הרב בנימין חותה : הלכות סוכה וארבעת המינים .

With the permission of Rabbi Yosef. The time is short and the work is plentiful. The holiday of Sukkot is upon us, with many laws. We will try, in practical terms, to cover as much as possible. The verse says: "In Sukkot you shall dwell for seven days." The author of Yesod VeShoresh HaAvodah writes that every moment a person sits in the Sukkah, they fulfill a positive commandment. And every moment they are not sitting in the Sukkah when they could be, they have neglected a positive commandment. Like, heaven forbid, not putting on Tefillin that day. "In Sukkot you shall dwell for seven days"—so if there is a reason why you are not sitting there, that’s fine, but if there is no reason, why didn't you sit there? What does it mean "no reason"? The Mitzvah of Sukkah: the Mishnah says one eats, sleeps, and strolls—everything is done in the Sukkah. There’s an election now, so sit with your brothers-in-law with sunflower seeds and talk politics in the Sukkah, why the question? Want to play in the Sukkah? Smoke a hookah in the Sukkah? Yes, gentlemen, let’s talk: everything should be in the Sukkah. There were holy men of old who only spoke words of Torah and nothing mundane—that is for those at that level. We, for now, behave normally, instead of sitting in the house, yes? Reading a newspaper, a religious newspaper, sitting at home; why sit on the sofa? Read the newspaper; read it inside the Sukkah. Look there regarding Torah study, the Gemara discusses it. Meaning, first of all, it's the Sukkah: leave your permanent dwelling. And sit in a temporary dwelling. That is the first thing. Now, the approach one must have is that a person needs to know that every moment, the clock is ticking. The clock is ticking. As much as you can sit in the Sukkah, you have nothing to do outside. Rabbi Eliezer said: "I praise the lazy ones who do not leave their homes during the holiday." See, something good came out of this lazy person: that during Sukkot, he sat in the Sukkah the whole time. At least he gained—every moment, the clock is ticking. Now, one needs to know some important things, and it is very subtle. On one hand, our Rabbis interpreted "dwell" as "the way you live." "Dwell" just like in your house. We need to understand what "like the house" means. Where is the line? What does "like the house" mean? Can I walk around the Sukkah in an immodest way? What is the limit of modesty? Like at home—if you'll pardon the expression, with all due respect, is it possible to change a diaper? Yes, "dwell." On the other hand, you say, it has holiness. And the holiness of a synagogue; many equate it to a synagogue. In a synagogue, it is forbidden to sleep. And in the Sukkah, you are obligated to sleep. What is going on here? So gentlemen, like this: As long as your behavior is not a source of degradation, normal behavior—that is the form. The Torah was not given to ministering angels, but to human beings, so we are in the Sukkah. The Aruch HaShulchan writes—I am not telling you that...I am not telling you now that...that you should adopt it, just know that such an opinion exists. He says, you went to sleep at night, you have slippers, right? You go to sleep, slippers are by the bed. He says, you woke up in the morning, you went to pray, it is forbidden to leave the shoes in the Sukkah. Lower the bass a little, it makes a... it makes a delay for me in the lecture, I hear myself several times. So, where was I? Oh. It’s a challenge to give a lecture here, a challenge. In short, so he brings: You left? Do not leave your shoes in the Sukkah; it does not respect the Sukkah. Now pay attention, how so? True, but when you are not currently in the act of sleeping, it shifts to a state of holiness. I said, the Rabbi says—the Rabbi says: In such a place of honor and holiness, behave a step further. That is necessary? Necessary here? It is not necessary for you. No, I am not saying now, gentlemen, that this is a final ruling; I just want us to grasp the concept of how we should behave in the Sukkah as if it were a home. Guys, perspective! The authorities write: A person wants to put a trash can in the Sukkah, what is the gauge? It depends on which Sukkah. A Sukkah for 50 or 100 people—well, even in the most beautiful hotel in the world, they place trash cans in the dining room, right? So, in a hotel Sukkah, it is permitted to place a trash can. But at home? No normal home puts a trash can in the living room. "You shall dwell" here, he says—it is like a living room, not like a kitchen. A Sukkah that is a kitchen—it is invalid. It is forbidden to cook in the Sukkah. We will talk about eating utensils shortly: What is an eating utensil? When is it allowed to bring them in? What is it that you bring in? Until when is it necessary? Is he allowed to eat in the Sukkah? And these are questions that invalidate the Sukkah. Those who raise animals—we won’t get into the reason why, he is burdened with safety. He has a dog, he has a cat, he has all kinds of animals. Now, if you can, it is best that animals are not in the Sukkah; that is best. But know, in practice, there is no prohibition against an impure animal being in the Sukkah. I have a response on this from Hacham Ovadia. We won't go into the whole proof right now, which I presented to him with God's help, and he agreed in practice, because time is short and we want to get through it. See the Kova Moed; therefore, someone who has an animal at home, not some wild one he can’t control, a dog—you can’t watch it all day, or put up partitions in the Sukkah all day; you’ll go crazy! And if the Sukkah is on the balcony, or the children come with their dog or the like—it is fine, only, he shouldn't do his business there in the Sukkah. It is not respectful; pay attention to this. Or what happens if you bring a non-Jew into the Sukkah? The Shach writes—not the Shach on the Shulchan Aruch—he writes like this. Whoever brings a non-Jew into the Sukkah, that is how he writes, the Ushpizin curse him. Why are you bringing a gentile into such a holy place? The Ushpizin are there. Why are you bringing a gentile here? Now, one of the Rabbis published an important book on the laws of the Sukkah, and he discussed there, years ago when the phenomenon of foreign workers began. There are foreign workers, so what did he do? Okay. What? Do not, do not bring them in. No. That he should not enter the Sukkah. Not that he shouldn't enter. So what did he do? He says, there is some grandmother here, she has a foreign caregiver, there is a grandfather here, they bring him for the holiday, he says, "Make sure to disqualify a spot in the Sukkah so that the non-Jew will sit in the disqualified place." He was that strict. I turned to Hacham Ovadia and it was simple, but Hacham Ovadia, the arrangement that Rabbi Ovadia Yosef ruled that way. There is nothing to worry about at all in this matter regarding an entry that is necessary like a foreign worker. Do not disqualify any place. And everything is fine. Whoever keeps foreign workers, the foreign worker, the foreign caregiver will enter the Sukkah, will sit as usual, the gentiles, the Ushpizin will not curse you and everything is fine. They are like members of the household. To bring just anyone from the outside, why are you bringing him into a place of the Holy of Holies? What, you are going to eat everything in it? What are you bringing in here, whatever you want a little? How? And the electric board is inside the Sukkah. Here is a very nice example. Well done. Where is that week? A problem that you had. Why didn't he come? He asks a good question. He says, so that it doesn't happen to you, if someone's electricity tripped, he is forced to bring a gentile and where is the board? Inside the Sukkah. It is necessary. That certainly has no problem at all. Let's continue, don't waste time. Now, we didn't say this isn't entering hospitality. That is what Ben Zion wanted to tell you here. Gentlemen, eating utensils is a ruling of the

you shall dwell for seven days." The author of Yesod VeShoresh HaAvodah writes that every moment a person sits in the Sukkah, they fulfill a positive commandment. And every moment they are not sitting in the Sukkah when they could be, they have neglected a

positive commandment. Like, heaven forbid, not putting on Tefillin that day. "In Sukkot you shall dwell for seven days"—so if there is a reason why you are not sitting there, that’s fine, but if there is no reason, why didn't you sit there? What does it mean

"no reason"? The Mitzvah of Sukkah: the Mishnah says one eats, sleeps, and strolls—everything is done in the Sukkah. There’s an election now, so sit with your brothers-in-law with sunflower seeds and talk politics in the Sukkah, why the question?

Want to play in the Sukkah? Smoke a hookah in the Sukkah? Yes, gentlemen, let’s talk: everything should be in the Sukkah.

There were holy men of old who only spoke words of Torah and nothing mundane—that is for those at that level. We, for now, behave normally, instead of sitting in the house, yes?

Reading a newspaper, a religious newspaper, sitting at home; why sit on the sofa? Read the newspaper; read it inside the Sukkah. Look there regarding Torah study, the Gemara discusses it.

Meaning, first of all, it's the Sukkah: leave your permanent dwelling. And sit in a temporary dwelling. That is the first thing. Now, the approach one must have is that a person needs to know that every moment, the clock is

ticking. The clock is ticking. As much as you can sit in the Sukkah, you have nothing to do outside. Rabbi Eliezer said: "I praise the lazy ones who do not leave their homes during the holiday." See, something good came out

of this lazy person: that during Sukkot , he sat in the Sukkah the whole time.

At least he gained—every moment, the clock is ticking. Now, one needs to know some important things, and it is very subtle. On one hand, our Rabbis interpreted "dwell" as "the way you live.""Dwell" just like in your house.

We need to understand what "like the house" means. Where is the line? What does "like the house" mean? Can I walk around the Sukkah in an immodest way?

What is the limit of modesty? Like at home—if you'll pardon the expression, with all due respect, is it possible to change a diaper? Yes, "dwell." On the other hand, you say, it has holiness.

And the holiness of a synagogue; many equate it to a synagogue. In a synagogue, it is forbidden to sleep.

And in the Sukkah, you are obligated to sleep. What is going on here? So gentlemen, like this: As long as your behavior is not a source of degradation , normal behavior—that is the form.

The Torah was not given to ministering angels, but to human beings, so we are in the Sukkah. The Aruch HaShulchan writes—I am not telling you that...I am not telling you now that...that you should adopt it, just know that such an

opinion exists. He says, you went to sleep at night, you have slippers, right? You go to sleep, slippers are by the bed. He says, you woke up in the morning, you went to pray, it is forbidden to leave the shoes in the

Sukkah. Lower the bass a little, it makes a... it makes a delay for me in the lecture, I hear myself several times. So, where was I? Oh.

It’s a challenge to give a lecture here, a challenge. In short, so he brings: You left? Do not leave your shoes in the sukkah; it does not respect the sukkah. Now pay attention, How so? True, but when you are not

currently in the act of sleeping, it shifts to a state of holiness. I said, the Rabbi says—the Rabbi says: In such a place of honor and holiness, behave a step further. That is necessary? Necessary here? It is not

necessary for you. No, I am not saying now, gentlemen, that this is a final ruling; I just want us to grasp the concept of how we should behave in the sukkah as if it were a home. Guys, perspective! The authorities write: A

person wants to put a trash can in the sukkah, what is the gauge? It depends on which sukkah. A sukkah for 50 or 100 people—well, even in the most beautiful hotel in the world, they place trash cans in the dining room,

right? So, in a hotel sukkah, it is permitted to place a trash can. But at home? No normal home puts a trash can in the living room. "You shall dwell" here, he says—it is like a living room, not like a kitchen. A sukkah that

is a kitchen—it is invalid. It is forbidden to cook in the sukkah. We will talk about eating utensils shortly : What is an eating utensil? When is it allowed to bring them in? What is it that you bring in? Until when is it

necessary? Is he allowed to eat in the sukkah? And these are questions that invalidate the sukkah. Those who raise animals—we won’t get into the reason why, he is burdened with safety.

He has a dog, he has a cat, he has all kinds of animals. Now, if you can, it is best that animals are not in the sukkah; that is best. But know, in practice, there is no prohibition against an impure animal being in the

sukkah. I have a response on this from Hacham Ovadia. We won't go into the whole proof right now, which I presented to him with God's help, and he agreed in practice, because time is short and we want to get through it.

See the Kova Moed; therefore, someone who has an animal at home, not some wild one he can’t control, a dog— you can’t watch it all day, or put up partitions in the sukkah all day; you’ll go crazy! And if the sukkah is

on the balcony, or the children come with their dog or the like—it is fine , only, he shouldn't do his business there in the sukkah. It is not respectful; pay attention to this. Or what happens if you bring a non-Jew

into the sukkah? The Shach writes—not the Shach on the Shulchan Aruch—he writes like this. Whoever brings a non-Jew into the sukkah, that is how he writes, the Ushpizin curse him. Why are you bringing a gentile into such a holy

place? The Ushpizin are there. Why are you bringing a gentile here? Now, one of the Rabbis published an important book on the laws of the sukkah, and he discussed there, years ago when the phenomenon of foreign workers began.

There are foreign workers, so what did he do? Okay. What? Do not, do not bring them in. No. That he should not enter the sukkah. Not that he shouldn't enter. So what did he do? He says, there is some grandmother

here, she has a foreign caregiver, there is a grandfather here, they bring him for the holiday, he says, "Make sure to disqualify a spot in the sukkah so that the non-Jew will sit in the disqualified place." He was that strict

. I turned to Hacham Ovadia and it was simple, but Hacham Ovadia, the arrangement that Rabbi Ovadia Yosef ruled that way. There is nothing to worry about at all in this matter regarding an entry that is necessary like a foreign worker. Do not

disqualify any place. And everything is fine. Whoever keeps foreign workers, the foreign worker, the foreign caregiver will enter the sukkah, will sit as usual, the gentiles, the Ushpizin will not curse you and everything is fine. They are like

members of the household. To bring just anyone from the outside, why are you bringing him into a place of the Holy of Holies? What, you are going to eat everything in it? What are you bringing in here, whatever you want a little?

How? And the electric board is inside the sukkah. Here is a very nice example . Well done. Where is that week? A problem that you had. Why didn't he come? He asks a good question. He says, so that it doesn't happen to you, if

someone's electricity tripped, he is forced to bring a gentile and where is the board? Inside the sukkah. It is necessary. That certainly has no problem at all. Let's continue, don't waste time. Now, we didn't say this isn't entering hospitality. That is

what Ben Zion wanted to tell you here. Gentlemen, eating utensils is a ruling of the Gemara. "Mani d'michla bar m'talta." First of all, a hotel isn't interested in that, and kashrut isn't interested in that because it's not related to food. There are tougher

problems there when Jews come to work for you at the hotel who came by van on Shabbat. Did you hear? Go to the Dead Sea to a hotel and see everything is kosher and see who is outside, on

Shabbat, he says, "Tell me, where did you sleep?" He says, "I'm from Arad, how did you get here?""There are shuttles that bring us," and it has nothing to do with kashrut, no one gets involved, it's not their business, just

like there is a mixed pool, why is there kashrut? The kashrut is only on the food.

And it's open on Shabbat. Open on Shabbat, also mixed, and also it's like someone who ate ham on Passover or ate on Yom Kippur. But the kashrut is not related to this, not related to this. Therefore a hotel, it

is not its job to get into all the halachic matters; one could close the hotels. First of all, take apart the televisions from the rooms, do an internet block. Who will come? Leave that now, gentlemen, the Gemara says: "

Mani d'michla," that eating utensils in the sukkah, excuse me, outside the sukkah. "Mani d'mishtiya b'm'talta," drinking utensils in the sukkah, eating utensils outside the sukkah. That is the ruling of the Gemara. Now, why " mani d'michla," eating utensils outside

the sukkah? Because vessels, vessels that make food are something that produces dirt. Go to the kitchen, the pot has dirt, you wash it, but the pot is something that produces dirt, it boils over. Look where the gas is, it's

full of dirt. Something that produces dirt, our Rabbis determined. It is forbidden to be in the sukkah. Now Hacham Ovadia wrote at the end of his days the Halacha as well. Why am I saying this? Let someone stand up and

say, "Today, gentlemen, it is different ." The pots today are beautiful. Go buy a Sefodpil. Look at those beautiful pots. It's a waste of time, this will be a pleasure. It has nothing to do with beauty. A food pot is something

dirty. You pour from it, you get leftovers, right? There is dirt in the pot. There are spills. Therefore, they ruled that eating utensils should be outside the Sukkah. Whoever brings a pot into the Sukkah should know, they have invalidated the Sukkah. That is

the opinion of Rabbi Ovadia, even if it is the most beautiful pot. A pot is not just a pot.

A dog yes, and a pot no. Do you understand now? All pots are a no.

Exactly like that, a pot is a no, pots. Is it forbidden to pour soup in the Sukkah from a food pot, because bringing eating utensils into the Sukkah invalidates it? At home, their opinion is nullified! The opinion of

anyone who does that is nullified, The opinion of anyone who does that is nullified. You don't serve a pot to the table; did they serve you a pot in a hotel? In a banquet hall, did they serve you a pot? At a wedding

celebration, do you serve a pot? If you do, your opinion is also nullified, you are also strange. You don't serve pots, you serve with serving bowls. There is one pot I found in the decisors that is allowed in the Sukkah: if someone eats

from the pot. Someone who eats from the pot—I wrote this years ago, someone said to me, " What are you comparing us to, animals?" After a while I said, "Praise be to His Name, the decisors saw everything ahead

." One must admit that there probably was such a thing once, a personal pot, a small pot you place there. Coming to a hall here, we see your luxury in pots . The waiter comes, brings everyone a tiny pot with liver, right, you are

correct, that is a single item. But a cooking pot, that is how Rabbi Ovadia rules. Will you tell me maybe about some later authorities from 700 years ago? Even Rabbi Ovadia at the end of his days, and so do all the decisors.

If it is an eating utensil, if it is a tool meant for serving and they also use it for serving, and they clean it for serving—like for example today there are aluminum serving trays—we wrote it is made for both cooking and

serving. Even if you don't cook, you serve with it, so it is a serving vessel. Any Pyrex bowls that you place and serve with, that is perfectly fine.

It is written in the decisors that ideally, when you finish eating, remove the plates from the Sukkah. If you stay to crack seeds and the plate remains, that is okay. You are filling it with shells. But ideally, gentlemen, we

remove plates when we have finished eating. You finished the first course, remove the dirty plates. Honor the Sukkah. Now, what is the difference with drinking vessels? Our sages say there is a difference between drinking and eating vessels. Drinking vessels

have two reasons. Why don't they need to be removed? One reason: there is no fixed time for drinking. Drinking—I will always use it again. You say you're finished? You're not finished, you think you're finished. Did you drink? True, that's it, enough.

Suddenly after fifteen minutes you brought black beer, pour a cup, I'm thirsty. Therefore it is not like a plate; I finished the first course, I am finished—it is over. A plate—go, go home. Second reason: drinking vessels do not become repulsive. A cup

—you drink from it, does it become repulsive? It does not become repulsive . I asked the great halachic authority, Rabbi Nissim Karelitz, of blessed memory: today there are bottles that people don't reuse, and the bottle is finished, must it be removed? Is it

permissible to leave it? In terms of being repulsive—it is not repulsive. In terms of it being a permanent vessel for drinking—there is nothing left to drink from it, it's finished, it’s empty, right? His simple opinion was to be lenient with this; there is no need

to go crazy over the bottles. Let’s return to our topic. But they aren't being used, they aren't being used. Therefore, It is forbidden to cook in the Sukkah. Gentlemen, whoever wants to cook in the Sukkah, we wrote that one may only be lenient with

an electric kettle, to boil water. That is not considered cooking. Even today, in synagogues, they place hot water urns, kettles, but to put all sorts of things—a person has a balcony and has a grill. Such a huge grill connected to

gas, he should also take it out. Where will he take it out to? Now he has a pergola, everything has become a Sukkah , he wants to grill, everything is open , there is air. It is forbidden to cook

in the Sukkah, that is the law of the Sukkah. What should he do? He should make a partition and separate it from the Sukkah. So that the three walls remain in the rest of the Sukkah area, and this part I isolate. All the later

authorities discuss someone who made their Sukkah in the kitchen. A kitchen. A kitchen is a place where food is prepared. That is not a place for a Sukkah. The Chazon Ish says make a partition, separate the oven, the gas

stove, everything, isolate it, and then he has effectively separated between them, and then he can be in the Sukkah.

How? Once again, when does he take it down? He finished cooking, and then it will be there again. But eating utensils are forbidden from being in the Sukkah, even if he is not cooking with them. It is forbidden to have eating utensils in

the Sukkah under any circumstances; they must be covered, okay? Because washing hands is easier, but do not wash dishes there. It is written in the authorities that it is forbidden to wash dishes; cups are easier, but they are also eating utensils, an electric

hot plate is also an eating utensil. Someone asked me: what about putting in a heater? All of this is eating utensils, gentlemen. It is a matter of filth; it is not the honor of the Sukkah. So I said: if he isolates the

Sukkah completely, that part, then it is excellent, just like anything else. Now let us hurry. If he makes an isolation, yes, if he makes a separation, then it is not connected to it, yes. Now gentlemen, now let us

hurry regarding How. Yes, this means: he separates from his perspective, up to here is the Sukkah, up to here is the Sukkah, up to here is the Sukkah. I am there, that is not my Sukkah, because here he has…because

on the side he has the required Sukkah measurement, there is At his height, at his height. No, no, no, by law this is yes. Now pay attention, let us hurry gentlemen, I want to quickly give the measurements for eating in the Sukkah

and outside the Sukkah quickly, and then, God willing, a solution for many people living in high-rises today. How many, how many call every year! They went and bought an apartment on the 17th or 22nd floor, and now that they

are slowly strengthening their religious observance, they find themselves in a real hole, wanting to build a Sukkah downstairs, but the building committee won't allow it.

They're stuck, the conversation is locked on them; you know how many don't know what to do, and even if they build it downstairs, who can carry a full meal up 17 floors to eat and drink?

It's madness. How will they do it? Gentlemen, with God's help, I will provide a solution to most problems.

Most of the problems. There are things for which I have no solution, and anyone who fears God must take care of themselves. Let us divide the entire subject of eating inside and outside the Sukkah into two groups. The first

group begins and ends solely and exclusively on the first night of the Sukkot festival. This year, 5785. The Shabbat night that comes to us for the Torah. Friday night, Shabbat eve, gentlemen, Friday night there is a requirement—a mandatory obligation, a

*gezeirah shavah*(equal analogy). Every man is obligated to eat a*kezayit*( olive-sized portion) of bread in the Sukkah with the blessing of dwelling in the Sukkah, and those who are strict will eat two*kezayitim*. How much is a* kezayit*? 27 grams. To swallow a*

kezayit*, maybe a little more, two* kezayitim*—make it 56, 57 grams for two*kezayitim*. Just like on Passover, One is for the*Hamotzi*blessing and one for the commandment of Matzah. What does that have to do with here? They learned it through a*gezeirah shavah*:

15th, 15th from the Festival of Matzot. Just as they received, just as there is an obligation on Passover—when is the obligation to eat Matzah on Passover night? Only, not during the night? Only at night, you say, not at night? Only

at night, as it is said: "In the evening you shall eat Matzot." Don't eat Matzot the whole holiday; who told you to eat Matzot? Don't eat Shabbat.

From the aspect of Shabbat, not from the aspect of Passover. From the aspect of Passover, therefore the blessing— when do you recite the blessing over eating Matzah? Only on the Seder night.

They learned a*gezeirah shavah*: 15th of the seventh month from the Festival of Matzot—so too on the night of Sukkot, one is obligated to eat a* kezayit*. Now, this*kezayit*, gentlemen , we are careful to wait, to wait until nightfall—which nightfall? The

appearance of the stars? Even Rabbi Ovadia, who is lenient regarding nightfall being 13 minutes after sunset —look here, he is strict and jumps to 18 and 20 minutes.

Why? Because this is eating of the Torah. We eat it, gentlemen, without salads. One must eat it within the time of*akhilat pras*, like the Seder night, between two and four minutes. I will distribute Challah/Pita to everyone; each one will receive the size of an

egg. Quiet! No talking, watch the clock , just not the grass. One of my sons is in Yeshiva, it doesn't matter where, and he told me that one of the Rabbis told him before Yom Kippur—I was driven crazy by this, I haven't found

such a thing, perhaps if there are such decisors, the sky is the limit in the world of innovations—he said it came out that one must ensure the bread for the night of Sukkot is only flour and water like Matzah; next year he'll say

it shouldn't ferment. Where did you bring this thing from? Don't talk about leaving the matter, and the reason why he wouldn't eat it, and you'll also make it flour, come on, if we're doing it all the way, and

we'll do it after midnight, after midnight, those are stringencies I don't know where they got them from.

Regardless, we must eat, gentlemen, a* kezayit*, and it is proper to eat a* kabeitza*without side dishes, without salads; you'll be done in two to four minutes.

No, no, not from the Sukkot side, from the Sukkot side, leave that, from the Sukkot side. And now, because of this eating, gentlemen, there are restrictions on Erev Sukkot this year regarding eating. Why? Like on Erev Pesach, so one will eat with an

appetite. That is Halacha. Halacha in the Shulchan Aruch. To eat with an appetite. The Trumat HaDeshen comes and says a novelty that the ear has never heard. But it is the Trumat HaDeshen.

It is holy of holies. It is not a stringency of someone who just popped up. But rather some idea. Come on, write it down. He says the mitzvah of the Sukkah is eating and sleeping.

Right? Right or not? Just as I am careful not to eat on Erev Sukkot, right? To eat with an appetite. So he was careful not to sleep on Erev Sukkot afternoon, to sleep with an appetite.

There are those who always have an appetite on this subject. Okay? Know that there is such a novelty. Now let's go back to the group. The first group we discussed, they must have a Sukkah.

He lives on the 17th floor in the area. Listen very carefully: you go to the synagogue, take with you three rolls, ask the Gabbai with the Sukkah outside to close the synagogue, and you go, enter, and exit from the Sukkah in the

back. And if not, it’s not relevant, a key. Stay in the synagogue, make Kiddush, make Lechem Mishneh, eat in the Sukkah. It is mandatory to eat in the Sukkah. It is forbidden to eat outside the Sukkah on the first night.

We closed that. No problem. If he finds 100 Sukkot, ideas are not lacking. Just bring your address, we’ll refer him to Holon.

Surely you fell on your senses. So you have no problem. You are a Bnei Braker.

What are you saying? So Bnei Brak is better, there I find you, you have many people. Yes, there are many synagogues, no need for a meal, you need a Sukkah.

Gentlemen, now I move to phase B, pay attention to the next morning, listen well, bread, bread up to a*kabeitza*, 54 grams, including 54 grams, you are not obligated to have a Sukkah. Did you hear? Not obligated to have a Sukkah.

That guy from the building tells me, from the 22nd floor, "Honored Rabbi, what will I do on Shabbat?""What will I do on Chol HaMoed?" What will you do?

Come, I will teach you what to do. Buy a scale for 30 NIS and start eating in the meal no more than one gram over 54 grams of bread. And what about the other cooked foods? Free. Free. Just

that it shouldn't be a grain species. Eat potatoes, meat, poultry, fish, you can also eat rice.

Make*chamin*like on Pesach with rice, not with wheat. Did you hear? And salads, eat salads without grain species, no couscous, no noodles, and nothing. Finish Shabbat songs, Birkat Hamazon, you fulfilled the Shabbat meal and did this whole celebration outside

the Sukkah and you did not violate the Halacha in the Shulchan Aruch. So who am I talking to? To people like you who have a Sukkah. I am speaking to whoever is stuck. Yes. Are you with me or not?

Do not sleep outside the sukkah. How so ? No, no, leave that for a moment, don't complicate it. From 54. Ah. Wait, when I spoke, I said I don't solve all the problems, I am not the State of Israel

solving all the problems; I solved many problems here, now pay attention. We passed, we passed 50, no sweetie.

Wait. Wait, over 54 grams, from here we follow two paths: if it is Hamotzi— —it is already mandatory to be in the Sukkah with the blessing "Leishev B'Sukkah." If it is Mezonot, up to four eggs, one is obligated to be in the

Sukkah without reciting "Leishev B'Sukkah," up to 216 grams. If. If he ate 216 grams, with the blessing " Leishev B'Sukkah." And why did I tell you four eggs and not three? A few months ago, we wrote an answer, and

everywhere I say that I retract everything I taught the public for years regarding Rabbi Ovadia’s opinion. A listener went on the radio, brought me sources; I sat through all the sources and we added many more. I also approached the Maor Yisrael

Institute, the head of the institute, I had a very long conversation with him; he did not agree, he decided to stay with his opinion—that is his right.

And I said unequivocally: that listener is right. Rabbi Ovadia’s opinion is explicit, both in his later works and in several responsa: only with four eggs of Mezonot does one recite " Leishev B'Sukkah," not as we said for years, 162 grams, three eggs, but four

eggs. How much is an egg? 54 grams. 54 times 4, how much is that?

216. Less than that is a question of doubt regarding blessings, so therefore for Mezonot, 216 grams, even if there is no "Birkat Hamazon" for it—who, for example, Mezonot doesn't have " Birkat Hamazon"—216 grams. " Ma'aseh Kedeirah"(pot-cooked). " Ma'aseh Kedeirah," pastries that are

related. Related, couscous, all of these, you eat 2 kilos, there is no " Birkat Hamazon," but if you ate a plate of 216 grams of couscous in the Sukkah ——you must sit in the Sukkah.

Prayers are a different story, leave that for now, not the laws of blessings now, now the food.

I don't want to get distracted, I want to finish, I want to manage, I want to manage, now pay attention. When I told you the measurement for Mezonot, gentlemen, or Hamotzi, I focused on Hamotzi. Whatever you eat with it,

whatever you eat, as much as you eat, it does not join. He is eating 700 grams of food here, which is meat, chicken, fish, salads, potatoes—I am referring to bread, how much bread did you eat? Of the food. No.

No, don't do it that way. That's a story. Now pay attention. Someone ate Mezonot. How much Mezonot did he eat?

We said, outside the Sukkah, how much? No, up to 54 is permitted outside the Sukkah. 70 grams, obligated in the Sukkah. To me.

Without a blessing. He ate 70 grams. Suddenly he says, "You know what?""I feel like eating more now," but what amount does he complete? 216, it joins together, pay attention to this, now vegetables, fruits, drinks, alcoholic beverages, wine, Havdalah. Your Sukkah

is downstairs, your wife now has to get dressed, go down for Havdalah, it causes a burden, makes a mess, do Havdalah at home and be done with it.

No. I said no, it's not simple, this is what Rabbi Alon asked. Let's leave that for now, leave it for now, it's another story. I currently want to conclude the lessons here so we don't have confusion, or so I don't get

confused. Pay attention: during the meal, for Sephardim—Ashkenazim are more lenient—Sephardim are forbidden, even during the meal, to take a sip of juice, Coke, or coffee, or eat even one sesame seed, besides sugar. Now here is this boy, remind me—Naor? No, Shmuel.

Shmuel, sweet Shmuel. Now Shmuel is diligent in the Sukkah, they are eating . His father told him, "Shmuel, the matbucha is finished, go bring some from the kitchen." Shmuel sees everyone eating, he says, "They will eat and I

won't?" So he says, "I will fill my mouth with schnitzel on the way, I will chew so there won't be an interruption, so there won't be a break..." So if he leaves something in his mouth and eats it outside the Sukkah, he

violates the prohibition of eating outside the Sukkah. Therefore, those who go out for a cigarette during Chol HaMoed with a...right, in the yard, with some cup of coffee, they should use their heads so they know they are committing a sin by eating outside the

Sukkah. A cigarette, I have no problem with it. But that coffee...No problem. If you go to drink it in the second Sukkah—make two Sukkahs, one for coffee, one for that. You're right, he wants to smoke and this Sukkah bothers

him—how? It's a mitzvah to smoke in the Sukkah, it's not forbidden. It's a mitzvah, only if it bothers the people in the house, then don't smoke there.

Because of... No, no, we said it's like a house, it's like a house, just don't smoke drugs, heaven forbid. Commandments.

Age of education, not above the age of commandments. Yes, that is regarding this detail. Now ...One should say here another...Or I don't know what. On the subject of the rains, our sages say, rains on the holiday...

A general sign. Very nice, similar to Noam, well done, without an evil eye, similar—say. Speak.

Who poured for whom? The Gemara asks who poured, Rashi explains what the doubt is. Gentlemen, it is written in the Rishonim, if it rains before Sukkot , I am preparing you. And if there will be something, whatever it is, but if

there is, don't get upset. If it rains before the holiday, rain on the holiday is not a curse.

So don't lose heart, I'm sorry. No, it's in any situation if you say, but it lowers the mood, I'm sorry too.

In the whole country it rained, it rained. It rained, certainly it rained. Now, when do we leave the Sukkah?

It started drizzling, and he says: "Oh, listen, what, I will leave the Sukkah now in the middle of the meal?" I will leave? I don't want to give up, so come on, continue, continue, continue.

Suddenly the man is already, you know, the Sukkah is already soaked. He leaves . What do we do? Wait? Don't wait?

Should we go to sleep? Shouldn't we go to sleep? What is the measure that we know here? We leave the Sukkah and continue at home, go to sleep. Don't worry. The measure is like this, or the Sage David says: "If until the porridge

spoils." Which porridge? Of barley. Well, do you know such a measure? Is there anyone here, is there some chef here who taught me how long it takes for this food to spoil? I didn't check.

So why did you tell me a measure? And you're not telling me anything. Like someone asked his teacher, "What was the taste of the Manna?" He told him, " Like a honey wafer." Wow, wow.

Explain to me, though, what the taste of a honey wafer is like—you say it’s like manna.

Like manna. You didn’t tell me anything. Gentlemen, the benchmark is this. If you were sitting in a room right now, and heaven forbid, there’s suddenly a leak from the ceiling, rain coming down on you, and there’s another room

nearby. Get up, take the mattress, the blanket, the pillow, and everything, take all the gear, your pajamas, and clothes, and run to the other room. If it’s a light drizzle, do you get up?

No. Almost every year, I don’t know, not every year, many. Sometimes even early in the morning, I feel a drop on my nose, I don’t want to get up. What happened? Wait a few more seconds, right or wrong? Even early, it will

calm down soon, it will calm down, until you start to realize: my friend, stay here a bit longer, you’ll stay here or you won’t have a blanket for tomorrow. That’s the benchmark. If you reached a level where you would get

up and move all your gear to the room, at that moment you are already exempt from eating and sleeping in the Sukkah.

Get out, take your gear, go home. That’s the lesson I gave. In simple terms, he has a definition— yes, if you put food in the rain, what happens? Heat, cold, it spoils, starts to spoil, so the benchmark is when it

starts to rot, that is when you leave the Sukkah. I don’t know, you know.

Where did you ask this idol worship stuff? ChatGPT is idol worship, is this what you bow down to? Is this your god, Chemosh?

Go on, read it, go on. Sorry. Read it. Two hours. What nonsense, that’s double talk, two hours? Who invented this stupidity?

Do you know what two hours means? The whole Sukkah would be ruined already. Here is another example that you shouldn’t rely on this idol. Well done, that’s what you do in my lecture?

If your father wasn't here, I would whip you. You're lucky. Give it to him.

Don’t believe in that work, don’t believe in this trash, don’t believe it. If someone paid, he’d say to him, "Look, look at the nonsense he spoke." Two hours, continue, read the nonsense, what temperature, how much?

Continue. A. My teacher and rabbi. What measurement, what definition? Did he check it with the AI? So, what does he say? Well, well.

Oh, this is a more interesting method, guys. So I’m telling you, whoever follows artificial intelligence, I rule that if it rains, they won’t leave the Sukkah for four days.

He’s done for, it’s not the measurement, he will freeze. What nonsense and vanity, you know how much nonsense like this...I was in a lecture in Jerusalem a few weeks ago.

It was a holiday, not a holiday, we were doing the laws of cooking. I gave you that lecture, I brought you the solar cooker. Do you remember? Someone stood up and said, "I’m an expert in artificial intelligence." That’s his

specialty. Look, thank God he makes the sculptures, I told him, "Like this?"" Come show that you’re talking nonsense." He says, "Bring it." I put it for him, I took it apart, I said, " Take a picture, tell him what it is." I

took out the spring, I put the solar cooker there. He took pictures, pictures, pictures. I ask him, "What is it?" He answers, "A pot lid that the handle broke off." So it’s a joke.

Stop it, it will lead you astray. Stop it. Don't get addicted to that. What did your donkey say? Until you stop, until it rains with a word like that, it wasn't worth it. Well, how much time is the reception?

Who is dumber than him? It's a debate of fools. What is it, on Purim I'll bring you to the Purim feast and that's it. Look, look, look at the nonsense you're talking, look, you're even telling him he's not smarter, look. "

Chacham"(wise man), and the acronym is "Chamor"(donkey). Oh my, oh my, oh my, the name Rabbi Gabbai.

Oh, the dripping started. Look, you don't have to sleep, but you aren't exempt from the Sukkah; you need to go up to sleep and when you get the spatula, then you leave. A very good question. Rabbi Gabbai says it's in a

tower, until he goes up home it will take him a long time, the measure. The measure is difficult to leave the Sukkah, going up the stairs, but you guys have a ground floor, you have it in your tower.

Well, Rabbi Ilan, I said he has no problem if he's stuck in the rain, ground floor, knock on Aviv Ilan's door in the tower. Renovations, you don't need the house, you need the Sukkah, what?

Next. Yes. So like this, if he went to sleep, if he went to sleep, then gentlemen, whoever is sleeping and the rain stopped, doesn't need to get up and doesn't need to wake him; even if he wakes up, keep sleeping. If morning

came, that's a different story; if he wakes up, he also can't go back to sleep. Dawn has risen, he is uncomfortable.

Uncomfortable from the... If, if we are now, it stopped completely, in a suitable situation, then we need to continue to return, certainly yes.

Once again, each place on its own merits, each place on its own merits. Now, like this. What did you want? My dear friend, in the middle. We said this measure. Just a moment. Oh gentlemen, crowding in the Sukkah: Some

grooms arrive and the Sukkah is small, he says: "Look, how will I sleep there?

" What are we, are we going to sleep like pitas? I am uncomfortable. The Terumat HaDeshen says: one who is uncomfortable is exempt from the Sukkah . He doesn't have an exemption for being uncomfortable, what is the proof?

What is the minimum Sukkah measure? Seven tefachim by seven tefachim, Rashi and something, how much is a tefach?

You, your honor, were strict with Chazon Ish, 7x8, how much is that? 56. Let's see who will fit here in 56 centimeters, it's not a pita, it's a mold.

And that is a Sukkah measure, that is proof that crowding is not an exemption for being uncomfortable.

Folded. My son, no. Less than a meter, how do I ... Now it happened, yes, yes.

Whoever is completely exhausted, listen well, also. His head and most of him in the Sukkah, look, you see a poor person completely exhausted, sitting down, falls asleep, right? Beautiful. If he is now standing and leaning on the wall, leaning, he is

fully supported, he has no fear of falling, he will also fall asleep, right? Also. Uncomfortable.

Another important thing. This is not "uncomfortable" in the way they exempted him. Gentlemen, another important thing. There are people who have a memorial service during Chol HaMoed. Excuse me. Question, why the trip? Why the trip? If it is a

necessary trip and he is tired on the bus, falling asleep is fine. If it is for a trip/tour, it is a debate among the poskim regarding the law of travelers. Now, like this, an important thing that needs to be pointed out to

the public. There are those who hold a memorial service during the holiday or Hoshana Rabbah. I go around to many synagogues every year; I cannot rebuke people—that’s not why I come there —and also, in the middle of the night

, you can’t start explaining the laws to people—they won’t listen to you. But every year I see things, and it pains me. Gentlemen, there is a great ignorance, I don't know what is happening here! They enter the synagogues, the table is full of cakes,

full of shebakia, full of rugelach, full of pretzels, and everyone is reading the Tikkun. Gentlemen, there is not one decisor in the world who would permit this game. This is eating outside the Sukkah. Are you supervising that he eats only 54 grams of rugelach?

Who is supervising? Those who hold a memorial service and bring refreshments and distribute them in the synagogue should know: they haven’t brought pleasure to the deceased, but rather caused him grief. It is said, "It’s a pity they held a memorial for him; his

son says, 'This fool, if he had only studied, he would have done better.'" So what should we do? Bring them nuts, bring them fruit, bring them vegetables , bring them wine, bring them spices.

You want baked goods? Bring them rice. Funny, don't bring it. Or give each person an individual rugelach. Did you hear? "My dear sir, take one rugelach, you cannot have more." I’m not joking . A few pretzels—give him a few small

pretzels in a bag. "Sorry, can I have more?""No." There isn't. No Sukkah? Don’t make others stumble.

Don’t hold a memorial service; it’s better for you. They bring pots of kubbeh, they bring this, and people eat—what is this thing?

You have to throw this thing out. They don’t know—due to a lack of knowledge, lack of knowledge—why are you causing people to stumble? Causing them to be...

What, a memorial? Look, whoever asks wants to know what the law is. Right, I tell him: "Don't go ahead and hold a memorial exactly as I teach you." And if he doesn’t ask, then he doesn’t ask, so it’s irrelevant. And if you

know, go explain to him: "Listen, what you are doing is not good." You do this in the synagogue, also on Shabbat morning after prayer, you have a kiddush. Where is the kiddush? There is a Torah lesson inside, there is no room

in the Sukkah. What, so there is no room in the Sukkah? Then eat in the Sukkah and hold the lesson in the synagogue. Finish eating in the Sukkah and hold the lesson, or Hoshana Rabbah.

Gentlemen, you do not eat in the synagogue, period! "Agavishi," a strong man, it is forbidden. Exactly, you want baked goods? Go out to the Sukkah, eat there! What is this, are you transgressing the laws?

In the Sukkah. Yes, dear. Excels are okay, but your age—no, Excel. Don't drink it, it's forbidden. Someone who worked in the factory told me, "Mom , you know what substances they put in?

Don't let it touch your mouth." I haven't tasted it in years. If you pester me, I’ll do this with you: I’ll smell it, nothing more.

It’s full of toxins, this thing. Full of toxins, and everyone brings it and says, "Rejoice and be glad." But now this is not a lesson in culinary arts or nature; I am speaking about the laws of the Sukkah. Pay

attention, gentlemen, to this matter so there won’t be any mishaps. Causing the masses to stumble, God forbid—you know what it means, God forbid, to cause the masses to stumble. If you want to commit sins, do them for yourself, but pay attention to this as

well. How? No, it is not an obligation, Rabbi Chidka, not an obligation. Now gentlemen, another five minutes—I will do this in three minutes. Keep with me, Rabbi Israel. I have much more to say, but I must speak about this,

Rabbi Elisha. It’s not a distraction, you can look at me. Pay attention to how we bind the Lulav. Whoever wants it to be fresh should do it this coming Saturday night. Whoever does it on the eve of Sukkot and keeps it well should

do it on Friday. How do we do it? What I am telling you is the best way, both according to the secret wisdom and according to all other matters. Pay attention to how the verse is ordered: "And you shall take for yourselves on

the first day, the fruit of a beautiful tree"—what is that? The Etrog is not relevant here, because we don’t bind the Etrog. Why don’t we bind it? Because the verse says " palm branches," it does not say "and

palm branches." And after "palm branches," there are "thick tree branches" and "willows," so there are those, so they are bound, and he is not bound with them. So the Etrog is not relevant. Who are we binding? So who is

after the Etrog? The fruit of a beautiful tree, then palm branches. First of all, take the Lulav. Bring the Lulav. Here, everything is here on the side. Bring the Lulav. Here is the table. Put it on the table. Place it so that the spine,

the smooth part, is facing you, opposite you. Some Yemenites do otherwise. They put it on the other side. But most Jewish communities, and even some Yemenites, have it facing them. Now pay attention, we make 18 knots. How do we do it? We will bind

the Lulav to itself; we will make 15 knots for it. From the bottom, we will take a leaf of the Lulav. Take a few leaves that are doubled. In the settlements, there is a competition to see whose is the most beautiful. Is

that still true in the synagogue, Rabbi Elisha? Do you have that competition in the synagogue?

What a pity, what a pity. The Gemara praises the people of Jerusalem who used to come and put golden rings on it .

Rabbi Yosef, do you still make the Lulav with decorations? Oh, oh, oh, through our sins, everything has spoiled. When I was a child, if I came for the holiday in Be'er Sheva, you’d walk into the synagogue and see an amazing array of

Lulavim. Everything, so colorful? Something else entirely. Cotton, pom-poms, colorful threads. Whoever does it the best way possible, doesn't need to be seen doing it, That is excellent. No, but make a knot for it. Don’t just put circles around it, make a knot. What does that

mean? Take a thread, make a loop, close it with one knot, then another, two, three, four, five. You will also benefit, because if you tie it at the top, keep it closed throughout the entire holiday. Even if your own

binding falls off, it will be well closed, and then you won’t get complicated if the tied part slips. You made 15, what is after the verse? Palm branches, what is after that?

Thick tree branches. For the myrtles, pay attention: one myrtle on the right, one myrtle on the left, and one myrtle in the middle leaning right. And on the spine in the middle, leaning right, and then what do you bring?

The Aruch HaShulchan, be careful that the willows are not taller than the myrtles, and if they are long, trim them from the bottom.

How? That’s the order. When you set them up, see that they stand next to each other, it doesn't matter, there's no one on top of the other while it's lying down. Myrtles first, we place the myrtles while it's

lying flat, yes, when it's in front of me as ordered, Kaf HaChaim says bring the myrtles first and then the willows.

And then, after all that, tie them together with three knots. How many knots have we reached?

Nine knots. When you place them, it will be...it's not something, it will be, but when you lay it down, it will also be, it's not one on top of the other. Rabbi Ben Zion , even so, you placed a myrtle here,

you placed a willow on it, it gets mixed up. No, no. No, what I said was like this: after you put the myrtles and willows, you tie the whole set together with another three knots. How many have we reached?

18 knots. Now, it's important, gentlemen, I'm finishing in a minute, one more minute, one more minute. What, sorry for holding you up, it’s Erev Chag, I know, everyone...Monday, which is the first day of Chol HaMoed, on Shabbat we do not shake. The best way,

there are three ways; the best way is like this: Here is the Etrog on the table in the synagogue, you recite the blessing: "Baruch Atah Hashem..." and so on, "Al Netilat Lulav,""Shehecheyanu ," and the Lulav is in your right hand.

Right? Why in the right hand? It’s three mitzvot: Lulav, myrtle, and willow, right hand. After you finish the blessing, lift the Etrog, attach it , make sure it’s not upside down.

The Pitom. As it grows. The stem at the top and the Pitom at the bottom, yes, and then you attach them. If you lift it before that and then you recite the blessing...that you set...that you set...what did I say?

No, no, apologies, what did I say? The Pitom at the top, what did I say?

Upside down, apologies. Sorry, it shouldn't be like I said, because the Hadasim stand—we learn from here, "as it grows," that is its growth. All the species need to be "as they grow," yes.

How? Shehecheyanu with the Lulav in the right hand, that’s it, you’ve finished. Now, anyone who wants another way, there is another way. Hold it upside down from the beginning, but that is not good according to some Halachic authorities. Or I intend for

him to fulfill the obligation. That’s also not simple. The best way is what I said. You finished the blessing, lift it up, and start shaking. What is the order of the shaking? South, North, East, plus up, plus down, and West. And

do not separate the Etrog from the Lulav, and also in the shakings, you should say "Ana.""Hoshi'ah Na."" Ho-shi." Ah, but what will you do? "Ho" is not Chinese.

And if you cannot hold your breath, then say the word quickly and continue shaking without saying anything. The same goes for "Ana.""Na," no, that’s not it, Hashem’s name, we do not shake Hashem’s name, be careful and pay attention to this, this is very

briefly, briefly, we have gone on too long. Have a happy holiday, may you and I be privileged to make the pilgrimage.

Thank you very much. A good note and may it be His will. Oh, Rabbi, apologies, just a second, Rabbi Yosef didn’t wish you a happy holiday. With pleasure, the towel that wraps the...it turned black.