BS”D
Suka 8b
Menachen Av 21, 5780. August 10, 2020
1- Having concluded the mathematical page of Suka we mentioned the suggestion repeated in the name of the GR”A or others regarding the number of Pi. π.
See here. And here. Interesting stuff.
הגאון מוילנא מסביר שרמז ליחס בין הקבוע פאי ובין המספר 3 המובא בפסוק – יחס השווה בקירוב למספר 1.0472 (1.0472=3:3.14), נרמז בקרי וכתיב של המילה וקוה שנכתבת וקוה ונקראת וקו, אם נבדוק את היחס בין הגימטריה של המילה קוה (111) למילה קו (106) נקבל שוב את המספר 1.0472 בקירוב, הדבר הנרמז כאן הוא שעל אף שלמעשה היה ראוי לכתוב את המספר המלא של הקבוע פאי, לצורך נוחות הקריאה נכתב רק העיגול של המספר.
2- We jumped ahead a bit to 9a to get an understanding of the parameters that create a Kosher Sukkah.
Firstly, there is the Machlokes between Beis Shamai and Beis Hillel if the construction of a Sukkah needs to be לשמה. According to Beis Shamai a focused attempt needs to be present when building a Sukkah. If this מחשבה is not present, the Sukkah is invalid for use.
Conversely, Beis Hillel’s opinion is that no intent is needed. So if one buy a house from a non-Jew and he finds a gazebo that has walls and is covered with branches -סכך – it is good for Suka use. The הלכה is like Beis Hillel.
3- The Yerushalmi quoted by Tosfos. Despite Beis Hillel stating that the building of the Sukkah does not require לשמה, nevertheless ones need some ‘input’ a חידוש to Kosherize such a Sukkah. Such as rearranging a bit of the Schach. Such is indeed the Halachah. See here.
See מגן אברהם and ט”ז there that discuss other topics we touched upon; if this Chiddush need to be in the walls in addition to the סכך and more.
Potters Hut
4- We reverted back to 8b where the Gemara discusses a hut that leads into another hut. The topic is regarding a person that lives in a Kosher Sukkah all year if he can use this structure on Sukkos.
Why not? It’s not ‘noticeable’ that his sitting there is for the Yom Tov of Sukos. מינכרא מילתא.
5- These two huts, the inner one and the outside one are labeled in our Gemara as פנימיות וחיצוניות. It’s a good trivia question for בחורים as to where in Sha”s do we find these expressions from Chassidus mentioned in Sha”s.
[In a previous Shiur we asked as to where the words עשר ספירות are mentioned in the Alter Rebbe’s Shulchan Aruch].
6- Being that the Shiur took place on the 21st of Av, we mentioned an interesting observation of Reb Levik on Tanya chapter 37. See here #22.
Though it is indeed a great descent, a veritable exile for the soul;
כי גם שיהיה צדיק גמור, עובד ה׳ ביראה ואהבה רבה בתענוגים
for even if it become, in this world, a perfect tzaddik, serving G‑d with fear and abundant love of delights,
לא יגיע למעלות דביקותו בה׳ בדחילו ורחימו בטרם ירידתו לעולם הזה החומרי, לא מינה ולא מקצתה
it will not attain to the quality of its attachment to G‑d with fear and love that the soul experienced prior to its descent into this corporeal world, nor even [to] a fraction of [its earlier fear and love].
ואין ערך ודמיון ביניהם כלל, כנודע לכל משכיל, שהגוף אינו יכול לסבול כו׳
In fact, there is no comparison or similarity whatever between them — between the love and fear of G‑d experienced by a soul on earth, and that of the soul above; [for] as is obvious to every intelligent man, the body could not bear etc. a love and fear of such intensity as the soul experienced above, in the spiritual realms.
Reb Levik explains the change of languages the Alter Rebbe uses to describe the difference between the אהבה ויראה of a living Tzadik and the דחילו ורחימו of this same Tzadik prior to him being born.
The Alter Rebbe begins with לשון הקודש – אהבה ויראה, and concludes with דחילו ורחימו which is Aramaic.
In short – Aramaic is translating the Hebrew. So in a sense the לשון קודש is the פנימיות. The Aramaic is חיצוניות.
So the Alter Rebbe is saying that even the best a living Tzadik can attain, the highest level of love and fear בפנימיות is less than the love and fear that he had prior to being born. Less even that the חיצוניות level of his love and fear before descending to this world.