NOTES

משנה ו

אחת ביום ואחת בלילה - Rebbi Eliezer learns this from בסכת תשבו, just as one normally has two meals each day at home, so too one is obligated to eat two meals a day in the succah.  The חכמים disagree, as one has no obligation to eat two meals a day at home, and so too one may fast or eat fruit or other אכילת עראי and not have any meals in the succah, with the exception of the first night.

חוץ מלילי יום טוב ראשון של חג בלב - This is learned via a גזרה שוה from the phrase "חמשה עשר" by Pesach, where there is a מצות עשה to eat matzo on the first night of yom tov.

ישלים בלילי יו"ט האחרון - This would be שמיני עצרת.  The gemara asks how this is consistent with Rebbi Eliezer's opinion that one must eat fourteen meals in a succah, and answers that "חזר בו רבי אליעזר".  According to רש"י, the question was how Rebbi Eliezer could require a meal to be eaten in the succah on שמיני עצרת, when one is not supposed to do so, and learns the תרץ to mean that Rebbi Eliezer retracted his opinion as stated in the beginning of this mishna, and ultimately agreed with the חכמים that one was only required  to eat the first night of yom tov in the succah.  Thus, his opinion was merely that one must make up for a missed yom tov meal, which could accomplished with extra fruit and deserts at another yom tov meal, even if it is not in a succah. 

משנה ז

This is one of the six instances where the הלכה follows בית שמעי.  As the גמרא explains it, the מחלוקת  here is actually regarding two situations, one where the succah is large, and the the person sitting ראשו ורבו in it is dong so by its door, while the second case is one where the succah is too small to fit ראשו ורבו and a table.  [This latter scenario is the mishan's reason for using the לשון of פוסלין, as opposed to אוסרין.]  According to most מפרשים, the reason behind שיטת בית שמעי in both cases is that we are afraid that the person will be drawn out of the succah by his table.

לע"נ גננדיל בת משה

לע"נ פרץ בן מנחם מאניש