1

Table of Contents
I. Eating in the Sukkah on the First Night ................................................................................. 2
II. Other Laws of Kiddush........................................................................................................... 3
III. Kavanot ................................................................................................................................... 4
IV. On Which Foods? ................................................................................................................... 4
V. Other Laws of Eating and Sitting in the Sukkah.................................................................. 5
VI. Exemptions from the Sukkah................................................................................................ 5
VII. Sukkah Decorations.............................................................................................................. 7
VIII. Kosher Schach ..................................................................................................................... 8
IX. Thickness of the Schach....................................................................................................... 10
X. Invalid Schach and Airspaces ............................................................................................... 10
XI. Construction of Kosher Walls ............................................................................................. 11
XII. Lavud and Gud Asik........................................................................................................... 11
XIII. Materials for Walls............................................................................................................ 12

Preface
With Hakadosh Baruch Hus chesed we merited to put together an exciting collection of
halachot about building and living in the Sukkah. As we reach this milestone it is without doubt due
to certain individuals who deserve proper recognition. Firstly, we would like to thank Rosh
Yeshiva, Rabbi Mordechai Willig, who reviewed the Halachas of the packet. Of course, wed like
to thank the writers and editors who spent time researching and clarifying important issues of
Sukkot. The Halachipedia staff members who were instrumental in this publication include: Dubbin
Hanon, Jeremy Perlow, Russel Spiewak, Ike Sultan, and Jonathan Tavin. The cover was designed
by Ben Sultan. The printing was thanks to SOY and its prestigious board members.

Introduction
You shall rejoice on your festival.
1
Sukkot, more so than other holidays, is clearly designated
as a time of tremendous joy. In Birkat Hamazon and Shemona Esrei Sukkot is referred to as the time of
our happiness. What makes Sukkot such a joyous time more so than any of the other holidays? Also, in
what way should one fulfill the mitzva of rejoicing on the festival?
The Rambam (Hilchot Yom Tov 6:18) writes that in order to properly fulfill the mitzva of
rejoicing on the festival one must give to others. He writes sharply that one who merely tends to his physical
desires on the festival while ignoring the needs of others around him is acting disgracefully. Clearly, such an
individual does not properly fulfil the mitzva of rejoicing on Sukkot.
It is for this reason that Hashem commands us to dwell in sukkot: In order that your generations
should know that I had the children of Israel live in booths when I took them out of the land of Egypt.
2

Hashem requires that the Jewish people in every generation will recognize that He provided for them by 1)
protecting them with the clouds of glory and by 2) taking them out of Egypt. When sitting in the sukkah we
are required to recall these two aspects that depict Hashems benevolence.
3

Why would Hashem desire that we constantly recall the kindness He performed for us? On a
basic level, recalling the kindness He performed for the Jewish people clearly helps us develop our
relationship with Him. But on a deeper level, Hashem is providing us with a model intended for replication.
By way of example, Hashem is showing us the importance of giving.

1
Devarim 16:14
2
Vayikra 23:43
3
Refer to section titled Kavanot
2
Specifically at this time of year, we have an extra opportunity to give. Sukkot is also known as
Chag Haasif the Festival of Gathering for this is the time when Jewish farmers would gather their
produce from the fields and rejoice by sharing their produce with the needy.
Today, many of us may not have produce that we bring in from our fields and we also might not
know too many individuals in need of food. Yet this does not in any way detract from our responsibility to
give. It is our obligation to find out what others around us might need and to help them fill these needs. It is
our obligation to follow the model Hashem has provided for us and take on the role of givers.
In an attempt to assist this effort, we have put together this Sukkot packet with the hope that the
words of Torah presented herein will provide us and our readers with the opportunity to become givers. By
sharing these words of Torah with friends and family, it is our hope that this Sukkot we will all merit to
properly fulfill the mitzva of VeSamachta Bechagecha.
Chag Sameach!

I. Eating in the Sukkah on the First Night
1. On the first night of Sukkot, one should wait to recite Kiddush after tzet hakochavim.
4

2. If it rains the first night of Sukkot, according to Sephardim, one is exempt from the
sukkah and one should eat in the house. However, if one wants to be strict one may wait a
little bit for the rain to stop. According to Ashkenazim, some poskim hold that one is not
exempt from the sukkah and one should wait an hour or two for the rain to stop. If it does
then one should eat in the sukkah, but if it doesn't or doesnt look like it is going to stop,
one should recite Kiddush and eat a kezayit of bread in the sukkah without the bracha of
Leshev basukkah. Other poskim hold that one may recite Kiddush and eat a kezayit of
bread without waiting for the rain to stop. Ideally, one should eat another kezayit of bread
in the sukkah once it stops raining.
5


4
Rama 639:3 writes that one shouldnt eat in the sukkah before nightfall. Nitai Gavriel 38:12 adds that one should
wait to say Kiddush as well.
5
Based on how the rishonim distinguish between the two gemaras that speak about the obligation to eat in the
sukkah, we can analyze two important applications; firstly, one must determine if there is an obligation to eat in the
sukkah anytime besides the first night, and secondly, one must determine if there is an obligation to eat in the
Sukkah on the first night if it rains.
The Gemara Sukkah 27a cites the opinion of the Rabbis who say that it is only obligatory to eat a meal in
the sukkah on the first night of Sukkot, based on a gezerah shavah between Pesach and Sukkot. However, the
Gemara Brachot 49b states that on Yom Tov there is an obligation to eat a meal by day and night. Tosfot (Sukkah
27a s.v. Iy) and Rashba (Brachot 49b s.v. Tefillah and responsa 3:287) answer that the gemara Brachot was only
speaking about the first night of Sukkot and Pesach and the rest of the days do not require a meal.
On the other hand, Rabbenu Yehuda (cited by Tosfot Brachot 49b s.v. Iy) answers that the gemara Brachot
speaks about ones obligation to have a meal each day and night of Yom Tov because of Simchat Yom Tov, and the
Gemara Sukkah is speaking about a unique obligation on the first night to eat in the sukkah because of Sukkot. What
exactly is unique about this obligation? Rabbenu Yehuda explains that if it rains on the first night one must still eat
in the sukkah after the rain stops. The Rosh (Brachot 7:23) has another variation of the Rabbenu Yehuda; he states
that one must eat in the sukkah even while it is raining.
According to the first approach, one only has to eat in the sukkah on the first night, while according to the
second approach one has to eat in the sukkah each day and night of Yom Tov. Additionally, according to the first
approach it is reasonable to assume that one doesnt have to eat in the sukkah on the first night if it is raining (as the
Rashba responsa 4:78 and Or Zaruah 2:301 actually hold), while according to the second approach one would have
to eat in the Sukkah even if it is raining.
SA 639:3-5 rules like the Rashba that one is not obligated to eat in the Sukkah besides the first night and
one is not obligated to eat in the Sukkah on the first night if it rains. Chazon Ovadia (p. 100 and 122) rules like SA
in both instances. However, the Magen Avraham (188:7 and 639:10) and Mishna Brurah 639:23 hold that one is
obligated to eat in the sukkah each day and night of Yom Tov. Also, the Rama 639:5 rules that one is obligated to
eat in the sukkah on the first night if it rains.
3
3. The order of Kiddush is Hagefen, Kiddush hayom, Leshev basukkah, and on the first
night, Shehechiyanu. The reason that Leshev follows Kiddush hayom is because we only
sit in the sukkah due to the sanctity of the day. Also, we delay Shehechiyanu until the end
in order to ensure that it covers both the Kiddush hayom and the sukkah itself.
6

4. If one didnt sit in the sukkah on the first night, but recited Kiddush with Shehechiyanu
indoors, one should repeat Shehechiyanu the next time one eats in the sukkah. According
to Sephardim one should not.
7


II. Other Laws of Kiddush
1. According to Ashkenazim, if one plans to eat mezonot products after reciting the daytime
Kiddush he should recite Leshev basukkah before drinking the wine. According to
Sephardim, no Leshev is recited for mezonot.
8

2. Regarding one who plans on eating bread after the daytime Kiddush, some recite leshev
before drinking the wine, whereas others recite Leshev only before eating the bread.
9

3. According to Sephardim, it is proper to stand for Kiddush. The Ashkenazic practice,
however, is to sit.
10




Practically, the Rama 639:3 writes, that if it rains one should remain in the sukkah for Kiddush and eating
of the first kezayit of bread. However, the Gra (ad loc.), in explaining the opinion of Tosfot, writes that eating in the
sukkah while it is raining is worthless since it isnt considered a sukkah. Rather one should eat in the sukkah after it
stops raining. Accordingly, the Tzlach (Brachot 49b) writes that a person should wait an hour or two for the rain to
stop so that one can eat in the sukkah after it stops raining. The Mishna Brurah 639:35 agrees. However, the Shvut
Yaakov 3:45 (cited by Shaarei Teshuva 639:13) writes vehemently against those who would wait until midnight to
start the meal to wait for the rain to stop. He explains that either one is exempt from the sukkah altogether, like SA,
or one should eat in the sukkah while it is raining, but waiting to eat only detracts from Simchat Yom Tov. Rabbi
Zvi Sobolofsky (Eating In The Succah The first Night Of Succos and Hilchos Mitztaer min 30-3) quotes Rabbi
Mordechai Willig as having ruled that if it rains on the first night of Sukkot one may say Kiddush in the Sukkah
without waiting for the rain to stop. Similarly, Rav Hershel Schachter (Inyonei Sukkos 2 min 51-2) said that if it is
raining the minhag is to say Kiddush without leshev basukkah, eat a kezayit of bread in the sukkah, and then if it
stops raining have another kezayit in the sukkah.
Chochmat Shlomo 639:5 writes that one is usually exempt from sitting in the Sukkah when it is raining
because doing so would be causing oneself pain. On the first night, however, since it is a mitzvah to eat in the
sukkah, that in and of itself is a reason why it would be considered an enjoyment and not a pain to eat in the rain.
6
SA 643:1, Mishna Brurah 643:1
7
The Ran (Sukkah 22a s.v. VeIm) cites the Raavad who says that if one didnt eat in the sukkah on the first night
and said shehechiyanu indoors, one should say shehechiyanu the next time one eats in the sukkah for the sukkah
itself. This is codified by the Rama 641:1. Chazon Ovadia (p. 127), however, is concerned for the Bach (responsa
132) who argues that the bracha of shehechiyanu can exempt a mitzvah even if it isnt present when the bracha was
made. Seemingly, this is only relevant for the Rama under extenuating circumstances. See Eliyah Rabba 641:2.
8
Mishna Brurah 643:9, Chazon Ovadia p. 134
9
Mishna Brurah 643:9
10
The Rambam (Sukkah 6:12) writes that one should stand for kiddush and then sit for the bracha of leshev
basukkah. The Maggid Mishna (ad loc.) explain that the Rambam held that one should recite the bracha
immediately prior to fulfilling the mitzvah of sitting in the sukkah. The Raavad (ad loc.), however, argues that the
bracha is really made upon the eating and so it should be said sitting before eating. The Maggid Mishna and Rosh
(Sukkah 4:3) agree with the Raavad and explain that the language of leshev basukkah doesnt refer to literally
sitting but to dwelling as per the pasuk BaSukkot Teshvu. SA 643:2 holds like the Rambam and Rama (ad loc.)
like the Raavad.
4
III. Kavanot
1. Hashem commanded the Jewish people to dwell in booths in order that future
generations know that I had the children of Israel live in booths when I took them out of
the land of Egypt.
11

2. Accordingly, one should have in mind when sitting in the sukkah that 1)Hashem
commanded us to sit in sukkot as a remembrance to the fact that He took us out of Egypt
and that, 2) at that time, He surrounded us with the clouds of glory in order to protect us.
Nonetheless, as long as one intends to fulfill his obligation of sitting in the sukkah he has
fulfilled the mitzvah ex post facto.
12


IV. On Which Foods?
1. If one has a meal consisting of more than a k'beytzah of bread one must eat in the sukkah
and recite a bracha of Leshev basukkah. If one has a meal of cooked mezonot, and
according to some, even if one made a meal of meat or fish, one should eat in the sukkah
without a bracha. It is permitted to have drinks, fruits, and vegetables outside of the
sukkah.
13

2. The Ashekanzic minhag is that if one eats more than a kbeytza of pat habah bekisnin
one should eat it in the sukkah with a bracha.
14
The Sephardic minhag is that if one eats
more than a kbeytza one should eat in the sukkah without a bracha.
15

3. One who is careful to eat foods which do not require a sukkah in the sukkah is
praiseworthy.
16

4. When one is going to recite Leshev basukkah, it is proper to say the bracha of Leshev
before making the HaMotzei, however, the minhag is to recite it afterwards.
17


Key: N = does not require
B = requires sukkah with bracha.
R = requires sukkah without bracha
18

More than the size of an
egg
The amount one
would eat as a meal
Bread B B
Cooked foods from the five grains R
19
B

11
Vayikra 23:43
12
Mishna Brurah 625:1
13
SA 639:2
14
Mishna Brurah 639:15
15
Chazon Ovadia p. 132
16
S"A 639:2
17
The Rosh (Sukkah 4:3) cites the practice of the Maharam Rotenberg to recite the bracha of Leshev basukkah
prior to making a Hamotzei on a meal he would eat in the sukkah. He explained that the Maharam held that one
should recite a bracha for any use of the sukkah including sitting in there. Since one is technically obligated in the
bracha prior to eating, one should recite that bracha first. However, the Rosh notes, the minhag is only to recite
Leshev basukkah when one eats a meal. If so, one should first recite Hamotzei to start the meal and then Leshev
basukkah. The SA 643:3 codifies the opinion of the Maharam but also mentions the common minhag. Chazon
Ovadia (Sukkot p. 172) writes it is proper to follow the Maharam. Nitai Gavriel 45:3 advises following the minhag.
18
The whole chart is taken from SA 639:2 and Mishna Brurah 639:15 and 16 unless cited otherwise.
19
According to Magen Avraham it would require eating it in the sukkah, but achronim write one shouldnt recite a
bracha. Chazon Ovadia (p. 136) agrees.
5
Pat Haba Bikisnin Ashkenazim: B
20

Sephardim: R
21

B
Meat, fruits, vegetables, drinks N
22
N
23


V. Other Laws of Eating and Sitting in the Sukkah
1. Anytime one leaves completely from the sukkah he must make a new bracha upon
returning to the sukah if he desires to eat foods requiring a Leshev basukkah.
24
Leaving
completely includes anytime a person plans on leaving the sukkah and not returning
immediately thereby causing him to forget about the fact that he is planning on returning
to the sukkah soon (hesech hadaas).
25

2. When one is in the middle of his meal, even foods that typically do not require one to eat
them in the sukkah require a sukkah.
26

3. If one recites Leshev basukkah at any point while in the sukkah before leaving
completely his bracha will cover the entire period of time he sat in the sukkah.
27

4. If one plans to sit or sleep in the sukkah for a significant period of time without eating
foods that require a sukkah, one should not recite a bracha of Leshev basukkah. Some
poskim, however, assume that one can recite Leshev basukkah.
28


VI. Exemptions from the Sukkah
1. Since living in the sukkah is a time-bound mitzvah women are not obligated to eat or
sleep there. Nonetheless, Ashkenazic women should recite a bracha when eating in the
sukkah, whereas Sephardic women should not recite a bracha.
29


20
However, some poskim hold that one should not recite a bracha on this with the exception of the food eaten
following kiddush which one undoubtedly considers a meal. Accordingly, one should ideally remain in the sukkah a
short time span after eating in order that his bracha will not potentially be recited in vain.
21
Chazon Ovadia (p. 134)
22
Biur Halacha s.v. yayin writes that other achronim hold that wine requires a sukkah when drinking amongst
others or when one drinks a reviyit.
23
Beir Heiteiv writes that it is proper to be stringent and eat in the sukkah without a bracha. Chazon Ish (371) writes
that it requires sukkah without a bracha (except drinks).
24
Mishna Brurah 639:47
25
Mishna Brurah 639:46. It may be that this only applies while one is in the midst of his meal, however if after
birkat hamazon one leaves for even a small amount of time it could be that he is obligated to make a new bracha
upon returning. However, the Shaar Hatziyun 639:91 concludes safek brachos lehakel.
26
Shaar Hatziyun 639:29 has a doubt that perhaps in middle of a meal, all foods become part of the meal and need
to be eaten in the meal. Chazon Ovadia p. 145 is strict on this issue.
27
Mishna Brurah 639:46
28
The Gemara (Sukkah 45b) records a dispute whether one should recite one bracha of Leshev basukkah for all of
Sukkot or for each day. Tosfot (s.v. echad) explains that the opinion who says to make it each day really holds one
should recite a bracha each time one enters the sukkah. The Rosh (Sukkah 4:3), Rif (22a), and Rambam (Sukkah
6:12) hold like the opinion who holds one should make it each time one enters the sukkah.
The Rosh ibid. notes that the minhag is only to recite the bracha when sitting down to eat in the sukkah
since it is most permanent of ones actions in the sukkah. SA 639:8 and Rama codify this minhag. Nonetheless, the
Chaye Adam 147:15 and Mishna Brurah 639:45 write that if one enters the sukkah for a significant amount of time
and doesnt eat, one should still recite a bracha since theres nothing to exempt that time spent in the sukkah. The
Piskei Teshuvot (p. 377) cites a dispute whether we accept the Chaye Adam and suggests that one should avoid this
situation by eating some food that requires a Leshev basukkah.
6
2. Young boys are also exempt from living in the sukkah. Nonetheless, once a boy reach the
age of chinuch, they are obligated to eat and sleep in the sukkah.
30

3. One who is sick for whom sitting in the sukkah is difficult is exempt. A sickness can be
something as minor as a headache or eye pain.
31

4. One who is suffering from sitting in the sukkah is exempt. For instance, if one cannot
sleep in the sukkah because of the wind, because of the flies buzzing, because of the cold,
or even because of a small amount of rain he is exempt. Additionally, one is only exempt
from the sukkah due to suffering if leaving the sukkah will help alleviate his suffering.
32

5. Married men may also be exempt from sleeping in the sukkah if their wives are unable to
join them in the sukkah.
33

6. If on Shabbat the lights in the sukkah go out one is not obligated to go to his friends
sukkah if this is difficult or uncomfortable; rather, he may eat his meal in his house.
34

7. If one feels crowded in the sukkah this does not constitute suffering and one must
continue to live there.
35

8. In general, one cannot claim he is suffering and that he is therefore exempt from the
sukkah if others typically would not suffer from experiencing the matter he is facing.
36

9. If one is involved in a mitzvah such as going to learn Torah
37
he is exempt from the
mitzvah of sukkah.
38
Accordingly, those tending to the needs of the sick are exempt from
the sukkah.
39

10. Travelers who are traveling for business or for pressing matters
40
are exempt from a
sukkah as long as they are traveling.
41
When they pause their journey, if they are unable
to find a sukkah they are also exempt from sukkah then.
42

11. One who is exempt from the sukkah yet chooses to remain there does not receive reward
for remaining in the sukkah and is foolish.
43


29
The Beir Heiteiv 640:1 points out that eating in the sukkah has the same status as tekiyat shofar.
30
S"A 640:2
31
Mishna Brurah 640:8 quoting from Gemara Sukkah 26a
32
S"A 640:4, Rama 639:2, 639:5, and 640:4
33
The Rama 639:5 explains that if ones wife is unable to join him then this is not considered the way one lives the
rest of the year and therefore, one is exempt. Nonetheless, the Mishna Brurah there quotes the Gra and the Magen
Avraham who argue that the husband is only exempt from the sukkah due to suffering. The husband is not obligated
to return to the sukkah to sleep there after having relations with his wife. The Rama writes that ideally one should
strive to make arrangements so that one can sleep in the sukkah together with his wife.
34
Rama 640:4
35
Ibid. Mishna Brurah 640:26 however writes that a fastidious person for whom this is difficult is exempt.
36
Rama 640:4. Nonetheless, the Mishna Brurah 640:29 writes that if one is a fastidious individual and other
fastidious people of the same type would suffer from what he is undergoing, this would suffice to exempt him.
37
Mishna Brurah 640:35
38
The S"A 640:7 as explained by the Mishna Brurah feels that in such a case one is not required to enter a sukkah
even when one reaches a resting point on his mitzvah journey, whereas the Rama writes that if this is not difficult
and will not affect his ability to perform the mitzvah one should find a sukkah in which to eat and sleep.
39
S"A 640:3 as explained by the Mishna Brurah. Note that this rule does not include those helping one who is
mitztaer, but only the sick as defined above.
40
Igrot Moshe and Yalkut Yosef as quoted in Piskei Teshuvot p. 385 no. 38 hold that these are the travelers referred
to in the S"A, whereas those who travel for pleasure or without a real need and claim that they are exempt from
sukkah are acting improperly.
41
S"A 640:8
42
Rama 640:8
7

VII. Sukkah Decorations
1. As part of the general concept of Hiddur Mitzvah, beautifying mitzvot, it is a mitzvah to
beautify ones sukkah.
44

2. When hanging decorations from the schach one must ensure that the decorations remain
within four tefachim (between 12.6 to 16 inches) of the schach.
45
Some say that the
decorations are acceptable as long as they begin to hang within 4 tefachim of the
schach.
46

3. If one places an artistic covering underneath his schach within four tefachim of the
schach and his intention is to beautify the sukkah the sukkah is kosher. However, if the
covering is placed above the schach or if it isnt to beautify the sukkah, the sukkah is
invalid.
47

4. On Shabbat and Yom Tov one must ensure not to move any of the sukkah decorations
because they are muktzah.
48
Additionally, one may not derive benefit from any of the
decorations
49
from the beginning of Sukkot until after Simchat Torah.
50
On Chol
Hamoed one may move the decorations.
51

5. Regarding any sukkah decorations, if one makes a stipulation before the first day of
Sukkot begins that he does not desire the decorations to become designated for a
mitzvah during the entire period of twilight all the days of the holiday, then he may
derive benefit from them the entire holiday and may move them on Shabbat and Yom
Tov.
52

6. One must avoid writing any pesukim for the sole purpose of decorating his sukkah
because it is forbidden to write pesukim unless it is a whole sefer.
53
Nonetheless, one
may purchase printed pesukim to hang in his sukkah.
54


43
Rama 639:7. The Biur Halacha 639 explains that one is only considered foolish if one became exempt while
sitting in the sukkah and continued to sit there. This is particularly true with rain because Chazal compare rain on
Sukkot to a servant who served his master water and had it splashed back in his face. Once the master demonstrated
that he wasnt interested in the services, if the servant forces his master to allow him to serve him the servant would
be foolish. That is why remaining in the sukkah when it rains is foolish. Nonetheless, if one is technically exempt
not because of suffering, (i.e. if it began to rain and then the rain stopped and he is still in the middle of eating his
meal inside) and he chooses to return to the sukkah he will receive reward.
44
Shabbat 133b based on the pasuk Zeh Eli VeAnvehu - This is my God and I will Beautify His Mitzvot. The
Raavad (cited in Chidushei Anshei Shem, Brachos 38a, no. 2) suggests that Hiddur Mitzvah is a biblical
commandment, whereas the Ritva (Sukkah 11b s.v. Viee) holds that it is only rabbinic.
45
Rama 627:4
46
Chazon Ovadia p. 76, Rav Yakov Kamenetsky in Emet LeYacov (Siman 627)
47
S"A 627:4. Chazon Ovadia p. 84 writes that if ones intention is to both beautify the sukkah and to protect oneself
from the sun and rain the sukkah is kosher.
48
Rama 638:2
49
Although the S"A 638:2 writes that anything hanging in the sukkah is forbidden to derive benefit from, the
Mishna Brurah there writes that this status also extends to other decorations hanging from the walls of the sukkah.
50
Mishna Brurah 638:2
51
Mishna Brurah 638:24
52
SA 638:2
53
ibid.
54
Piskei Teshuvot p. 363
8
7. Throughout the entire holiday, it is biblically forbidden to derive benefit from any of the
essential materials used in building the sukkah. Regarding these materials, a stipulation
will not permit one to derive benefit from them.
55


VIII. Kosher Schach
1. The most critical part of the sukkah is the schach, the natural covering of the sukkah
which provides shade for the sukkah. There are three conditions for schach to be valid: it
must be made from a material that grows from the ground, the schach must be detached
from the ground, and impervious to impurity.
56
All of these are biblical requirements.
57

2. Metal, dirt, and animal hides are unfit for schach as they do not grow from the ground.
58

3. Since leaves and branches are attached to the ground, they are invalid schach. One should
avoid constructing a sukkah under any tree or overhang.
59

a. If one already built his sukkah under a tree, one can rectify the situation by
removing the branches hanging over his sukkah.
60

b. Branches or buildings near ones sukkah but not directly above it do not impact
the validity of the sukkah even if they provide it shade.
61

4. Material that is grown from the ground but is completely changed from its original form
is unfit for schach.
62
For example, paper and cardboard are unfit for schach.
63
This is a
rabbinic invalidation.
64

5. Bamboo mats made for schach, according to most poskim, are fit for schach.
65


55
Mishna Brurah 638:1 explaining S"A there. See Tosfot (Sukkah 9a s.v. minayin). The Rama 638:1 notes that the
essential materials of the sukkah cant be used even if makes a stipulation that they should not be designated for a
mitzvah.
56
The Mishna (Sukkah 11a) indicates that schach must be grown from the ground, detached from the ground, and
impervious to impurity. The source for these requirements according to the gemara (Sukkah 12a) is the pasuk
(Devarim 16:13) which says that the schach should be made from the materials of the granary and winery. S"A
629:1 codifies this as halacha.
57
Biur Halacha 629 s.v. tzomiach
58
S"A and Rama 629:1, Yalkut Yosef Moadim p. 123, Chazon Ovadia Sukkot p. 14
59
Rama 626:1, Mishna Brurah 626:11
60
Rama 626:2
61
Biur Halacha 626:1 s.v. tachat hailan
62
Rambam (Sukkah 5:4)
63
Yalkut Yosef 629:14. Minchat Shlomo 112 entertains both the possibility that paper is unfit because it is altered
from its original form and because perhaps it is susceptible to impurity.
64
Mishna Brurah 629:12
65
Tzitz Eliezer 10:29 strongly disapproves of using reed or straw mats because they are susceptible to impurity
because they are usable for sleeping, sitting, or carrying items. These uses would invalidate the schach on a biblical
level. He adds that even if the bamboo mat is designated to be used for schach there would be a rabbinic prohibition
lest it be confused with materials that are are unfit. Additionally, bamboo mats could be unfit since they appear
similar to a real roof, which is a rabbinic invalidation. Rav Elyashiv (cited by Az Nidbaru) says that since the
bamboo are tied together to form a mat they are considered one plank of wood, which is invalid as it could be
confused with a roof.
Chazon Ovadia (p. 23) writes that bamboo mats that are strung together with organic materials or cotton are
valid schach. He reasons that it is similar to the case of the mat which is used only for schach and is recognizable for
that purpose. Therefore, the mats arent susceptible to impurity. Also, it isnt similar to a roof as there are spaces
between the planks and can be folded up. Rav Shlomo Zalman Auerbach (Halichot Shlomo p. 128) and Rav Hershel
Schachter (!"# #$#$%&"'"(" ', min 78-79:30) agreed.
9
6. According to many rishonim, it is permitted to use any materials for the walls of the
sukkah and place the schach directly upon them. However, according to some rishonim,
one may not place schach upon walls that would be invalid schach. Ideally, the halacha
advises avoiding this issues; however, if that is very difficult one may be lenient.
a. For example, placing schach onto a metal frame should be avoided. Yet, one
solution is to place the schach on top of wooden planks which rest on top of the
metal frame.
66

7. One should ideally avoid tying the schach down with a material that would not serve as
kosher schach if the schach would be unable to withstand regular wind independently.
67

However, some poskim always permit one to tie down schach with material that is only
invalid as schach miderabanan.
68




Regarding the hemp string used to tie the bamboos together, Rav Ovadia (Chazon Ovadia p. 30) writes that
using string made from organic material for schach is only invalid rabbinically according to the Rambam because it
is altered from its natural form (or according to the Raavad because it is useable for clothing). Since it is only a
rabbinic issue, Rav Ovadia reasons that it is permitted to use it in order to hold up or hold together the schach. See
the next footnote regarding maamid regarding items that are rabbinically invalid. Accordingly, Rav Schachter
(Inyonei Sukkos min 60-4) permitted using hemp or cotton strings to hold together the bamboo mats.
66
The Mishna (Sukkah 21b) cites Rabbi Yehuda who holds that one may not use bed boards for sukkah walls unless
the schach is held up by something else. The Gemara records a dispute regarding Rabbi Yehudas reason; either it is
because the sukkah isnt considered a suitable dwelling without additional poles for support or because the schach is
being held up by something that is susceptible to tumah. The Raavad (Sukkah 10a), Ramban (Milchamot Sukkah
10a), and Ran (Sukkah 10a s.v. Matnitin) understand that the primary reason for Rabbi Yehuda is that one may use
items that are susceptible to tumah to hold up the schach as a gezerah that one may come to use it as schach itself.
The Rosh (Sukkah 2:1) writes that the halacha follows Rabbi Yehuda and his reasoning is that when the schach is
placed on top of a bed, there is only a small area between the schach and the bed, which isnt suitable for use. The
Trumat HaDeshen (responsa 91), Tur and SA 630:13 agree. Lastly, the Baal HaMeor (Sukkah 10a) holds like the
rabbanan and we shouldnt be concerned with either reason above.
Even according to the first group of rishonim there are two limitations. The Ran ibid. writes that it is
permitted to place schach on top of stone walls because no one uses stones for schach and no one will make a
mistake to think that it is kosher. Additionally, the Ramban ibid. writes that placing schach on top of poles on top of
a bed is permitted since the bed is acting as a ground for the sukkah and isnt directly supporting the schach.
Similarly, the Magen Avraham 629:9 permits using metal nails to support the poles of the sukkah since they dont
directly support the schach. For example, the Bikkurei Yacov 629:15 writes that it is permitted to place schach on
top of wooden poles on top of walls which are susceptible to impurity. The Chazon Ish (O.C. 143:2) argues that we
cant distinguish between different layers of schach and simply state the top layer of kosher schach is supported by
another layer that is in turn supported by an item that is susceptible to tumah. Rav Schachter (Inyonei Sukkah,
min 44-6, 62-4) noted that although the Chazon Ishs argument is reasonable, the minhag follows the Magen
Avraham and allows placing schach on top of planks on top of a metal frame.
Whats the halacha? Since SA 630:13 holds like the Rosh, it would seem to be clear that is permitted to
use items that are susceptible to tumah to hold up the schach. However, SA 629:7 has a doubt whether it is
permitted to place a ladder on top of schach. The Magen Avraham 629:9 suggests an explanation in which he
forbids using a ladder that is susceptible to tumah lechatchila and would only permit it after the fact. Mishna Brurah
630:59 writes that it is permitted, but it is proper to be concerned for the opinions that are strict.
Rav Ovadia Yosef (p. 24-5) writes that it is permitted to use a material that is only rabbinically invalid in
order to hold up the schach since the entire issue of maamid is only a gezerah, so the rabbis would never have
instituted a gezerah lgezerah. This is based on the opinion of the Ritva (Sukkah 11b). Rav Schachter ibid. agreed,
though he questioned it because this seems to fall into the category of a double d'rabbanan and not a gezerah
lgezerah.
67
Betzel HaChochma 5:44
68
R Vosner cited in the Beit Levi Cheilek 4, pg. 23
10
IX. Thickness of the Schach
1. The schach should be made such that a majority of the sukkah is shaded.
69

2. Ideally, the schach should be thin enough that one can see large stars through the schach
in at least one place in the sukkah.
70

3. Additionally, one should not make his schach so thick that if it were to rain heavily none
of the rain would drip into his sukkah.
71
If one built his sukkah with such a thick covering
he should remove some of the schach.
72


X. Invalid Schach and Airspaces
1. If there are less than 3 tefachim of invalid schach in the middle of the sukkah the sukkah
is valid and one may sit underneath that invalid schach. If there are between 3 and 4
tefachim of invalid schach, the sukkah is valid, but one shouldnt sit underneath that
schach.
73

2. 3 tefachim of airspace or 4 tefachim of invalid schach may invalidate the entire sukkah.
Anything less will not (refer to pictures).
74

3. One may not sit underneath an airspace the size of ones head or body
75
even if it is less
than 3 tefachim. Also, one may not sit underneath an airspace that goes across the entire
length of the sukkah even if it is less than 3 tefachim.
76

4. If there is an airspace of 3 tefachim along a wall of the sukkah that wall isnt considered
part of the sukkah. If less than two and a half walls remain, the sukkah is invalid.
77



This sukkah is invalid because the
invalid schach in the middle splits
the sukkah in two. Therefore, each
half only has 2 walls which is
insufficient (Mishna Brurah 632:2).
The invalid schach invalidates the
entire area above the invalid schach.
However, the area below is valid as
long as there are 3 walls
surrounding 7x7 tefachim of valid
schach (Mishna Brurah 632:14-5).



69
S"A 631:1 and 4
70
S"A 631:3 writes that ideally the schach should so like so stars are visible. The Pri Megadim EA 631:11 writes
that it is sufficient as long as the stars are visible from one point in the sukkah.
71
Mishna Brurah 631:5 quoting the Pri Megadim
72
Mishna Brurah 631:6
73
SA 632:1, Rama 632:2, Mishna Brurah 632:3
74
SA and Rama 632:2
75
While the Rama 632:2 writes rosho verubo the Mishna Brurah 632:12 quotes the Ran and Ritva who hold
either rosho or rubo.
76
SA 632:2, Mishna Brurah 632:12
77
SA 632:2, Biur Halacha 632 s.v. avir
11
XI. Construction of Kosher Walls
1. A sukkah requires at least three walls (see pictures for common cases).
78
Some say that it
is preferable to build a fourth wall.
79

2. The minimum length and width for a sukkah is 7 x 7 tefachim.
80
According to most
poskim, it is permitted to make a sukkah in different shapes as long as a sukkah of 7 x 7
tefachim is able to fit inside it.
81

3. A sukkah must be at least ten tefachim tall.
82



Since there are 3 walls of 7 tefachim, the
schach that extends beyond the third wall is
valid and included in the sukkah.
83


Since the third wall is a complete wall of 7
tefachim the sukkah is valid even if it far from
the other walls.
84


XII. Lavud and Gud Asik
1. Lavud is a halacha moshe misinai that treats gaps with a width less than three tefachim
as if they are non-existent.
85
Accordingly, the walls of ones sukkah must only reach
within three tefachim of the ground.
86


78
The Mishna Sukkah 2a states that a sukkah requires only three walls. The Gemara (Sukkah 6b) quotes a Tosefta
(Sukkah 1:9) which records a dispute about how many walls are needed for a sukkah. The Rabbis hold that a sukkah
requires two full walls and a third wall of at least a tefach, while Rabbi Shimon holds that a sukkah requires three
full walls and a fourth wall of at least a tefach. The Shulchan Aruch 630:2 rules in accordance with the Rabbis.
79
The Chaye Adam (146:3) writes that it is preferable to construct a sukkah of four complete walls, however, he
agrees that this is not required.
80
The Gemara (3a) records three opinions regarding the minimum area of a sukkah. Rebbe believes that the
minimum area is four amot by four amot. Beit Hillel maintains that a sukkah only needs to fit ones head and body,
which is estimated to be about six by six tefachim. Beit Shammai rules that the sukkah must also be able to fit a
small table, and thus must be at least seven by seven tefachim. The gemara rules in accordance with Beit Shamai,
and this is codified in the S.A. 634:1. See Tosfot 3a s.v. diamar for a list of cases where halacha accords with Beit
Shammai.
81
The achronim discuss whether a sukkah that is longer than seven tefachim but narrower than seven (e.g. 5 by 10)
is valid. The Mishna Brurah 634:1 writes that most achronim agree that this sukkah is invalid. Chazon Ovadia p. 11
agrees. Shulchan Aruch 634:2 writes that one may construct a sukkah of other shapes, such as a circle, as long as a
sukkah of seven tefachim by seven tefachim can fit inside it.
82
Mishna (Sukkah 2a), Rambam Hilchot Sukkah 4:1, Tur and Shulchan Aruch 633:8
83
SA 631:7, Mishna Brurah 631:15
84
Chut Shani (Sukkah p. 225), cf. Rama 630:3
85
Shabbat 97a and Sukkah 6b
86
S.A. 630:9
12
2. Sephardim hold that one may create the walls of the sukkah by placing several poles
within three tefachim of each other. This is true whether the poles are placed horizontally
or vertically. Ashkenazim allow this only if one either one makes 4 walls with lavud or
has cloth walls in addition to the 3 lavud walls.
87

3. If the walls of the sukkah are the requisite 10 tefachim tall but do not reach up to the
schach the sukkah is valid. Nonetheless, the walls must be lined up with the schach or
within 3 tefachim of the schach based on the principle of gud asik mechitzta.
88


XIII. Materials for Walls
1. All materials are valid for the walls of the sukkah.
89
Nonetheless, one should avoid using
any material that emits a foul odor.
90


87
Kaf Hachaim 630:18 writes that one may create a sukkah with three walls by placing poles within 3 tefachim of
each other, either horizontally or vertically. Chazon Ovadia pp. 5-6 agrees and thus allows building a sukkah on a
porch enclosed on three sides by bars with less than three tefachim space between them.
However, Tosfot (Sukkah 16b s.v. bifachot) holds that one cannot create a wall completely based on lavud,
meaning, one cannot make entire walls of either vertical or horizontal beams within three tefachim of each other.
Magen Avraham 630:1 writes that Tosfot would validate a sukkah with walls made of only vertical or horizontal
beams if the sukkah has four walls. Mishna Brurah 630:7 rules like this Magen Avraham, but in Shaar Hatziyun
630:49 he allows the use of vertical or horizontal beams to construct a three-walled sukkah when clothes are used to
form the walls. In this case, even if one is strict to not use clothes, one can be lenient because the lavud walls would
serve as backup if the clothes did untie. Chazon Ish 75:12 is strict even if one builds four walls with these beams,
against the Magen Avraham.
88
Shulchan Aruch 630:9 teaches based on the Gemara (Sukkah 16a) that the walls dont have to reach the schach, as
long as they line up within three tefachim of the schach. Mishna Brurah 630:43 and Chazon Ovadia p. 12 write that
this is based on the concept of gud asik, that is, we view the walls as extending upward.
The Gemara (Sukkah 6b) mentions that gud asik is a halacha limoshe misinai. The main discussion of it is
in the Gemara (Sukkah 4b), where the gemara records a dispute as to whether one can build a sukkah without walls
on the top of a flat roof. Rambam (Hilchot Sukkah 4:11) rules like R Yaakov who holds that if the schach is aligned
with the walls of the house, the sukkah is valid because we view it as if the walls of the building extend upward. If
the schach is not aligned with the walls of the house, the sukkah is invalid. Rosh (Sukkah 1:6) disagrees and rules
like the Chachamim that in either case the sukkah built without walls on a roof is invalid. Shulchan Aruch 630:6
quotes both opinions, but Mishna Brurah 630:30 is machmir for the Rosh.
So if we do not accept the application of gud asik to sukkah in that case, then why is a sukkah valid even if
the walls do not reach the schach? The Steipler (Kehilot Yaakov Siman 4) suggests that perhaps there is no
requirement for the walls of the sukkah to reach the schach. Rav Nissim Karelitz (Chut Shani Sukkot p. 228)
explains that even though the Mishna Brurah was machmir for the Rosh, that was where the sukkah itself had no
walls and we wanted to extend the walls of the building beyond the roof. However, in this case, the sukkah itself has
defined walls and we are extending those. Rav Schachter (oral communication) gave a similar distinction.
Rabbi Akiva Eiger (responsa 12) questions the psak of the Shulchan Aruch based on a Ran (Sukkah 9a)
who says that one cannot use lavud with another leniency. Therefore, in this case one cannot extend the walls
horizontally using lavud since the walls are not lined up perfectly, and also extend them vertically using gud asik.
The answer of the Steipler resolves this issue, as he claims that allowing a ten tefach wall that does not reach the
roof is not based on gud asik and therefore, lavud may be used. See also Chazon Ish 77:7 for another resolution of
Rabbi Akiva Eigers question.
89
The Mishna Sukkah 12a declares that all materials are valid for the walls. The Shulchan Aruch 630:1 codifies
this. Interestingly, the Bach OC 630:1 writes that a pious person should be strict for the Or Zarua (Hilchot Sukkah
2:289:2 quoted by Hagahot Ashri 1:24) who holds that one should not use materials that one may not use for schach
for the walls of the sukkah, such as materials that are susceptible to impurity. The Biur Hagra 630:1 questions the
Hagahot Ashri, since the Yerushalmi he quotes as a proof, in fact says exactly the opposite. Biur Halacha s.v. Kol
quotes two reasons that a pious person should be strict for the Bach, but quotes others who reject this stringency.
Chazon Ovadia pp. 1-2 as well as Aruch Hashulchan 630:1-2 both say that most achronim do not hold of this
13
2. Accordingly, one may even form a sukkah outside of ones car by opening the doors on
one side of the car and placing schach over them.
91

3. Nevertheless, many poskim forbid the use of plastic curtains, tarp, or canvas, which blow
easily in the wind. This is not because of an issue with the material itself but because of
an issue with it blowing in the wind. Therefore, it is recommended to tie cords within
three tefachim of each other up to the height of ten tefachim to constitute a halachic wall
along with the canvas.
92


stringency and allow one to use materials that are mekabel tumah for the walls. See the closely topic of maamid in
the section of kosher schach.
90
Rama 630:1
91
R Moshe Heinemann permits this (http://www.jewishworldreview.com/1000/sukkah.car.html). When building
ones sukkah in this manner he should also ensure that 1) the doors of the sukkah reach within three tefachim of the
ground, to accomplish this it may help to park near the curb (see section titled Lavud) 2) the door on the opposite
side of the car remains closed with the entire width of ones car measuring less than 4 amot (using dofen akuma
see S.A. 632:1) 3) one may not use the seat of the car as ones table even if he only plans to eat under the schach
(see S.A. 634:4 where he writes that one whose table eats in the sukkah while his table is outside the sukkah is
treated as if he did not eat in the sukka at all).
Placing schach over ones sunroof might also constitute as a kosher sukkah. This would depend on whether
1) the size of the sunroof is 7x7 tefachim 2) there exists 10 tefachim of usable space between the schach and the
floor of ones car (see Aruch HaShulchan 633:10 who writes that the 10 tefachim must consist of usable space) 3)
there exists less than 4 amot of space on all sides between the edge of the sunroof and the walls of ones car and 4)
the surface one is eating from must be underneath the schach (S.A 634:4, as explained in the previous paragraph).
92
In Gemara Sukkah 24b, Rav Acha Bar Yaakov states that a wall that cannot stand in the wind is not considered a
valid wall. The Chazon Ish (Hilchot Eruvin 13:6) suggests that a wall is not valid only if it falls or sways more than
three tefachim in normal wind. However, Rav Ovadia Yosef in Chazon Ovadia pp. 1-5 and Rav Shlomo Zalman
Auerbach (Halichot Shlomo Sukkah 7:1 p. 97) hold that plastic curtains that sway in the wind even slightly are unfit
for walls of a Sukkah. Rav Ovadia adds, based on Shulchan Aruch 630:10, that this is true even if one ties down the
ends because we are concerned that the ties will loosen and that he will not notice. Rav Moshe Feinstein in Sht
Iggrot Moshe 5:40 writes that one should not misinterpret the prevalence of these canvas sukkot as an endorsement
of their validity. On the other hand, some achronim (Rav Sonnenfeld, Rav Menashe Klein, and Rav Shternbuch all
cited in Piskei Teshuvot 630:9) justify the common practice to use canvas Sukkot since nowadays they are put
together well, so the concern of the Shulchan Aruch that the ties may become loose no longer applies.
Despite his objection, Rav Moshe would allow a canvas wall if the canvas is sewn around a metal frame in
such a manner that no part of the canvas sways more than three tefachim from the frame in a normal wind. Rav
Hershel Schachter (Inyonei Yom Kippur VeSukkot min 72-80) explains that even though the Chazon Ish (Hilchot
Eruvin 13:6) was lenient, most poskim are strict. Rav Schachter adds that in a situation of extreme need one could
rely on the Chazon Ish.
Hilchot Chag Bichag pp. 87-90 and Rav Menashe Klein (Mishneh Halachot 5:77) recommend, therefore, to
place poles or cords horizontally across the sukkah within three tefachim of each other up to a height of ten
tefachim, and, combined with the canvas, this would be a perfectly valid sukkah. Rav Schachter (oral
communication) agreed that such a sukkah would be valid even lechatechila.