BSD

Suka 24b-25a

Menachem Av 25, 7581.  August 3, 2021

Topics discussed:

1- Using trees as the walls of a Sukkah. Tying the branches so they do not sway. 

2 – Canvas Sukkahs. What is considered ‘swaying’?

See Here. 

3 – Our Gemara cites a case of trees that have overhanging branches and leaves that reach the ground creating a רשות היחיד beneath them.

Japanese Maple

 

Weeping Willow Tree

4- קרפף שאינו מוקף לדירה

This is a big topic of which we scratched the surface. 

In short, a קרפף  refers to a large area that has full 4 walls surrounding it – meaning that מן התורה it is a רשות היחיד. 

However, this area of 75’ x 150’ or larger, if it is not designated for human habitation/living, like a yard or playground, the חכמים forbade one from carrying in it. In square feet it come out to about 9,400 sf. 

קרפף שאינו מוקף לדירה

What area is considered a דירה  and what is not?

The typical example of such an area, that is ‘not made for living’, not a דירה,  is a vegetable patch or an orchard. 

This creates a myriad of issues: What about a baseball or tennis court? Zoos, stadiums or botanical gardens?

What if in middle of a enclosed area (like in a summer colony) there is a large vegetable patch? If this patch does not have its own מחיצה is this קרפף מבטל the entire ערוב? 

There are many opinions on the status of such a קרפף. 

5 – After learning 25 daf about the structure of the Sukkah and the Schach, we began with the Mishnah that deals with the obligation to sit in a Sukkah. 

6- We observed that the Mishnah begins not with ‘who and when’ one is obligated to sit in a Sukka but with the negative, of who is not obligated to do so and also that eating or drinking ארעי is permitted outside the Sukkah!

7- We spoke about the העוסק במצוה פטור מן המצוה.  

This too is a wide ranging topic we will BL”N continue learning about. 

Here are the points we began to discuss:

A- The two opinions if one has the ability to perform both מצוות. Does he have an obligation to do so? Rashi, Tosfos and the Ran. 

B- Assuming it applies only to when he can only do one, then why would we need a פסוק to teach us that one needs to continue to perform Mitzvah A and not drop it and switch to Mitzvah B? Why is B more important than A? 

C- Why did Rebbi, who organized the Mishnayos, wait until מסכת סוכה, to write this Halachah? Why not in מסכת פסחים that precedes סוכה?