukkah. 

However, if we are to follow the way it’s pronounced סוכות ,סוכות ,סוכות we have a total of six! 

As the Gemare explains, using the two methods, מסורה או מקרא, one comes to different conclusion of the minimum amount of walls required when one builds a Kosher Sukkah. 

4- We quoted the RI”F who explains the feminine expression אם למקרא  as opposed to the masculine expression used by בנין אב. Also discussed the thought of the שערים מצוינים בהלכה. Written by the grandfather of Rabbi Braun, of the Crown Heights Beis Din.

קובץ:שז ברוין אצל הרבי.jpg

הרב שלמה זלמן ברוין אצל הרבי

5- We briefly discussed the issue of the Mitzvah of writing a Sefer Torah today. 

Jerusalem Kosher News » The Sta”m Chronicle (7)

The Gemore says that already in its time סופרים were unsure as to all the חסרים ויתרות

A Sefer Torah that is missing a single letter is not Kosher.

Sha’agas Arye concludes that today, we simply cannot be מקיים this Mitzva because we are unsure how to write every word! 

Minchas Chinuch (613) disagrees. True he says, a Sefer Torah that is missing a single letter is not Kosher. But that is only with words that create a practical difference based upon the way it is spelled. Writing פנחס או פינחס makes no Halachik difference. Either way one writes is Kosher בדיעבד.  

When is a Sefer Torah invalid if written incorrectly, concludes the מנחת חינוך, only when the error would create a practical difference. As an example he uses סכת  and סכות

Whenever there is a מחלוקת  of יש אם למקרא or יש אם למסורה there was never an argument as to the way it was written or pronounced. They argued as to which one we should follow. 

If one would spell it differently it would indeed make the ספר תורה not Kosher. 

And in such places throughout our entire history there never was a doubt on how exactly we should write it. 

Therefore, even today there is a valid Mitzvah to write a ספר תורה. 

See here where the Rebbe brings both the שאגת אריה and the מנחת חינוך. Footnote 19. 

Short notes in Hebrew:

אם למסורה. 

שו”ת הרי”ף. איני יודע. אולי- כי מבנין אב למידין לענין אחר. משא”כ אם למסורה רק לנידן דידן. 

שערים המצויינים בהלכה – אם עקרת הבית – נשארת במקומה. 

אלישב. בנין אב- רק מדמין ויכול להיות שאין דמיון. כמו אב שלאו דווקא הוא האב. משא”כ האמא היא מאה אחוז. 

שאגת אריה שהיום א”א לקיים מ”ע של כתיבת ס”ת. כי אין אנו בקיאין.

מנ”ח- ח”ו לומר כן, מדלא כתבו  הראשונים. חסר ויתר שאינו נוגע להלכה לא פסול. רק במקומות כמו: יש אם למקרא. 

על כללות החיוב של כתיבת ס”ת היום, דעת הרא”ש וכו’, לקו”ש כג, 17.


Shiur Suka 6a (2) 6/30/20

Suka 6a (2)

1We continued the Sugya of Shiurim. 

From the seven word in the Pasuk  כִּי ה’ אֱלֹהֶיךָ, מְבִיאֲךָ אֶל-אֶרֶץ טוֹבָה: אֶרֶץ, נַחֲלֵי מָיִם–עֲיָנֹת וּתְהֹמֹת, יֹצְאִים בַּבִּקְעָה וּבָהָר. אֶרֶץ חִטָּה וּשְׂעֹרָה, וְגֶפֶן וּתְאֵנָה וְרִמּוֹן; אֶרֶץ-זֵית שֶׁמֶן, וּדְבָשׁ. We derive 7 שיעורים .

Last week we covered חִטָּה וּשְׂעֹרָה. 

2גֶפֶן. From this we know that the שיעור for wine, grapes, grape skins, pits and grape leaves tht is prohibited to a נזיר is a רביעית. 

Grapevines on Pergolas Arbours Carports

We discussed the perplexing question as to why our Gemara does not say that all prohibited liquids are the שיעור of a רביעית. 


So far we found two people that discuss this issue. The גולת עליות, written by הרב דובער ב”ר שמעון ליפשיץ מווייעטקע בספרו גולת עליות על מס’ מקואות  ווארשא, תרמ”ו

He was a grandson the Reb מרדכי, the Alter Rebbe’s brother. 

This interesting ספר is a fundamental explanation on Mishnayos מקוואות. We mentioned him a few times when studying מקוואות. He quotes numerous times the Alter Rebbe and צמח צדק. See here footnote 33. 

The other one is the אבן האזל.  

3רמון . We will discuss this bl”n next week as it pertains to מקוואות. 

Pomegranates Information, Recipes and Facts


As the Gemara phrases it, there are 3 types of חציצות. 

1- One that:

a- covers the majority of the body, and 

b- one cares to remove it. רובו ומקפיד. 

Such as a painter that has most of his body covered with paint but he does not appear in public until he removes the paint. 

Children's Art Wanted for Exhibition | Childrens art, Hand art, Art

Such a חציצה is prohibited מן התורה. 

2- Only one of the above. (Not both): 

a- covers the majority of the body and b- one does not care to remove it.

Such as a mechanic that is almost totally covered in grease but he does not clean himself since it will get dirty again tomorrow…. רובו ואינו מקפיד . 

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a- covers only part of his body and b- he does care to remove it.

Such as a bit of nail polish on a finger. Small part of the body is covered but no one walks around without removing it. מיעוטו ומקפיד. 

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Such a חציצה is prohibited only מדרבנן. 

3- Only part of his body is covered and one is not particular to remove it. 

Like a pen mark on a man’s hand.  מיעוטו ואינו מקפיד. 

How to Get Ink Off Hands

Such a חציצה is מותר מדרבנן. 

Nevertheless the מנהג is not to use the מקוה even in such a case. 

6- We discussed the question asked to Reb Chaim and his answer. 

In case 2a above: 

a- covers the majority of the body and b- one does not care to remove it.

We say that it is כשר מן התורה but not a good טבילה מדרבנן 

Once the חכמים prohibited to have any חציצה , meaning that even a bit of nail polish is prohibited, that would automatically cause the person to be מקפיד! 

Therefore it would be like case 1 above: רובו ומקפיד. And in invalid טבילה מן התורה.