Maseches Sukkah 2a: Gud Asik, Mechitzos Hanikaros, and the Definition of a Sukkah

Transcript

I only took gvoya meeshiv ama uvona bo amud, shvug gvoya asarah tefach. Yesh beheresh. So, Sovar Abaye l'meimar. Of course, the first shaila: what is Sovar Abaye l'meimar? We pasken like that; we don't pasken like that. Sovar Abaye l'meimar. B'hava amina, maybe he was mekabel from Rava that cholek on. That's the first thing you have to me'ayein in the lashon of the Gemara, Sovar Abaye l'meimar. Gut, aftik mechitzasa. Gut, aftik mechitzasa. The sevara could be, like I say, because Sovar Abaye l'meimar, Rava disputed it. Rava came and said that it's not true. So, sevara, yehava amina. Oi dilma, maybe the taich is Sovar Abaye l'meimar not because Rava disagrees, says only sevara, but Sovar Abaye l'meimar because who says by sukkah we say good asek mechitzasa? In other words, the sevara stands even without Rava disputing it. You don't see in the Rishonim. Many Rishonim learn that we don't say good asek mechitzasa by sukkah. It's only by geya Shabbos mechitzes. So the Rambam, the Rif, I told you to look up. That's a second pshat in sevara, and this to me is very important, because I really want to know pashut. What I hear is that reading the Gemara. Either savar means there was a hava amina. Pirush, he himself didn't agree with it. Why? Either could draw a dispute. Laxus is mechicha mikar. Dilma the savar is not dochah. Savar, claring, could we say good achis by sukkah, and we say by? I'll soon show you that on the Gemara of good asek, which the Gemara later says that it's halacha l'Moshe miSinai, Rashi gives an example, not our case. Rashi talks about achsadra, pitikra yored v'sosem. He doesn't bring our case. If you all look at Rashi שם. The Rashi, that's the halachos, halachos are halacha l'Moshe miSinai. Ki asoi hilchesa l'good, lav l'daifen akumah זאָגט Rashi, what is good? Rashi in the sugya of pitikra yored v'sosem. Rashi doesn't bring our Gemara. Rashi, the sugya of l'good. L'heicha d'tzarich l'meigad a good achis, אי עביד הכי הוי נחסדרה. The bigger. נמי נמי pitikra yored v'sosem. Rashi does not bring our case. One thing you do see from Rashi, and we do say it by sukkah, but not necessarily in our case. I'm showing you sevara, ba'aya l'meimar, that it maybe has nothing to do with rovah, or maybe the sevara ba'aya l'meimar is only because of rovah. And then, pitikra is better like the pumti in the Rishonim. The Rambam, Tosafos, Tosafos says pitikra is better, so that is bechitzas hanikaris. The Rambam says it's a little bit more meikil. We have to know what the Rambam means by that. But al kol panim, the svara could be one of two things: svara because of what? Rov, the havamina because rov is disputed, the concept, the yesod of good asik, in our case particular, or it's only svara because of what? B'klalus, as we say by sukkah, which according to many Rishonim is true. Says the Gemara, says the Gemara, Amalei Rava, d'eina mechitzas hanikaros, d'lek. We need mechitzas hanikaros, and you don't have it. Now there's a few diyukim I want to make here. Savar Abaye l'meimar, Abaye held gud achis mechitzta. Now what's the lameimar going on? Lameimar is that he wanted—savar Abaye l'meimar means he wanted to say it, or savar Abaye that lameimar we should say.

What's סבר אביי למימר? Is it סבר אביי, Abaye held, למימר גוד אסיק, or is it סבר אביי, that למימר we should say גוד אסיק מחיצתא? What's the nafka mina? Why are you smiling? Of course it's nice. I know how to learn, but most people don't know how to learn. It's pashut; they don't read. Nobody reads the Gemara. It's my fault you don't read the Gemara. Pashut shayla, but you read it all your life. You probably read it through this line, right? So what's that? Very pashut. Is גוד אסיק a din that we say, or is גוד אסיק a metzius? Is גוד אסיק, like I told you yesterday by דופן עקומה, a din that we can apply to be machshir סוכה, or is it a fact? Remember by דופן עקומה I told you, is it a din, or it's not; it's walls are crooked, it's a fact, that's the way it is. Same shayla. סבר אביי, Abaye held, למימר to say גוד אסיק. Peirush, that we'll apply the din of גוד אסיק. Or, סבר אביי למימר, קאמר, Abaye held to say, what do you mean, גוד אסיק? The walls go up, and it's a metzius, it goes. How? You'll listen and you'll find out. The halacha of gud asik, or the fact is, wall. Who says a wall has to stop? Tell me something. When you say there's a fence, what do you mean it's a fence? Only a little bit of a fence. When you say the yard is fenced in, no it's not. The yard's fenced in? The fence is maybe ten feet, eight, six, five, whatever it is. The rest is all open. The teretz is, a wall, once it's there, it's there. It's finished. It's a wall. No shiur. Me'eleh it's gud asik. The wall shows up, it means it's fenced in, like mushroom, yeah? When you say the yard is fenced in, the guy will be with a brister and say, No it's not. Only a piece of it is fenced in. Take a look, they can get, jump over the fence. It's not fenced in. Fenced in is a cage where a batting cage. That's called fenced in. So did your eyes jump from a batting cage? Okay. Is it a metziusic thing, or is it a din that we apply? Let's go one step. The rabbi came along, and rabbi says, No, no, no, no, no, not true. Why? Be'ina mechitzas hanikaros l'lecha. Be'ina. We need, we need, meaning who is mechayev this need? We need it. What we need it personally? Do we need it psychologically? Who is the author? That decided that we need this. The inyan we need. Rav made it up himself. I'm trying to know where. Daniel, you learned the Gemara? So what's the inyan, we need? Who said? Who says we need it? Someone who sells fences will say you need a fence. If someone's not selling fences, he doesn't claim that you need it. Who decides that you need a bigger fence? Do your lefi. Don't lefi. It's a big shaila. Pnei Yehoshua is a me'ir in the chiddush in this sugya. If you want to say it's only ... If you think the Pnei Yehoshua is so off, let me show you an interesting lashon of Tosafos. Tosafos, ve'eino niteres ela b'tzuras hapesach. So the last line of that Tosafos, Tosafos says, Gabei sukkah hechmiru, d'be'eino mechitzah tami kares. Hechmiru? How? Gabei sukkah, zayin amud aleph, ... ve'eino. The last line. It's not a whole sugya Tosafos, it's a certain case. Anyways, with Tosafos, hechmiru. Hechmiru. Hechmiru is mashma what? Ra'isa d'Rabbanan, I would say ... d'Rabbanan, guys. Most Rishonim learn.

Then it's within the right to mechirah. Maybe a chmiru means, Rava pasak like Abaye. That's the pshat. Abaye came and said, You don't need it. Comes along Rava and he says, You do need it. It says we pasken like Rava. That's what is the right. You thought. I would agree with you. I would agree with you, because I think that the word chmiru can have many definitions. But at first glance, the word chmiru means ... That's at first. The first time you look at this Tosafos, the word chmiru is Rava, and the pnei Yehoshua is right on target. The pnei Yehoshua says it's Rava, and you should know that that's this Tosafos. What's wrong? Again, chmiru ... mechitzos hanikaros. Chmiru, the ... Right. You're talking about the case. You're talking about this Tosafos, next one. The last line of Tosafos, daf zayin. ... Ela shetei beri'ah, kdei lamed ... afilu ... That's the whole thing is the Rabbanan. The measurement of tefach is the Rabbanan. ... If you need mechitzah, ... what are you talking about? What do you mean, chmiru? I don't see. Why were they machmir in that case? The answer is because, ... it's not a chmiru. What should be chmiru? Oh, by the way, we're very machmir that you have to eat matzah Pesach. Only chatzos shown that it's d'rabbanan; you need to say ... We're machmir. What does we have to do with it? If you hold that it's not ... it's pasul, it's pasul min haTorah. I'll tell you the truth is a few things you have to know. You have to know that chmiru could also mean a chomer of din, a certain hakpadah that's necessary. It doesn't mean a chmiru where you don't need it and Chazal are mesaken that you do need it. Chmiru could also mean that there's a certain chomer which we don't find by other halachos of ... and that's what it means. And it's not muchach per se 100% that you mean d'rabbanan over d'Oraisa. But at first glance, by the way, you read the Tosafos, it's mamash the peshat. You have to dig a little bit. The pashut is not that it's d'rabbanan; peshat was a chiddush. The translation of the word chmiru has to be chmiru that, of course, min haTorah, but that there's a special chomer, like by ... there's a chomer. What do you say? It's a machmir chumra, not a chumra. A chomer, not a chumra. That's what it means. The chmiru, that there's a certain requirement which you don't find everywhere, which is not beautiful in the reading of Tosafos. The more beautiful way to read the Tosafos is chmiru that's only d'rabbanan. Okay, now, so then we could go back. Clear, so when Rav Papa speaks, b'einon. Now we have to clarify b'einon, we need. Who's we? We need it because. We need it because it's de'oraisa. What does b'einon mean? And where do you know this from? Wouldn't it be nice that Rava tells me b'einon why we need it? Rava, we need it. And what did Abaye think, that we don't need it? And the answer is, I'm arguing with you where it comes from, and I hope one way you hold differently from where is. Where is the machlokes Abaye and Rava then? Gemara is trying to say b'einon, give me a drasha, give me a mekor. Then I know Abaye is arguing on something. Here I have Abaye and Rava. B'einon, Rava tells me you're completely off because it has to be, and I don't know why it has to be, but it has to be. Now let me tell you further. What's the shaylah? I mean, what do you think of this? Of course I'm listening. I mean, what do you think of this? Of course I'm listening. And it's telling me the shaylah. I know, but I'd rather not start with the mefarshim. I want to start with the Gemara. I want to read it. I'd like to know to read the Gemara. B'einon, we need. What do you mean, b'einon? We need. We, meaning me, Rava, meaning chachamim, the sukkah, that maybe it's both. The sukkah needs...

Who, who, what, what, who? I don't know. Let me just offer the—it's me, and I can come in today. That the word of chmiru maybe is because Abayei, Rava—who said we pasken with Rava over Abaye? And therefore it becomes the chmiru. I'll tell you even further, because it's according to the Rishonim that learn that we don't say it by sukkah. But you see Rava—Abaye, I'm sorry, Abaye said yes by sukkah. So the teretz is Rava, and we pasken like Rava, or maybe we're machmir like Rava. Maybe the chmiru that we find in the Rishonim is because what makes us think Abaye over Rava? Who says? Abaye came and said that we do say it. Rava comes along and says we don't say it, so maybe that's the chmiru. The chmiru is to follow Abaye over Rava. ... Therefore you should come and repeat over. Are we paskening Rava, or pshat we'll be machmir like Rava? The chumra, maybe. And then l'chatchilah, Rava is patur out of a chiyuv according to Abaye. Or if safek, maybe Abaye only—because he paskened backtrack. You have to know what the safek. Okay, now, I'm saying if you hold the safek means he was chozer, so it's not a chmiru that we pasken like Rava. Everybody agrees. Gemara is mashma everybody agrees with it. Okay. Another shaylah. When Rava says, b'hinon mechitzos hanikaros, dileket, you don't have it. Just say, b'hinon mechitzos hanikaros. Why do you have to repeat the same thing twice? You need mechitzos hanikaros. Dileket, you don't have it. Should be, savra Abaye l'meimar, amalei Rava, b'hinon mechitzos hanikaros. And you don't have it. I mean, that's what you're trying to bring out, right? Let me ask you a shaylah. Is mechitzos hanikaros and you don't have it a me'akev? Or the pshat is, if there's no mechitzos hanikaros, not that there's a chisaron; you don't have mechitzos. Is mechitzos hanikaros a me'akev? You're missing a condition. In order for this scenario to work out, you would need what? That it should also be mechitzos hanikaros. Or do you want to say, when you don't have mechitzos hanikaros, then you don't have it? Imagine a person goes, he brings a pot, just to give you a mashal, to show you what I'm talking—because I say love the shulchan, sometimes stuff to me, you don't know what I'm talking about. So I'll give you the pashut term. A person brings a pot of soup, right, that lacks certain ingredients. The soup is not soup. But if there's nothing there, an empty bowl, right, bowl. What's the pshat? It lacks something, or it's just not there? Is mechitzos hanikaros that it lacks, that it lacks the ingredients to make soup? Mahavdo, and here I mean mechitzes. What's sharis? It's not a mechitzah. In order to start, you have to have a mechitzah. Could be, Rabba's saying, ... you need mechitzah nikares. And it's upshat, yes, therefore the din is that you need mechitzah nikares. The leket has a chisaron; it just doesn't have mechitzah nikares. The leket. The leket is the taich. You need mechitzah nikares. You need mechitzah nikares. So the leket is, you don't have that condition of mechitzah nikares. He's not telling you, oh, by the way, you don't have anything; you need mechitzah nikares. What are you talking about? The din of mechitzah nikares — the leket, that din, it's a chisaron. Unless you learn that the leket goes on the mechitzah. In other words, it's not mechitzes hanikares, the leket, but rather mechitzah, which has to be nikares. The leket, you don't have, then you don't have the mechitzah. Hachas is a tenai of mechitzah nikares v'leket. No, I'm trying to say more. It was like this: even the taich, you don't have a mechitzah.

So then the word is the mechitza, ha'ikaris. The word mechitza. Or the taytsh is, there's a tnai that the mechitza has to be, ikaris, to be good, to be kosher. The lechi, you don't have a... you have a mechitza, you don't have a tnai. You're lacking the tnai. Just pointing out, Rav. Okay, now. So we've broken up... Well, I'm not even getting to what mechitza ha'ikaris is. I first want to know, does Rava come and say you're lacking something, or the word is, in order for it to be, it needs mechitza ha'ikaris; you don't have any. The second side is a tnai. The first tnai, no. The second side is that you have nothing. So then the word... first second. It's a chisaron, a chisaron in the tnai. Or the pshat is, it's not the thing; it's not mechitza, it's a chair. Keep saying mechitza, not mechitza. You want a pole, it's not mechitza. Okay. So Rava has to say back, if you need mechitza ha'ikaris, what are you talking about, I don't have? One pshat is there's a certain tnai. The lechi, you don't have the tnai. Lechi always means you don't have the shiur. Just that you need something. No, but you need a tnai; you don't have a tnai. Unless the word lechi goes back on the mechitza, not on the mechitza ha'ikaris, the rule. Mechitza, definition, what's a mechitza ha'ikaris? The lechi, you don't have a mechitza. I don't mean that mechitza mikares, that condition. Tonight, please. What's left is to explain what mechitza hanikares are, and B, why would we need them? There's no Rashi, and why would you need mechitza hanikares? Very strange. Even though we need it, why do you need it? So I understand in Rashi that it's self-understood. The mere fact that there is no Rashi, what Rashi is trying to say is, it's pashut that a mechitza can't be if you don't see it. You don't have to come on to a special... That itself is the reason. The ina mechitza nikares is also the reason. It's the halacha and the reason. Not a separate reason. While we'll see Rishonim do make it into a separate reason. We'll see in Rishonim there are reasons why a mechitza nikares is no good, she'eino nikares is no good. Let's begin with the Ritva. The Ritva, when he explains what is mechitzas hanikares, says the Ritva, ... Rebbi, פירוש מיירי, מחיצה הניכרת, ... ומירואי עמה. You need mechitza hanikares and nir'eh, that it's noticeable with it. What nikares is not enough. And the truth is, if you read the next line in the Ritva, he takke says that for Shabbos you also need... Machshein kein b'Shabbos. What? You don't need mechitzah nikaros? No. D'loi b'inan v'niros ima. What's ima? What's ima? Here's the thing. What is the ritva is, and what's wrong with just plain mechitzah nikaros? And by Shabbos it's a taich; it needs to play. Afilu in Shabbos, al vadai b'inan, afilu in Shabbos. Kol heicha d'nizkar d'al vadai b'inan, you zicher need it for Shabbos. You zicher need mechitzah nikaros for Shabbos, but it's not the same taich. Whatever. That's what the Ritva. Not the same. Mechitzes, you don't have to feel you're there. You do have to feel you're there. That's just a distinction, nireh d'var. Okay? Let me clarify. If the shaylah is a mechitzah, and the whole question is mechitzah nikaros for mechitzah, then the issue is mechitzah nikeres and not mechitzah nikeres. That's the whole shaylah, not more than that. You can't have imaginary walls; you have to have physical walls. Where does the niros ima come from?

Where is the l'chayim of miraisimah? What is he talking about? What is his meaning? I believe, and therefore because of this kas, I believe the pshat of miraisimah is you have to feel as part of the sukkah. It's not enough to feel that there's a wall there. And I put in this, and then I'll add why, and not only by the wall, only by the wall. The reason is, it's not enough just to karov. Karov means not imaginable. Imagination is more. It's more than just imagination. You need imagination and miraisimah with the sukkah, identifiable together with the structure of the sukkah. You can't come and tell me that as long as the ... doesn't have tangibility, it's just an imagination. Right. This one is not that. Every person, I don't have to explain why, because the wall is not finished. I can't have imagination. Imagination is more. Imagine a wall. There's a sense of wondering. Go right there. There's imagination. Now it's not talking anymore imagination. More than just that you can't have imagination. You can't have imaginary rules, but you also have to have that the rules are there plus miraisimah. That's the ... That is the ... Miraisimah together with the sukkah. That's the point. It has to be ... This makes it noticeable in the structure of the ... Not enough. The chisaron of mechitzah, of good optics, is not only that it's not ניצב. The richut is this situation, and it has to be the ... Why? The ... I believe it's because it's not enough just to say we can't have an imaginary wall, but it's within the sukkah, and therefore it has to be a ... of the sukkah. Let me show you further where I got this from. The Rambam comes along and tells me the reason why I need mechitzah. Not the ... it's because you need a ... That's the lashon of the Rambam. You need it. The ... any ... is not needed. Now I understand. It's not enough just to say noticeable or not noticeable. It has to be noticeable, and it is the ... of the sukkah. So the sukkah needs ... And this I want to tell you in ... I want you to pay close attention. What's the ... of a mechitzah she'eina ...? Is the ... and it's not there, and imagination needs therapy, or you can't have an ... of a mechitzah. Let's say imaginary walls, and it's there, but if it's there ... You can't lose there. It's not going to protect you from anything. You can have ... and you can have ... The fact is, there's ... Therefore, we can say that the ... is not so much a ... It's not a ... still in ... It's only ... Once you start saying the ... then you're trying to finish it. Okay. The ... ... and say the ... ...

Like a sukkah. Now what if you... You mean because either, if you have real walls, you can't move in a maximum wall, or it's an illusion. It's an illusion, either of sukkah between a mechitzah, which doesn't block out. You can have all the imaginary dinim in halachos and halachah l'Moshe miSinai that you don't have. Tell me something. If a person wants to create a wife, this din, this is such a wondrous guy. He's able to create a halachic ... What? ... The mechitzah that you created with all the dinim of halachah l'Moshe miSinai, at the end of the day it's not דין. You can't live there. The idea that the mechitzah isn't a good mechitzah, or we're going one step further, and I think that's what the ... is saying. It's not merely a ... It has to ... and ... that is part of the sukkah. Sukkah. In order to create a sukkah, it has to be such a mechitzah that it's ... that it's ... You have walls for the sukkah. Why? Okay, I'm still, I'm still. Don't mind agreeing with me what it says. I didn't do more. Believe me, I have a lot, a lot of ... I don't want to do it. I'd rather not argue. I'd rather ... I won't try to ... What do we mean? I'm explaining to you why we ... say maybe that explains the fact that you can't have imaginative ... because only a meshuggan has imaginative ... The legend in his own mind, if I can help that, right? Okay. So the Ramban is one step. The Ramban comes along and says it has to be not a self-understood concept. Now, because mechitza ... works. So why does it work? A ... is different because of ... Now what do we mean, ... or do we mean ...? The ... is mashma that it's not a mechitza d'kalacha. The ... about it, that after ... that it's ... something to do with the sukkah. Okay, now let's go one step. The Ramban has a kasha. He says, ... What do you say? There's no ... It's not ... But the emes part is good that there are ... because there is ... There shouldn't be ... and it is ... There is ... You say that. I say that. ... why there, why not? ... For some reason you thought not ... that it is. I don't know why. I don't know that. Okay, the price itself ... that it is. I don't know why it is, but it is. The Ran, I agree with the Chatzer. The Chatzer. But it's ... The ... says it's ... Chatzer ... The Ran says ... The ... says ... I'm not saying ... when it's not there. The ... says. The ... other than. Both clarify. One says that it is, and one says that I know it's not, but it's more than our ... You know that. That's called the ... ... You come into something good, then it is. Or you come and say it's a little more than what you don't have, that's not saying that it is. You didn't ... You have to say a little more.

Maybe a word. The chatir, I asked you. You need mechitzah on the car. You can't have a window. The person needs to keep ... You need a hat. Get a need bit of a hat. Gotta get the hat. You have the hat, the hat, the hat, right? ... that there's a ... when it's not ... Oh, now it's ... 100% ... This is what you need, or this is a ... I don't get it. I just feel about the Rambam. The Rambam comes along and says a little bit more. You don't have, right? So it's a chisaron. You don't have that chisaron. You need more notice of it. It's possible ... If outside you need a ... it's possible ... It's not called ... That's how I would say ... You should notice it. ... Even you need a ... you don't have it. Or the type, there's a chisaron when it's not ... So you don't have to keep that chisaron. So you need more ... It means there's something, so we're not going to ... Whenever something is needed, you have it. When something is a tool, you come and say, you don't have it. ... you don't have it. ... It doesn't have to be ... What's ...? ... There are one second. Two things. The two ... is ... Let me clarify the silence. I clarified the number two thing. The first thing we clarified is that a ... Then we clarified is an ... Or the ... is not. Because it should be ... This is ... Where is this ...? We don't have the ... ... This is ... only because it is. Why not? I can't ... because it is. Then more, ... the first thing. First of all, the thing, as long as you have the two of that ... ... What the ... is not about. There's a thing to have ... which are ... ... It's a wrong ... ... There's a thing to have ... ... That's the other way. If the ... car is, it's not because ... Like I explained to you in the ... you may have to ... It has nothing to do with the ... Like I tried to stick it in the ... It's not the ... that's flying the car. It's the good oxygen that's flying. In order to make good oxygen, that it should be, that's the beauty of ... in the ... If you know ... on the car, if you're speaking about ... you have to have good oxygen. If I'm telling you, if you don't get good oxygen, I'm telling you to ... something in the ...

You wanted to ... the ... about ... The ... knows for the ... and there's a problem if he says ... ... Apparently, ... ... says ... ... This is ... because the Rambam is learning that the ... is not in ... ... I don't think that ... He really said ... Again, he says the ... And the Rambam says that the problem is ... because the problem is not ... Habayahi lo shikah. ... Habayahi ken shikah. That's one question. That's ... Please one step further. Why? ... What? ... That's mashma in the Gemara, that he would have said good answer is not to the chisaron that the mesutzah ... How do you see that ... in the Gemara? The ... is a chisaron. Why should you wait in the Gemara? ... You don't have a sukkah. You see that the ... transfer as a chisaron in something. What is your concern? If good answer, if the problem is that you don't have the ... for something, you don't have a ... If it's a tenai that holds back the din, that impacts the din in the ... My ... is that ... it's if you want the ... not a tenai that's holding back the din, so that you don't have a sukkah. Understand this. It's not a shtus. The way of trying to live in the world, the way I was living, and therefore it led me to this conclusion that it's a good thing to do. This is called ... knowledge of the business. The way of trying ... a new concept, a whole new start. But it's all about ... It's all about ... and it's ... because the ... that we would have said ... it's not going to solve ... It says to me the ... that we ... that it's not ... If you learn the ... knowledge that, like the person, you don't ... the person, and it's different. And the person, the lesson means it's a condition, and you lack in this condition. The concern is that you don't have ... how to condition. Instead you're going to keep ... Just say, what do you feel like? No, it is good, but you don't have to be a ... Okay, no, that's not where the problem is. In order to say, that's where the ...

What's the lesson, like I told you. The lesson is that you don't have what gives me the right to say, ... That's if you haven't ... You don't have ... You don't have ... The lesson is, the lesson here is to defend. The lesson is if you don't have the conditions. The word the lesson always seems going back to what you just said. You want to say this, other ... say this. The ... like, after I'm telling you something ... You don't have a ... See, a ... is learning that it's ... They're saying you don't have ... I have a ... The ... one. I forget. The ... I have a ... opening. You listen to me. We have to ... right. Let's come and say this. ... relax. We're to have a ... What's the ...? ... says to me. ... certain ... says ... Shabbos ... ... Whether ... ... This is not good. For the zu yatza, the goodas. The case of the ... doesn't come onto goodas. I should status ... because. What does he say? You can't. I proved the ... I said this in writing when I was in ... So do the goodas, try to do the ... in order to complete the goodas. It says it clearly. It says it. It's not a ... This is a machlokes Rishonim. According to the Ran, the din of mechitzah kares is ... Look at it. ... like a ... The mechitzah ... is only for goodas. It says it clearly. You don't even have to go on to it. It says it clearly. That's it. Let him even decide. It makes him happy. It makes him ... Daniel, ... beautiful. ... by Shabbos, you're not coming onto goodas mechitzah. Therefore you don't have to talk about mechitzah ... There's nothing to talk about. Device. He says very pashut, because the whole din of mechitzah kares is only for goodas mechitzah. Therefore by Shabbos you don't need goodas mechitzah, because you don't need mechitzah. Literally, the goodas you have to go up. Finish itself is. You don't need to be chitzes to see them to make an oxic delivery at the moment. You hear it? You hear it? Now, what's there? I want to mean. Tosafos has a shaylah. ... The Gemara says ... That's the pshat when you make use of the next Gemara, the ... is al safek dagis good. Tosafos, what happens when the chitz is ...? It's an empty mechitzah, there's nothing there. The choser mechitzos is ... All the ... say. Tosafos woke up and said, All right. ...

Why? You're downstairs, and you know this upstairs is walled. But when you're in the sukkah, you don't know this is walled. Why is that good? ... You have to know that there's walls. ... You have to know that there's walls. If it's the condition to create a wall, so even if it's only b'bayis, then enough. But if it's משום דירה like the Ran says, if it's משום דירה like the Ran says, why would it be good? What do you have? What do you have? You're sitting in a sukkah, you don't see walls. What do you have? But downstairs, you see the walls. Unless maybe the pshat is most people live from the other side. They live from the downstairs maybe, because I know ... Most people live for the neighbors, meaning they live upstairs thinking what the guy downstairs is thinking about. So maybe that's the pshat. Here's downstairs, they know I have a house. Who cares if I don't have a house? Downstairs they think I have a house. Maybe that's the pshat. That's only if you're not רעוע. If you're רעוע, you know the pshat in the Tosafos is that since it's not about sukkah where you live, but mechitzah that it should be there, therefore b'bayis is good enough. Okay. How can you say what? Okay. I want to tie in that this Tosafos is a raya that it's דין in the mechitzah. That's what I want to tie in. It's not a sukkah, sukkah dehalacha, because then you would need it when you're in the sukkah. What is this? It's a mechitzah to create a mechitzah. Right. So therefore it's balstiyus nikar. Yeah. The omed is not nikar. Right. Now let's go one step. If you learn a pchaimdik side, you can say good asik only on mechitzos hanikaros. So to apply good asik is good asik. Why is it that in order to say good asik, you need mechitzos hanikaros? I want to say one of two things. If you learn good asik, there's a tzad that there's an imaginary wall that goes up, right? It could be there's a special tnai in that, that it has to be דין בפועל, and that's part of our halachah l'Moshe miSinai. But that's all part of the din in that. On the other, the tzad is good asik is every wall. It's a wall. I don't care how it goes. We never held of an imaginary wall. The way good asik works is the fact is wall. Once they're there, it loses. It's a wall, and it goes up. But stop that it goes. It's considered a wall. So therefore, if I didn't do this, you can't start with nothing. If the tnai of— of the Chassidic karis in order to say good afternoon. Pshat. In order for the good to start, it has to start with that. I don't really have to. Because since good afternoon is only the type, once there's a wall, there's a wall, so it doesn't have to be ... It never creates a wall. Good afternoon created a wall. Whoever said it created a wall? What are you talking about? It is the type that you could create imaginary walls, and then you have ... that there's a tnai, a stipulation that has to begin with the wall. It has to begin with the wall. Now why does it have to begin with the wall? And I'm not going to search such a ... halacha. And I'm not going to search, why would it have to begin with a wall? Where does that come from? Because if you're dreaming up the wall, so go ahead, make the dream. You know what they say: once a guy is ready to live in a fantasy himself, to fantasize about himself, making himself into a presence, and once you're anyway ... it has to be a little ... in order to fantasize, ...

Once you dream, dream completely. Once a guy dreams there's a ... to make himself a ... also for the second. ... Then he could dream he's a ... If you hear what I'm trying to bring out. As such, therefore we have to search what? ... No, no, no, no, no. Either that's ... that's the way it is. That's part of ... Or the taich is that there's such a halacha that once you have a rule, you have the rule. That's it. Like I told you, ... doesn't have to be all the way to the sky. You have to use your imagination. It goes one step further. ... makes it that it touches ... Let's clarify. If you learn the taich like what we're saying, that the ... imaginary goes up, then we could say, and it is like that. And if there is a chisaron then, then it has to be ... It's only ... I don't want ... It doesn't go up any more than ... It doesn't go up. What does it do? We look at it as if you have the rule. Back in ... is the machlokes. That's where, and that's where you see that the ... starts to expand into details about ... Ready? Here we go. Let's go. The Ran paskens that there's no din ... by sukkah. Says the Rif, because it didn't make so different by the din. Maybe he didn't have to bring that there is a ... or that there is not ... There's nothing. The Rif says—I'm sorry, the Ran says that the reason why the Rif does not bring out sukkah ... ignores the whole ... Says the Rif—sorry, says the Ran—that we don't pasken it by sukkah, so there's no need to bring it. There's no need to bring it. ... When certain ... like they want to have a good wall, says ... to make ... That's the ... Take. We don't say, we don't say. ... therefore means it alone, no point of ... Go ahead, yeah. ... Take. ... אלא ... אפילו ... ... וזהו דעת הרב ...

And therefore we don't. And that's correct, which means the ... even though it's ... don't bring, right? You're not ... We're not going to be machshir it with ... goodach. ... On the ... ... the ... ... the ... ... even though ... who might have thought, what the Ran says, I don't need it. I still think we need it. ... with the ... I still need it. ... You're right. It's not going to be machshir of that small sukkah, not going to be machshir that wall. But even once you have ... you still need goodach, in order to make it that it should be ... Let's try to see how this works. If you take a look, there's a Gemara in the ... ... It makes the walls up and down, and it says in the Gemara it's kasher. Which din is it kasher? ... It does not ... ... You know the Gemara still ... No. No matter, it's kasher. Tell me, what דין is it kasher? So the Rif says, ... No, you don't have ... That's the ... ... Once you have ... Who took the ... to go up? ... And he says, what do you mean? You need that the ... ... you just stay sure. ... according to the Rambam ... There's no ... ... So what do we need? People help with that. The argument is ... And would the דין of good object help me for that? Meaning, maybe we don't have ... Maybe we don't have it. If you don't have it, obviously you don't need it. And no more like the ... How about you need it? Because you need it, how does it work? And the Torah ... good object ... Now let's go to Rashi now. How does Rashi learn good object? No, how is going up? Let's try to ... Why doesn't Rashi goes up to the ...? Rashi's not going up to the ... It's only going ... The teacher is that Rashi tells us you don't need ... Why? ... Stop. Rashi says good object. If you held that an ... good object for the ... If it's ... the wall should touch, ... What's a ...? A ... was למעשה about ... So I told you, you don't pass ... like sugar, because you pass one ... If it's pointed, they choose two ... What do you need ... for? In order that the ... the wall should be touching. Does ... bring in that case, or does ... bring in ...? ... right? That's done just by two ... Because ... let's bring ... ... brings one ... ... brings two back ... Okay, now, comes that ... Once the machlokes that if the ... does the work. If you learn that the ... walls go up, and then the ... goes up to the ... And if you learn that it's not going to go up, ... we look as if you have the wall over there.

You know, everybody says that good actions going up to the sky. They say in the books, ... they say, ... also learns like that. Because the ... that is כאשר goes up is, but you don't even need it. You don't need it. You don't have to come out to good actions. So maybe if you would have to come out to good actions, then it would tackle work. Similarly, actions doesn't go up to the sky. Only goes up ten tefach, the ... and all the books that write good actions that goes only up to the sky. Some of ... not like ... not like ... not like ... Right ... not true. Stuck on the person ... Okay, now. Let me say. I want to say amazing ... Ready? So far everything I said was right on the money. Now let me tell you למה this, and like I always say, where I end, that's where everybody begins. I'm right to end, because I lived the money. I did my job. ... learned the ... I learned like that. ... words right on the money. One is ... To be that ... for me, nirei ima. The second din is the fact of mechitzah. If you want to say, ... no, they're not okay. The rat, the rat, the ... No, that's clear. That's clear, because he talks about dira. Dira cannot — not the name of sukkah; it means that you're in the wall that's protecting you, that you live within. Otherwise, you're just living in the street. That's not clear what he means. I'm telling you, you could say ... even if it's ... or it's ... or it's halachah ... Now, I said to you when I started off the shiur, like, ... Abaye l'meimar, Abaye holds to say, good ... But what's the l'meimar? Is the l'meimar coming to say, l'meimar that we apply the din of good asik, or some ... l'meimar that the mechitzah is a good asik mechitzah? What is the l'meimar? L'meimar is a katru with good asik, or is l'meimar pshat on it? The pshat is good asik mechitzah. That's pshat. ... What l'meimar? ... or some ... l'meimar, there is such a thing. It doesn't have to say good asik mechitzah. Because l'meimar is din that has to apply, or l'meimar is, I guess, ... l'meimar he holds. What is the chisaron? The factual thing. I asked you, is the fact that it's not nikar a chisaron in what? In the sukkah? The fact that it's not nikar is a chisaron in the mechitzah, or there's a din that you need mechitzah hanikar. Let's clarify again. I think that each one is telling the other. If you learn that you need sukkah, that you need mechitzah hanikar, so what's the problem if you don't have a mechitzah hanikar? Where's the problem? If it's in the shem sukkah, where's the problem? It's not a factual thing. It's a din that the mechitzah has to be mechitzah hanikar. So for the shem sukkah, it's not a mechitzah. Who? I understand. This, imagine, it won't be good. What's the problem? If you learn sukkah dika lavud, so then we have to say mechitzah nikeres is this. It's a din that you need such mechitzah that are nikar. If you learn that it's mitzad the mechitzah itself, then mechitzah nikeres is a tenai, a condition.

If you learn that ... good, then it becomes a makif. ... If it's a din, of course if it's a din, it's ... the name. But if it's a din that you need something, if it's a din that you have to take an extra, it's a makif and you don't have one, is that called a makif? Is that called a... That's like... I know a guy that said that he's ready to get married. There's only one problem: no money. Other than that, he's ready. So then, lechitzas hanikares. If you learn that it's a specific halacha, that the din, that the lechitzah of sukkah has to be certain lechitzah. So by not having it, it's not a chisaron; you don't have a sukkah. If you learn it's a din in the mechitzah, tonight, hilchos mechitzah said it has to be a certain way. If you learn it's a condition in order to make a good ohel, what do you mean by condition? Which means that you can't have a good ohel if you don't have what to start with. So then it's a me'akev in the good ohel of mechitzah. It's a me'akev in the application of good ohel. And that's the ... bigger. Rav ... help to say that there's a good ohel mechitzah. What did Rav come and tell him? Rav comes back and tells him, No, no. Rav says, Rav... Only though. The inyan of mechitzah tamikah. You need mechitzah tamikah. The inyan for lulav, for sukkah. The inyan for mechitzah. The inyan for good afternoon. Those are the three ways to learn. That's the ...