Hilchos Sukkah 1. All the Halachos were recorded by a talmid, and all mistakes should be attributed to him.

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1 ב ס ד Hilchos Sukkah 1 מ ה ר ב ש ל י ט א ) ת ש ע ט (Updated The Sukkah When making a Sukkah from canvas, one should be careful to tie the bottom and the top. This is because if a regular wind can move it even one tefach, most poskim say that the Sukkah is pasul (besides the Chazon Ish who permits the Sukkah to move 3 tefachim). All the poskim pasken like the Chazon Ish that if the wall of the sukkah ends before 3 tefachim to the ground, it is considered a hanging wall מ ח י צ ה ת ל ו י ה) ) and is pasul even if an animal cannot come in. A sukkah that is built on a roof, even if the whole year one does not use the roof and it. מ ע ק ה, when using it on Sukkos one must make sure that it has a מ ע ק ה from פ ט ו ר is In Yerushalayim it is mutar to build a Sukkah in the street because permission was given from the times of the Turks and the British and is maintained now by the Iriyah. This is on condition that it is not blocking the sidewalk. It is mutar to build a Sukkah on Chol Hamoed if one does not do a professional job.( מ ע ש ה א ו מ ן) The heter to build a Sukkah on Chol Hamoed is even if you already have a Sukkah but want a larger Sukkah or want more comfort. This is even if you want to expand your existing Sukkah. On Yom Tov itself it is assur even to add on 1 tefach for hechsher Sukkah. Any action that leads the Sukkah to becoming כ ש ר is א ס ו ר on Yom Tov. On Chol Hamoed it is mutar to take down part of the Sukkah if you are not planning to have ה נ א ה from it until after Yom Tov. This is even without making a ת נ א י from Erev Yom Tov (see later). The ס כ ך and the walls have kedusha and are א ס ו ר to gain benefit from the entire Sukkos. However, the א י ס ור is only when the benefit would desecrate the Kedusha, i.e. to use the ס כ ך or walls for something else. However, leaning on the walls or hanging one s hat on the ס כ ך is permitted. 1 All the Halachos were recorded by a talmid, and all mistakes should be attributed to him.

2 The issur of benefiting from ה כ ו ס י ו נ (decorations) are only an ן נ ב ר ד ר ו ס י א of ה ו צ מ י ו ז י ב and therefore one can make a verbal י א נ ת while one hangs up the י ו נ or before ה ע י ק ש on Erev Yom Tov that at any point during Sukkos including Shabbos and Yom Tov even while its hanging that he should be able to take it and use it any way he wants. Similarly, for fruits that are hung up as decorations this condition helps to take them any point during Sukkos and eat them as long as his condition was that he could eat them whenever he wants and not just if they fall etc. However, if the decorations are glued or pinned to the wall one must not take it out on Shabbos and Yom Tov. An Esrog that is hanging and must be used for the mitzvah can be taken on Chol Hamoed even if one did not make a condition. Many hold that even the ך כ ס and the walls are only assur once one has sat in the Sukkah and has been ם י י ק מ the Mitzvah. However, if one has not yet used the Sukkah for the mitzvah, they have not become ר ו ס א to benefit from. When one makes this condition regarding the י ו נ one should include anything that is used in the Sukkah for decorations, such as plants or a vase that have a din of ה כ ו ס י ו נ. If it rains one may be lenient to take in the decorations on Chol Hamoed even without a י א נ ת. However on Yom Tov itself if they are tied with nails and pins they may not be removed. If one hangs up decorations in the middle of Yom Tov, one is required to make the י א נ ת by Shekiyah of that day. One must make sure that the ה כ ו ס י ו נ does not hang down 4 tefachim from the ך כ ס. ך כ ס The minhag Yerushalayim is to use thin boards that are less than a Tefach wide. However, matts that are made from thin bamboo, if they are manufactured for ך כ ס, they are kasher ה ל י ח ת כ ל. Branches from trees, even though the leaves are 4 tefachim wide are kosher ה ל י ח ת כ ל because the ה ר ק ת ת ר י ז ג is only for boards that were used for roofing a house and these branches are not used for making a roof. ה ל י ח ת כ ל, one should not place one s ך כ ס over a metal frame because of the din ד י מ ע מ. However, if the metal frame is not for the Sukkah, for example, if one s placing the ך כ ס over a closed porch with a metal frame (where the metal is not for holding the ך כ ס up), Rav Shlomo Zalman Auerbach holds one may ה ל י ח ת כ ל put the ך כ ס there, but if possible one should place a wooden plank over the top of the metal frame to act as a ר כ ה that the metal is not there for the Sukkah. When one builds the Sukkah one should first build the walls and then place the ך כ ס. One does not have to begin placing the Schach by one of the walls, but rather can start from the middle and spread it out towards the walls. Where the Sukkah is part of the house and the ך כ ס is there all year with a roof on top, taking the roof away is itself a recognition that you want the ה כ ו ס ם ש ל ך כ ס, therefore

3 נ ע נ ו ע one should try to do a ל כ ת ח י ל ה on the Schach. But נ ע נ ו ע one is not required to do a on a ט פ ח ע ל ט פ ח space. (Rav Shlomo Zalman Auerbach) Mitzvas Yeshivas Sukkah. ק י ו ם מ צ ו ה ד א ו ר י י ת א It is important to note that every moment spent in the Sukkah is a Furthermore, it is important to note the opinion of the י ס ו ד ש ו ר ש ו ע ב ו ד ה (even though we do not pasken like him) that it is forbidden to leave the Sukkah the entire Sukkos other than for a great need. He writes that one who stays in the house longer than needed is being מ ב ט ל מ צ ו ת ע ש ה every moment. ), ח י י א ד ם by just being in the Sukkah (Shitas ל י ש ב ב ס ו כ ה It would be worthy to make a however we take on the opinion of ר ב י נ ו ת ם that Chazal fixed the bracha on eating in Sukkah. However, if for example a person goes to visit his friend in his Sukkah and is planning to stay there a while, he should make a ל י ש ב ב ס ו כ ה even if he does not eat food. Therefore even at home one should not stay a while in the Sukkah waiting for the food to come, rather one should bring the food immediately into the Sukkah and make a food. on the ל י ש ב ב ס ו כ ה Similarly, if one enters the Sukkah to learn there for a while and there is no food one makes a ל י ש ב ב ס ו כ ה even without the food. Even if it will take a while for the food to come and he will only make ל י ש ב ב ס ו כ ה later, מ ק י י ם מ צ ו ת ס ו כ ה he should nevertheless immediately have in mind that he is being when he enters. One who leaves the Sukkah with the intent to make a י ש י ב ה ק ב ו עה elsewhere, for example learning, going to a shiur, davening Shacharis or leaving for Minchah and ל י ש ב waiting for Maariv, when returning even shortly after, one should make a new. However, one who leaves a Sukkah with intent to return immediately should ב ס ו כ ה not make a bracha when he returns unless he had כ ו ו נ ה that the earlier ל י ש ב ב ס ו כ ה only includes that meal. Furthermore, in between meals if a person leaves the Sukkah even for a short while and returns he will make a ל י ש ב ב ס ו כ ה at the beginning of the next meal. Since the poskim argue about a person beginning his ס ע ו ד ה with intent to end his Seudah in a different Sukkah, one should refrain from doing so on Sukkos. If he did so and he had clear intent to end somewhere, he should not make a second bracha in the. ס פ ק ב ר כ ו ת ל ה ק ל new Sukkah because of Somebody who forgot to make a ל י ש ב ב ס ו כ ה before the meal can make it the entire meal if he has not yet benched. Nevertheless, if he remembers after he finished eating, he should recite the bracha and eat a bit after that. One should make a ל י ש ב ב ס ו כ ה when making Havdalah because the Havdalah itself is a, and it is something that someone would normally make at home. Nonetheless ק ב י ע ו ת one should prepare mezonos to eat after Havdalah, and should have in mind that the Mezonos. is going on the Havdalah wine and the ל י ש ב ב ס ו כ ה

4 Upon entering the Sukkah the first night one should ל כ ת ח י ל ה be machmir like the one should not only have in mind ל מ ע ן י ד ע ו ד ו ר ו ת י כ ם that since the pasuk says ש י ט ת ה ב ח. ע נ נ י ה כ ב ו ד and the ז כ ר ל י צ י א ת מ צ ר י ם, but also the reasons namely מ ק י י ם מ צ ו ת ס ו כ ה to be Some poskim hold that without performing these כ ו ו נ ו ת one is not מ ק י י ם the Mitzvah. On the first night, in addition to the general כ ו ו נ ה of מ צ ו ת ס ו כ ה, one should also have Pesach. that is learned from כ ז י ת of א כ י ל ה for the כ ו ו נה. כ ז י ת and not a כ ב י צ ה on the first night to eat a shiur מ ח מ יר One should also be For those who make Kiddush standing up, during the Kiddush on the first night one should stand until after one says ל י ש ב ב ס ו כ ה and then sit and recite the ש ה ח י י נו sitting down. ש ה ח י י נ ו, when they hear the ה ד ל ק ת נ ר ו ת during ש ה ח י י נ ו Women that already made the from the husband they should have in the mind the mitzvah of י ש י ב ת ס ו כ ה. Even if not, they may still answer א מ ן on his ש ה ח י י נ ו because it is part of Kiddush. Drinking: Even though drinking is ע ר א י and is patur from Sukkah, there are two scenarios where drinking is ח י י ב in Sukkah: o 1) If one is very close to the Sukkah, Rav Shlomo Zalman Auerbach holds that one should enter to drink, just as if one was close to one s house one would enter to drink. o (2 The Mishnah Brurah ש ע ר י ציון ס ק כ ט ( ת ר ל ט ) says drinking in the middle of seuda needs to be in Sukkah because it follows the seudah which itself needs to be in the Sukkah. Sleeping: It is mutar ל כ ת ח י ל ה to clear the table from the Sukkah in order to fit the bed in (even though it seems otherwise from Mishnah Brurah ת ר מ ס ק כ ז, as discussed in the contemporary Poskim). This is because the table only needs to be in the Sukkah for eating purposes. One who enters the Sukkah at night to sleep makes a ל י ש ב ב ס ו כ ה on the sleeping even without eating. (However see ש ע ר י צ י ו ן ת ר ס ח ס ק ז ) Some eat a mezonos in order to make a ל י ש ב ב ס ו כ ה and have in mind the food and the sleeping. Somebody who falls asleep outside the Sukkah by accident is considered an א ו נ ס and does not need to be woken up, except on the first night if he not yet eaten a כ ז י ת in the Sukkah. Rav Shlomo Zalman Auerbach is מ ח ד ש that once one is asleep in the Sukkah it is permitted to take him out. However, one should not fall asleep ל כ ת ח י ל ה with ד ע ת to be taken out. A ש י נ ת ע ר א י which is forbidden outside the Sukkah is 54 seconds. One who sits in the Sukkah just to eat cake or פ ת ה ב א ה ב כ י ס נ י ן, Rav Shlomo Zalman ב ו ר א and only afterwards a ל י ש ב ב ס ו כ ה Aurbach paskens that one should first make a. מ י נ י מ ז ו נ ות

5 Even though the Shulchan Aruch paskens that you may eat a lot of fruits outside, nowadays, since it is normal to be ה ד ו ע ס ע ב ו ק on fruits it could be that one is obligated to enter the Sukkah if one is having a meal on fruits (but without a bracha). One should make sure not to bring into the Sukkah pots that were used to cook the food as well laundry to dry. In the morning one may wash Negelvasser in the Sukkah, but one should be very careful to take it out immediately. The ר ו ט פ of ר ע ט צ מ is only if the ר ע צ does not come from the way the Sukkah is built. For example, a very small Sukkah does not have a ר ו ט פ of ר ע ט צ מ (because the Mitzvah is to make a י א ר ע ת ר י ד ). Similarly if it disturbs a person to fall asleep under the Schach and not a proper roof there no ר ו ט פ of ר ע ט צ מ. Parents that have guests sitting and talking in the Sukkah and are not leaving soon and the person (or child) is tired, he is ר ו ט פ from sleeping in the Sukkah because of ר ע ט צ מ. The ר ו ט פ of a ך ל ו ה traveler does not include someone who is on a ל ו י ט. Therefore a person touring must make sure to be in a place where there is a ה כ ו ס. The Igros Moshe ( ג צ ס ג ח ח ו א ) says that only a business trip has a din of ם י כ ר ד י כ ל ו ה and not a tiyul.

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