1)

(a)A Chasan and his retinue are Patur from ...

1. ... Tefilah - because l'Chatchilah, the entire Tefilah requires concentration (to know that one is standing before Hash-m), and due to the Simchah, they cannot concentrate properly.

2. ... Tefilin - because, due to the large consumption of wine, many of them are drunk and in a lighthearted mood, which is not conducive to the sanctity of Tefilin.

(b)He is nevertheless Chayav to recite the Shema - because it is only the first Pasuk which must have concentration.

(c)Rebbi Shilo exempts the Chasan himself, who cannot concentrate - even during the first Pasuk of the Shema, but obligates his retinue, who can.

(d)They are not Patur from all the Mitzvos - because these Tana'im do not hold of the principle 'ha'Osek ba'Mitzvah, Patur min ha'Mitzvah'.

2)

(a)Rebbi Chananya ben Akavya exempts Sofrim from all the Mitzvos, as well as 'Tagreihen (and Tagrei Tagreihen)' - the salesmen, who buy the goods from the Sofrim and sell them to the public.

(b)When he adds 've'Chol ha'Oskin bi'Meleches Shamayim' - he comes to add those who sell Techeiles for the Mitzvah of Tzitzis.

(c)Rebbi Chananya ben Akavya supports Rebbi Yosi ha'Gelili who holds - 'ha'Osek ba'Mitzvah, Patur min ha'Mitzvah'.

3)

(a)Travelers are Patur from Sukah - because of the Pasuk in Emor "ba'Sukos Teshvu ...", from which Chazal Darshen "Teshvu", 'k'Ein Taduru'. Consequently, just as during the year, one leaves one's house to travel, so too, is one entitled to do on Sukos.

(b)The Beraisa rules - that day travelers are exempt from Sukah by day; night travelers, by night, and people who are traveling day and night are Patur day and night.

(c)Sheluchei Mitzvah on the other hand - are Patur from Sukah both day and night, even though they are only traveling by day or by night.

(d)Rav Chisda and Rabah Rav Huna claimed that they slept - by the river-bank, and not in a Sukah, because they were on their way to perform the Mitzvah - of visiting the Resh Galusa.

4)

(a)The town guards are Patur under exactly the same circumstances as travelers. Guards of fields and orchards are Patur both by day and by night - provided they remain at their post twenty-four hours a day.

(b)Abaye learns this from the Pasuk in Emor "ba'Sukos Teshvu Shiv'as Yamim" - from which he Darshens "Teshvu", 'k'Ein Taduru'.

(c)According to Rava the reason is - because 'Pirtzah Kor'ah l'Ganav', meaning that the guard sitting in a Sukah at night-time will encourage would-be thieves to take advantage, and to steal fruit from areas that are not visible from the Sukah.

(d)The difference between the two reasons will manifest itself - there where he is only guarding a pile of fruit which is entirely visible from the Sukah, in which case he will be Chayav to put up a Sukah according to Rava, but not according to Abaye.

5)

(a)The Beraisa - exempts someone who has a headache, but is not dangerously ill from sitting in the Sukah.

(b)Rebbi Yosi Beribi (alias Rebbi Yosi ben Chalafta. Beribi is a term that is confined to the sharpest man in his generation) - once granted Raban Shimon ben Gamliel permission to sleep in the house because his eyes were hurting him.

(c)The Heter extended to his servants.

(d)When Rav Acha Bardela was once disturbed by a lot of flies, Rav permitted him to sleep in the house. When an unpleasant odor from the ground made sleeping in the Sukah uncomfortable - Rava instructed Rebbi Acha bar to leave the Sukah to go and sleep in the house.

6)

(a)Rava, we explain, follows his own reasoning. He taught the principle - 'ha'Mitzta'er (someone who is disturbed by unpleasant circumstances that emanate from the Sukah) Patur min ha'Sukah', which explains why the previous cases are Patur from Sukah.

(b)A Mitzta'er is not Patur from Sukah - there where he constructed it in a location where 'Tza'ar' is inevitable, in which case the Sukah will be Pasul.

(c)We extrapolate from the Mishnah 'Cholin u'Meshamsheihem Peturim min ha'Sukah' - that only sick people are Patur from Sukah, but not other 'Mitzta'arim' (a Kashya on Rava).

(d)And we answer that the Mishnah specifically mentions the Cholin - in order to include those who are looking after him, who are not Patur in the case of other Mitzta'arin.

7)

(a)Rav Yosef explains that 'Achilas Arai' (which is permitted outside the Sukah) means two or three k'Beitzim (the equivalent to two or three mouthsful). Abaye objects to that Shi'ur - on the grounds that sometimes it will suffice to satisfy him (so how can he possibly be Patur from Sukah?).

(b)He therefore gives the Shi'ur of Achilas Arai as much as a Talmid tastes (one mouthful) before going to the Beis-Hamedrash each morning - which is equivalent to up to one k'Beitzah (which does not satisfy a person).

(c)Abaye's source for this Shi'ur is - the Pasuk in Shemini "mi'Kol ha'Ochel Asher Ye'achel" (i.e. as much as what a person can swallow in one go, which Chazal assessed as a chicken's egg).

8)

(a)The Beraisa distinguishes between the obligation to eat in the Sukah, and the obligation to sleep there - by permitting eating Arai outside the Sukah, but forbidding sleeping Arai.

(b)Rav Ashi (see Hagahos ha'Bach) suggests that the reason for the stringency by sleeping is because one may come to extend one's sleep into a 'Shinas Keva'. Abaye objects to this explanation however - because if it were, why would the Beraisa permit sleeping Arai in Tefilin? Why would Chazal not forbid it in case one comes to extend it into a Shinas Keva?

(c)Rav Mesharshaya objects to Rav Yosef brei d'Rav Ilai, who establishes the latter Beraisa where the sleeper appointed someone to arouse him from his sleep before it turns into a 'Shinas Keva' - because the appointee would require a guard to ensure that he does not fall asleep.

9)

(a)Finally, Rabah bar bar Chanah quoting Rebbi Yochanan establishes the Beraisa where he placed his head between his legs - dispelling the fear that he might fall into a deep sleep.

(b)Rava disagrees. He is not worried about a person who takes a nap falling asleep, but argues that Sukah is different - inasmuch as there is no such thing as a Shinas Arai, since sometimes, a short sleep is as much as a person needs.

(c)Three Beraisos discuss whether one is permitted to sleep in Tefilin. The first permits sleeping a Shinas Arai in one's Tefilin, but not a Shinas Keva and the second permits even a Shinas Keva. Whereas the third Beraisa - forbids both.

10)

(a)To reconcile all three Beraisos, we establish the Beraisa which ...

1. ... permits sleeping a Shinas Arai in one's Tefilin, but not a Shinas Keva - when he is wearing them (and we are afraid that he will emit a smell).

2. ... permits even a Shinas Keva - when he covers them and places them beside his head (since the Torah was not given to angels (so he does the best thing he can).

3. ... forbids sleeping even a Shinas Arai - when he is holding them is his hands (and we are afraid that they may fall).

(b)The Shi'ur of Shinas Arai, according to Rami bar Yechezkel's Beraisa (and others) - is the time it takes to walk a hundred Amos (the equivalent of fifty-four seconds - assuming that it takes eighteen minutes to walk a Mil).

(c)According to Rebbi Yakov in the Beraisa - if someone who is sleeping in his Tefilin (a Shinas Keva, which Rebbi Yakov permits - Ritva) sees Keri - he must ...

1. ... remove them by the straps and ...

2. ...not by the Tefilin themselves.

(d)The Chachamim forbid sleeping a Shinas Keva in the first place.

11)

(a)According to Rebbi Yakov in the Beraisa - if someone who is sleeping in his Tefilin (a Shinas Keva, which Rebbi Yakov permits - Ritva) sees Keri - he must ...

1. ... remove them by the straps and ...

2. ...not by the Tefilin themselves.

(b)The Chachamim forbid sleeping a Shinas Keva in the first place.

12)

(a)Rav forbids sleeping during the day more than 'sixty breaths' (approximately half an hour), the amount of time that a horse sleeps - because of Bitul Torah.

(b)Rabah, Rav and Rebbi would all sleep a maximum of 'sixty breaths' during the day.

(c)Rebbi learned this from David ha'Melech, who would never sleep more than that - even at night-time.

(d)Rav Yosef once applied the Pasuk from Mishlei "Ad Masai Atzel Tishkav ... " to Abaye - when the latter slept the time it took to walk from Pumbedisa to Bei Kuvi - six Parsah (over seven hours! - see Rebbi Chananya Lipa Meizels).

13)

(a)Rebbi Nasan permits sleeping in one's Tefilin by day - provided one intended only to sleep (and not to be with one's wife).

(b)By night, he requires their removal, whether one intends sleeping...

1. ... a Shinas Keva or ...

2. ...a Shinas Arai.

(c)Rebbi Yosi argues with him, regarding young married men - whom he issues the same Din by day as Rebbi Nasan issues by night.

(d)We initially assume that Rebbi Yosi is talking about Keri, and that he is strict because thoughts that lead to Keri are common among youngsters - implying that a Ba'al Keri is forbidden to wear Tefilin.

(e)Abaye refutes this suggestion however - by ascribing his ruling to the fact that young men, being more impetuous are likely to end up with their wives (in which case, it is certainly forbidden to wear Tefilin).

14)

(a)If someone forgot and went to bed with his wife wearing his Tefilin - he may not touch them at all, neither the Tefilin themselves, nor the straps, until he has washed his hands (because hands tend to move around, and they probably touched the Tum'ah).

15)

(a)When they brought Rebbi Yochanan ben Zakai a cooked dish, and Raban Gamliel two dates and a bucket of water, both responded with - 'Take them up to the Sukah'.

(b)When they brought Rebbi Tzadok less than a k'Beitzah of food on Sukos - he held it in a cloth (without washing his hands) and ate it outside the Sukah without Benching over it.

(c)The three possible reasons that he might have done this (as we shall see shortly), were - 1. In order to eat it outside the Sukah,; 2. In order to avoid washing his hands before eating: 3. In order to avoid Benching after eating.

(d)Not Benching on less than a k'Beitzah - conformed with Rebbi Yehudah in Berachos.

(e)Even though he was not obligated to wash, he wrapped his hands in a cloth - for reasons of hygiene..

16)

(a)The problem with the story with Rebbi Yochanan ben Zakai and Raban Gamliel in our Mishnah is - instead of supporting the preceding ruling, it clashes with it (since the Tana has just exempted eating Arai outside the Sukah).

(b)We answer with the classical answer 'Chasuri Mechsera, v'Hachi ka'Tani'. To reconciles the story with the Mishnah, wse add - that someone who wants to be stringent, may do so, without worrying that perhaps it will considered 'Yuhara' (an act of pride, which should be avoided).

(c)Rav Yosef (earlier, who exempted even more than a k'Beitzah from Sukah) and Abaye (who exempted exactly a k'Beitzah) explains - that they specifically brought Rebbi Tzadok less than a k'Beitzah (not because of Sukah, but) in order to avoid washing his hands and Benching, as we explained.