Daf 20

1) The Tanna Kama says: if you sleep under a bed that's ten Tefachim high in a Sukka, you're not Yoitza. [Tosfos points out: this is even according to those opinions that, by a Sukka above another Sukka, you don't need the top Sukka to be ten Tefachim high to Pasul the lower Sukka; since a bed is better since it's much more of a temporary tent.] R' Yehuda says: he's Yoitza.

2) We find that the Chachumim say, regarding an Ohel of a corpse, that even if it wasn't made by a human to be an Ohel, it has the status of an Ohel. However, R' Yehuda says it's not an Ohel since we learn a Gezeira Shava from the Ohel of the Mishkon. [Tosfos adds: you can't say, if so, it could also only be made from linen like the Ohel of the Mishkon, since we learn a Kal V'chomer from the Ohel of a Metzorah that other materials are considered an Ohel.] However, the Chachumim learn a Drasha (of an extra time it says Ohel) to include Ohels that weren't man made.

Daf 21

3) We find a Braisa: they built courtyards in Yerushalayim on big rocks that have a space underneath them (to protect from Tumah from the depths, i.e., if someone was buried deep under). They brought pregnant women there to give birth and to raise their sons so that they'll be ready to draw water for the Para Aduma. [Tosfos explains: by this, it protects the drawer from Tumah from a corpse, and that he shouldn't be a Baal Keri, which has a stringency that it's a Tumah that comes from his own body, and that's why they didn't allow him to draw after seven years old. However, they definitely became Tamai there since they were attended by their mothers who were sometime Niddos. Although, at the end of the Para process, you need a man to do it, and not a minor, (according to the Rabanan, when the ashes are placed on the water, and according to R' Yehuda, when he sprinkles; we say that, as much as we can fix the situation, we fix it. After all, it's not really a problem using a man for this, and it's just an extra stringency to use a minor.] (When it comes time to draw) [Tosfos: everyone agrees that you need to Toivel them first, and there is an argument between R' Yossi Haglili and R' Akiva if you also need to sprinkle the Para water on them first]. They brought oxen, and placed a door over it for the child to ride on (so the door will act as an Ohel to protect the child from any graves that they might pass over), and they hold their stone cups. (When they arrive at the stream), the Tanna Kama says that the child descends from his perch on the door and fills the cups, and R' Yossi held that he lowered down the cups into the water from his perch on the door. [Rashi says that they argue whether the person needs to manually fill it up, or not. However, Tosfos disagrees since it implies from many places that you don't need to hold the utensil by the filling, but you can fill it up with a rope attached to the utensil. Not only that, it can be filled up without a person drawing it, (as you can tie the cups to the ox's horns, and when the ox bends down to drink, the cups will be lowered into the stream). Rather, the Tanna Kama held that he's allowed to descend in this place since we're not worried that there would be a grave in this exact place, and R' Yossi is worried about it.] However, R' Yehuda held that you don't need the door since the back of the ox is a good enough Ohel.

The Gemara asks: we see that R' Yehuda here doesn't need an Ohel that's man made since he allows an ox. The Gemara answers: only a Tefach Ohel needs to be man made, but not if it's an Egrof (i.e., a large fist).

4) The reason R' Yehuda doesn't hold that you use a door; Abaya says: he's saying that a door is not necessary. Rava says: he's afraid that, if the child will have a lot of room to move around, he'll be adventurous and stick his head over the door and he won't be protected by the Ohel. We have a Braisa that supports Rava.

5) However, we see that R' Yehuda allows someone to sleep under the bed in the Sukka, which is not made to be an Ohel, and he doesn't consider it an Ohel even though it's many Egrofim high. So, we must conclude that there is no difference if it's an Egrof or not, it's still not an Ohel. Rather, an animal is different since the Torah calls it an Ohel, as it says "my bones and sinews is like a Schach over me." [Tosfos explains: although the Pasuk refers to a man, but the stomach of an animal, with its stomach facing the ground, is much more an Ohel than a man. So, of course, it's considered as an Ohel.] Alternatively, we can still say that there is a difference between a Tefach and an Egrof, and a Sukka is no proof since R' Yehuda holds that a Sukka is an established Ohel, and that's why he allows a Sukka to be above twenty Amos, and we don't say being under a temporary Ohel like a bed is Mevatel the established Ohel of a Sukka. Although R' Shimon also requires a Sukka to be an established Ohel, (as he needs it to have three walls and a Tefach), and he also forbids someone to sleep under the bed; we must say that they argue on this point: does a temporary Ohel Mevatel an established Ohel, or not.

6) [Tosfos points out: according to the opinion that a moveable Ohel doesn't have the status of an Ohel, the only way that you can protect the child from Tumah is riding on the back of the ox, which is a Gezeiras Hakasuv that it's an Ohel despite that it moves. (However, this wouldn't fit in well according to the last answer that doesn't say the reason an ox is an Ohel is because of the Pasuk. Therefore, we're left with a question: how can riding on them help according to those who don't permit a moving Ohel?)]

7) If you have your Sukka propped up on bedposts; the Tanna Kama says it's Kosher, and R' Yehuda says it's Pasul unless it's independently held up by poles. R' Zeira and R' Abba b. Mamal argue what's R' Yehuda's reason. One held it's because the Sukka is not permanent since it's moveable, and R' Yehuda is consistent to his opinion that a Sukka needs to be a permanent structure. However, if the Schach is on poles, it's permanent. [Rashi says: even though the sides of the bed are the walls and they're not permanent, but moveable; you don't need the walls to be permanent, but only the Schach since it's the main part of the Sukka.] The other says it's because he's supporting the Schach on something that susceptible to Tumah. Therefore, if the Schach is resting on poles, it's resting on something not susceptible to Tumah. The practical difference between the two opinions: if you support the Schach on metal spits that are stuck in the ground. It's permanent and stationary, yet, it's susceptible to Tumah. [Tosfos says: everyone agrees that R' Yehuda requires a permanent Sukka, so they didn't say a practical difference is if he made a Sukka on a gigantic box that holds more than forty Saah, which is moveable, but is not susceptible to Tumah.]

8) [Tosfos says: perhaps R' Yehuda will admit that a Sukka on a ship is Kosher since it's considered permanent, though moving, since it's normal to build structures on boats. However, Tosfos ends with a question: why does R' Yehuda need the reason to Pasul a Sukka upon an animal since it's not fit to be there for all seven days of Sukkos since you can't go upon it on Shabbos and Yom Tov? Why not just say it's Pasul because it moves?]

9) [Tosfos quotes the Yerushalmi: the reason for R' Yehuda is: even though there is ten Tefachim from the ground to the Schach, there isn't ten Tefachim from above the bed to the Schach. Therefore, according to this, if there is ten Tefachim space from the bed to the Schach, it's Kosher. Therefore, this is only if the Schach rests on the bed, but if it rests on poles, it's considered as a ten Tfachim Sukka, and the bed doesn't cut it in half just like we said in the beginning of the Mesechta that, by bringing in bedding, it doesn't lessen the height of the Sukka.]

Daf 22

10) A "Sukka Muvudeles" is Kosher. Rav explains it as a poorly covered one. It's still Kosher as long as it's slightly more shade than sun. Shmuel explains it that you have one reed up and one reed down etc. (i.e., the Schach is not all on the same level). Abaya says that it's only Kosher if they're within three Tefachim from each other. [Rashi explains: or else we'll say that it's considered mostly sun since the sun peaks through the Schach. Tosfos disagrees since there is mostly shade when the sun is directly above the Sukka, we don't need to worry about the sun that's peering in when the sun is on the side. Rather, the reason is: since they're more than three Tefachim away from each other, they're not considered as one Schach, but two separate ones, and each one doesn't have enough Schach to be mostly shade.]

11) Rava says: even if they're more than three Tefachim away, it still may be Kosher if the Schach is a Tefach wide, and we say with such wideness Rami Chavit, i.e., it's as if we view the pieces as if they rise, or come down. As we see by Ohelos: if you have two levels of boards meant to be ceilings (one for the first floor, and one for the second floor) and there is no cement on them, and there are spaces between the boards. If the boards for the upper floors are right above the space between the lower boards, and they're a Tefach wide, we view the upper boards as if they were lowered in between the lower ones and as if it's a solid roof, and if a corpse is underneath one plank, it carries the Tumah throughout the house.

12) We can't bring a proof from R' Yossi b. Yehuda that we can say this even if it's less than a Tefach. As he says that you can combine two half-Tefach crossbeams to make a Korah for an alleyway (that needs to be a Tefach wide) even if they're not on the same level. [Tosfos says: even the Rabanan who argue with him only argue on the aspect that the Korah needs to be able to support a brick, and when they're not on the same level, it's impossible. However, they don't argue on the concept of viewing it as it's lowered.] After all, he can be saying that they're within three Tefachim from each other and they connect through Lavud, and not through this Rami Chavit. [Tosfos says: the reason we Pasul a Korah that's three Tefachim away from the top of the alleyway's walls and we don't say that, since it's a Tefach wide, we should say Rami Chavit and it's as if it's resting on the walls; that's because we need it to be actually close to the top of the walls to make a distinction why it's there, as to be noticeable that it's associated with the alley.]

13) The Mishna here says that you need to have more shade than sun, implying that it's Pasul if they're exactly even. However, in the first Perek we say that it's Pasul if it has more sun than shade; implying that it's Kosher if they're exactly even. To reconcile, we need to differentiate between on top and on bottom. [Rashi explains: it's Pasul if the Schach above is exactly even since on the bottom of the Sukka more sun will shine since it spreads out as it goes down through the hole. However, if they're even on the bottom of the Sukka, you know that you have more Schach on the roof. However, Tosfos disagrees since we Paskin that any Mechitza that's half closed, and half open, is Kosher. Therefore, it should be Kosher when the Schach is equal to the airspace between them. Therefore, Tosfos explains: if you're on the bottom looking up, if it looks even, then you know that you have more airspace since the airspace looks smaller from afar than it really is.]

14) If you thicken the Schach a lot to the point that you can't see the stars, it's Kosher. If it's thickened enough that you can't even see the sun rays; Beis Shammai says it's Pasul and Beis Hillel says it's Kosher.

Daf 23

15) If you build a Sukka on a boat [Tosfos: or on a wagon]; if it can withstand a common wind of the seas, it's Kosher. if it can't even stand a common wind on the land, it's Pasul. if it can withstand a common wind of the land, but not one from the seas; R' Akiva says it's Kosher since you only need a temporary structure, and R' Gamliel says it's Pasul since you need a more established structure.

16) R' Meir says that you can make a Sukka on top of an animal. R' Yehuda says you can't since you need the Sukka to be used for all seven days, and you can't use this Sukka on Shabbos and Yom Tov. [Rashi says we refer to building the Schach on the walls that are on the animal. Tosfos asks that R' Yehuda anyhow Pasuls this since it's moveable, so it's not permanent. Rather, the Schach was on poles, but the walls and floor was on the animal.] However, R' Meir holds that it's defined as a "Sukka that you can use it for all seven days," since you may use it from the Torah. [Tosfos says: R' Yehuda would forbid by a Sukka in a tree for the same reason.]

17) R' Meir says that you can't make a Sukka wall with an animal, and R' Yehuda permits. [Tosfos says: we must refer to a case where you don't support the Schach on the animal, or else R' Yehuda will Pasul like when it's supported on the bedposts.]

18) Originally, we say the reason for R' Meir is: if it's untied everyone holds that R' Meir's worried that it will run away. However, if it's tied, (and you build a small fence under the body where it's open, and you tie it in a way that it can't lay down); Abaya holds that R' Meir is still worried that the animal will die, and it was only a wall through Lavud that it was less than three from the Schach, and then it shriveled and shrunk after death until it will be three or more from the Schach. (However, he wouldn't have this worry with an elephant, since it would still be more than ten Tefachim high after its death.) R' Zeira holds that R' Meir doesn't worry about dying since it's uncommon.

19) That, which we see Abaya reconcile the contradictions in two Braisos, that one says that a Kohein's wife is allowed to eat Trumah when her husband went overseas and we don't need to worry that he died, and the other says that if he gives a Get on condition that it should take effect a minute before death, she can't eat Trumah since we're worried that he'll die; that "one is like R' Yehuda and one is like R' Meir;" we must say that it's R' Meir who is worried about death and R' Yehuda is not worried.

20) If someone purchased wine from Kusim, you must separate Trumah and Maasar as regular Tevel. [Tosfos explains: although the Kusim separate Maasar for themselves, but they wouldn't separate when they sell to others since they don't agree to the Drasha of "putting a stumbling block" to mean to cause someone to sin, but they only accept the simple explanation. Although they're not suspected to steal, (and here they're stealing from the Kohanim and Leviyim); they feel that there is no one who has a claim on it, (since he can give it to anyone he pleases), it's not stealing. Alternatively, before he separates it, he doesn't consider it as if it belongs to the Kohein or Levi yet. Alternatively, they hold of the Drasha that "you need to separate in order to eat," implying that you don't need to separate if you sell it.

Tosfos explains: this is before they decreed to forbid wine from a Kusi, when their wine was Kosher. Even according to the opinion that they weren't real converts (but just converted to be saved from the lions), and they were non-Jews, they didn't forbid their wine like other non-Jews since they were careful not to serve idols. Alternatively, regularly, their wine is forbidden, but here, we refer to a Jew supervising over the production to make sure they didn't touch it.]

R' Meir says: since he can't physically separate it before Shabbos, [Tosfos explains: since it's regular Tevel, he can't appoint the Trumah and Maasar's place Bein Hashmashes, since we only allow it for Damai], he can say that two Lugim (out of a hundred) that he'll eventually separate will be Trumah. Ten Lugim will be Maasar Rishon, and nine Lugim will be Maasar Sheini [Tosfos points out that this is not exact since you had to separate two Lugim for Trumah, you only need to take a tenth of ninety eight Lugim for Maasar Rishon, which is a little less than ten Lugim.] Then you're Meichal [Rashi: you redeem the Maasar Sheini. Tosfos says that you can't redeem the Maasar Sheini yet before you separated it. After all, if you drink it now before separation, it would never come to separation, and you would be retroactively drinking Tevel. Rather, Tosfos explains; you dilute the wine, or you start] drinking the wine. [Tosfos adds: although we see that R' Meir has a Safeik if Brieira works, but that's in cases where you didn't express the condition like he did here.] However, R' Yehuda, R' Yossi and R' Shimon say that it's forbidden since the barrel may break before you take off the Trumah and Maasar. (So, R' Meir doesn't seem to be worried about the barrel's breakage, which is similar to the worry that someone would die, and R' Yehuda is worried.)

Daf 24

21) The Gemara reconciles: R' Meir doesn't contradict himself, since you can always give the barrel to someone to watch to make sure it won't break, but there is no way to protect a human, or animal, from death. R' Yehuda doesn't contradict himself, since his real reason why he doesn't allow separating the Maasar this way is because he doesn't hold of Briera (i.e., you can't say you're separating now something that you'll choose later). He only said this claim of worrying that the barrel will break to R' Meir, but he didn't personally hold it to be a problem.

22) Although R' Yehuda requires a Kohein Gadol to marry another wife before Yom Kippur just in case his first wife will die, and he needs to atone for a wife too; it's not because he's usually worried about someone dying, but it's just an extra stringency placed here to ensure atonement.

23) However, the Gemara rejects this explanation. After all, R' Meir and R' Yehuda can't be arguing about a rabbinical worry that it will die since they also argue whether an animal can be Tamai for a Gollel, so it seems that R' Meir holds animals can't be used as a Mechitza even when it's a leniency. [Tosfos explains: a Gollel is what covers the grave, and the Dofeik is what holds up the Gollel. Tosfos asks: we see in Chulin that a Gollel can make someone Tamai if he touched it or he was in the same Ohel, and it makes sense regarding touching, even though a regular grave anyhow makes someone Tamai, it refers to touching the side of the Gollel. However, why do you need to say it's Tamai by Ohel, since it's anyhow a grave? You can't say that we need a Gollel to be Tamai when the dead was removed, after all, it's no worse than such an Ohel that is not Tamai above when there is a hole where the Tumah can escape, and of course it's Tahor when there is no Tumah in it. You can't say its special Tumah is for what sticks out past the grave, since that is Tahor. Rather, we must say that the whole Tumah of Gollel is for the area that's above the Dofeik.]

24) Rather, R' Acha b. Yaakov explains R' Meir's opinion that an animal can't be a Mechitza: R' Meir holds that a Mechitza that is held up by air is not a Mechitza. Another version of R' Acha b. Yaakov: R' Meir holds that a Mechitza needs to be man made. The practical difference between the reasons is a Mechitza made by an inflatable wineskin. After all, it's made by man, but it's being held up by air.

25) [Tosfos says: we see that R' Yehuda doesn't hold of Breira, and he doesn't hold that owning the produce of an object is as if you own the object. (As we see that he holds that, if you bought the labor of a slave, he's not considered as if he's yours that, if he dies from your blows, you get the death penalty even if he dies after twenty four hours. This would only be a proof to those who don't say that this Halacha is different than other since you need a "money acquisition" to own the slave for this aspect.) If so, you can ask how can anyone bring Bikkurim unless they're the single heir the son of a single heir until Yehoshua. As we see that R' Yochanan said that you would have this problem if you don't agree with him that use of the object is like ownership. As, if you don't hold of Briera, so splitting the inheritance is not showing what you inherited, but it's buying your share from your brothers (by giving them your stake in their share), which would need to be returned by each Yovel. However, we can answer: only R' Yochanan held this as a problem, but others learn that you only need to return land at Yovel by actual sales, and not by splitting an inheritance, or by a gift.]

26) [Tosfos says: we see from here that R' Yossi doesn't hold of Briera, and we also see that you can't redeem Maasar Sheini with the coin that you'll pull from your pocket. However, that's only when the Breira might not happen, like here where you might not end up separating the Maasar, or there, where you might not end up pulling out a coin. However, in a case where the Breira must happen, like when you divorce your wife on a condition if you'll die by a certain time, (which Rashi explains that you need to come onto Briera, and it's not like regular conditions, since it's not in your hands and it happens by itself); R' Yossi holds of Breira since he'll either die or live.]

27) R' Yossi Haglili says that you can't write a Get on an animal, and the Rabanan allow it.

28) If you write a Get to your wife on condition that she can't drink wine or return to her father's house; if it's forever, it's not a valid Get since it will never separate them completely (since this condition will always bind them together. [Tosfos says: even after her father dies, the condition of not returning to her father's house continues, since it can refer to his descendants who take over the house.] However, if it's for only thirty days, it's a valid Get since it will eventually lead to them being completely separated.

29) If you make a Sukka on top of a tree, you can't go in there on Yom Tov even if it's also supported by two man-made walls, since, if you remove the tree, the Sukka will collapse. However, you may go into it if it also had three man-made walls supporting it, since it will still stand when you remove the tree. [Rashi explains that the floor of the Sukka is supported by the tree. However, Tosfos says: the Gemara in Mesechta Shabbos seems to explain that the Schach is supported by a tree, and you can't come into it on Shabbos or Yom Tov since you might put something on top of the Schach.]

30) A Mechitza needs to be able to withstand a common wind to have the status of a Mechitza.

31) Although we see that you can make a wall of the Sukka from a tree and its branches, although the branches sway in the wind; we must say that they weaved the branches together to make sure that it doesn't sway in the wind. Although that would seem simple, the Chiddush would be that we don't need to worry that, perhaps, people will use the tree on Shabbos.

32) Although we see that you may carry on Shabbos under a tree that its branches droop down to within three Tefachim from the ground, although the branches sway, we must say that it was tied down. Although we say that you can't carry in it if it's more than the area of a Beis Sasayim, which would make sense if the Mechitzos were naturally made, but not if a person made it a Mechitza in order to live there; since it's not really made for living under, but just to have a place for the watchman to be able to sit while watching the field outside of it, we don't consider it as Mechitzos made to live in that it could be any size.

Daf 25

33) The same is by the Braisa that you can carry in an area surrounded by grain as long as it's not a Beis Sasayim; we must say it refers to weaving them together to make a solid Mechitza that stays in the wind. [Tosfos explains: over here, the Gemara doesn't even have a question that, if it's man made, he should carry in it if it's more than a Beis Sasayim; since it's simple that he just made it to watch the area outside it. We only thought it was a reason in the earlier case where you have the added factor that it has a roof, so it's more similar to a real living area.]

34) People who are traveling to do a Mitzvah, or someone who's doing a Mitzvah, or someone who is preoccupied about doing a Mitzvah, even if he's not doing it yet, he's exempt from other Mitzvos. For example: someone who married a virgin, he's preoccupied if he'll find her really to be a virgin. However, if he married a widow, where he's not preoccupied, or a mourner and someone who's ships are sinking at sea, where's he's preoccupied, but not for a Mitzvah; he's obligated in the Mitzvos.

35) [Tosfos says: we must say he's only exempt when his performing the first Mitzvah makes it difficult to do the other Mitzvah. However, if someone wears Talis or Tefilin, he's obligated in other Mitzvos.]

36) Also, we see the Torah allows someone to do the Mitzvah of burying the dead before Pesach, even though it will prevent him from bringing the Korban Pesach, which is a very important Mitzvah that there is a punishment of Kareis. [Tosfos says: therefore, we only have a source for superseding a Mitzvah with Kareis if the dead is buried before the time came to bring the Pesach. Therefore, if it's Erev Pesach afternoon, you're not allowed to bury him unless he's a true Meis Mitzvah (that's found without anybody else available to bury it). Although we see they forced Yosef Kohein to bury his wife on Erev Pesach, it must have been before noon. However, this doesn't fit well according to the opinion that it was after noon, but if was before they Shechted his Korban Pesach.]

37) A mourner is obligated in Sukka. Although someone who's in pain is exempt from a Sukka, that's only if the pain comes by itself by him sitting in the Sukka. However, this pain comes from his own mindset, so he's obligated to calm himself down and stay in the Sukka.

38) The groom and his entourage are exempt from Sukka. After all, they can only be merry in the Chuppah, and they can't take a break to eat in the Sukka, since you can only have the merriment in the place of the meal. You can't designate the Sukka for a Chuppah. Abaya says the reason: since the Sukka is usually on the roof, which doesn't have many people there, and if the groom would need to go to the facilities when one other person's there, it would leave the other person secluded with the bride. Rava explains: since the Sukka is a narrow and open place (i.e., it only has three walls), so the groom is embarrassed to be merry with his bride, which pains him. The practical difference between the two reasons: if the Sukka was build in a place where people walk. The bride won't be secluded with another person, but the groom is still embarrassed to be merry with his bride.

39) R' Zeira personally, when he was a groom, ate in the Sukka, and then was merry with his wife in the Chuppah, and was happy to keep both.

40) [Tosfos says: since there is no Simcha but in the Chuppah, you should only make Sheva Brachos by the Chuppah, which is defined as the main dwelling place for the bride and groom. However, you can't say it's the place where they made the Chuppah to be married since it's often done in the street.]

40a) The Tanna Kama says that a groom and his entourage are exempt from Tefila (since they can't concentrate) and Tefilin (because of drunkenness) but obligated in Shma (since they can concentrate on one Pasuk). They say in the name of R' Shila that only the groom is exempt and not his entourage. [Rashi explains: these Tannaim don't agree that someone is exempt with Mitzvos if they're doing Mitzvos, and are only exempt when it can't be done. (They argue if a groom can concentrate on the first Pasuk of Shma.) (Mahrsha says that the Rashi in front of us is explained like this; however, Tosfos learns that Rashi only said that R' Shilo held that you're not exempt while doing a Mitzvah but Tanna Kama held that he's exempt, as he may have the text that the Tanna Kama says that the groom is exempt from all other Mitzvos in the Torah. Therefore) Tosfos asks: since R' Shilo is coming to be more lenient than the Tanna Kama, how can you say he's more stringent regarding the other Mitzvos than the Tanna Kama? Therefore, we must say he holds exactly like the Tanna Kama, but he exempts the groom from reading since he can't concentrate.]

Daf 26

41) Those who write Sefarim, Tefilin and Mezuzos, and the wholesalers and retailers are exempt from Shma, Tefila, Tefilin, and any other Mitzvos in the Torah.

42) Those who travel by day are exempt from Sukka during the day [Tosfos explains: as the Pasuk says to "sit in the Sukka," implying the same way you live in your house normally. Therefore, since people don't refrain from leaving their house to travel, you may do it by Sukka too. This is also why someone who is pained is exempt from this Drasha, since people don't live where they're pained.] However, you're obligated at night [Tosfos; if you settle at night in civilization.] If you travel at night, you're exempt from Sukka at night, but obligated during the day. If you travel both by day and night, you're completely exempt

43) However, if you're traveling during the day for a Mitzvah, you're exempt from Sukka night and day.

44) The guard of the city is exempt from Sukka when he's on guard duty.

45) Those who guard gardens and orchards are exempt by day and night. Abaya says because the Torah says to sit in the Sukka the way he lives, and he can't live in a Sukka in the fields since he can't move his whole house there. Rava says: you're inviting robbers to loot, as long as they don't enter in view of the Sukka's opening. [Tosfos says: of course Rava holds of the concept of "sitting in the Sukka like you live there," since it's brought in a Braisa. He just holds it's not applicable in this case.] The practical difference between the reasons: if he's only watching a pile of produce, since you're not inviting robbers since he can moniter it all from the Sukka.

46) The sick and their attendance are exempt from Sukka. Someone who's pained is exempt from the Sukka, but not his attendance.

47) You can eat a temporary snack outside the Sukka, which is the Shiur of an egg's size. [Tosfos: this only refers to bread, but you're exempt from a Sukka no matter how much fruit is eaten.]

48) You can't sleep even a temporary sleep outside the Sukka. R' Ashi explains: since we're afraid that you'll fall into a deep sleep. Although we say that you can sleep a temporary sleep with your Tefilin on and we're not worried that you'll fall into a deep sleep; that refers to someone who places his head between his knees (and is not lying down). [Tosfos explains: everyone holds that you can't sleep in Tefilin (because you might pass gas). Although Abaya says that, in order to wear Tefilin you only need to be careful enough not to pass gas in your Tefilin, and only Rava holds that you also need to be careful not to fall asleep; that's only that you can wear Tefilin even if you can't gurantee not to sleep in them, but nobody allows him to actually go to sleep in them.] Rava holds the reason why you can't sleep a temporary sleep outside the Sukka, since any amount can be an established sleeping (since a small amount of sleep can revive a person).

49) You can't sleep even temporarily holding Tefilin in your hand, since it can fall from your hands. However, if the Tefilin is covered up with a handkerchief and put next to your head, you may sleep as deep, and as long, as you want next to them.

50) A temporary sleep is defined for the amount of time it takes to walk a hundred Amos.

51) R' Nosson says that you can only sleep temporarily with your Tefilin on by day, but not by night since you might change your mind to sleep deeper. [Tosfos: however, R' Yaakov, brought later, is not worried about this.] R' Yossi says not to sleep with your Tefilin in bed with your wife since you might forget and have relations. However, if you forget and had relations, you can't remove the Tefilin, even by their straps, as long as you didn't wash your hands. After all, your hands were moving around and probably touched a place that's dirty. R' Yaakov says that if you emit semen with them on, you need to remove it by the straps and not by the boxes.

53) Someone shouldn't sleep during the day more than sixty breaths.

54) Someone who wants to be very strict and not even drink water outside the Sukka is allowed to, and it's not considered as being haughty. However, R' Tzadok was not strict and he ate less than an egg size of bread in a handkerchief [Rashi: for cleanliness; Tosfos to protect the fruit that he's eating that he accepted to keep it with the Tahara of Trumah from his unwashed hands that has the status of a Sheini to Tumah] and ate it outside the Sukka without washing or Bentching. (The truth is that he would be exempt from Sukka even if it's an exact egg-size of bread, but he ate less than that so he wouldn't be obligated in washing and Bentching. [Tosfos asks: why would he need a Netila if he ate an egg-size of bread? After all R' Tzadok was a Kohein, and we allow people who eat Trumah to eat with a handkerchief without Netila, but not those who just eat Taharos.]

55) [Tosfos says: the reason why he didn't Bentch since he holds like R' Yehuda who says that you don't Bentch unless you eat an egg-size, but we Paskin like R' Meir that you Bentch for a Kazayis.

The Yerushalmi says that you don't even need a Kazayis if you eat a complete entity, and that's why R' Yochanan made a Bracha Achrona on a salted olive even though it's less than a Kazayis when you remove the pit. However, the Bavli doesn't seem to hold that way since it says the reason was; he ate a large Kazayis that the meat without the pit is the size of a regular olive. However, it's possible that they don't argue, and they refer to two different stories, and the Bavli's case was that the olive was missing its pit and wasn't a full entity. Therefore, if someone is eating a full entity, he should eat a Kazayis to take him out of a Safeik obligation to make a Bracha Achrona.

Tosfos says: You don't need a Shiur for a Bracha Rishona. The Shiur for a Bracha Achrona on wine is a Kazayis the same size for eating. You can't extrapolate from the Shiur of Yom Kippur that you need a Revious. After all, we don't say the Shiur for food is a Koseves the same as it is for Yom Kippur.

Tosfos says: these Shiurim are rabbinic, but from the Torah, you need to eat a full satiation. Even though someone who ate a Kazayis can be Moitzie those who ate to satiation, and we usually say a rabbinical obligation can't be Moitzie a Torah obligation, like a minor can't be Moitzie his father in Bentching if the father ate to satiation; you need to differentiate that an adult is better than a minor (since he was commanded to Bentch when he's satiated). Since he's someone who has the same type of obligation, he doesn't even need to eat at all to be Moitzie his friend from the Torah, but only the rabbis required it.]

Daf 27

56) R' Eliezer says that everyone must eat fourteen meals in the Sukka, since the Pasuk says "sit in the Sukka," the same way you dwell in the house: just like you eat two meals a day in your house, one in the morning and one at evening, so too you must eat that in the Sukka. The Rabanan say that you don't need to eat any meal in the Sukka because the Pasuk says "sit in the Sukka" the same way you dwell in the house, just like you don't need to eat any meals in your house if you don't want to, so too, you don't need to eat in the Sukka any meals, besides by the first night since we have a Gezeira Shava "Tu, Tu" from Pesach. [Tosfos brings the Yerushalmi that says we learn from Pesach that, just like it's only voluntary to eat Matza all the other days of Pesach,, so too by Sukka, the other days are only voluntary. Also, the Yerushalmi has a Safeik if you can't eat late in the day on Erev Sukkos so to eat at night with an apatite just like by Pesach, and do you need to eat a Kezayis of a grain product on Sukkos like you do by Pesach.]

57) [Tosfos says: from here, it seems, that you don't have to eat at all a meal on the other days, even on Shabbos and Yom Tov. Therefore, it would seem that if you don't mention Shabbos or Yom Tov in Bentching, you don't need to go back to repeat it since you don't have an obligation to eat bread, except for the first night of Pesach and Sukkos, where you have an obligation to eat a meal. Although the Pasuk says that Yom Tov should be half for you (enjoying it with food); but it doesn't require that it's only with bread.]

58) R' Eliezer says that, if someone didn't eat the first night of Sukkos, he can make it up the whole Yom Tov, and if you don't make it up then, you can even make it up on Shmini Atzeres. Although he holds that you need to eat fourteen meals in the Sukka, and there is no Sukka on Shmini Atzeres; we must say that R' Eliezer reversed his opinion. [Rashi says that he now holds that there is only one required meal, and that has a make up all eight days. Tosfos disagrees. After all, if so, the source of the obligation is from Pesach, and there is no make up for that night's Matza eating. Also, how can you make up with Targima since you need to be Yoitza with grain. Rather, he still holds of the obligation of the fourteen meals, but he doesn't need them all in the Sukka, for if you didn't have them all in the Sukka, you can make it up on Shmini Atzeres outside the Sukka. The Yerushalmi says that L'chatchila, you should have them all in the Sukka, but, B'dieved, you can make it up after Sukkos outside the Sukka on Shmini Atzeres.] However the Rabanan say that there are no make ups for it.

59) It's not enough to make the make up with just eating bread, since that would be the meal for that day, but you need to add a type of Targima. [Rashi says it's fruit. Tosfos disagrees since you don't need to eat fruit in the Sukka. Rather, it refers to meat and fish and other things that you eat bread with. Even though R' Eliezer says that you can make up the Sukka meals with Targima, you can't extrapolate to say that you're Yoitza Shaalos Seudos with Targima. After all, the Pasuk we learn that you need three meals says three time 'Hayom' by the Mon, which represents bread. Even if you would extrapolate from here that you're Yoitza with Targima, you still can't be Yoitza with fruit according to everyone just like you're not Yoitza by Sukka.]

60) R' Eliezer says that you can't leave from one Sukka to another Sukka during Sukkos, but you need to remain in your own Sukka. Therefore, you can't build a Sukka during Chol Hamoed. However, the Rabanan allow it. However, R' Eliezer admits that, if it fell down on Sukkos, you may rebuild it on Chol Hamoed an we don't say that it's as you built a different Sukka. [Tosfos says: there are some text that says "since you reuse the same wood."] Also, he admits that, if a non-Jew converts during Chol Hamoed, or a minor became Bar Mitzvah on Chol Hamoed, they may build a Sukka during Chol Hamoed.

61) R' Eliezer also holds that you must own the Sukka just like you need to own your Luluv. [Tosfos says: although your family shares your Sukka, that's because you need to sit in the Sukka like you dwell in your house.] However, the Rabanan don't require it to be yours.

62) Therefore, R' Eliezer held that you shouldn't visit your Rebbi on Sukkos unless you could return home that night to your own Sukka.

63) R' Eliezer didn't want to Paskin whether you may spread linens on top of a Sukka on Shabbos since he didn't hear this Halacha explicitly from his Rebbis. Although he forbids shuddering up a window with a shudder unless it's tied to the window and is suspended in the air; that's only because the shudder looks more like it becomes part of the house than the linen looks like it becomes part of the Sukka.

Daf 28

64) Women and slaves are exempt from the Sukka. Minors that no longer need their mothers that much are obligated in Sukka, (the house of R' Yanai says, as long as his mother doesn't need to wipe him; Reish Lakish says, as long as he doesn't call for his mother when he wakes up and doesn't stop until his mother comes.) However if they still need their mothers, they're exempt. However, Shammai was stringent on himself and always needed newborns to be under a Sukka.

65) For all seven days of Sukkos, someone makes his stay in his house temporary and establishes his stay in the Sukka. If he has nice utensils and nice spreads, he brings them to the Sukka. He eats and drinks and spends his leisure time in the Sukka. He should read P'sukim and learn Mishnayos in the Sukka. If he learns Gemera, [Rashi and Tosfos' explanation] if he learns not in depth, he learns in the Sukka. However, if he learns in depth, he can learn outside the Sukka if it bothers him in the Sukka.

Daf 29

66) You may keep your drinking utensils in the Sukka, but not your eating utensils. [Rashi explains: we refer to plates after you finished eating since they're disgusting. Tosfos brings those who say that we're referring to pots and kneading troughs. The reason for all this, you need to be in the Sukka the way you live regularly, and it's not the way to keep these items in your living area.] You keep your pails outside the Sukka.

67) You keep the torch inside a larger Sukka, but not in a smaller Sukka. [Rashi says: i.e., if it's exactly seven Tefachim squared. Tosfos points out that this is even when you're using the torch, and it's not like the food utensils that need to be outside the Sukka that only applies after it was used.]

68) If rain falls, you may move in from the Sukka when it will ruin a stew of chopped beans. If someone is particularly squeamish, he leaves when, according to his standards, it reaches the same status like by us when our chapped bean stew gets ruined.

69) If someone needs to come in from eating when the rain comes, he doesn't need to come back to the Sukka after the rain stops until he finishes the meal.

70) If he was sleeping and he needed to come in because it's raining, you don't need to go back to the Sukka until it turns dawn and you wake up by yourself.