Today’s learning sponsored byAbraham and Sandra Getzel.For Brocho ve Haztlocho to the whole chavura.Sponsor a day's learning (thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTU=The gemara is attempting to determine the authorship of a beraisa which states that “A house smaller than 4x4 amos is not considered a house”. We are in middle of the lengthy beraisa which gives many examples.SummaryThe beraisa continues:It doesn’t create a projection between two cities (if there is a house within 70 amos of a city it is considered an extension of the city regarding techumin).It is not divided by brothers or partners (see 2.5).Suggestion: It would seem that this beraisa follows the opinion of Rebbi (2.1, a sukkah must be 4x4 amos )?Response: The Chachomim rule that 7x7 tefachim is a kosher sukkah which is supposed to be a temporary dwelling. However they may agree that a house must be 4x4 amos.The beraisa (2.2) mentioned laws regarding mezuzah, ma’akah, nega’im, batei arei choma and going to battle.This is because the Torah specifies the word ‘house’ regarding all these.The beraisa mentioned three other laws; Such a house cannot necessitate eiruvei chatzeiros. It cannot make a mavuy eligible for shituf. And eiruvei chatzeiros may not be placed there.This is because such a house is not considered habitable.It was mentioned that eiruvei chatzeiros may not be placed in such a house, however it seems that shitufei mavuyos may be placed there. This is because placing it in such a house cannot be worse than leaving it out in the chatzer. As we learn:Mishna: Eiruvei chatzeiros are placed in the chatzer. Shitufei mavuyos are placed in the mavuy.Challenge: Mishna: Eiruvei chatzeiros may not be placed in a gatekeeper’s booth (which cannot be considered a dwelling since the gatekeeper doesn’t stay there overnight), a pavillion or a porch. One who lives in such a place cannot necessitate eiruvei chatzeiros (2.2).(So we see that an eiruv cannot be placed in the chatzer, but must be placed in a house).Resolution: The mishna must be read: Eiruvei chatzeiros are placed in a house in the chatzer. Shitufei mavuyos are placed in a chatzer of the mavuy.Placing the shituf in a house that is less than 4x4 amos cannot be worse than placing it in a chatzer of the mavuy. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Today’s learning sponsored byAbraham and Sandra Getzel.For Brocho ve Haztlocho to the whole chavura.Sponsor a day's learning (thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTUSummaryWe learned in the beraisa (2.3) that a house smaller than 4x4 amos doesn’t create a projection between two cities (to extend the city’s techum).Question: This means it’s less than shepherds’ booths (which do extend the techum).Answer: Shepherds’ booths can serve their purpose even when very small but no one builds a house that is so small.We learned in the beraisa (2.3) that a house smaller than 4x4 amos is not divided by brothers or partners.If such a house is left to brothers as inheritance, it cannot be divided and one brother must take its value instead of a part of the house.Question: It seems that a house that is 4x4 amos, may be divided?Challenge: Mishna: A courtyard cannot be divided if each party will end up with less than 4x4 amos.Resolution: Our beraisa is discussing something else entirely.“A house smaller than 4x4 amos is not counted in the division of a courtyard”.As Rav Huna said: A courtyard is divided according to the amount of entrances. A partner’s share in the courtyard is decided by the amount of entryways between his house and the courtyard (more entrances means more traffic and use of the courtyard).Rav Chisda: Each partner receives 4 amos extending from his doorway; the rest of the courtyard is divided equally.This applies to a regular house which is expected to exist. Such a small house , however, will be demolished and is not entitled to any parcel of the courtyard. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Today’s learning sponsored byAbraham and Sandra Getzel.For Brocho veHaztlocho to the whole chavura.Sponsor a day's learning (thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTUSummaryIf the schach is higher than 20 amos, the floor cannot be raised with pillows and mattresses.Even if he does bittul (he expressly states that he would like to leave the pillows there for seven days or more), the mattresses cannot be considered part of the floor, because it is an unusual thing to leave mattresses on the floor.If one places hay on the floor with bittul, raising the floor, the sukkah is kosher since it is no longer considered 20 amos high. This is certainly the law if he did the same with earth.If one places hay on the floor with the intention of leaving it there over yom tov, or he placed earth without any intention [stam]; It is a matter of debate between Rabbi Yosi and the Chachomim.Review:▪ Mattresses and pillows will never raise the floor.▪ Hay ‘stam’ will not raise the floor (since one might take from it to feed his animals).▪ Hay with intention of leaving it, is a matter of debate.▪ Hay with express bittul, will raise the floor.▪ Earth ‘stam’ is a matter of debate.▪ Earth with intention of leaving it, will raise the floor.▪ Earth with express bittul, will raise the floor. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Today’s learning sponsored byAbraham and Sandra Getzel.For Brocho veHaztlocho to the whole chavura.Sponsor a day's learning (thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTUMattresses and pillows will never raise the floor.Hay ‘stam’ will not raise the floor (since one might take from it to feed his animals).Hay with intention of leaving it, is a matter of debate.Hay with express bittul, will raise the floor.Earth ‘stam’ is a matter of debate.Earth with intention of leaving it, will raise the floor.Earth with express bittul, will raise the floor.SummarySome laws of ohel: If a corpse is in an ‘ohel’ anything in that ohel contracts tumah. Anything above the ohel’s covering remains tahor. An ohel is formed when there is a tefach of empty space between the ohel’s ‘covering’ and the corpse. If there is less than a tefach of empty space, the covering creates a ‘tumah retzutzah’; while all objects under the covering remain tahor, anything above the covering contacts tumah.Mishna: If one fills a house with hay or rocks and he does bittul, the house loses its character of ohel (since there is no tefach free of hay or rocks).Suggestion: It seems that without bittul, the house remains an ohel.Beraisa: Rabbi Yosi: If he filled it with hay and his intention is to leave it there; it is as if he filled it with earth ‘stam’, and the house is no longer an ohel. (This is according to Rabbi Yosi, but the Tanna of the mishna always requires bittul).If he filled it with earth, but his intention is to clear it out, it is like hay ‘stam’ and remains an ohel.A sukkah whose schach is higher than 20 amos but parts of the schach twigs hang down below 20 amos; if these twigs provide ‘more shade than sunshine’ (1.1) it is kosher.*️⃣ Otherwise it is possul. ️⃣ *Tosfos : Isn’t it obvious that it’s kosher? It’s kosher schach?! One would think that since the schach is held in place by possul schach, it should be possul. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Today’s learning sponsored byKACH MAGI’IMTHE BOOK THAT WILL TRAIN YOU TO LEARNT H EE N T I R ET O R A H“Making the Entire Torah Attainable for ALL”AVAILABLE IN ENGLISH AND HEBREWORDER YOURS ONLINE CLICK HERE OR CALL/TEXT 732-691-2907https://www.shopeichlers.com/products/within-reach/50012Sponsor a day's learning (thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTU=A sukkah whose schach is higher than 20 amos but parts of the schach twigs hang down below 20 amos; if these twigs provide ‘more shade than sunshine’ (1.1) it is kosher. Otherwise it is possul.SummaryA sukkah that is 10 tefachim high (1.1) but parts of the schach twigs hang down below 10 tefachim:Abayye: If these twigs provide ‘more shade than sunshine’ it is possul. Otherwise it is kosher (just like we said in 2.6, quoted above).Rava to Abayye: This is a low dwelling which people don’t live in and it is possul. (The question is though, how many hanging twigs would render the sukkah ‘a low dwelling’?)A sukkah whose schach is higher than 20 amos and a platform that is at least 7 tefachim wide was built across the back wall (so the platform has three walls), the entire sukkah is kosher. (The Rov learned the Rashi here). See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Today’s learning sponsored byKACH MAGI’IMTHE BOOK THAT WILL TRAIN YOU TO LEARNT H EE N T I R ET O R A H“Making the Entire Torah Attainable for ALL”AVAILABLE IN ENGLISH AND HEBREWORDER YOURS ONLINE CLICK HERE OR CALL/TEXT 732-691-2907https://www.shopeichlers.com/products/within-reach/50012Sponsor a day's learning(thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTU=A sukkah whose schach is higher than 20 amos and a platform that is at least 7 tefachim wide was built across the back wall (so the platform has three walls), the entire sukkah is kosher.SummaryThere is a halacha l’Moshe miSinai known as ‘Dofen Akumah’: If one makes a hole in middle of his ceiling and puts schach there, it is considered a kosher sukkah as long as we can [halachically] bend the walls towards the schach. If the walls are within 4 amos from the schach we say ‘dofen akumah’ and we bend the walls towards the schach. If the walls are further away, it is considered a sukkah without walls and is possul.We learned in 3.1 about a sukkah with a platform across the back wall (so the platform has three walls).If the platform was built on one side of the sukkah (so it only has two walls); if there is 4 amos between the platform and the third wall, the sukkah is possul, if there is less than 4 amos, we follow the principle of dofen akumah and it’s kosher.Challenge: This is the basic rule of dofen akumah, which is already taught by a mishna:If part of a house’s roof caved in and schach was placed there: if it is 4 amos away from the walls, it is possul. (If it is less than 4 amos, the sukkah is kosher. This mishna then teaches us the law of dofen akumah).Resolution: In our case the wall is not kosher (it’s more than 20 amos high) and we would think dofen akumah does not apply.If the platform was built in the center of the sukkah; if there is 4 amos between the platform and all the walls, the sukkah is possul, if there is less than 4 amos, we follow the principle of dofen akumah and it’s kosher.Challenge: We already learned the rule of dofen akumah?Resolution: We might think dofen akumah only works for one wall. Here we learn that it works for all four walls.If a sukkah is less than 10 tefachim high, and a ditch (of at least 7x7 tefachim ) is dug out in its center; if there is 3 tefachim between the ditch and the sukkah walls, the sukkah is possul, if there is less than 3 tefachim, we follow the principle of lavud and it’s kosher. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Today’s learning sponsored byKACH MAGI’IMTHE BOOK THAT WILL TRAIN YOU TO LEARNT H EE N T I R ET O R A H“Making the Entire Torah Attainable for ALL”AVAILABLE IN ENGLISH AND HEBREWORDER YOURS ONLINE CLICK HERE OR CALL/TEXT 732-691-2907https://www.shopeichlers.com/products/within-reach/50012Sponsor a day's learning (thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTUIf one makes a hole in middle of his ceiling and puts schach there, if the walls are within 4 amos from the schach we say ‘dofen akumah’ and we bend the walls towards the schach.If a sukkah is less than 10 tefachim high, and a ditch is dug out in its center; if there is 3 tefachim between the ditch and the sukkah walls, the sukkah is possul,SummaryQuestion: Why do we apply the principle of dofen akumah to the first case, and it works up to 4 amos but not to the second case?Answer: In the first case the walls exist and can be ‘bent’ but in our case, since the walls are less than ten tefachim high, there are no sukkah walls unless we apply the principle of lavud which only works up to 3 tefachim.A sukkah that is higher than 20 amos, which has a pillar in it, the size of a kosher sukkah (7x7x10 tefachim):Abayye proposed: We can apply the principle of Gud asik mechitzta (draw up the walls). (This is a rule in hilchos Shabbos allowing for imaginary walls to be drawn as a continuation of existing walls. In our case we can draw imaginary walls on all four sides of the pillar which reach the schach. Since there is less than 20 amos from the top of the pillar to the schach, one who is on the pillar can be considered inside a kosher sukkah).Rava to Abayye: A sukkah requires actual walls*. * Tosfos: However even regarding sukkah the rule is that we can draw down an imaginary wall from a ‘pi tikrah’ because there we can at least see the beginnings of a wall. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Today’s learning sponsored byKACH MAGI’IMTHE BOOK THAT WILL TRAIN YOU TO LEARNTHEENTIRETORAH“Making the Entire Torah Attainable for ALL”AVAILABLE IN ENGLISH AND HEBREWORDER YOURS ONLINE CLICK HERE OR CALL/TEXT 732-691-2907Sponsor a day's learning(thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTUAbayye proposed: We can apply the principle of Gud asik mechitzta. (This is a rule in hilchos Shabbos allowing for imaginary walls to be drawn as a continuation of existing walls).Rava to Abayye: A sukkah requires actual walls.SummaryBeraisa: If one placed four poles on a roof and covered the frame with schach:Rabbi Yaakov: It is a kosher sukkah.Chachomim: It is possul.Rav Huna: The poles are placed on the corners of the roof. This is thus a debate of whether ‘gud asik’ applies to sukkah or not.According to Rabbi Yaakov the walls of the house can be ‘drawn up’ to fill in the spaces between the poles, whereas the Chachomim disagree (like Rava 3.3).Rav Nachman: The poles are not at the edges of the roof. The debate is whether we can apply the principle of ‘pasei bira’os’ and consider these poles ‘dyumadim’ (with regard to ‘bira’os’ - wells - Chazal established a system of ‘pasim’ or ‘dyumadim’ to enable water to be drawn on Shabbos. If there is one amah of dyumad on four sides, the well in its center is considered to be inside a walled domain and water may be drawn from there).According to Rabbi Yaakov the poles are considered dyumadim (and a dyumad of just one tefach is sufficient for a sukkah), whereas the Chachomim disagree.Question: What would Rav Nachman say in a case where the poles are placed on the corners of the roof? Is that also a debate between Rabbi Yaakov and the Chachomim, or do all agree that it is kosher?(Rava was a talmid of Rav Nachman. If Rav Nachman held that we can apply the principle of gud asik to sukkah, that would be a challenge to Rava, 3.3)..Response: Teiku. The matter remains unresolved. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Today’s learning sponsored bySponsor a day's learning (thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTUBeraisa: If one placed four poles on a roof and covered the frame with schach: According to Rabbi Yaakov, it is a kosher sukkah. According to the Chachomim, it is possul.Rav Huna: The poles are placed on the corners of the roof. This is thus a debate of whether ‘gud asik’ applies to sukkah or not.Rav Nachman: The poles are not at the edges of the roof. The debate is whether we can apply the principle of ‘pasei bira’os’ and consider these poles ‘dyumadim’.SummaryChallenge to Rav Huna:Beraisa: If one stuck four poles in the earth and covered the frame with schach:Rabbi Yaakov: It is a kosher sukkah.Chachomim: It is possul.We see that there is a debate even in a case where the poles are not at the edges of a roof.Challenge to Rav Huna:If there was a debate about gud asik, the beraisa would discuss a case of poles at the edges of a roof. Since the beraisa records no debate on this issue, it would seem all agree that it is possible to apply gud asik to sukkah!Rav Huna: Actually the debate is about gud asik as well.The reason the beraisa does not discuss gud asik, is to emphasize Rabbi Yaakov’s position that a sukkah made of just poles can be kosher without building it on the edge of a roof and resorting to gud asik.A ‘dyumad’ is a ‘corner board’; a board with two edges at a 90 degree angle. We’ve been talking about using a pole as a dyumad. The gemara will now explore how a pole becomes a ‘corner board’.Beraisa: If one stuck four poles in the earth and covered the frame with schach:Rabbi Yaakov: If a right angle with a tefach in each direction can be cut out from these poles, they are considered dyumadim and it is a kosher sukkah. Rabbi Yaakov holds that dyumadim for a sukkah only need to be one tefach.Chachomim: The sukkah must have two kosher walls and then the third may be just one tefach.Rav and Rabbi Chanina, Rabbi Yochanan and Rav Chaviva taught:In seder Moed whenever the latter two appear Rabbi Yochanan must be swapped out for Rabbi Yonason:The aron habris was 9 tefachim high with a tefach lid; in all it was ten tefachim high. It’s written “I will meet with you there and speak with you from over the lid”.We learn that the shechina is above 10 tefachim. We will see that the ananei hakavod were like the shechina and that’s why the schach must be 10 tefachim high.KACH MAGI’IMTHE BOOK THAT WILL TRAIN YOU TO LEARNTHE ENTIRE TORAH“Making the Entire Torah Attainable for ALL”AVAILABLE IN ENGLISH AND HEBREWORDER YOURS ONLINE CLICK HERE OR CALL/TEXT 732-691-2907 See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Today’s learning sponsored bySponsor a day's learning (thousands of minutes!) for only $72 click herehttps://www.flipcause.com/secure/cause pdetails/ODUwOTUSummaryThe aron habris was 9 tefachim high with a tefach lid; in all it was ten tefachim high. It’s written “I will meet with you there and speak with you from over the lid”. We learn that the shechina is above 10 tefachim.Beraisa:Rabbi Yosi: The Shechina never came down below; Moshe and Eliyahu never ascended on high (it means; as high as they went, the shechina remained higher), as it states “The heavens are for Hashem and he gave the Earth to man”.There is a discussion in the gemara later whether the word “sukkos” in the Torah refers to sukkos or to the ananei kavod but everyone agrees that our sukkos commemorate the ananei kavod as well. The ananei hakavod represented the shechina which is above 10 tefachim, so sukkos must also be more than 10 tefachim.Challenge: Isn’t it written “Hashem came down upon Har Sinai”?Resolution: It means above 10 tefachim.Challenge: Isn’t it written “His feet [the shechina] will stand that day on Har Hazeisim”?Resolution: It means above 10 tefachim.Challenge: Isn’t it written “Moshe ascended to Elokim”?Resolution: He remained 10 tefachim below the shechina.Challenge: Isn’t it written “Eliyahu went up to the heavens”?Resolution: He remained 10 tefachim below the shechina.Challenge: The possuk states “Me’acheiz” and “Parsheiz”. Rabbi Tanchum explains “Sh-dai spread the brilliance of his shechina and his cloud over Moshe”.Resolution: He remained 10 tefachim below the shechina.Challenge: The word “Me’acheiz” means that he “grasped” the kisei hakavod?Resolution: The kisei was lowered below 10 tefachim but it was still higher.Question: The aron was 9 tefachim; this is stated by the possuk “Its height: an amah (6 tefachim) and a half”. But where do we learn that the lid was a tefach?Answer: Beraisa: Rabbi Chanina: The Torah provides measurements for all Mishkan objects except for the thickness of the lid, so we learn it from the smallest measurement given for anything in the mishkan; the height of the misgeres; one tefach.Challenge: Why learn from the misgeres? Learn from one of the keilim?!Resolution: “If you take hold of too much, you may be left with nothing. If you take hold of the least, you’re left with it.” See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate