עור דג כסכך? האם סוכת עורו של לווייתן תהיה כשרה?

00:00 A good mood. Uh, before I start, I just wanted to dedicate this shiur leil ma- nishmas, an uncle of mine, Rabbi Shaya Shalom Ben Rabbi Meshulem, passed away as I was preparing this shiur today. The Gemara in Baba Basra daf ain hey amud alef brings, "Amar Rabbi Yechanan, asah Hakadosh Baruch Hu la'asos sukkah la'tzadikim me'eir shel viyasen." That when Mashiach is gonna come, Hashem is gonna make a sukkah for the tzadikim out of the skin of the leviyasen. And the Gemara goes on to say that there's different levels depending on how much tzukus the person has, that's how much is gonna be made out of the eer leviyasen. If he's ma- fully zecher, he's gonna have a full sukkah made out of the eer, out of the skin of the leviyasen. If he's, uh, slightly less zecher, so he'll have sort of on, uh, a covering on his head out of the eer of the leviyasen. A little bit less, so then he'll have some sort of necklace made out of the eer of the leviyasen, out of the skin of the leviyasen. And a little less, it'll just be a kamea, just like a amulet made out of the eer leviyasen. And the rest of the leftover skin of the leviyasen, Hashem is gonna use, is gonna cover over the walls of Yerushalayim, and it's, it's, and it's gonna-- the light is gonna radiate all over. In the Midrash, in the Alkas Shamayni, it actually connects this sukkah to sukkas. The Ma- the Alkas

01:24 Shamayni, uh, Remez Taf Resht Lamed Gimel brings that whoever, "Kol mishamkai mitzvah sukkah baolam haze," whoever's gonna properly do the mitzvah of sukkah in this world, "Hakadosh Baruch Hu meshivereh be sukkas shel leviyasen al hakal olave." Hashem's gonna sit him down, he's gonna sit in a sukkah when Mashiach comes. Based on this, we find a minhag, even though it's not our minhag, but the rabbi does discuss this minhag, it's a minhag brought in the Rama, that when you leave the sukkah, people have the minhag of saying, "Yehi ratzon sheniskadele shebe sukkah shel leviyasen." And this yehi ratzon is when? The last day of Sukkot. Other people have a slightly different, uh, nusach, and most people actually have the, a slightly different nusach, not like the, uh, Rama. They say, "Yehi ratzon b'ufneha uvinu shel shana ha'ba' shetiskadele shebe shana haba' be sukkah sukum eer shel viyasen," and the marker for this geirsa is in the Smak, uh, the, the Hagot Rabbenu Peretz, was one of the Ba'alei Toisfes on the Smak, um, eh, um, who brings this nusach of the yehi ratzon. As we're gonna see, it's not just the different words, but it has a very different takehem. So we have to understand what is this sukkah that's gonna be made out of the eer leviyasen. Is this a, is this a kosher sukkah? How is it a kosher sukkah? We all know that a sukkah made out of skin is not seemingly kosher. A sukkah has to be made out of something that

02:55 grows in the cou- ground and is not mekabel tumah, and, uh, skin of leviyasen l'chatchila doesn't grow from the ground. So how c- how could it be kosher? And in, in, in fact, we find that in the Sefer Bekurei Yaakov from Rabbi Yaakov Eltinger, who's, uh, who's also is more famous for his other Sefer, the Arukh LaNer. Um, he lived in the 19th century, uh, born 1798, passed away 1871. So he has a p- he has a Sefer Bekurei Yaakov on Hilchot Sukka. So over there, he taka asks about this, that every-- that many in all the siddurim, it has the yehi ratzon as we brought, uh, from Rabbenu Peretz, that we should be zecher be sukkah sukum eer shel leviyasen, and he asks, seemingly, that's not the right-- that's, that's, that's not the proper-- that's not a proper geirsa, we shouldn't be saying that because that implies that the sukkah is made out of the skin of the, of the leviyasen, which is, which is not kosher. And also s-some people say that you're saying l'shana haba'a, you're implying that the next year, meaning s- that it has to do with Sukkot itself, you're gonna be sitting in this sukkah of the eer leviyasen, but it's not true, it's not gonna be a kosher sukkah. And therefore, it's more proper to say, like the Rama says, that "leishiv be sukkah shel leviyasen," which means that you're gonna be in s-s-- you could explain it that it means it's gonna be a kosher sukkah, and

04:27 you're gonna eat from the su-sukkah of the leviyasen. However... So that's what he holds, but however, he mentions also the Maharsha. The Maharsha on this Gemara actually learns that this is talking about it's gonna be a kosher sukkah. It's gonna be-- in other words, since you did the mitzvah of sukkah properly, someone who did the mitzvah of sukkah lishmah, so you're gonna make for him a sukkah which is in the mitzvah sukkah lishmah, which is gonna be made out of the eer leviyasen. And so he doesn't like what the Maharsha says, that's why he says you shou- you should say it differently. Nevertheless, we have the Maharsha who says, "No, it's gonna be a kosher sukkah." And the question is, how exactly is this sukkah made from the eer leviyasen supposed to be a kosher sukkah? Now, I will say that some people say, wanna answer, that it's talking about, we might get to this later, uh, not, not the gag-- not the, not the ceiling, not the roof of the sukkah, but only the walls are gonna be made out of the eer leviyasen. But as we just brought from the Gemara, be'pashat, the Gemara says, mentions the sukkah means the-- includes the roof also. Uh, so it's, it's, it's hard to say that it just means the, the walls. You have to say the sukkah, regardless of what-- how the sukkah is kosher, you have to say sukkah over here includes the walls, they're also part of the sukkah. Nevertheless, the Maharsha says

05:49 that this sukkah is gonna be a kosher sukkah. So we have to understand how is this able to be a kosher sukkah according to the Maharsha. So first of all, we find In the Mishnah, in Sukkah, the Mishnah in Sukkah says, right? It says, "If you put, if you have climbing plants, uh, vines growing on top of the sukkah, but they're still attached to the ground, so the sukkah is not kosher. Uh, but if you want to make it kosher, you have to, right, you have to snip it. If you cut it, so then it's kosher." And then the, then it finishes off the Mishnah, anything that's and it's not, doesn't grow from the ground, you can't use it for. and anything that's not and it also grows from the ground, you could use for, for. And therefore, as we said, based on this Mishnah, this is the marker of the halakha, that we wouldn't be able to use the lulav. Now, the truth is, the Rebbe, as we're gonna s- see soon, the Rebbe actually learns that this is not talking about a, it's not gonna be a kosher sukkah. When we say sukkah, it's like we find in many places in, in, in Tenach, the word sukkah doesn't necessarily mean a kosher sukkah. The word sukkah can mean just a, a dwelling, a, a, a shelter. And therefore, over here too, it could mean a dwelling or a shelter. I, I wanted to get that out of the way just be-

07:39 before people start asking based on the other but we s- nevertheless, we a, we still first have to understand according to those that say it is a kosher sukkah, how is that possible? And also, why wouldn't the Rebbe learn like those that are, we're gonna see soon, have different explanations of how this can be a kosher sukkah. So we just brought from the Mishnah that if... that, right, that anything's and it's not , uh, you can't use for sukkah. if it's not and it grows from the ground, then you can use from su-- from, for the sukkah. We find, however, in the Itur, and this is also brought in the, in the, in the Meiri, he has a different than this Mishnah. The Itur's in the Mishnah is . Something that's not and doesn't grow from the ground, you could use sukkah, you could use for. something that is and it grows from the ground, you can't use for, you can't use it for. but he says something that is not right? We have to look closely what he says right in the beginning, the, the that he has in the, in the end of the Mishnah. He says, something that's not and it's also not it doesn't grow from the ground. Nevertheless, you could use it for . What's something that's not but it doesn't grow from the ground? So that would be skin, animal skin. Animal skin, as long as it wasn't, you, you didn't, you weren't, you didn't tan

09:33 it, you didn't, you didn't, you didn't work the skin. It's just raw hide. Uh, so then it's something that's not and it doesn't, it doesn't grow from the ground and therefore, according to the he brings that you would be able to, you are allowed to use it for . I, we find in the Gemara, in the Gemara we find there's a discussion about how, about how do we know that it's, it's something they use for has to be something that's not and it doesn't grow from the ground, right? So there's, there's a in the Gemara, where do we-- the Gemara in Sukkah where do we learn this out from? So first of all, we find there's a of, in general, where, what's the concept of a sukkah? It, was it, uh, the sukkahs that we have, we sit in a sukkah on Sukkah. Is it the according to Rabbi Eliezer, we have, it's, it's in remembrance for the that Hashem made, so it's for the, for the clouds. And Rabbi Akiva says, "It's sukkahs, Hashem made booths, literally made booths, uh, temporary shelters." Um, and, and therefore, and that's, that's, that's, that's what we celebrate sukkahs for, what Hashem made for us, these shelters in, in the, in the midbar. So the Gemara says, "According to the one that holds that, that it has to do, that the sukkahs have to do with the ." So, so okay, we can understand that it has to be the, something that comes from the ground and it's

11:09 not just like the, the, the clouds come, something that comes from the ground, and it's something not that's where we learn out from. But Rabbi Akiva, that says, "Sukkahs ," where do we learn out that, that it has to be something that's not and it also that it's something that grows from the ground. So the Gemara goes on and says, when Rabbi came from, from he says, you should make for you a so we see uses the language of and so it's connected to the word so what is something that's not and it grows from the ground. So too, a sukkah, it's something that's not and it grows from the ground. So the Gemara asks right away, "If so, you could say what the is, it could be, is in an animal, so the so- same thing too, a, a sukkah could be from an animal." The Gemara continues and says that when, when Rav came, so therefore when Rav said-- came, so Rav said that we learn it says, So we learn now from that's what the custom, our custom at Aber. So it's talking about the sales, the leftovers from the thresh, from the thresher, the, the, the from the, the leftovers from your, from your threshing and from your vineyards, from wine press. That's what you can use. In other words, it has to be something that grows from the ground. And therefore, it can't be something that was alive. It can't be a, an animal. So the question is: how does

12:55 this fit in with what we just said before, that in the Mishnah we learn out that seemingly it could be from an animal, that it could be from the skin of an animal? So the Itur, so the Itur learns out, to keep it short, the Itur learns that they're not arguing, that Rav and Rav Dimi are not arguing. These are two different answers about how and what the sukkah's roof can be made out of. And therefore, there's an opinion that you could make it out of something that is not mekabel tumah, and it doesn't grow from the ground. However, the Meiri, uh, who, who does bring this Gersa, he brings this Gersa in, in the Mishnah, he nevertheless says that no, Rav Dimi-- In other words, we ask the question in the Gemara, and then came Rav D-- came Rav, and he argues with Rav Dimi. And therefore, the, the maskana of the Gemara is that no, it has to be something that grows from the ground. But the bottom line is that we do find an opinion, the Itur, that holds that it could be that you could use the skin of something that grows, that grows, that-- of something that doesn't grow from the ground as long as it's not mekabel tumah. Now, some people understand the Meiri, uh, and this whole-- and the, and the Itur, um, that they're saying that it could be from an animal that grows, that from a-- from-- you could use the skin of an animal. As

14:29 you can see in, in, in, in Rabbi Galitzki's Sefer, uh, Yemei HaShech Ba'alacha volume, volume two, this is how he understood it, but I, I think that you don't have to understand it that way. Um, he understands it that-- Well, what are we saying over here? That it's in, in Yemei HaShech Ba'alacha, So he understands it that the Gemara is saying, and, and that's what the Meiri is saying, um, that it ha- that-- 'cause we find the Meiri, the Meiri makes a difference between something geduley eretz and geduley min ha'karka. And he says that, uh, y- you have to have two things. That it's geduley-- that there's a difference. Uh, geduley-- Y- while you can have an animal, can be geduley min ha'karka, an animal eats from the ground, so it's geduley karka. It, it, it grows from the ground, but it's not geduley eretz. It doesn't, it doesn't grow from the ground. It eats from things from the ground. So he understands it that the maskana of the Gemara is, the words-- the Gemara is saying that it has to be, that it can't be geduley karka, it has to be geduley eretz. And the Itur is learning that no, that balecha'im would be considered geduley karka because they grow from the ground, but that would still leave us with a question of the leviosan. The leviosan is, is, is, is, is not considered-- Normally, we don't consider fish to be like the balecha because the fish don't eat from the ground. They're in

15:59 the water. And but nevertheless, to answer that, we find that, that the, the Rambam, the, um, the, the, the Rambam actually brings, uh, the, the, the Maaraponym on Yerushalmi brings and the Rambam, pe- ma- in, in Halachot Maise Sheini, Perek Aleph, Halacha Gimel, that fish are included in the things that you can buy with the money of Maiser because he considers fish as geduley karka. So the bottom line is, that comes out from all of this, that we would have-- there is an opinion seemingly, uh, from-- in Rishonim, that you would be able to use the ur of the leviosan as the schach for a kosher sukkah. And that's seemingly what the Marshal would be going like, like these opinions that hold that there's a way to do it. Nevertheless, as we said, the Rebbe does not hold like this. The Rebbe holds that the sukkah is not gonna be a, a, a kosher sukkah. The Rebbe says this a number of places. He says this in, in Nesimus, uh, Cheveres Din He. He also says it in, in, in Esicha. Um, and the pashas there, the reason why the Rebbe says that is because the halacha is like, as we all know, that-- and almost all Rishonim and, uh, learn like that, even the Gersa of the, of the Mishnah is like that. And, and furthermore, um, the Meiri actually brings a Yerushalmi that seemingly says clearly like that, although that Yerushalmi, we do not have that-- we don't have it in our Yerushalmi,

17:39 but in-- the Meiri's has in the Yerushalmi that says that you can't have, um, that Eretz Eino Avodam, that you can't have, in other words, it says clearly that you can't have a sukkah made out of unworked, uh, hides. So the pashat is the halacha is like that, and therefore, uh, the Rebbe learns, for example, in, in Nesimus Cheveres Din He, says it's ur leviosan, it's pasul ha'sukkah. Why? 'Cause you need-- this has to be something that's geduley min ha'aretz, even though it's not mekabel tumah. And then the Rebbe in, in, in Toras Menachem, uh, um, Taf Shin Nun Um, page 145, he actually-- the Rebbe says actually it's gonna come out if the Moshiach's gonna come on Sukkot, so we're gonna have to bounce, we're gonna have to go from the sukkah of the Livyasan to the kosher sukkah, go back and forth. Why? Because the sukkah is not-- of Livyasan is not a kosher, is not a kosher sukkah. However, having said that, we find that there's seemingly other ways and other ways of explaining this, um, the, the sukkah of how to make the sukkah of the Livyasan. And seemingly, we have to understand why the Rebbe doesn't learn like those ways and why are we forced to say that it's gonna be a possible sukkah. And it's also interesting to see how-- what, what the other shitas are about the sukkah made from the Livyasan. So we find in the, in the Sefer HaDrush Va'Iyun, uh, he brings from, uh, he

19:14 brings what his, his grandfather, his grandfather was the Beis Yitzchak. Uh, the Drush Va'Iyun is a Sefer written by Rabbi Aaron Levin, who was, uh, he got killed in the, in the, in the Holocaust. Um, so first he brings the answer that we-- from, from his grandfather, the Beis Yitzchak, uh, this is more famous, um, Yitzchak Yehuda Shmalekes. Um, he brings what we mentioned earlier that tries to answer that it's the, the, the Ari Livyasan means the walls of the sukkah, but not the roof of the sukkah. But as we explained, this is seemingly is clearly in the Gemara that it's, it's talking about the roof itself. And therefore, he brings another answer. We find in the, in the, in the Midrash, is a famous Midrash that we all know that when, when, when, when Hashem's gonna make this seudah of the Livyasan, so, right, there's gonna be a fight, there's gonna be a joust between the Livyasan and the Sher Habar. And it says that, right, the Livyasan is gonna shecht the Sher Habar, and, uh, and the, the Sher Habar is gonna kill the, is gonna k-kill the Livyasan. And the question that everybody asks, how is the Livyasan able to shecht the Sher Habar? It's not a kosher shchitah. And, and so right, so the Midrash says, "tereich hadasham ititaitze." Uh, it's gonna be a chiddush Torah. What's the chiddush Torah? That it's gonna be-- it-- that's how it's gonna be allowed to happen. Uh, in other words, so he-- in other

20:50 words, Hashem is gonna be mechadesh the din, that is you're allowed to shecht with the, with the fins of the fish. So he says based on that, if we find by the seudah Livyasan this din is gonna change, so if so, we can say over here also by the sukkah, the din of the sukkah about the, the h- if you could use the roof for, for skach, so that too could be tereich hadasham ititaitze, that you're allowed to cover the sukkah with skach, and you'll be able to yotzer. Now, we find that the... So, so he answers that, but he says he doesn't know exactly how does this work with the, the yugem l'ikrim, that the, the tereich is not gonna change, and so on and so forth. However, we find in, in the famous quote just from the, from the Rebbe, "Tereich hadasham ititaitze," uh, from So the, the Rebbe explains that the heter that the, the Sher Habar is gonna be, is gonna be shechted by the Livyasan, um, um, so some people wanna say there's gonna be a rasha, right? There's gonna be a te-- like we find throughout the ages, the rasha, the Yochanan say rasha. But the Rebbe says that's-- for, for rasha, you don't need chad-- tereich hadasham ititaitze, there's gonna be a new chiddush din. Te-a rasha, so it's a rasha. We know that it's not a new din that you can have a rasha. So what does it have to be? It has to-- you have to

22:22 say that the din of shchitah, we're gonna see how the dinim of shchitah never applied to this type of shchitah. So based on this, we could say that, uh, Hashem is gonna be megale how a chiddush din on the skach of the sukkah, how it could be from gedolei karka, that how could we-- how could it be, how it-- how it could include the ear of the Livyasan. In other words, halachot chilah wasn't included in this, in this, on th-- in this, in this din. Alternatively, some explain, uh, some try to answer that if you look at the one who says this thing, that Hashem's gonna make the sukkah out of the ear of the Livyasan, so it says it's Rabbi Yechanan. Rabbi Yechanan is the one who says it. Now, we find that Rabbi Yechanan is the one that holds that mitzvot b'teil latzlave, which is deserving its own shiur, what exactly it means that mitzvahs are gonna be batul, nullified when Moshiach comes. But be as it may be, Rabbi Yechanan is the one who says mitzvot b'teil latzlave, and he's the one who says that the sukkahs can be made out of the ear of Livyasan. So it-- everything fits. The problem with this is, as, as, as, as, as, uh, the problem with, is, is with saying that, um, as, as the Rebbe points out in, uh, in that, in that quote, is, um, that w-we-- if we have-- there's, there's a whole-- if there's a-- the mitzvot b'teil-- this, this,

24:04 the, the, the seudah of the ear of Livyasan, if we're having a whole discussion of how is it permitted for the Livyasan to shecht the Sher Habar, that must mean that this seudah is gonna take place before mitzvot b'teil latzlave. Once mitzvot b'teil latzlave, I don't have to have a whole discussion of how it is mutar, how is it permitted for the-- how is it a kosher shchitah by the Livyasan shachting the Sher Habar. Mitzvot b'teil latzlave, and finished. But if we have, if we have a Midrash that's, has to discuss how it's gonna be possible, that means that it's not-- that's not when the seudah's gonna be. So the seudah's gonna be earlier. So therefore, we can't say this is-- it's gonna be at a time when it's gonna be totally nullified. And additionally, I would say that the Rebbe wouldn't want-- doesn't wanna learn that we're gonna have a tereich hadasham ititaitze to say that, that that's how the per-- how the Livyasan shachting the Sher Habar is gonna be permitted, is itself a big chiddush. And that's why the Midrash actually s-calls it a chiddush. Uh, so to say that that's gonna be on another din by, the, the roof, the schach of the sukkah, so then that has so- something that has to be s- be said in something in the Midrash. The Midrash doesn't say it. It's, it's a, it's a, it's a very big chidish to say that we're gonna have a, a new din if we could just

25:30 with, um-- we could just say that there's no reason, nothing forcing us to say that the sukkah is gonna be a kosher sukkah. So therefore, we could just say that it's, that's what the rabbi learns, it's gonna be a partial sukkah, um, just like any other, uh, booth is called a sukkah in the Torah. And if the rabbi doesn't wanna learn like that, being that it's a chidish then to say that it's, that they were gonna have is a chidish itself that the Midrash says about one thing about leviasan, but to say it's about the, about, about the sukkah is, is, is a chidish. However, we find there's, there's other reasons why seemingly, um, the order of the leviasan would be kosher for a sukkah. Um, we find in, in, in, in, in, in, in, in the Sefer Carbon Shmol, in the, in the, in the Psicha. In the Sefer Carbon Shmol from, uh, Ram Shmol, uh, uh, uh, Zilbershtein. So he brings in his psicha, so he brings, and this is actually brought in other, in other svara as well, that we find that when Mashiach's gonna come, so it's, it's also related to sukkahs, that Hashem's gonna make the sun very, very, very hot, right? The Yidden are gonna sit in the sukkah, and Hashem's gonna make it very, very hot. And the nations of the world are gonna not gonna wanna sit in the sukkah, but the Yidden are gonna stay in the, in the sukkah, meaning that they're gonna be able

27:09 to stay in the sukkah, and they, they explain that the-- there's, there's gonna be a big heat. It's gonna be very hot then by, by, by when Mashiach comes. At, at-- this is at the time of the Sod of leviasan. So since it's gonna be very hot, Hashem is gonna spread out this, the skin of the leviasan to cool, to, to cool the, the-- that it shouldn't be so hot. Now we find a din in Shulchan Aruch, it's in Tafresh Chavtes, uh, Sif Yutes, which is actually the first sif in the Alter Rebbe on Hilchas Sukkah that we don't have. That we have the Alter Rebbe on, on, on Sif Yutres in, in the, in the Mechaber Shulchan Aruch. So we have the equivalent in the Alter Rebbe Shulchan Aruch, but this, this sif, Si-Sif Yutes, we actually don't have of the Alter Rebbe. We only have it in the, in the, in the Mechaber. It's the first one that we don't have. This is the last sif of that siman, and we don't have it in Alter Rebbe. So it says over there, if you spread out a covering because of the s- sun so, right? So if you cover-- or for the sun or for the things that shouldn't fall down, um, that the leaves shouldn't fall down into, into, into the, into, onto your table, so it's, it's passul, right? 'Cause it has to be tzelasim rubim chamasa. You have to have the covering of schach in order for it to be

28:37 kosher. But the halacha goes on, if you covered it, it's, it's only for the niceness. Um, so, so then it's, it's, it's... So then, so then it is kosher if you have that covering is there not, not as a, to, to shelter you, but just for niceness. So then it is kosher. And it goes on, and you see the Taz over there explains it also that if it's because of this, if you have the covering because of the sun, um, in other words, you have kosher schach, it's tzelasim rubim chamasa, and you put a covering because of the sun, but not because you're scared that the sun is gonna dry out the schach and gonna make the schach passul, because then the covering itself is also sort of making sure that it's gonna be tzelasim rubim chamasa. No. You have it there to protect you. You have enough shade, and you're not worried that the, the, the s- the schach is gonna get passul. But nevertheless, you wanna have a covering because of it's too, just too much heat, too much sun that's, that's shining right on you, and you cover it with a, a covering, it's kosher. So based on this, he wants to say that the same thing would be the leviasan, the ear of leviasan's gonna be very hot. It's taka might be, and it's gonna be, you know, very, very bright sun. So ain hakanaami, you're gonna have tzelasim rubim chamasa from kosher schach. But nevertheless, if you spread the ear

30:12 of the leviasan on top of it, seemingly it should be kosher, and that's what it means that you're gonna spread that, that, that you could have a kosher sukkah made out of the ear, made out of the skin of the leviasan. That's what he wants to, wants to, to answer based on this, on this, um, this Taz and, and, and, and, and the Mechaber. However, seemingly, um, papash just one of the reasons why we would n- the, the wouldn't wanna answer this answer is because it's, it's true maybe that the ear of the leviasan serves this purpose of, of, of protection maybe of the sun, but we know that if that's not the only reason why we have-- why you're gonna sit in the sukkah the ear of leviasan. The ear of leviasan It corresponds to Makifim, uh, and, and so on, which we'll get to maybe in a second. So i-i-in other words, it's-- if it was just about protection of the sun, why do you need the eretz livyasan? You can make it of anything else. In other words, there's many other things, the milas, advantages, and reasons why we use the eretz livyasan. Um, and not only that, it's brought in the Midrash that it protects from the, from the am ha'aretz and so on. So it's not-- we, we can't-- it's not really only there to protect from the sun. You have it other-- for other reasons, and you want it on top of you for other reasons. It corresponds to

31:40 Makifim and so on. So if you have it there for other reasons, not just for, for niceness and not just for, for the sun, you have it for other reasons, so seemingly you would not be able to use it as a covering over the sukkah and it should still be a kosher sukkah. So he however-- however, he goes on and he brings, he brings an-an-another answer. The-- another interesting answer he brings, that is we find that in, in the, in, in the Midrash, it says ha-- in the Mid-Midrash Bereishit, uh, Parasha Yitbeis, Yitaleif, it says, "Hakol min ha'ofer," everything was created from... Right? Hashem created everything from the offer. So he says there's a difference between livyasan and all the other creations. All the other creations that we have now are not original creations from Maaseh Bereishit. Hashem created animals, and then the animals had kids, and kids and kids, right? The animals died, and then had... And so on and so forth. So whatever we have is not from min ha'ofer that was originally created. It's something that came from something that came from something. However, the livyasan, the livyasan we know is the original, it's an original creation. It's not, it wasn't, it's not, it's not a child from a child from a child. It's the livyasan. It was created by Maaseh, Maaseh Bereishit, and it was put away for, for the tzadikim. One, one is still alive, one is put away for the tzadikim. So therefore, it's still something min ha'ofer. So

33:23 if it's still something min ha'ofer, you could say we have this milah that is something gedulek offer, gedulek karka, something that came from the ground, and therefore, maduch, we have o-other things that came from things that came from things. Um, so in other words, um, things that grow. They're not necessarily the original thing that was created, but nevertheless, they can work for sechach. So, so this that's mamash from the min ha'ofer, um, so you should be able to use it for sechach. And therefore, based on this, he wants to say that the, the gersa that, that most of the people-- olam has, the world has in the yehi ratzon, when they go out of the sukkah, that, that, that's, that's correct. Because they're talking about the eretz of the-- that you could have the eretz of the livyasan, which is min ha'ofer, and that's what we're, we're from doing the mitzvah of sukkah. So we're zocheh to have the eretz of livyasan, a sukkah made out of the eretz of livyasan, a kosher sukkah. However, we find, uh, in the Shimus, the Shimus, uh, Cheber Samech Beis, where the Rebbe discusses the sheyches and the connection between the sukkah and the sukkah of the livyasan, and despite the livyasan being from a fish, that's lechora, and not gonna be kosher, and so on. So in there, the Rebbe explains that the concept of sechach, um, that how-- why does it have to be on the one hand, it has to be connected to the ground,

35:03 that's m'chure l'karka. To so-- and, and nevertheless, it has to be something that, that grows. In other words, it has to be connected to the ground and is growing. So in other words, this shows that a person on his own, he could grow, he could go on a milah, milah, go higher and higher to the higher level. Uh, but nevertheless, the whole time he has to be connected to his shoresh. Uh, in other words, and without being connected to your shoresh, you can't go, go higher. And that's the ruchnistike inyan behind the sechach, why the sechach has to be, uh, connected to the ground. Based on this, seemingly, even if you say that you wanna say that the livyasan was made from karka, in other words, because Hashem created everything from karka, in other words, the chomer, the material that he made it from was, was karka, without getting into whether that is the actual pshat in the Midrash that he brings, which is a separate discussion. Others say that it just means that it's the purpose of creation is that the earth's... Be as it may be, but nevertheless, it would seem that it doesn't help that it's just made from karka. It has to be s-- We don't just need something that comes from the, you know, that's made out of karka. It has to specifically be something that grows from the ground. We just-- not just the ground itself. It has to grow from the ground because we want the milah of

36:28 growth that's connected to the ground, but it also has the milah of growth going higher and higher. And therefore, seemingly, that too would not be a satisfactory answer. And therefore, what, what goes back to what we brought originally, that the inyan of sukkah, of the livyasan can be made out of the eretz, of the, that the sukkah is gonna be made out of the eretz of livyasan, according to the Rebbe and, and others as well, doesn't mean a sukkah that you could be yotze the mitzvah of sukkos. Rather, it means a shelter. Sukkah is a shelter, a dwelling. And in fact, as the Rebbe says, that even if it's going to be made on Sukkos, it's still not going to be a kosher Sukkah. And you're actually going to have to go from what we're going to go, going back and forth from one to the other, which also shows that there's an inyan of the Sukkah Liyasan, not just about protecting for the sun, but it's actually a, as we brought earlier, there's actually a ma'ilah, an inyan of the Sukkah itself, as the Rebbe actually explains in that Reshimah itself, Reshimah Samach Beis. So the Rebbe himself goes on to explain what's the connection and why do we go from the ma'ilah of a regular Sukkah and that why does the zechus of the regular Sukkah bring us to the Asilavi, which we're going to have a Sukkah made out of the, we're also going to have the concept of the Sukkah of

37:55 the Liyasan, which as the Liyasan is the inyan of Lashon Chibur V'Tzavsa and everything that in the water is not, it's not just that it's not Mekabel Tuma, it's Ter and it's V'chal not, there's not Shayach any Mitzis of Tuma over there and so on and it has to do with inyan of Makifim and the inyan of Zchar Mitzvah Mitzvah and so on and so forth. You could look in the Reshimah over there, the ma'ilah and the connection between a Sukkah and why we'll be Zecha to the Sukkah of the Liyasan. But Al Kalpanim, it's not the same Sukkah, it is two separate Sukkahs and may we Taka be Zecha to have, as we say in the Yirat Zein or those who say it, and even if you don't say it, we still have the Kavanah that we should be Zecha already this year, that we should have the Sukkah of the Earl of Yasan and we'll have two Sukkahs. We'll have the Sukkah of the Earl of Yasan and we'll have to go back and forth from one Sukkah to the other Sukkah made be Spili in our days.