The laws of a Kosher Sukkah:
- Begin building the Sukkah on Motzei Yom Kippur. Complete the entire Sukkah the day after Yom Kippur, after Shacharis.
- Verify that the area you desire to build the Sukkah does not contain any obstructions which will hover over the Sechach of the Sukkah. This includes trees, laundry lines, another neighbors Sechach, etc.
- First build at least three complete walls that are ten Tefach high and within three Tefach from the ground and are seven Tefach wide. If using tarp for the walls, make sure to use “Lavud,” or to at least tie it very strongly.
- Place Kosher Sechach on the walls only after the walls are built.
- Don’t use Sechach that has bad odor or with leaves that will fall off.
- Make sure the supports of the Sechach are also Kosher to be used as Sechach. Thus, don’t use nails or non-Kosher rope to attach the Sechach.
- Make sure to fasten down the Sechach with Kosher material so it does not fly with the wind. One can place a wood board on top of the Sechach and then tie the wood board down with any material.
- Verify the Sechach gives majority shade, allows rain and star light to penetrate.
- Everyone should try to have their own Sukkah.
- Don’t build the Sukkah in public property.
- Try to personally build the Sukkah versus having someone else do so for you.
- Do not have gentiles, women, or children, place the Sechach on the Sukkah. They may however build the walls.
- Verify that all pictures and decorations are placed within 4 Tefachim from the Sechach. It is not the Chabad custom to place decorations.
- The eating table of the Sukkah must be within the parameters of the Kosher Sukkah.
Chapter 1: The Sukkah
- It is a command in the Torah to dwell in a Sukkah throughout the seven days of the Sukkos Holiday. As a result of this command, we are required to build a Sukkah prior to Sukkos in order to fulfill the command when the time arrives, and it is thus considered a Mitzvah to do so. Nonetheless, the building of the Sukkah is only considered a preparatory Mitzvah [i.e. Hechsher Mitzvah] as opposed to a Mitzvah with intrinsic value, as it is built simply for the purpose of later fulfilling the Mitzvah of dwelling in it during the holiday of Sukkos. Accordingly, no blessing is recited upon building the Sukkah, in contrast to the ruling by other Mitzvos in which a blessing is said prior to its fulfillment, as explained next.
- The reason for why G-d commanded us to build a Sukkah: The verse states that we are to dwell in a Sukkah for seven days in order so our future generations remember that G-d settled the Jewish people in Sukkos when he took them out of Egypt. The term Sukkos here refers to the clouds of glory, which surrounded the Jewish people for the sake of giving them shade, so the heat and sun do not injure them. Thus, as a replica of this event, G-d commanded us to [build and then] dwell in a Sukkah that is made for the purpose of providing shade in order so we recall the miracles and wonders [done for us in the desert, in which the clouds of glory surrounded us for shade, and served as a protection from the sun]. Therefore, when dwelling in the Sukkah, every person must have intent to do so in order to fulfill G-d’s command to dwell in the Sukkah in commemoration of the Exodus.
- Must one have this intent every time he dwells in the Sukkah? Yes. Each time one eats in the Sukkah, and fulfills the Mitzvah of dwelling in the Sukkah, he is to intend to fulfill the Mitzvah for the above-mentioned reason of commemorating the exodus.
- Is everyone to have their own Sukkah? From the letter of the law, there is no obligation for one to build his own Sukkah, if he has a neighbors Sukkah or publicly shared Sukkah available, in which he can dwell in throughout the duration of Sukkos. Nonetheless, if feasible, it is proper for each family to build their own Sukkah, just as each person has his own home. [In addition, it is quite difficult to properly fulfill the Mitzvah of dwelling in a Sukkah, in a Sukkah that one does not own, and hence it is proper for each person to have their own Sukkah in order to dwell in it properly.]
- Is a Shul required to build a Sukkah? From the letter of the law, there is no obligation for one to build his own Sukkah, if he has a neighbors Sukkah or publicly shared Sukkah available, in which he can dwell in throughout the duration of Sukkos. Nonetheless, if feasible, it is proper for each family to build their own Sukkah, just as each person has his own home. [In addition, it is quite difficult to properly fulfill the Mitzvah of dwelling in a Sukkah, in a Sukkah that one does not own, and hence it is proper for each person to have their own Sukkah in order to dwell in it properly.]
- Is one obligated to build a Sukkah far from his home if he has no room in or near his property to do so, and there are no neighboring Sukkos available in which he can eat in? Yes. However, some Poskim rule that we do not require one to move to a different city, or to a hotel, for the duration of Sukkos simply for the sake of being able to have a Sukkah nearby
- Saying Lisheim Mitzvas Sukkah: Some are accustomed to reciting Lisheim Mitzvas Sukkah upon placing on the Sechach.
- On Motzei Yom Kippur one begins building the Sukkah, [or at least talking about building it], in order to leave one Mitzvah and enter to another Mitzvah. It is a Mitzvah [if possible] to [finish] building the entire Sukkah the day after Yom Kippur, immediately after one leaves [and arrives home from] Shul. [However, one should not compromise on the quality of the work simply in order to complete it by that day, and if he must delay the building until the next day/s for the sake of bettering its quality then it may be done.]
- May one build his Sukkah on Erev Sukkos? Ideally one is to complete the building of his Sukkah prior to 2.5 hours before sunset. If, however, it is past 2.5 hours before sunset and one has still not built his Sukkah, it may nevertheless still be built.
- Building a Sukkah on Chol Hamoed: One who did not build a Sukkah before the Holiday is to build his Sukkah on Chol Hamoed and dwell in it. This applies whether one did not build his Sukkah due to negligence or due to no fault of his own. This applies even at the end of the seventh day of Sukkos, nevertheless he is obligated to build a Sukkah in order to dwell in the Sukkah for the remaining moments.
- Building it on Yom Tov:
It is forbidden to build a Sukkah on Shabbos and Yom Tov due to the Biblical building prohibition.
- If on Shabbos or Yom Tov the Sechach blew off due to wind, may it be replaced? No. It is forbidden for a Jew to replace the Sechach on Shabbos or Yom Tov. This applies even if only part of the Sechach blew off or folded over, nevertheless one may not spread it back onto the Sukkah [even with a Shinuiy]. However, [if there is no other Sukkah available then] one may ask a gentile to replace the Sechach for him even if the entire Sukkah fell.
- If on Shabbos or Yom Tov the walls blew off due to wind and invalidated the Sukkah, may it be replaced? No. It is likewise forbidden to ask a gentile to do so on one’s behalf. If, however, three walls still remain standing and thus the Sukkah remains valid, then it is permitted to place the fourth wall on with an irregularity [due to Muktzah].
- Should one personally build the Sukkah versus having someone else do so for him? It is proper for one to personally place the Sechach onto the Sukkah [and help build the walls] rather than have another person do so for him. [The Rabbeim were not particular to personally build their Sukkah, although it is recalled that the Rebbe was particular to always place some Sechach onto his Sukkah. It is told that Reb Hillel Paritcher was particular to help build the walls of the Sukkah. The Noam Elimelech explains that one is to personally toil to build the Sukkah in order to sanctify his limbs.]
- May women or children build the Sukkah? Walls: Women and children may help build the walls of the Sukkah, even initially. Sechach: Women and children are not to initially place the Sechach over the Sukkah, and it is rather to be placed by an adult Jew who is obligated in the Mitzvah. Nonetheless, if they did so, the Sukkah remains valid.
- May a child above Bar Mitzvah place the Sechach on the Sukkah even though it is unknown if he has grown the signs of puberty? Yes. However, some Poskim are stringent even in such a case.
- May a gentile build the Sukkah? Walls: A gentile may help build the walls of the Sukkah. However, some write that a gentile should not build even the walls of the Sukkah. Sechach: A gentile is not to initially place the Sechach on the Sukkah. If he already did so, the Sukkah is Kosher.
- Must one dwell in the same Sukkah throughout Sukkos? One is not required to dwell within the same Sukkah throughout the seven days of Sukkos and he can thus leave his Sukkah and dwell in another person’s Sukkah.
- A borrowed Sukkah: One fulfills his obligation with a borrowed Sukkah.
- A Sukkah with joint ownership: One fulfills his obligation with a jointly owned Sukkah, and he is not required to request permission from the other owner to dwell in it.
- A stolen Sukkah: If one forcibly removed the owner from his Sukkah and stole it and dwelled in it, he fulfills his obligation. However, if one stole wood and used it as Sechach [or as one of the obligatory walls] for his Sukkah, the Sukkah is invalid unless he pays the owner for the cost of the wood, in which case he may even initially dwell in this Sukkah.
- May one say a blessing on a stolen Sukkah: If one transgressed and hijacked someone’s Sukkah, although he fulfills his obligation nevertheless, he may not say a blessing ‘Leisheiv Basukkah.’
- May one purchase Sechach branches from street sellers? Some Poskim write that one should not do so unless he knows for certain that they were cut with permission of the owners.
- What is one to do if he accidentally took someone else’s Sechach or Sukkah boards/supports and used it to build his Sukkah? He is to ask them for permission to use it before Sukkos, or offer to purchase him new ones. There is no need to replace the Sechach back onto the Sukkah due to Taaseh Velo Min Hassuiy.
- May one enter someone else’s Sukkah without permission? One may not initially enter another person’s Sukkah without permission even if he does not intend to steal it from him, if the person is currently in his Sukkah. However, it is permitted to enter his Sukkah even initially while he is not there.
- May one build a Sukkah in someone else’s property without permission? One may not build a Sukkah in someone else’s property.
- May one build a Sukkah in his own property if it will infringe on the rights of other neighbors, such as if it blocks their sun and the like? No, unless the neighbors do not mind. If one did so without consent of the neighbors, then one may not say a blessing on such a Sukkah.
- Must one receive legal permission from the municipality to build his Sukkah? No. A Sukkah built in one’s property remains Kosher even if the municipality does not authorize him to build it there.
- May one build a Sukkah in a public property? Initially one may not build a Sukkah in a public area such as on a city street or sidewalk and the like of places that people pass by. This applies even if the entire city is of Jewish population and certainly the Jews do not mind one building his Sukkah there. One is to protest against anyone who makes a Sukkah in a public area. Nevertheless, Bedieved if one built a Sukkah in a public property, he fulfills his obligation. If one transgressed and built a Sukkah in a public property although he fulfills his obligation, nevertheless he may not say a blessing of ‘Leisheiv Basukkah’. [However, many Poskim rule one may even initially build a Sukkah in a public property and say a blessing, and so is the custom. This especially applies if one has received permission from the city municipality.]
- If the city municipality gave permission for one to build his Sukkah in public property, may one do so? Yes.
- May one build his Sukkah on his sidewalk? Only with permission of the municipality.
- May one build a Sukkah in the joint property of an apartment complex, such as in the parking lot, or garden/courtyard? One may only do so if he receives permission from the building management and/or the occupants of the building. This applies even if one owns an apartment or lives in the complex.
- Is a mobile Sukkah valid? A Sukkah that is attached to the back of a pick-up truck is valid so long as a normal wind cannot blow off the walls or the Sechach. Such a Sukkah is valid even when the car is moving and even if it does not have a floor attached to it.
- May one make a Sukkah on a tree? Yes. However, he cannot climb it on Shabbos or Yom Tov.
- Building Sukkah over a lawn: It is forbidden to pour liquid over grass, plants, [trees] and the like on Shabbos or Yom Tov. Due to this reason, when eating outside over a lawn which contains grass, plants or trees one must beware not to spill or pour water over it. [Hence, one should not build his Sukkah over a lawn, as it is very difficult to avoid any spillage. If necessary, one should cover the lawn with a makeshift floor.]
- Building Sukkah in an area with a bad odor: It is initially forbidden to build a Sukkah in an area that contains a bad odor. Furthermore, even Bedieved he is not Yotzei if he builds his Sukkah in such a place, and it makes his living there to be unbearable.
- May one build a Sukkah in an area with a bad smell, such as near sewage? No, as stated above.
- May one build a Sukkah in an area that used to be a bathroom? Modern bathrooms which contain piping and sewage system may be taken apart [i.e. remove toilet and ceiling] and well cleaned to be used as a Sukkah.
- May a Sukkah share a wall with a bathroom? Yes, so long as there is no bad odor that penetrates the Sukkah as a result.
- May one build a Sukkah in an area that contains sewage pipes that will be inside the Sukkah? Yes, so long as there is no bad odor that penetrates the Sukkah as a result. However, if the pipes are made of plastic, then it is proper to cover them properly in order to be allowed to recite Devarim Shebekidusha according to all.
- Building a Sukkah on a roof: One who builds a Sukkah on a roof is required to build a fence around the roof.
- The height: The Sukkah must be more than 10 Tefachim high, and may not be more than 20 Amos [10 meters] high. This means that the Sechach may not be a height of 20 Amos from the floor of the Sukkah.
- The length/width: A Sukkah must have the minimum size of seven by seven Tefachim [57.2 x 57.2 cm.]. If it does not have this minimum size, it is invalid. There is no maximum size for the Sukkah. [The Sukkah must be at least seven Tefachim both in width and length. If it is less than seven Tefachim in either length of width, then even if it contains a total space of 7 square Tefach, it is invalid. For example, a Sukkah that is 20 Tefach by 6 Tefach is invalid.]
- Corner areas and rooms in a Sukkah: A Sukkah that contains a corner area that is less than 7×7 Tefachim is invalid, and does not join the rest of the Sukkah. [Likewise, rooms that are separated with Mechitzos are invalid if they contain a dimension that is less than 7×7 Tefachim. Thus, not only must the entire Sukkah be 7×7 Tefachim, but any area of the Sukkah that is separate from the other areas must also contain a dimension of 7×7 Tefachim.]
- Summary: The minimum dimensions of a Sukkah is 57.2 x 57.2 centimeters with a minimum height of 82 centimeters, and a maximum height of 938 cm from the floor to the Sechach.
- May one sit near the inside edge of a round Sukkah? Yes.
- If there is furniture or appliances in the Sukkah, does it diminish from the 7×7 dimension? Yes. Thus, one must beware that there remains a 7×7 Tefach free space in the Sukkah even after all the furniture and appliances are entered.
- May one put up a Mechitza between men and women in a Sukkah? A Mechitza may only be set up in a Sukkah if it leaves a dimension of 7×7 Tefachim on each side of the Mechitza, otherwise that area that contains less than 7×7 Tefachim becomes invalidated.
- Does a Sukkah require a Mezuzah? A Sukkah is not obligated to have a Mezuzah.
- How many walls does a Sukkah require? It is a Mitzvah Min Hamuvchar to have a four walled Sukkah and so is the custom. Likewise, it is customary to make complete walls rather than walls that contain breaches. If one is unable to make four complete walls then it is better to make three complete walls and have one side be open without a wall than to make four walls with breaches. Nevertheless, from the letter of the law it suffices to have two full walls with a third wall using the rule of Lavud. This means that one is not required to have a full third wall but rather can have a partial wall, and following the rules of Lavud, it is considered a full third wall. The exact details of how this is accomplished will be explained below.
- According to the custom, one is to make four complete walls without resorting to the rule of Lavud. However, from the letter of the law it suffices even if all four walls are built using Lavud.
- If on Shabbos or Yom Tov the walls blew off due to wind and invalidated the Sukkah, may it be replaced? No.
- The criteria for a valid wall? A wall is only considered a valid wall if the following four conditions are fulfilled:
- Does not move with wind: A wall is only defined as a wall if it is unable to move with a common wind. If a common wind can blow the wall, as is the case with sheet walls, then it is invalid. [Some Poskim limit this only to a case that a common wind can move the wall a three Tefach distance forward or upward.]
- Is height of 10 Tefach: A wall is only defined as a wall if its height reaches ten Tefach [80 cm] from the ground. If the wall’s height reaches below ten Tefach from the ground it is invalid. If the wall reaches ten Tefach from the ground but is elevated from the ground, then if it is within three Tefach from the ground and reaches to ten Tefach from the ground, it is valid. Thus, technically, one can have a wall which is 7.1 Tefach tall and place it 2.9 Tefach from the ground and it is valid.
- Is within three Tefach from ground: The wall must be within three Tefach from the ground. Even if the wall is very high, if it is not placed within three Tefach from the ground, it is invalid.
- Is within three Tefach from Sechach: The wall must be within three [horizontal] Tefach of the Sechach for it to be validated as a wall for that Sechach. [This however only applies if there is empty space between the wall and the Sechach. If, however, there is invalid Sechach in the above area, then the wall remains valid so long as it is within 4 Amos [196 cm] of the Sechach.
- How many walls must fulfill these conditions: At least two of the Sukkah walls must meet the above requirements while a third wall is to meet the requirements of Lavud. Any wall that does not meet the above requirements, is invalid.
- May one use as one of the three Halachically required walls a sliding or removable door? Yes, a door may be used as one of the three minimum required walls of a Sukkah, however the Sukkah is only Kosher when the door is closed. When the door is opened, the Sukkah is considered to have lost its wall and is considered invalid. Furthermore, at the initial time that the Sechach is erected, the doors must be closed. However, once erected properly, it is permitted later on to open and close this door, even though it nullifies the Sukkah at the time of its opening. One must note that on Shabbos and Yom Tov it would remain forbidden to open and close this door, being it is invalidated when opened, and then re-validated when closed.
- How long must each wall be? The minimum size of a Sukkah is seven by seven Tefachim [56 x 56 cm]. Thus, technically one is required to have three walls which are seven Tefach long. However, using the Biblical rules of Lavud, it suffices to have one wall of 7 Tefach. This can be accomplished in the following way: One has a single wall which is seven Tefach long, with another wall of 4 Tefach horizontal to it, within 3 Tefach from the end of the 7 Tefach wall. The third wall can then be made with Lavud and Tzuras Hapesach. Thus, it is possible to make a Sukkah with only one wall of seven Tefach. Nevertheless, as stated above, the custom is to make complete walls without resorting to the rules of Lavud.
- How does one make a third wall using Lavud? If one has two walls which are parallel to each other then one is to place a Mechitza which is 4 Tefach wide [32cm.] within three Tefach [24cm.] from the end of one of the walls. Hence, using Lavud one has a total of 7 Tefach.
- Sechach that extends past the walls of a Sukkah: If a Sukkah contains Sechach that extends past the back wall of the Sukkah, and the two horizontal walls likewise extend past the back wall [Figure A], then if that area is at least 7x 7 Tefachim, it is Kosher so long as it provides majority shade. If a Sukkah contains three walls and there is Sechach extending past the open side and one of the walls of the Sukkah extends together with the Sechach [Figure B], then if that area is 7×7, that area is considered part of the Sukkah and it is permitted to eat under it even though it contains only one extending wall.
- The material of the walls: The walls may be made using any material [that does not move with a common wind], even if the material does not lend shade to the Sukkah [such as glass or transparent plastic]. Nevertheless, one is not to use materials that give off a foul odor or which dry out within 7 days. The walls may be made even initially from material that is Halachically unfit for use as Sechach.
- Using sheets as a wall: One is not to use sheets whether of material or plastic as a wall being that it is difficult to ascertain that the sheets will not move with the wind. However, it is permitted to use sheets if one places poles within three Tefach using Lavud to make the wall, as in such a case even if the sheets move with the wind the wall remains Kosher due to the poles which are Lavud. [According to all, Bedieved if one used sheet walls that do not move with the wind the Sukkah is Kosher even if Lavud was not used.]
- Practically are Sukkos with plastic walls initially valid? If the walls allow the placing of string or poles to perform Lavud to make three walls, then it is valid according to all even initially. However, if Lavud is not being used one should not use such a Sukkah being it is possible that the walls will become loose and move with the wind. However, from the letter of the law if the plastic does not move with the wind, it is valid. Some Poskim rule that it is even initially permitted to use plastic sheets if they are tightly attached as it is not possible to be with the wind.
- Writing verses on the wall of one’s Sukkah: One may not write or engrave versus on items or walls of the Sukkah as it is forbidden to write verses of the Torah unless one is writing them in a complete Sefer, and engraving is just like writing regarding this matter. [Practically, many are lenient in this matter, especially if one is skipping a few letters from the verse.]
- One is not to place the Sechach over the [frame of the] Sukkah prior to building the [Halachically valid] walls.
- If one transgressed and first placed the Sechach over the frame and only then built the walls, some Poskim rule the Sukkah is valid. Other Poskim, however, rule the Sukkah is invalid. [Practically, we rule that the Sukkah is invalid, and one is hence to undo the Sechach and replace it. It suffices to simply lift the entire Sechach one Tefach and then replace it.]
- If after building the Sukkah in its proper order, the walls blew off, must one remove the Sechach prior to replacing the walls? In a case that the Sukkah was erected in the correct order [first walls and then Sechach] then it is not necessary to remove the Sechach prior to fixing the walls, if the walls fell over. However, some Poskim rule that if this occurred before Sukkos one is required to replace the Sechach.
- May one eat in a Sukkah with the table outside? No. One who does so does not fulfill his obligation. Some Poskim require at least a Tefach of the table to be inside the Sukkah in which case it is valid. Others require that majority of the table to be inside the Sukkah.
- The Sukkah must be made only in order to give shade: Just as the clouds of glory were there to give us shade from the sun, similarly the Sukkah is only valid when made in order to only give shade. If it was made to serve for also other purposes, such as storage and the like then it is not considered a Sukkah but rather a house and is inherently invalid.
- Retractable roof: If the Sukkah [with its Sechach] is used throughout the year as one’s dwelling place of eating and sleeping and performance of majority of one’s actions, it is invalid, and [all] the Sechach must be lifted and placed back on each year before Sukkos. It suffices to simply lift up [all] the Sechach and place it back down. [It does not suffice to simply lift a Tefach worth of Sechach.] If, however, one does not live in the Sukkah, even if he uses it for certain purposes, then it remains valid, [and follows the law to be explained]. [Thus, a Sukkah that is built in one’s house under a retractable roof and left intact the entire year, since one lives in this Sukkah throughout the year, he is required to renew the Sechach each year before Sukkos.]
- An old Sukkah: A Sukkah which was built for the purpose of fulfilling the Mitzvah is valid even if it was built towards the beginning of the year. [Thus, if one never took down the previous year’s Sukkah, it may be used for the current Sukkos holiday without needing any modification.] If the Sukkah was built for the sake of shade, then if this was done within thirty days before Sukkos, it is valid. If it was made prior to 30 days before Sukkos, one must renew something in the Sukkah for the sake of the Mitzvah. The definition of a renewed action is to place new Sechach at least the size of 1×1 Tefach for the sake of the Mitzvah, or to place Sechach from one end of the Sukkah to another even if it is less than one Tefach. Regarding the walls, even if they were made from the beginning of the year for shade, one does not need to renew anything for it to be valid and renewing the Sechach suffices.
- If one did not take down the Sukkah from the previous year, and it is not used as a dwelling area, does it require an action of renewal to be performed to its Sechach? Some Poskim rule the Sukkah is only valid without renewal if it was made for the sake of the Mitzvah after the passing of the previous Sukkos. If, however, it was made before the previous Sukkos then an act of renewal is required prior to the coming Sukkos, as explained above regarding a Sukkah made for shade prior to 30 days. Other Poskim however rule the Sukkah remains valid and does not require any modification. It is implied from Admur like this latter opinion.
- If one’s Sukkah [with its Sechach] serves as a pergola throughout the year, does its Sechach require renewal? Some Poskim rule one is not required to do any action of renewal in such a case.
- If one’s Sukkah serves as part of one’s home, must all the Sechach be lifted and replaced each year before Sukkos? Example: One has a retractable roof in one of the rooms of his house which serves as a Sukkah during the Holiday. May one leave the Sechach remaining throughout the year and simply open the roof to use the Sukkah, or does the Sechach require removal and replacement? If one uses the room for living purposes, then all the Sechach must be lifted and then replaced before Sukkos. This applies even if one has a retractable roof over the Sechach, nevertheless it does not suffice to simply open the roof. If, however, one does not live in this room, then it suffices to simply open the roof before Sukkos. Some Poskim however side that even if one lives in the room, it suffices to open the retractable roof.
- The definition of living: Seemingly, it is only defined that one is living in the room regarding the above law, if one uses the room for eating, sleeping and all one’s regular house activity. If, however, one does not eat or sleep in the room then it is not considered a living area and hence does not require removal of all the Sechach prior to Sukkos.
- Using the Sechach of the Sukkah for other purposes: The Sechach of the Sukkah is considered like Hekdesh. Hence it is Biblically forbidden to use it throughout the seven days of Sukkos. This applies to all the Sechach in the Sukkah, even if the Sukkah is much larger than its minimum requirement of 7×7. This applies even if the Sechach fell off the Sukkah, or the Sukkah became destroyed and hence its Mitzvah became nullified, nevertheless, it is Biblically forbidden to use the Sechach throughout the days of Sukkos.
- May one make a stipulation on the Sechach? No.
- May one get benefit from the walls of the Sukkah? Rabbinically it is forbidden to use the walls throughout the seven days of Sukkos. This applies even if the Sukkah fell. This applies to all four walls of the Sukkah. If, however, one designated which wall is the fourth wall that is only being erected as a Mitzvah Min Hamuvchar then that wall may be benefited from. Likewise, if one first built three walls and then built a fourth wall, that fourth wall is valid.
- What form of benefit is permitted: It is only forbidden to remove the Sechach or walls and then use it, however one may use it while it is in its erect state such as to place items on it or smell it if it contains Besamim.
- May one make a stipulation on the walls? No. It does not help to make a stipulation before Sukkos to be able to use the walls during Sukkos.
- May one lean on the walls? Yes.
- May one use a fridge or closet that is used as a wall for the Sukkah? Yes.
- May one benefit and use the floor of the Sukkah? Some Poskim rule that one may not benefit from the floor of the Sukkah if the floor was built for the Sukkah. Thus, if one placed a rug in his Sukkah he may not use them during Sukkos. However, the ground may be benefited from.
- From when does the benefit prohibition take effect? The prohibition takes affect from the first time one dwells in the Sukkah, beginning from the night of the 15th. However, prior to dwelling in it for the first time, it does not become holy. This applies whether or not the Sukkah was built for the sake of the Mitzvah or for the sake of shade, nevertheless it does not receive holiness until he dwells in it. Thus, one may use and benefit from this Sechach and walls and decorations.
- It is a widespread, old age, custom amongst Jewry to decorate the Sukkah with different ornaments and valuables. The Chabad Custom, however, is not to decorate the Sukkah.
- Benefiting from, or removing, the Sukkah decorations: All decorations of a Sukkah are forbidden in benefit just like the Sukkah itself, throughout the entire holiday of Sukkos. This applies even if the decoration fell on Sukkos. Thus, if one placed grapes or other fruits as a decoration he may not eat them during Sukkos. However, if one stipulates before Sukkos, before Bein Hashmashos, that he reserves the right to use them during Bein Hashmashos of all the days it is not forbidden in benefit. Practically, today the custom is to allow removing the ornaments on Shabbos and Yom Tov and one is allowed to use them even if one did not stipulate beforehand being that the custom has become to allow doing so and it is hence considered as if one stipulated. Nevertheless, initially it is proper to stipulate on this matter from before Yom Tov.
- From when does the benefit prohibition take effect? The prohibition takes affect from the first time one dwells in the Sukkah, beginning from the night of the 15th. However, prior to dwelling in it for the first time it does not become holy. This applies whether or not the Sukkah was built for the sake of the Mitzvah or for the sake of shade nevertheless it does not receive holiness until he dwells in it. Thus, one may use and benefit from this Sechach and walls and decorations.
- Are the Sukkah decorations Muktzah on Shabbos/Yom Tov? Ideally, if a stipulation was not made, then the decorations are Muktzah on Shabbos/Yom Tov. However, in light of the above custom to move the items even without stipulation, the decorations are not Muktzah even if a stipulation was not made.
- Are pictures placed in a Sukkah considered Noy Sukkah and Muktzah on Shabbos/Yom Tov? Pictures are considered “Noy Sukkah” and hence should not initially be removed from the Sukkah unless one stipulated beforehand, as explained above. Nevertheless, in light of the above custom to move the items even without stipulation, one may in a time of need move the pictures from the Sukkah even if a stipulation was not made. Accordingly, the pictures are not considered Muktzah on Shabbos and Yom Tov, and may be replaced if they fell [although seemingly it is best to do so using a Shinuiy if a stipulation was not explicitly made].
- Using the Sechach of the Sukkah for other purposes: The Sechach of the Sukkah is considered like Hekdesh. Hence it is Biblically forbidden to use it throughout the seven days of Sukkos. This applies to all the Sechach in the Sukkah, even if the Sukkah is much larger than its minimum requirement of 7×7. This applies even if the Sechach fell off the Sukkah or the Sukkah became destroyed and hence its Mitzvah became nullified nevertheless it is Biblically forbidden to use the Sechach throughout the days of Sukkos.
- What is one to do with the Sukkah after Sukkos? After Sukkos one is not required to bury the wood used for Sechach and it may be used and benefited from as one sees fit. Nevertheless, it is proper to beware not to use it for a belittling use as this is disrespectful to the Mitzvah. It goes without saying that one may not trample on the Sechach in order not to do a belittling act with it.
- Taking apart a Sukkah during Chol Hamoed: One may not take apart his Sukkah [during Chol Hamoed, even] on the seventh day. [Some Poskim rule that this applies even if one no longer needs to use the Sukkah, such as if he has another Sukkah available. Other Poskim however are lenient in this matter in a time of need.]
- May one take apart his Sukkah during Chol Hamoed if he plans to rebuild it elsewhere? Some Poskim rule it is forbidden to take apart a Sukkah during Chol Hamoed even if one desires to erect it in a different area as by doing so one is nullifying its holiness. Other Poskim rule it is permitted if one plans to rebuild the Sukkah in another area.
- What is one to do regarding a portable fold up Sukkah? It is best to erect the Sukkah on Chol Hamoed and it is then permitted to undo the Sukkah according to ones needs.
- For shade: Just as the clouds of glory were there to give us shade from the sun, similarly the Sukkah is only valid when made in order to only give shade. If it was made to serve for also other purposes, such as storage and the like then it is not considered a Sukkah but rather a house and is inherently invalid.
- Must the Sechach be placed for the sake of the Mitzvah? It is not necessary for the Sechach to be placed on the Sukkah for the sake of the Mitzvah, so long as it is placed for the sake of shade. Thus, even if those included in the Roshei Teivos [initials] of Ganbach-Rakvash made a Sukkah for the sake of shade and not for the sake of the Mitzvah, the Sukkah remains valid. [Nevertheless, Lechatchila, one is not to have a person listed in Ganbach-Rakvash place the Sechach on the Sukkah, as explained above regarding women and children.]
- The word Ganbach stands for the following people: Goyim/Gentiles; Women; Animals; Kuti
- The word Rakvash stands for the following: Roim/Shepherd’s; Kayatzim [Guard of produce piled within a field for drying purposes.]; Barganim [Guards of a city]; Shomreiy Hasadah [guards of a field]
- The Sechach must provide enough shade for there to be more shade than sunlight in the Sukkah. Thus, even if the Sechach is very thin and thus allows sunlight to enter, so long as it provides majority shade to the Sukkah, and there is not one area of three Tefachim [24 cm.] without Sechach, then the entire Sukkah is valid. The definition of majority shade is that there is more area covered by Sechach than there is empty space.
- Equal amount of empty space and Sechach: If there is an equal amount of empty space and Sechach then the Sukkah is invalid. If, however, one sees an equal amount of sunlight and shade on the ground of the Sukkah then the Sukkah is valid.
- A Sukkah that contains areas with more shade than sunlight and areas with more sunlight than shade: If in total there is more shade than sunlight, then if the area with minority shade is not a size of 7 by 7 Tefachim [56×56 cm], then the entire Sukkah is Kosher, including the area that has minority shade. However, if the majority sunlight area is 7 by 7 Tefachim [56×56 cm], then although the majority shaded area is valid, one may not sit under the area with majority sunlight.
- A Sukkah that contains areas that is not covered [is open to the sky]? If the open area is less than 3×3 Tefach [24×24 cm] it is permitted to eat under the area. If the uncovered area stretches from wall to wall, then if it is three Tefach wide, the Sukkah is considered split in half and is possibly invalid if it will lack three walls due to this. If the uncovered area is adjacent to the walls, then if it is three Tefach wide, the adjacent wall is invalidated. This can possibly invalidate the entire Sukkah if the Kosher Sechach will not remain with 3 Kosher walls.
- If the majority sunlight area spreads from wall to wall in a three walled Sukkah is the entire Sukkah invalid due to lacking three walls? Some Poskim leave this matter in question and hence one should not eat in such a Sukkah.
- If the area with majority shade is 20 by 6 Tefachim wide and there is majority shade in total in the Sukkah may one eat under that area? Yes, as only when there is 7 Tefachim in each direction is it not nullified to the majority shade area.
- The Chassidic meaning behind the requirement of majority shade: The Sukkah represents the drawing of an Oar Makif down below, to the Jew dwelling inside. Now an Oar Makif is a very high level of G-dliness [level of Yashis Choshech Sisro] which can only be transmitted in a concealed fashion, hence the requirement for the Sukkah to retain majority shade.
- Allowing the stars to be seen: Initially, the Sechach must be thin and light enough for the large stars to be visible through the Sechach at night. Bedieved, even if the Sechach is as thick as the roof of a house to the point that no rays of sun penetrate the Sechach, the Sukkah is valid so long as rain is able to penetrate through the Sechach, as will be explained next. [The Chabad custom is to make a hole in the Sechach to allow one to see the stars.]
- Allowing rain to penetrate: If the Sechach is thick to the point that even rain is unable to penetrate, it is invalid.
- How much of the Sechach must be able to be penetrated by rain and allow star viewing? Some Poskim rule that so long as the stars are visible from one area within the Sukkah it is initially valid. [Practically, this is the Chabad custom.] However, if rain cannot penetrate in an area of four Tefachim then that area is considered invalid Sechach for all purposes. Others, however, rule that so long as there is a 7×7 area that allows penetration of rain, the entire Sukkah is Kosher.
- Is rain protective Sechach made in a way that it drains the water to outside the Sukkah valid for use? This matter is debated amongst the Poskim.
- The Chassidic meaning behind allowing the stars to be seen: The Sukkah represents the drawing of an Oar Makif down below to the Jew dwelling inside. The purpose of this Oar Makif is to be drawn internally into the Jew. This is represented by the stars which represent a glimmer of the Makif light.
- The general ruling: The following criteria is required for a material to be valid Sechach: a) The material grew from the ground. b) The material is currently detached from the ground. c) The material has not been formed into an item which can receive impurity.
- The definition of earth products which are able to contract impurity: Any item that is potentially able to contract impurity is invalid for Sechach. All fruits and vegetables are invalid being that they potentially can contract impurity after having been prepared [by coming in contact with liquids].
- A broken vessel: Any earth produce which was once able to contract impurity due to it being transformed into a vessel, remains Rabbinically invalid even if it has broken and is no longer fit for use as a vessel. If one used this material as Sechach the Sukkah is invalid even Bedieved just like material that is Biblically invalid.
- Earth produce which contain a hole in them: Any produce which had a hole made into them, in a way that they can hold items in that hole, is able to contract impurity and is thus invalid. If the produce grew with this hole, such as a bamboo stick which contains a natural inner hollowness, then it still remains valid.
- Earth produce which lost their original form-Cotton and Cannabis: Any earth produce which changed form, as is the case with cotton and cannabis which have been spun, is Rabbinically invalid. [Regarding using carton boxes and the like-see list]
- Ropes: Based on the above, ropes which are made of materials which were spun in order to firm them, are invalid. However, if they were not spun and the rope is rather made of strings of that material which have retained their original form of growth, then they are valid, as ropes do not have a hole within them to hold items and thus do not contract impurity.
- May mats be used for Sechach: Mats which are formed from produce that grows from the ground such as bamboo or canes or twigs, may be used for Sechach so long as the following conditions are fulfilled: a) Are not made for any use which would deem it able to contract impurity, such as for sleeping on, spreading fruits on, and the like. b) Not used by majority of the inhabitants of the area as a vessel. c) They are not used in one’s area as the roofing for the houses.
- If one does not know the purpose for which a mat was made for then if one bought it from a craftsman for the sake of using as Sechach it is valid [so long as the other conditions are fulfilled] being that the craftsman makes it with the intent of having it used for whatever purpose the consumer chooses to use it for. If, however, one bought it from a private individual then one follows the accustomed use of this item by the majority of the inhabitants of that area. If there is no set custom for this item then one is to follow its size, meaning that if it is small it is assumed to have been made for sleeping on and is thus invalid, while if it is large it is valid unless it has rims around it.
- Practically, must the commonly sold bamboo Sechach mats contain a reliable Rabbinical supervision? Yes. This is due to the fact that in some countries the mats are actually used for roofing or other vessel purpose in which the ruling in Shulchan Aruch dictates that it may then not be used as Sechach. Thus, supervision is required to verify that the mats are not being made for an invalidating purpose. As well, supervision is required to verify that the sticks of the mat are woven using material valid for Sechach, such as the more expensive cotton string, in contrast to the cheaper synthetic strings which are invalid for Sechach.
- A wood ladder: It is questionable whether or not a ladder is deemed to be able to contract impurity, as there is doubt as to whether the side cavities of the ladder in which the steps enter into render it a hole made to hold items or not. Practically one is to be stringent.
- May one use branches that contain fruit as Sechach? If the branches were cut with intent to use as Sechach, they are valid. If, however, they were cut with intent to eat the fruit, then one must have majority of the Sechach be from the part of the branches which is past the area of the stem of the fruit which is able to contract impurity. If the majority is from the area of the stem which can contract impurity, then it is invalid.
- Is plastic a valid material for Sechach? No.
- Is glass a valid material for Sechach? Glass that is produced from sand is Biblically invalid for use as Sechach, being that sand is like earth and does not grow from the ground. However, glass that is made from ash of plants, some Poskim allow using it in a time of need. Others however rule that glass is Rabbinically invalid being it does not provide shade.
- List of items that are invalid to be used as Sechach:
– Plastic
– Glass
– Carton
– Paper
– Cotton
– Bamboo mats which did not have a reliable Rabbinical supervision.
– Glass
– Carton
– Paper
– Cotton
– Bamboo mats which did not have a reliable Rabbinical supervision.
- Pieces of wood broken from a chair, bed, bench, dresser, ladder, small container: It is debated in Poskim whether these items are valid or not.
- May one use pieces of Sechach which have been painted over? Yes.
- Does Sechach have Kedushas Shevi’is? No.
- May one cut Sechach during Shemitah to use for his Sukkah? Yes. However, it is best to do so in an irregular method than that used for trimming trees.
- May one’s Pergola contain sockets which serve as slots to slide the Sechach into? Yes.
F. If the branch of a tree is resting over one’s Sukkah roofing may one simply cut it off and have it used as Sechach?- No. The Sechach must be originally placed on the roofing at a time that it is currently valid to be used and here since when the branch was placed on the roofing it was still attached to the ground, it is thus invalid. One may however lift the branch after it is cut and then replace it as valid Sechach.
- The Sages initially forbade using Sechach which gives off foul odors due to that this may cause one to leave the Sukkah [due to annoyance]. Nevertheless, if one went ahead and used branches which give bad odor as Sechach, the Sukkah is nevertheless valid, and it is even initially permitted to eat in this Sukkah.
- The Sages initially forbade using Sechach which contain leaves that commonly fall off on their own, even without wind, due to suspicion that this may cause one to leave the Sukkah [due to annoyance]. Nevertheless, if one went ahead and used branches which contain leaves as Sechach, the Sukkah is nevertheless valid, and it is even initially permitted to eat in this Sukkah.
- May bundles of wood be used as Sechach? Bundles of wood which are commonly placed on rooftops for drying purposes [such as those which contain 25 pieces] are Rabbinically invalid for Sechach. However, if the bundle is opened and spread across the Sechach roofing then it is valid.
- May one use wood boards as Sechach? All wooden planks which are slightly wide, similar to a table, and is thus fit to support things, is Rabbinically invalid for Sechach. These planks may not even be used to support the Sechach.
- Boards which are 4 Tefach wide [32 cm.] are Rabbinically invalid to be used as Sechach. Furthermore, today in which even boards of less than 3 Tefach [24 cm] wide are used for roofs of houses, even boards of less than 3 Tefach wide are invalid to be used for Sechach due to the above decree. However, boards which are so narrow that they are not at all used for a roofing are permitted to be used for Sechach, even if they are wide enough to hold fruits and bread. Nevertheless, when such boards are used one must verify that rain is still able to penetrate the Sukkah. For this reason, the custom became to completely avoid using even the valid boards for Sechach due to worry that one may come to set it there in a way that the rain will not be able to penetrate.
- Even if one places a wide board with its width facing upwards, and thus its width over the Sukkah is less than an amount which invalidates, it is nevertheless invalid.
- What is the law if one went ahead and used wood boards as Sechach? If the boards are not wide enough to be used similar to a table [i.e. they are not planks] then even if they are 4 Tefach [32 cm.] wide they are valid, as whenever Sechach is invalidated due to a decree, it is permitted after the fact.
J. If no other Sechach material is available, may one use material which is only Rabbinically invalid?- Any material which is merely invalidated due to a decree may be used as Sechach if nothing else is available. [However, if it was deemed Rabbinically able to contract impurity, then it is invalid to be used in all cases.]
- From the letter of the law, the Sechach may be placed over a wall made of any material, even a material which can contract impurity. However, the Sages decreed that initially the Sechach should only be placed on something which is not able to contract impurity, or on something which one would never come to use as Sechach such as stone wall and the like.
- Must the support of the support [i.e. Maamid Demamid] be of materials valid for Sechach? The Sages never decreed that the support of the supports be made of materials valid for Sechach and thus any material may be used even initially. One may thus make the walls of the Sukkah from materials invalid for Sechach and place over them a material which is valid for Sechach, in order to support the Sechach.
- Nailing the supports of the Sechach: Based on the above that no decree was made against using invalid Sechach to support the support of the Sechach, it is thereby permitted to nail in the supports of the Sechach, or tie them down with material that is invalid for Sechach, as the nail and rope are merely a support of the support.
- If the supports were mistakenly made of material which are invalid for Sechach does the Sukkah remain valid? The Sukkah remains valid, and it is permitted to even initially dwell in such a Sukkah in order to fulfill the Mitzvah.
- May one place items which are invalid for Sechach, over the Sechach to support if from flying away? The decree of the Sages against using for supports items that are invalid for Sechach applies as well to items placed on the Sechach for purpose of weighing it down. [Thus, initially one may not use nails, or rope which is invalid for Sechach, to nail or tie down the Sechach to the Sukkah.]
- Example of items which may not be used to support the Sechach: Metal poles; Plastic rope.
- If there are no valid supports available may an invalid support be used? Yes
- May one eat under an area in the Sukkah that is not covered [is open to the sky]? If the area is less than 3×3 Tefach it is permitted to eat under the area. If the uncovered area stretches from wall to wall, then if it is three Tefach wide, the Sukkah is considered split in half and is possibly invalid if it will lack three walls due to this. If the uncovered area is adjacent to the walls, then if it is three Tefach wide, the adjacent wall is invalidated. This can possibly invalidate the entire Sukkah if the Kosher Sechach will not remain with 3 Kosher walls.
- May one eat under an area in the Sukkah that contains invalid Sechach over it? If the invalid Sechach is 4 Tefach [32 cm] wide, and passes from one end of the Sukkah to another, it is considered as if the Sukkah is split in half. Thus, if the Sukkah has three walls it is possible for the entire Sukkah to be invalid. If the Sechach is less than 4 Tefach wide, the entire Sukkah is Kosher and one may even eat under the non-Kosher Sechach. However, some rule that if the non-Kosher Sechach is 3 Tefach wide one may not eat under it. Practically one is to initially be stringent and not eat under that area. If the Sechach is less than 3 Tefach wide one may eat under the non-Kosher Sechach according to all opinions.
- If the invalid Sechach is 4 x 4 Tefach [32×32 cm.] wide, then according to all one may not eat under that area. If the area is less than 4×4 it is valid to eat and sleep under it.
- Dofen Akum-If the invalid Sechach is adjacent to the walls of the Sukkah: If the invalid Sechach is adjacent to the walls of the Sukkah then if the invalid Sechach is less than 4 Tefach wide one may even eat under it although practically one is to be stringent if it is 3 Tefach wide. If the invalid Sechach is more than 4 Tefach wide but less than 4 Amos, the Sukkah remains Kosher, as we apply the rule of Dofen Akuma. Nevertheless, one may not eat under the non-Kosher Sechach. If it is more than 4 Amos wide, then the wall that is adjacent to the invalid Sechach is considered non-existent and can possibly invalidate the entire Sukkah if the Kosher Sechach will not remain with 3 Kosher walls. [Some Poskim rule that in order to apply the rule of Dofen Akum the wall must reach the invalid Sechach. If the wall is distanced from the invalid Sechach then it is disputed if we apply the rule of Dofen Akum.]
- No. It is forbidden for a Jew to replace the Sechach. This applies even if only part of the Sechach blew off or folded over one may nevertheless not spread it back onto the Sukkah. If, however, there is no other Sukkah available, one may ask a gentile to replace the Sechach for him.
N. The law if non-Kosher Sechach is mixed together with the Kosher Sechach, or is sitting on top of it:- We consider the non-Kosher Sechach as nullified when all the following conditions are fulfilled: a) There is enough Kosher Sechach to give majority of shade on its own. b) There is a lot more Kosher Sechach then non-Kosher Sechach. c) The non-Kosher Sechach cannot give majority of shade on its own, or can give majority of shade on its own but there is so much Kosher Sechach that even if one were to remove all the non-Kosher Sechach and an equal amount of Kosher Sechach then the Kosher Sechach would still give majority shade, then it is valid.
- If any of the above conditions are lacking, such as if the Kosher Sechach cannot give majority shade on its own, or can but there is more non-Kosher Sechach than Kosher, or not but there is enough non-Kosher Sechach to give majority of shade on its own, and if one were to remove all the non-Kosher Sechach and an equal amount of Kosher Sechach then the Kosher Sechach would not give majority shade, then it is invalid.
- The shade must come as a result of Kosher Sechach: Just like by the clouds of glory it was the actual clouds which gave us shade from the sun, similarly a Sukkah is only valid when the Kosher Sechach gives the shade. For this reason, one is to verify and remove any interference that rest between the Sechach and the sky, such as a tree which hovers over the Sukkah.
- The law if non-Kosher Sechach hovers over the Sukkah, such as a tree hovering over a Sukkah: The hovered area is considered as if it is not covered by any Sechach, and if due to this the Sukkah would have more sunlight then shade, then the Sukkah is invalid. Although in a case of need, it is better to eat in such a Sukkah than to nullify the Mitzvah.
- Does Non-Kosher Sechach, such as a hovering tree, which is over 20 Amos high, invalidate the Sukkah if the above conditions are not met? Some Poskim rule that it invalidates the Sukkah. Other Poskim rule that when the tree is above 20 Amos, it no longer invalidates the Sechach that is under it.
- If a tree or wall is standing next to ones Sukkah and gives it shade to the point that even if the Sechach were to be gone there would still be shade in the Sukkah, is the Sukkah valid? Yes. So long as the Sechach is directly under the skies, it is valid, irrelevant to whether or not there are other reasons for why there would anyways be shade.
- If a tree near the Sukkah blows with the wind and causes it to hover over the Sukkah, does it invalidate the Sechach under it? No.
- If a hot air balloon or plane, or helicopter hovers over one’s Sukkah, does it invalidate the Sechach under it? Yes, it invalidates it according to those Poskim that invalidate the Kosher Sechach even if the hovering is 20 above. However according to those Poskim which are lenient, as explained above, then in this case as well it would be permitted.
- If laundry lines or electric wires hover over ones Sukkah, do they invalidate the Sechach? If the individual lines/wires are not within three Tefachim [24 cm] of each other, then they do not invalidate the Sechach. If they are within 3 Tefach of each other then: Some Poskim rule that one is to suspect for the Bach who holds Levud Lehachmir and thus the Sukkah is considered to be under a non-kosher roofing for the entire circumference of the hovering lines. Others however limit this stringency of the Bach to a case where all the hovering items would take up 4 Tefach [32 cm] if they were to be placed adjacent to each other they, which is not the case by lines, and thus in the above scenario it would be permitted according to all. If there is laundry over the lines: This does not invalidate the Sukkah so long as the laundry is hanging down vertically, as opposed to spread horizontally over the lines. When hanging vertically it is allowed even if the clothing blow with wind and thus at times spread horizontally over the Sukkah. If, however the cloths were spread horizontally, or due to wind got stuck on another line, and are now spread vertically, then that area invalidates the Sechach under it.
- If there is snow on ones Sechach, does it invalidate the Sechach under it? Some Poskim rule that it is a kosher roofing and thus the Sukkah remains valid. Others rule that the Sechach under it is invalidated [and thus if due to this there is not more shade over sunlight within the Sukkah, then the entire Sukkah is invalid]. The Chabad custom follows this stringent opinion even on Shemini Atzeres. One is to thus remove the snow before eating in the Sukkah. On Shabbos one would hint to a gentile to do so for him.
- If the ceiling frame is material Kosher for Sechach: If the ceiling supports are made of material Kosher for Sechach, then one may make the Sukkah under this frame, or place the Sechach over the frame. Furthermore, this frame material itself joins the Kosher Sechach to give majority shade and one may eat directly under it, if one removed the ceiling panels from it in order to replace it with Kosher Sechach.
- When placing Sechach over a pergola, do the boards of the pergola join to become Kosher Sechach? If one did not remove any tiles from the pergola frame for the purpose of building the Sukkah, then the frame remains invalid even if one places Kosher Sechach over the frames. Nevertheless, if the frames are not 3×3 Tefach, then it is permitted to eat under them.
- If the ceiling frame is material not Kosher for Sechach: If the ceiling frame is material not Kosher for Sechach, then the frames invalidate all the Sechach directly under it.
- The law of Lavud by an invalid frame: Even if the roof frames which are invalid for Sechach are within three handbreadths within each other, nevertheless, we do not say the concept of Lavud, and therefore one may eat under the Kosher Sechach. However, with regards to whether one may eat under the actual ceiling supports, this is dependent on whether they are 3×3 Tefach large.
- What is the law if the Sechach is placed on top of an invalid pergola and not in between? If one places Sechach on top of the pergola, it has the same law as Sechach which is placed in between the pergola. Thus, even if the pergola is invalid for Sechach and is within three Tefach of each other, nevertheless the Sukkah is valid, and we do not apply the rule of Lavud.
- If the frames are within three Tefach from each other, is it valid to make the Sukkah under it? It is implied from Admur that if the Sechach is not in between [or in close proximity] to the invalid pergola, then we apply the rule of Lavud.
- Placing Kosher Sechach under a retractable roof and then removing the roof: If one built a Sukkah inside one’s home under a removable roof [prior to opening it], then if one removes the roof from above, then the Sukkah is valid. It does not suffice to simply open the roof and leave it on hinges in a way that it can be opened and closed constantly, but rather the entire roofing must be removed. If, however, the awning was opened at the time that one placed the Sechach on the Sukkah, then even if one later closes the roof, he does not need to completely detach the retractable awning from the Sukkah in order to validate it once again, and rather simply opening the awning validates it. It is thus permitted to close the awning without restriction, and have open it when one desires to be in the Sukkah.
- Retractable Sukkah awnings: It is a Mitzvah to have a retractable Sukkah awning over ones Sukkah in order to prevent the Sechach from getting wet in times of rain, as well as so he be able to stay in the Sukkah even when raining outside. The retractable awning must be opened when one places the Sechach on the Sukkah.
- Some Poskim suggest that it is proper to leave the retractable roof open upon the entrance of Sukkos in order for the Sukkah be valid when the holiness of the holiday penetrates.
- What is one to do if he placed the Sechach under the awning while the awning was closed, and it is now Yom Tov? Some Poskim allow one to eat in the Sukkah with a blessing, by simply opening the awning, despite not having removed it or shaken the Sechach [which is not allowed to be done on Yom Tov].
- When one is not eating in the Sukkah should the awning be left opened? Although it is not required from the letter of the law, it is proper to leave the awning opened even at times that one is not found in the Sukkah, with exception to when it rains in which it is proper to close it to prevent wetting ones Sechach.
- If one closed the awning due to rain is there any meaning behind still remaining in the Sukkah? By a wood, plastic, or glass awning within 10 Tefach of the Sechach, which does not have a metal frame: Although there is no requirement to remain in the Sukkah, it is proper to still remain in the Sukkah, as it is presently only Rabbinically invalid due to the awning, however Biblically it remains valid.
- By a metal awning, or an awning above 10 Tefach from the Sechach, or any awning with a metal frame: Then the Sukkah is even Biblically invalid and thus no Mitzvah at all is fulfilled by remaining there. Nevertheless, some have written that it is proper to remain in the Sukkah even then, being that it is a place of holiness.
- On Shabbos or Yom Tov, if rainwater has gathered over one’s awning or Sechach covering, may it be removed if it will subsequently cause the water to fall onto earth or grass and the like? If the ground is already anyways very wet due to the rain, then one may be lenient to remove the covering, having the water fall on the ground. If, however, it is not very wet then it is forbidden to be done due to a possible planting prohibition.
- If it is raining on Yom Tov may one place a sheet or the like over or under the Sechach? Yes, as long as the sheet is not distanced more than a Tefach from the Sechach, in order so one not transgress the prohibition of making an Ohel on Yom Tov.
- On Shabbos and Yom Tov, may one open or close the retractable awning of a Sukkah? If the retractable awning of the Sukkah has hinges with which it is opened and closed, then it is like a door and is permitted to be opened and closed on Shabbos and Yom Tov and doing so does not contain the Building or destroying prohibition. However, this only applies if the awning rests within a Tefach of the Sechach when it is closed. However, if there is a Tefach between the roofing and the Sechach then it is forbidden to be opened or closed due to the Ohel prohibition.
- Placing Kosher Sechach over non-Kosher Sechach and then removing the non-Kosher Sechach: If one placed Kosher Sechach over non-Kosher Sechach and then removed the non-Kosher Sechach from under the Kosher Sechach, the Sukkah is invalid due to the rule of Taaseh Velo Min Hasuiy. Therefore, when placing the Sechach one is required to have nothing intervening between it and the Sukkah. If one did not do so, then after the non-Kosher Sechach is removed, the Kosher Sechach must also be removed and then replaced.
- If one built a Sukkah on top of another Sukkah then if the floor of the top Sukkah, which serves also as the Sechach for the top Sukkah, is able to support pillows and blankets [and a person eating and sleeping], then although the top Sukkah is valid, the bottom Sukkah is invalid.
- May one have a Sukkah made with two layers of Sechach one over the other? If the two layers of Sechach are ten or more Tefach [80cm.] apart, and the lower Sechach is sturdy enough to support pillows and blankets, then it is viewed as a two-story Sukkah and the Sukkah is thus invalid.
- May one eat in a Sukkah which has the Sechach of an upper Sukkah protruding over it? If the bottom Sechach is firm enough to hold a person lying on pillows and blankets: This matter is disputed by Poskim. Some Poskim hold that it does not invalidate the Sechach directly under it being that this protruding Sechach has no walls. Others, however, rule that despite the above it does invalidate the Sechach under it. Practically, one is to be stringent and avoid this situation. If the bottom Sechach cannot hold a person lying on a pillow: The lower Sukkah is completely valid.
- A flat hovering which is a handbreadth wide [8 cm.], or contains one Tefach of width within three Tefach of height, and has a height of 10 handbreadths [80 cm.] from the ground, has the legal status of a tent and it is thus forbidden for one to eat or sleep under it.
- May one eat or sleep under the table or chair in the Sukkah? So long as the table or chair does not reach a height of ten Tefach [80 cm.] then it is permitted to even initially sleep or eat under it. [Nevertheless, it is best to sleep and eat directly under the Sechach then under a hovering, even if less than 10 Tefach high.]
- May one sleep on a bunk bed? The top bed is within 10 Tefach [80 cm.] from the ground: Then it is disputed amongst Poskim whether one may sleep on the lower bed which is hovered over by the upper bed. Some Poskim rule that it is forbidden, similar to the ruling regarding a bed canopy in which it was ruled that it is forbidden to sleep on such a bed even if the canopy does not reach 10 Tefach from above the ground. Other Poskim however permit sleeping on the lower bed based on a differentiation between this case, in which the upper bed is only placed there due to lack of space, and the case of the canopy, in which the canopy is purposely placed to hover the bed as part of the beds furniture, and thus in the former case no decree of the Sages was made.
- The bed is higher than 10 Tefach from the ground: It is forbidden to sleep on the lower bed.
- Having a decorations and decorative sheet under one’s Sechach: If a decorative sheet is spread under one’s Sechach for purposes of beautification of the Sukkah, then if it is within 4 Tefach [32 cm.] from the Sechach, it is nullified to the Sukkah and one may eat under it. This applies even if the sheet is 4 Tefach wide [32 cm.] and is a height of 10 Tefach from above ground. However, if the sheet reaches below 4 Tefach [32 cm.] from the Sechach then it is defined as invalid Sechach. Even if the sheet is less than 4 Tefach wide, it may not be placed below 4 Tefach from the Sechach due to a decree that one may come to do so with a sheet that is 4 Tefach wide.
- May one eat under a protruding decoration which was placed on one’s wall? If the decoration is within 4 Tefach from the Sechach then it is nullified to the Sechach and one may thus eat under it. If, however, it is below 4 Tefach from the Sechach then it is forbidden to eat under it.
- May one place decorations within four Tefach from the Sechach if they reach below 4 Tefach from ones Sechach? This is to be avoided due to it being questionable whether or not this decoration is nullified to the Sechach and hence perhaps it is an interval between the person and the Sechach. However, there are Poskim which are lenient in this matter so long as the top of the decoration is within four Tefach from the Sechach. Practically, it should be avoided.
- Having a sheet placed in order to catch leaves, bugs or rain: If a sheet was placed under the Sechach to catch leaves or rain and the like it is disputed whether or not the sheet is nullified to the Sechach. Practically, at times of rain it is better to place a sheet over or under the Sechach, and prevent rain from entering, then to go inside the house.
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