סוכות

(23) On each day of the festival,1in the Temple they2There is a question if this practice was carried out only by the priests, or by Israelites as well. (See the commentary on Halachah 21.) would walk around the altar once, carrying their lulavim3Sukkah 43b mentions an opinion that states that the people would walk around the altar carrying the willow branch, but concludes as the Rambam does. (See also Shulchan Aruch, Orach Chayim 664:4.) in their hands, reciting: "Please, God, save us. Please, God, grant us success"4Many manuscripts of the Mishneh Torah state "Please, God, save us" twice, repeating that verse as is our custom in the recitation of Hallel. [Psalms 118:25]. On the seventh day, they would walk around the altar seven times.5The Yalkut Shimoni notes that this recalls the miracle of the conquest of Jericho.
It has become universally accepted Jewish custom to place the ark in the center of the synagogue6From Hilchot Tefillah 11:3, it appears that in addition to the main ark of the synagogue, there was a small movable ark that was positioned in the center of the synagogue. The present custom is to hold the Torah scrolls on the reader's platform in the center of the synagogue. This is also mentioned in the Yalkut Shimoni: "The chazan stands as an angel of God, holding the Torah scroll in his arm." and walk around it each day,7once, and seven times on Hoshanah Rabbah. as they walked around the altar in remembrance of the Temple [service].

(3) And on the fifth day of the intermediate days of the festival (Chol HaMoed) - which is Hoshana Rabbah - we pray like on the other intermediate days of the festival. But there are some places where they are accustomed to add, "Praise the Lord, call in His name" (Psalm 105), to say the addition (yotzer) of Shabbat and to say, "Keter," in the additional service, even though it is a weekday. And it is a proper custom. The reason is because it is the end of the holiday and of the circling, and the completion of the seventy bulls [sacrificed over the course of Sukkot]. Moreover, it is because this day is the actual sealing that we requested from the Creator on Yom Kippur, to seal us for life. Hence we are accustomed to add, "Praise the Lord, call in His name" (Psalm 105), to say the addition (yotzer) of Shabbat and to say, "Keter," in the additional service - since we consider it to be like a holiday. And when we bring back the Torah scroll [to the ark], we are accustomed to say, "For the leader, a psalm of David - a song. Praise befits You, etc." (Psalm 65). That is because it mentions pleadings about water in it, which is from the day's theme. For on the morrow, we begin to request rain in our prayers. And we also say, "Our transgressions, You atone for them," since [this day] is the actual sealing, as we said.

(4) And we circle the ark seven times, corresponding to the seven firmaments. But there are some that say it is corresponding to the seven times that they circled Jericho. And there is support for this from the Masorah (the documentation of the Bible's precise text). For you will find [the phrase], "and I will circle," twice in the Masorah - and these are them: "I will rise and I will circle the city" (Song of Songs 3:2); and "and I will circle Your altar, O Lord" (Psalms 26:6). That is to say, corresponding to that which I circled the city of Jericho seven times, I will circle Your altar [seven times].

(5) And we say many supplications and pleadings about water and hold a willow [branch], other than the willow that is in the lulav (as one of the four species of Sukkot). And that is in memory of the Temple, since they would circle the altar inside it with a willow on this day.

(1) A sukka, i.e., its roofing, which is the main and most crucial element of the mitzva, that is more than twenty cubits high is unfit. Rabbi Yehuda deems it fit. Similarly, a sukka that is not even ten handbreadths high, and one that does not have three walls, and one whose sunlight that passes through its roofing is greater than its shade are unfit. With regard to an old sukka, Beit Shammai deem it unfit for the mitzva of sukka and Beit Hillel deem it fit. And which is considered an old sukka? It is any booth that one established thirty days or more prior to the Festival without expressly designating that it was for the mitzva of sukka. In that case, the assumption is that he constructed it for some other purpose. However, if he established it expressly for the sake of the festival of Sukkot, even if he constructed it at the beginning of the previous year, it is fit for use in the fulfillment of the mitzva of sukka, even according to Beit Shammai.

(84) The Rambam also wrote (Mishneh Torah, Rest on a Holiday 6:17-18): A man is obligated to be happy and in good spirits on the holiday - he, his wife, his children and all who accompany him. [...] How [does one make everyone happy appropriately]? Give the children nuts and candy, and buy the women clothing and jewelry according to what he can afford. [...] And he is obligated to feed strangers, orphans and widows as well as all other poor people. However, if he locks his doors and eats and drinks with his family and does not feed the poor and others going through hard times, this is not the joy which was commanded, but [merely] rejoicing his stomach. About such people, it is said (Hosea 9:4), "Their sacrifices are for them like the bread of mourners, etc." To here are his [words].

(85) I found in the name of the author of the [Sefer] HaYereim, may his memory be blessed: We learn from here that a person is obligated on the holiday to engage in any proper enjoyment and any joyful thing which makes him rejoice; with anything from which his heart derives joy and bliss, like eating, drinking and strolling. So a person is obligated to do everything that makes him rejoice. And just like he is obligated to make himself rejoice; so too is he obligated to make his sons, his daughters and his household rejoice, as it is stated (Deuteronomy 16:14), "You are to rejoice during your festival - you, your son and your daughter." And just like he is obligated to make his sons, his daughters and his household rejoice; so too is he obligated to make others rejoice with him, as it is stated (Deuteronomy 16:11), "and the Levite who is in your city, the stranger, the orphan and the widow who are among you." The Holy One, blessed be He, said, "You have four [types of] residents - your son, your daughter, your slave and your maidservant. If you make mine rejoice, I will make yours rejoice." And likewise Ezra says (Nehemiah 8:10), "Go, eat choice foods and drink sweet drinks and send portions to whoever has nothing prepared for himself." To here are his [words].

(5) How must the mitzvah of dwelling in the sukkah be fulfilled? A person must eat, drink, and live1performing all the activities mentioned in this halachah and Halachot 6-9. in the sukkah throughout all seven days [of the festival],2These statements and the Rambam's introduction to these halachot imply that each moment a person dwells in the sukkah throughout the seven days of the festival, he fulfills a mitzvah. (Accordingly, a blessing is recited whenever one makes use of the sukkah [Halachah 12]. See Halachah 7.) both during the day and at night,3Sukkah 43a derives this concept by drawing an analogy (גזרה שוה) to the seven days of preparation for the dedication of the Sanctuary. Thus, just as the priests were required to stay in the Sanctuary for seven days - day and night - similarly, the mitzvah of sukkah must be observed in the same manner. in the same manner as he dwells in his home throughout the year.4following the principle of תשבו כעין תדורו mentioned above.
During these seven days, he must consider his house as a temporary dwelling and the sukkah as his permanent home,5This statement is a quote from the Mishnah, Sukkah 2:8. In his commentary on that Mishnah, the Rambam defines קבע as "of primary importance and a constant practice." as [Leviticus 23:42] states: "You shall dwell in sukkot for seven days."
What does this imply? His attractive utensils and attractive bedding [should be brought] to the sukkah. His drinking utensils - i.e., his cups and crystal pitchers - [should be brought] to the sukkah.6Doing so is a sign of honor and respect for the mitzvah. However, utensils used for food - i.e., pans and plates - [may be left] outside the sukkah.7Obviously, during the meal one's plates must be in the sukkah. The Rambam's intent is that after the meal there is no necessity to keep one's plates in the sukkah, because they are not attractive and are generally stored in pantries outside the home. In contrast, it is customary in many communities not to bring pots into the sukkah, even while eating (Mishnah Berurah 639:5). [Needless to say, plates that must be washed must be removed from the sukkah.]
The printed (as opposed to certain manuscripts) text of Rashi (Sukkah 29a) also shares the Rambam's interpretation. Tosafot explains the passage slightly differently, rendering "utensils used for food" as "utensils used in the preparation of food" - i.e., pots and pans. A candelabra8i.e., the source of light [should be brought] to the sukkah.9even when it is not burning, since it is attractive. However, if the sukkah is small, it should be left outside the sukkah.10lest it cause a fire (Tosafot, Sukkah, ibid.). This differs from Rashi's interpretation of Sukkah, ibid., which explains that the Talmud is referring to an earthenware lamp. Thus, we may assume that it should not be brought into the sukkah because it is unattractive. This, appears to justify the statements of the Maggid Mishneh, who writes that the lamp should not be brought into the sukkah when it is not burning. Both opinions are quoted by the later halachic authorities (Shulchan Aruch HaRav 639:3; Mishnah Berurah 639:7-8).

(6) We should eat, drink, and sleep in the sukkah through the entire seven days [of the festival], both during the day and at night. It is forbidden to eat a meal1i.e., a meal of bread or food prepared from the five species of grain outside the sukkah for the entire seven [day period].2The B'nei Binyamin explains that this expression includes the Sabbath and festivals, thus excluding the opinions which maintain that any meal of bread eaten on the Sabbath or festivals is significant and cannot be considered as a snack. See the commentary of Rabbi Akiva Eiger. However, [there is no prohibition] if one eats a snack3even of bread, outside the sukkah.
Sukkah 26a defines "a snack" as "what the students will eat before they enter the study sessions." In his commentary on the Mishnah, Sukkah 2:4, the Rambam explains it as "a small amount, [eaten] without considering it as a meal, in order to satisfy one's hunger [temporarily], until one can complete eating afterwards."
Rabbenu Manoach explains that though there is no prohibition involved, it is not desirable to eat even a snack of bread outside the sukkah. the measure of a k'beitzah or less,4The Mishnah (ibid.) relates that less than a k'beitzah of bread was brought once to Rabbi Tzadok and he ate it outside the sukkah. or even slightly more.5The Shulchan Aruch (Orach Chayim 639:2) restricts the leniency to a k'beitzah (approximately 56 cubic centimeters according to Shiurei Torah and, in this instance, 41 cubic centimeters according to the Chazon Ish) alone (See Tosafot, Yoma 79a.) The same principles are also applied to cooked foods made from the five species of grain.
One may not sleep outside the sukkah at all, even a brief nap.6In contrast to eating, where there is a difference between a fixed meal and a snack, no such difference exists regarding sleep. At times, even a rest of a few moments can have a major effect on a person. (See Sukkah 26a; Jerusalem Talmud, Sukkah 2:5.)
At present, there are many communities where leniency is taken in this regard. In some climates, the cold will cause everyone to consider sleeping in the sukkah as uncomfortable and, hence, they are freed of that obligation. Furthermore, in many communities, there is also a danger involved. In addition, if a husband would sleep in a sukkah, he would deprive his wife of some of the happiness and satisfaction that should accompany a festival. (See Ramah, Shulchan Aruch, Orach Chayim 639:2.)
Nevertheless, many authorities explain that these leniencies apply only at night, but during the day one is obligated to sleep in the sukkah. It is permissible to drink water7or any other beverage, including wine (Shulchan Aruch, Orach Chayim 639:2), outside the sukkah. There is a difference of opinion among the later halachic authorities if this decision also applies when one sits down to a party centering on drinking wine (קובע עצמו לשתות). Some (the Bach and Shulchan Aruch HaRav 639:12) require that such drinking be carried out in a sukkah. However, others (the Vilna Gaon and the Mishnah Berurah 639:13) are more lenient. and eat fruit outside the sukkah.8for these do not constitute a significant meal.
Sukkah 27a relates that Rabbi Elazar ben Shamu'a ate dates and grapes outside the sukkah, because "fruit does not require a sukkah."
Rabbenu Manoach and some other commentaries maintain that this leniency applies only to fruit. In contrast, meat, fish, cheese, and other substantial foods which form the basis of a meal must be eaten in a sukkah. While many later halachic authorities do not accept this view, some maintain that one should not sit down with company to a meal of such foods outside a sukkah. (See Shulchan Aruch HaRav 639:11; Mishnah Berurah 639:15.) However, a person who follows the stringency of not drinking even water outside the sukkah is worthy of praise.9To exemplify this principle, the Mishnah (ibid.) quotes the following:Once they brought a cooked dish for Rabban Yochanan ben Zakkai to taste, and two dates and a pitcher of water for Rabban Gamliel. They said: "Take them up to the sukkah."Sukkah 26b explains that often our Sages counselled against accepting extra stringencies upon oneself, lest one take pride in one's piety. However, in this instance they make no such reservations.

(7) Eating in the sukkah on the first night of the festival is an obligation.1Sukkah 27a draws an analogy between the first night of Sukkot and the first night of Pesach. Just as eating a k'zayit of matzah on the fifteenth of Nisan is a mitzvah, so too, each Jewish male is required to eat in the sukkah on the fifteenth of Tishre. If a person eats merely a k'zayit of bread,2This is the minimum amount required by the Torah in all mitzvot that involve eating. In modern measurements, the figure corresponds to 28 cubic centimeters according to Shiurei Torah, and 48 cubic centimeters according to the Chazon Ish. he fulfills his obligation. Afterwards, [the matter is left to one's] volition.3The difference in the requirement between the first night and the remaining days has other ramifications. As mentioned in Halachah 2, a person who is uncomfortable in the sukkah is freed from his obligation. However, this leniency applies only on the first night after the mitzvah of eating a k'zayit has been fulfilled (Maggid Mishneh; Shulchan Aruch, Orach Chayim 639:3). If one desires to eat a meal,4including bread, or according to some authorities, other hearty foods, as mentioned above one must eat it in the sukkah. If one desires, throughout the seven [days of the festival], one may eat only fruit or roasted grain5which may be eaten... outside of the sukkah.6The Lechem Yehudah explains that the Rambam is speaking only from the perspective of the mitzvah of sukkah. However, one is obligated to eat three meals on the Sabbath as an expression of the mitzvah of honoring the Sabbath and taking pleasure in its celebration. (See Hilchot Shabbat 30:9.) Similarly, one is required to eat festive meals on the first day of Sukkot in honor of the holiday. These meals must be eaten in the sukkah. The same laws apply as those regarding the eating of matzah on Pesach.7The Rambam's intent is that, as explained in Hilchot Chametz U'matzah 6:1, after the first night of the festival a person is not obligated to eat matzah and may subsist on other foods. Similarly, on Sukkot one may eat foods that do not require consumption within a sukkah.
However, according to most authorities, his choice of words is not exact. The mitzvah of sukkah differs from that of matzah. In the latter instance, there is no mitzvah involved in eating matzah after the first night of the holiday. In contrast, every activity performed in the sukkah constitutes a further fulfillment of the mitzvah.
Accordingly, after the first night of the festival no special blessing is recited before partaking of matzah. In contrast, as stated in Halachah 12, a blessing is recited every time we make use of the sukkah. See also the Moznaim publication of Hilchot Chametz U'Matzah 6:1.

(9) With regard to the rite of water libation performed in the Temple during the Festival, how was it performed? One would fill a golden jug with a capacity of three log with water from the Siloam pool. When those who went to bring the water reached the Gate of the Water, so called because the water for the libation was brought through this gate leading to the Temple courtyard, they sounded a tekia, sounded a terua, and sounded another tekia as an expression of joy. The priest ascended the ramp of the altar and turned to his left. There were two silver basins there into which he poured the water. Rabbi Yehuda said: They were limestone basins, but they would blacken due to the wine and therefore looked like silver. The two basins were perforated at the bottom with two thin perforated nose-like protrusions. One of the basins, used for the wine libation, had a perforation that was broad, and one, used for the water libation, had a perforation that was thin, so that the flow of both the water and the wine, which do not have the same viscosity, would conclude simultaneously. The basin to the west of the altar was for water, and the basin to the east of the altar was for wine. However, if one poured the contents of the basin of water into the basin of wine, or the contents of the basin of wine into the basin of water, he fulfilled his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact. Rabbi Yehuda says: The basin for the water libation was not that large; rather, one would pour the water with a vessel that had a capacity of one log on all eight days of the Festival and not only seven. And the appointee says to the one pouring the water into the silver basin: Raise your hand, so that his actions would be visible, as one time a Sadducee priest intentionally poured the water on his feet, as the Sadducees did not accept the oral tradition requiring water libation, and in their rage all the people pelted him with their etrogim.

(7) Come and see, when a person sits in this compartment (the sukkah) - the covering of faith - the Divine Presence spreads its wings over it from above and Avraham and the five other righteous people make their abode with him. Rabbi Abba said, "Avraham, the five righteous men and King David make their abode with him." This is [the meaning of] that which is written (Leviticus 23:42), "In huts shall you dwell seven days." It is written, "seven days"; and not, "for seven days." This is in the same way that it is written (Exodus 31:17), "as six days did the Lord make the Heavens, etc." And a person should rejoice with a bright countenance with these guests that dwell with him each and every day.

(1) From when, i.e., from which date, does one begin to mention the might of the rains by inserting the phrase: He makes the wind blow and rain fall, in the second blessing of the Amida prayer? Rabbi Eliezer says: The phrase is inserted from the first Festival day of the festival of Sukkot. Rabbi Yehoshua says: From the last Festival day of the festival of Sukkot. Rabbi Yehoshua said to Rabbi Eliezer: Since rain is nothing other than a sign of a curse during the festival of Sukkot, as rainfall forces Jews to leave their sukkot, why should one mention the might of rain during this period? Rabbi Eliezer said to him: I too did not say that it is proper to request rain at this time, but it is proper only to mention the phrase: He makes the wind blow and rain fall, in its due time. Rabbi Yehoshua said to him: If so, i.e., if reciting the phrase does not constitute a request for rain, one should always mention rain, even in the summer.

(4) The pious and the men of action would dance before the people who attended the celebration, with flaming torches that they would juggle in their hands, and they would say before them passages of song and praise to God. And the Levites would play on lyres, harps, cymbals, and trumpets, and countless other musical instruments. The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms, i.e., chapters 120–134, and upon which the Levites stand with musical instruments and recite their song. And this was the ceremony of the Water Libation: Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. When the rooster crowed at dawn, they sounded a tekia, and sounded a terua, and sounded a tekia. When they who would draw the water reached the tenth stair the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia, to indicate that the time to draw water from the Siloam pool had arrived. When they reached the Women’s Courtyard with the basins of water in their hands, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. When they reached the ground of the Women’s Courtyard, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. They continued sounding the trumpets until they reached the gate through which one exits to the east, from the Women’s Courtyard to the eastern slope of the Temple Mount. When they reached the gate through which one exits to the east, they turned from facing east to facing west, toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period who did not conduct themselves appropriately, stood “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” (Ezekiel 8:16), and we, our eyes are to God. Rabbi Yehuda says that they would repeat and say: We are to God, and our eyes are to God.

(5) One sounds no fewer than twenty-one trumpet blasts in the Temple, and one sounds no more than forty-eight. The mishna elaborates: Each day there were twenty-one trumpet blasts in the Temple: Three blasts were sounded for the opening of the gates in the morning, nine for the daily morning offering, and nine for the daily afternoon offering, totaling twenty-one. And on a day when the additional offerings were sacrificed, e.g., the New Moon, with the additional offerings they would add nine additional blasts. And on Shabbat eve they would add six blasts sounded adjacent to the onset of Shabbat: Three to stop the people from their labor, as the blasts inform the people that Shabbat is approaching and they stop working, and three at the onset of Shabbat to demarcate between sacred and profane. On Shabbat eve during the festival of Sukkot, there were forty-eight blasts. How so? Three in the morning for the opening of the gates; three for the upper gate; and three for the lower gate; and three for the filling of the vessel with water, as described in the sequence of the ritual of drawing the water for the water libation (48b); and three when pouring the water libation upon the altar; nine for the daily morning offering; and nine for the daily afternoon offering; and nine for the additional offerings; three to stop the people from work; and three more to demarcate between sacred and profane, totaling forty-eight blasts.

(1) “For a seven day period you shall live in booths...in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God.” The verse links the commandment of building a Sukkah with the exodus from Egypt. Likewise, many other commandments are linked to the exodus since it was an event which we saw with our eyes and heard with our ears and no man can deny. The Exodus instructs us regarding the truth of the reality of the Creator, may He be uplifted: that He created everything according to His will, and He has the power and the rule and the ability, in the upper spheres and the lower spheres, to do His will. There is no being which can impose his will on Him, as He demonstrated with us when He took us out from the Land of Egypt with signs and wonders. And the Sukkot, of which verse states He caused us to dwell in, were the Clouds of Glory which surrounded them lest they be struck by heat or the sun. And as a demonstration of these occurrences, He commanded us to make Sukkot in order that we remember His wonders and awesome deeds. Now even though we left Egypt in the month of Nissan, He did not command us to make a Sukkah in that time of year since it is in the summer, and it is common for people to make huts for shade. Thus, it would not be apparent that we made the Sukkah in fulfillment of the mitzvah of our Creator, may He be blessed. Therefore, He commanded us to make Sukkot in the seventh month (Tishrei) which is in the rainy season and when it is customary for people to leave their summer huts and return inside their homes. However, we leave our homes and dwell in our Sukkot. Through this action, we show that our dwelling in the Sukkah is in fulfillment of our King’s command…

(2) This was the sequence of events: At the conclusion of the first Festival day the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair, as the Gemara will explain. There were golden candelabra atop poles there in the courtyard. And there were four basins made of gold at the top of each candelabrum. And there were four ladders for each and every pole and there were four children from the priesthood trainees, and in their hands were pitchers with a capacity of 120 log of oil that they would pour into each and every basin.

(3) From the worn trousers of the priests and their belts they would loosen and tear strips to use as wicks, and with them they would light the candelabra. And the light from the candelabra was so bright that there was not a courtyard in Jerusalem that was not illuminated from the light of the Place of the Drawing of the Water.

(9) All seven days of Sukkot, a person renders his sukka his permanent residence and his house his temporary residence. If rain fell, from when is it permitted to vacate the sukka? It is permitted from the point that it is raining so hard that the congealed dish will spoil. The Sages told a parable: To what is this matter comparable? It is comparable to a servant who comes to pour wine for his master, and he pours a jug [kiton] of water in his face to show him that his presence is not desired. So too, in the sukka, rain is an indication that the Holy One, Blessed be He, does not want the person to fulfill the mitzva of sukka.

(1) A lulav that was stolen or that is completely dry is unfit for use in fulfilling the mitzva of the four species. The lulav of a tree worshipped as idolatry [asheira] and a lulav from a city whose residents were incited to idolatry, which must be burned along with all the city’s property, are unfit. If the top of the lulav was severed or if the palm leaves were severed from the spine of the lulav, it is unfit. If its leaves, although still attached, were spread and are no longer completely joined to the spine, it is fit. Rabbi Yehuda says: In that case, one should bind the lulav from the top, to join the leaves that spread to the spine. A lulav from the palms of the Iron Mountain are fit for use, although it differs from one taken from a standard palm tree, in that its leaves are shorter and do not cover the entire spine. A lulav that has three handbreadths in length, sufficient to enable one to wave with it, is fit for use in fulfilling the mitzva.

(2) A myrtle branch that was stolen or that is completely dry is unfit. A myrtle branch of a tree worshipped as idolatry [asheira] or a myrtle branch from a city whose residents were incited to idolatry is unfit. If the top of the myrtle branch was severed, if the leaves were severed completely, or if its berries were more numerous than its leaves, it is unfit. If one diminished their number by plucking berries so that they no longer outnumbered the leaves, the myrtle branch is fit. But one may not diminish the number on the Festival itself.

(3) A willow branch that was stolen or is completely dry is unfit. One from a tree worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit. If the top was severed, or its leaves were severed, or if it is the tzaftzafa, a species similar to, but not actually a willow, it is unfit. However, a willow branch that is slightly dried, and one that a minority of its leaves fell, and a branch from a willow that does not grow by the river, but instead is from a non-irrigated field, is fit.

(4) Rabbi Yishmael says: The mitzva of the four species is to take three myrtle branches, and two willow branches, one lulav, and one etrog. With regard to the myrtle branches, even if the tops of two are severed and the top of one is not severed, it is fit. Rabbi Tarfon says: Even if the tops of all three are severed, it is fit. Rabbi Akiva says with regard to the number of each of the species: Just as there is one lulav and one etrog, so too there is one myrtle branch and one willow branch.

(5) An etrog that was stolen or is completely dry is unfit. One from a tree worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit. An etrog that is fruit that grew on a tree during the three years after it was planted [orla] is unfit, because it is prohibited to eat and derive benefit from it. An etrog of impure teruma is unfit. With regard to an etrog of pure teruma, one may not take it ab initio, and if one took it, it is fit, and he fulfilled his obligation after the fact. With regard to an etrog of demai, which is produce acquired from an am ha’aretz, who does not reliably tithe his produce, Beit Shammai deem it unfit, and Beit Hillel deem it fit. With regard to an etrog of second tithe in Jerusalem, one may not take it ab initio; and if he took it, it is fit.

(6) If boil-like blemishes arose on the majority of the etrog; if its pestle-like protuberance on the upper, blossom end was removed; if the etrog was peeled, split, or pierced and is missing any amount, it is unfit. However, if boil-like blemishes arose only on its minority; if its stem, which connects it to the tree, was removed; or it was pierced but is not missing any amount, it is fit. A Cushite etrog, which is black like a Cushite, is unfit. And with regard to an etrog that is leek green, Rabbi Meir deems it fit and Rabbi Yehuda deems it unfit.

(7) What is the minimum measure of a small etrog? Rabbi Meir says: It may be no smaller than a walnut-bulk. Rabbi Yehuda says: It may be no smaller than an egg-bulk. And in a large etrog, the maximum measure is so that one could hold two in his one hand; this is the statement of Rabbi Yehuda. Rabbi Yosei says: It is fit even if it is so large that he can hold only one in his two hands.

(8) One may bind the lulav only with its own species; i.e., one of the four species taken with the lulav. This is the statement of Rabbi Yehuda. Rabbi Meir says: One may do so even with a string or with a cord. Rabbi Meir said: There was an incident involving the men of Jerusalem who would bind their lulavim with gold rings. The Sages said to him: They would bind it with its own species beneath the rings, which serve a merely decorative purpose and not a halakhic one.

(9) And where in the recitation of hallel would they wave the lulav? They would do so at the verse: “Thank the Lord, for He is good” (Psalms 118:1, 29) that appears at both the beginning and the end of the psalm, and at the verse: “Lord, please save us” (Psalms 118:25); this is the statement of Beit Hillel. And Beit Shammai say: They would wave the lulav even at the verse: “Lord, please grant us success” (Psalms 118:25). Rabbi Akiva said: I was observing Rabban Gamliel and Rabbi Yehoshua and saw that all the people were waving their lulavim, and the two of them waved their lulav only at: “Lord, please save us,” indicating that this is the halakha. With regard to one who was coming along the way and did not have a lulav in his hand to take and fulfill the mitzva while traveling, when he enters his house to eat,he should take the lulav at his table. He interrupts his meal to fulfill the mitzva of lulav. If he did not take the lulav in the morning, he should take it in the afternoon, as the entire day is suited for fulfilling the mitzva of lulav.

(10) With regard to one for whom a Canaanite slave, a woman, or a minor was reciting hallel, he repeats after them what they are saying word for word. The mishna notes: And may a curse come to him for being so ignorant that he needs them to recite it for him. If an adult male was reciting hallel on his behalf, he need not repeat each word, as the adult male can fulfill the obligation to recite hallel on his behalf. Rather, he simply answers: Halleluya, to each phrase that is recited.

(11) In a place where they were accustomed to repeat certain verses, he, too, should repeat them. If the custom is to recite them plainly, without repetition, he should recite them plainly. In a place where the custom is to recite a blessing after hallel, he should recite a blessing. Everything is in accordance with the local custom in these matters. In the case of one who purchases a lulav from another who is an am ha’aretz during the Sabbatical Year, the seller gives him an etrog along with it as a gift, as he is not permitted to purchase the etrog during the Sabbatical Year because it is prohibited to engage in commerce with Sabbatical-Year produce.

(12) Originally, during the Temple era, the lulav was taken in the Temple for seven days, and in the rest of the country outside the Temple it was taken for one day. Once the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted an ordinance that the lulav should be taken even in the rest of the country for seven days, in commemoration of the Temple. And for similar reasons, he instituted an ordinance that for the entire day of waving the omer offering, it should be prohibited to eat the grain of the new crop. It is prohibited to eat the grain of the new crop until the omer offering is brought and waved in the Temple on the sixteenth of Nisan. The offering was sacrificed in the morning; however, after taking potential delays into consideration, the new crop remained prohibited until it was clear that the offering had been sacrificed. Practically speaking, it was prohibited to eat the new grain until the sixteenth of Nisan was over; it was permitted only on the seventeenth. Once the Temple was destroyed and there was no longer an omer offering sacrificed, it was permitted to eat the new crop on the sixteenth. However, Rabban Yoḥanan instituted an ordinance that eating the new grain would remain prohibited until the seventeenth to commemorate the Temple.

(13) If the first day of the festival of Sukkot occurs on Shabbat, all of the people bring their lulavim to the synagogue on Shabbat eve, as it is prohibited to carry in a public domain on Shabbat. The next day, on Shabbat, everyone rises early and comes to the synagogue. Each and every one recognizes his lulav and takes it. This emphasis that each and every one recognizes his own lulav and takes it is because the Sages said: A person does not fulfill his obligation to take the lulav on the first day of the Festival with the lulav of another, and on the rest of the days of the Festival a person fulfills his obligation even with the lulav of another.

(1) What is the Mitzvah of sitting in the Sukkah? That he should eat, drink, sleep, lounge, (Tur) and reside in the Sukkah all seven days, both in the day and in the night, in the same manner in which he resides in his house the rest of year. And all seven days a man makes his house temporary and his Sukkah permanent. How so? The fine dishes and linens, should be in the Sukkah; and drinking vessels, such as glass cups and mugs, in the Sukkah; but eating vessels after eating (Tur), such as pots and plates, outside of the Sukkah. The lantern should be in the Sukkah. And if it was a small Sukkah, he puts the lantern outside the Sukkah. Rem"a: And he must not use the Sukkah for disrespectful things, so that the Mitzvot not be contemptible in his eyes. (Bet Yosef in the name of the Orchot Chayyim)

(4) And there is also another matter with these four things — that they are similar to precious limbs in a man (see Vayikra Rabbah 30:14; Midrash Tanchuma, Emor 19): As the citron is similar to the heart, which is the dwelling place of the intellect, to hint that he should serve His Creator with his intellect; the lulav is similar to the backbone, which is the essence of a person, to hint that he should straighten himself completely for His service, blessed be He; the myrtle [leaves are] similar to the eyes, to hint that he should not stray after his eyes “on the day of the rejoicing of his heart”; and the willow [leaves are] similar to the lips, with which a man completes all of his acts of speech, to hint that he should put a muzzle to his mouth, calibrate his words and fear God, may He be blessed, even at a time of joy. And the reason that it is only practiced one day in the country (outside of the Temple) is well-known — since the main joy is on the first day. And if you should ask, “Why would one not take it on Shemini Atseret, which has great joy on it for Israel” — the answer is that the day of Shemini Atseret is completely for God, may He be blessed. And [it is] as they, may their memory be blessed, said (Bamidbar Rabbah 21:22; Midrash HaGadol, Shemot 29:36), “A parable of a king who made a feast, etc.,” as it is [found] in the Midrash. And at the end, He said to them, “Remain with Me one day, as your departure is difficult for Me.” And therefore, it is called atseret (a stopping). And if so, there is no need for any other reminder. And the holiday of Pesach does not require another reminder with the lulav, as behold the matsah and marror and the body of the Pesach sacrifice are between his hands; and further since it is not a time of joy as [much as is] the holiday of the gathering. And the holiday of Shavuot also does not require another reminder, since the essence of [that] festival is only from the angle of the giving of our Torah — and that is the great reminder to straighten our ways. And this is what appears to me in these matters from the side of the simple understanding. And I have come to believe that the kabbalists (mystics) have wonderful secrets about the commandment of the lulav and the three [other plants].

(12) Even though it is a mitzvah to rejoice on all the festivals,1as Deuteronomy 16:14 teaches: "And you shall rejoice on your festivals." Though that verse is mentioned with regard to Sukkot, Deuteronomy 16:11 states with regard to Shavuot: "and you shall rejoice before God," and Rosh Hashanah 4b explains that an analogy is established to include Pesach as well. there was an additional celebration in the Temple on the festival of Sukkot,2The Rambam's words present a question: The Mishnah (Sukkah 5:1) refers to this celebration as Simchat Beit Hasho'evah, connecting it with the drawing of water for the water libation. (See Hilchot T'midim Umusafim 10:6-10.) Indeed, the Talmud (Sukkah 50b; see also the Rambam's commentary on the above-mentioned Mishnah) emphasizes that connection, quoting Isaiah 12:3: "And you shall draw water with happiness." However, here, the Rambam makes no mention of that water at all!
We are forced to say that the Rambam views the verse from Isaiah as a mere asmachtah (an allusion from the Bible with which our Sages connected a verse to an independent concept) and that the celebration came about because of the unique nature of the Sukkot festival. Though this celebration was associated with the water libation, the latter is not the source for the practice. Indeed, the choice of the name Simchat Beit HaSho'evah (the celebration of the house of drawing the water), and not Simchat Hasho'evah (the celebration of the drawing of the water) allows for such an interpretation. (Likkutei Sichot, Vol. XVII). as [Leviticus 23:40] commands: "And you shall rejoice before God, your Lord,3i.e., in the Temple for seven days."4Although this verse is used to derive the requirement of taking the lulav in Jerusalem for each of the seven days of the festival (Chapter 7, Halachah 13), its simple meaning remains.
Nevertheless, this charge is not considered to be an independent commandment, but rather an extension (and an intensification) of the mitzvah of celebrating on the festivals. Thus, in Sefer Hamitzvot (Positive Commandment 54), the Rambam describes that mitzvah and explains that it includes "to celebrate with musical instruments and to dance in the Temple....This is Simchat Beit Hasho'evah."
This explanation resolves another question: Mo'ed Kattan 8b teaches that one celebration should not be interposed upon another. For this reason, weddings are not held during the festivals so that the wedding celebrations should not clash with those of the festival.
Thus, were one to consider the celebration of Simchat Beit Hasho'evah as associated with the water offering, one might ask why the Sages instituted such a celebration which might appear to overshadow the celebration of the festival itself. However, the above explanation resolves this difficulty as well, for as stated above, the Simchat Beit Hasho'evah celebration is an extension of the festival celebrations and not an independent matter. (See Likkutei Sichot, ibid.)
What was done? On the eve of the first day of the festival,5Two reasons are given why the courtyard was not set up during the festival itself:
a) It involved construction, which is forbidden on Chol Hamo'ed (Knesset Hagedolah)
b) Preparing the courtyard before the festival would allow the celebrations to begin immediately after the departure of the festival (Kinat Eliyahu). they would set up a place in the Temple6in the open courtyard before the entrance to the Temple courtyard proper. This was called Ezrat Nashim - the women's courtyard - because in contrast to the Temple courtyard, women were allowed to enter the Ezrat Nashim even when they were not offering sacrifices. The Rambam describes the Ezrat Nashim in Hilchot Beit Habechirah 5:7. where women [could watch] from above, and men from below, so they would not intermingle with each other.7Originally, the men and the women would stand in separate sections on the same level. However, the Sages feared that, particularly during a time of celebration, such closeness might lead to frivolous interaction between the sexes, and decided to have a balcony constructed for the women (Sukkah 51b).
The celebration would begin on the night after the first day of the festival.8Since, as explained in the following halachah, the celebration was not held on the first night of the festival. Similarly, on each day of Chol Hamo'ed, after offering the daily afternoon sacrifice, they would begin to celebrate for the rest of the day and throughout the night.9Sukkah 53a quotes Rabbi Yehoshua ben Chananyah as saying: "While we were celebrating at Simchat Beit Hasho'evah, our eyes saw no sleep."

(13) What was the nature of this celebration?1The Mishnah (Sukkah 5:1-2) states:Whoever has not seen Simchat Beit Hasho'evah has never seen rejoicing in his life!...
There were golden candelabras....There was not a courtyard in Jerusalem that was not illuminated with the light of Beit Hasho'evah.
The pious and men of stature would dance before them with torches of fire in their hands and recite songs of praise. The Levites would play the harps, lutes, cymbals, and all other types of instruments on the steps...leading down from the Israelites' courtyard. The flute would be sounded2Indeed, from the Mishnah (Sukkah 5:1), which states: "The flute, for five or six days; this was the flute of Beit Hasho'evah," it appears that this was the major element of the celebration. and songs played on the harp, lute, and cymbals. [In addition,] each person would play on the instrument which he knew. Those who could sing, would sing.3See the quote from the Mishnah above. They would dance and clap their hands, letting loose and whistling, each individual in the manner which he knew. Words of song and praise were recited.4Note the following halachah and commentary.
This celebration does not supersede either the Sabbath or the festival [prohibitions].5Since, as explained above, the celebration involved musical instruments, it would not be held on the first night of the festival (or on the Sabbath), when playing such instruments is forbidden (Hilchot Shabbat 23:4).
The celebration is an extension of a Torah commandment, while the above prohibition is only Rabbinic in nature. Furthermore, it was held in the Temple, where Rabbinic prohibitions of this nature were usually suspended (אין שבות במקדש, Pesachim 65a). Nevertheless, since there is no specific Torah obligation to celebrate in this manner, the celebrations were suspended because of the Rabbinic prohibition (Likkutei Sichot, ibid.).

(14) It is a great mitzvah to maximize this celebration.1for the experience of genuine Torah happiness is a fundamental and necessary element of our service of God, as explained in the following halachah. The common people and anyone who desired would not perform [in these celebrations];2Though they would attend, as mentioned in the final clause of the halachah only the greatest of Israel's wise men: the Rashei Yeshivot, the members of the high court, the pious, the elders, and the men of stature.3for it was only their celebration that could inspire the people with spiritual feeling. They were those who would dance, clap their hands, sing, and rejoice in the Temple on the days of the festival of Sukkot.4Sukkah 53a relates how Hillel the Elder would rejoice at Simchat Beit Hasho'evah. Other Sages would also participate. For example, Rabban Shimon ben Gamliel would juggle eight torches of fire and bow down so low he could kiss the ground. The Jerusalem Talmud (Sukkah 5:3) relates how Rabbi Shimon ben Yehotzedek would perform unique feats of jumping. However, the entire people5the men and the women - would come to see and hear - deriving joy from this passive participation. - the men and the women - would come to see and hear.

(15) The happiness with which a person should rejoice in the fulfillment of the mitzvot and the love of God who commanded them is a great service.1By mentioning this concept at the conclusion - but as part - of the these halachot, the Rambam emphasizes how the celebration of the festivals is not just an isolated experience, but rather is intended to influence the totality of our service of God. The rejoicing of the festival of Sukkot enables us to appreciate true happiness in all aspects of our Torah service. Whoever holds himself back from this rejoicing is worthy of retribution, as [Deuteronomy 28:47] states: "...because you did not serve God, your Lord, with happiness and a glad2This verse comes after the full description of the curses and retribution which God will visit upon the Jewish people for their sins. From the Rambam's statements, it appears that it is the lack of happiness in the service of God, and not the sins themselves, which brought about this punishment.
The Ari, Rabbi Yitzchak Luria, explains that even though the punishment comes for the sins, had the Jewish people served God with true joy and happiness, that happiness would have caused Him to overlook those transgressions, regardless of how serious they were. In contrast, a lack of happiness in the performance of the mitzvot demonstrates a deficiency in the person's awareness of the connection to God established thereby. heart."
Whoever holds himself proud, giving himself honor, and acts haughtily in such situations is a sinner and a fool.3for he is concerned with himself, rather than with God. Concerning this, Solomon warned [Proverbs 28:10]: "Do not seek glory before the King."
[In4i.e., God, in whose presence we are at every moment. contrast,] anyone who lowers himself and thinks lightly of his person in these situations5transcending his self-consciousness and committing himself to God totally, without any restrictions is [truly] a great person, worthy of honor,6his ability to open himself up to God allows him to serve as a medium for the expression of His greatness, and thus, his own personal prestige rises, because, as our Sages commented: "A king's servant is like a king." who serves God out of love.7See Hilchot Teshuvah, Chapter 10. Thus, David, King of Israel,8The mention of David's position further emphasizes the concept explained. Alternatively, a king has a connection to each of his subjects. Thus, mentioning the example of the king of Israel emphasizes how each Jew has a potential to achieve this rung of service. declared [II Samuel 6:22]: "I will hold myself even more lightly esteemed than this and be humble in my eyes," because there is no greatness or honor other than celebrating before God, as [II Samuel 6:16] states: "King David was dancing wildly and whistling before God."9When Michal, Saul's daughter, witnessed David's recklessness and total lack of inhibitions, she reproved him for conduct unbefitting a king. David answered her sharply, explaining that it is precisely this ability to give oneself totally over to Godliness which characterizes a Jewish monarch and makes him fit to lead the people in the service of God.
Though the Rambam stresses how an approach of humility and happiness befits people of honor - as is obvious from the nature of the Sages' celebration of Simchat Beit Hasho'evah - these ideas also apply to every Jew. When an individual is conscious of God's constant presence, he will naturally be infused with these two emotions. He will feel his own smallness in God's presence, yet he will also feel real joy at the knowledge that God is with him at every moment, and that through his service of Torah and mitzvot, he can develop a greater connection with Him.
May our service of God with joy hasten the time when "crowned with eternal joy" (Isaiah 35:10 , we will be able to "rejoice before God, your Lord, for seven days," in the Messianic Temple. May we merit it, speedily, in our days.

(4) 4. One who is discomforted is exempt from the Sukkah, he, and not his attendants. But on the first night even the discomforted one must eat an olive-portion there (Kol Bo). Who is discomforted? He who cannot sleep in the Sukkah because of the wind; or because of the flies, fleas, and their ilk; or because of the smell. But this is only when the discomfort occurred by chance, after he built the Sukkah there, but he shouldn't build his Sukkah a priori in a smelly or windy place, and say, "I am discomforted ". Rem"a: And if he built it, at the beginning, in a place where he is discomforted while eating, or drinking, or sleeping, or he cannot do one of them in the Sukkah since he fears bandits or thieves while he is in the Sukkah, he does not fulfill his obligation in the Sukkah at all, even in the activities in which he is not discomforted , for it is not like a dwelling which one can do all his functions within (Mordekhai, chapter 'HaYashen'). He whose candles in the Sukkah were extinguished, on the Sabbath, and has a candle in his house, it is permitted for him to leave the Sukkah to eat where the candle is, and he does not need to go to his friend's Sukkah which has a candle, if there is great effort involved (Terumat HaDeshen, Part I 5, Terumat HaDeshen, Part II 158). And if the wind is threatening to extinguish the candle, it is permitted to hang a sheet or garment from the side, but not under the skhakh (Or Zarua). He who cannot sleep in the Sukkah, because it is too small for him to extend his hands and legs, is not considered discomforted, and must sleep there, even though he needs to curl up (Terumat HaDeshen, Part I 92), and he cannot say: "I am discomforted", unless it is something from which it is normal for one to be discomforted (Tur). And the discomforted is not exempt unless he will save himself from the discomfort, but otherwise, he must sleep in the Sukkah, even if he is discomforted (Mordekhai, chapter 'HaYashen').

(2) A sukkah which does not possess three walls is invalid.1Though Sukkah 6b mentions Rabbi Shimeon's opinion, which requires four walls, all authorities accept the more lenient view. The Jerusalem Talmud (Sukkah 1:1) explains that their difference of opinion is based on the exegesis of Isaiah 4:6:There will be a sukkah that will serve as a shadow from the heat during the day, a place of refuge, and a cover from storm and from rain.The Sages maintain that the verse refers to three different activities, and hence require three walls. Rabbi Shimeon counts "a cover from storm and from rain" as two different activities, and hence requires four walls. However, if it has two complete walls2i.e., walls of at least seven handbreadths long, so that the minimum requirements for the sukkah's area mentioned in the previous halachah can be met perpendicular to each other in the shape of [the Greek letter]3Rabbenu Manoach notes that a gamma has the same shape as the Hebrew letter dalet (see accompanying drawing) and asks why the Sages did not use that letter to refer to the intended shape. He explains that the very letters of the Hebrew alphabet are endowed with holiness. Hence, the Sages did not want to use them as an example to refer to a mundane matter. gamma, it is sufficient to construct a third wall that is [only] slightly more than a handbreadth wide and place it within three handbreadths4Sukkah 16b teaches that whenever there is a gap of three handbreadths or less between two entities, the principle of l'vud applies. The gap is considered to be closed and the two parts connected. Thus, the third wall is considered to be more than four handbreadths long, hence spanning more than half of the length required for the third wall. Therefore, it is acceptable (Rabbenu Nissim). of one of the two walls.5See the accompanying diagram.
The Rabbis have posed an abstract question: Is the minimum requirement for a sukkah three walls (including one which is incomplete), or must a sukkah have four walls, however, the Torah was lenient enough to consider a sukkah of this nature as comparable to one of four walls.
The Marcheshet brings support for the latter view, quoting Sukkah 7b, which states that since the third wall only a handbreadth in size is considered to be a wall with regard to the laws of sukkah, it is also considered to be a wall with regard to the laws regarding a private domain on the Sabbath. In the latter instance, four walls are necessary. Also, one must construct the likeness of an entrance,6to complete this third wall. This is necessary... since it7the sukkah does not possess three complete walls.8However, if the three walls are complete - i.e., at least seven handbreadths in length - as in the accompanying diagram, no "likeness of an entrance" is required.
The Bayit Chadash (Shulchan Aruch, Orach Chayim 430) explains that the requirement of a "likeness of an entrance" is a Rabbinic ordinance, and, according to Torah law, a sukkah is acceptable as long as the third wall is a handbreadth as required.
We have already explained in Hilchot Shabbat916:19 that wherever the term "a likeness of an entrance" is used, it may be a rod on one side, another rod on the opposite side, and a third above,10The Ramah (Shulchan Aruch, Orach Chayim 630:2) states that if the two rods reach the s'chach, a third rod is unnecessary. (See Mishnah Berurah 630:12.) even though it does not touch them.11as depicted on page 67.

(6) I am inviting the lofty guests, Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David.

(5) 5. If it rains, one may go inside his house. From when is it permitted to go inside? From when so many drops of rain descend into the sukkah that, were they to fall into a cooked dish of beans which spoils quickly if only a small amount of water is added to it, that dish would spoil. RAMA: Even if he does not have a dish in front of him [Sma"g and Hagahos Ashiri]. A person who does not know how to calculate such a measure should reckon: If this same quantity of rain would come down into his house, he would leave his house, he may leave the sukkah. [Hagahos Ashiri; Mordechai; Mahari"l]. All of this applies specifically to the remaining days of the festival of Sukkot. But on the first night, one must eat an olive's worth in the sukkah even if it is raining [Tur; R"an; Rosh] and one must say Kiddush in the sukkah so he can pronounce the Zman regarding the sukkah