‫בצילא‬

‫דמהימנותא‬
Living In His
Shadow
‫סוכות‬
‫תשפ”ד‬

The Toronto
Sephardic Kollel
Sephardic Centre for Advanced Torah Study
The Toronto Sephardic Kollel
441 Clark Ave West, Unit 9
Thornhill, ON L4J 6W7

Office: (416) 636-5557

Email: info@kollel.ca
Web: www.kollel.ca
 Table of Contents

A Message From The ‫הנהלת הכולל‬ Page 4

Sukkot: Being the Man We’re Meant to Be! Page 7

Rabbi Messod Azoulay

A Holy Transformation Page 11

Rabbi Rephael Zipori

Halachot of Sukkot Page 12

Rabbi Eliyahu Ohayon
 A Message From The
‫הנהלת הכולל‬

W ith the Yamim Noraim behind us, we begin our preparations

for the Yom Tov of Sukkot. This Chag is unique in the number
of mitzvot that require extensive effort in preparation for
their proper fulfillment. A sukkah must be built according to the
Torah’s standards, with all the physical exertion that it entails. The
Arba Minim must be painstakingly checked for any sort of blemish
that would invalidate them. These are the physical actions that Klal
Yisrael engage in during the days leading up to and during Sukkot itself.
The Vilna Gaon gives us some insight regarding the spiritual
aspect of these days. He teaches that in addition to the Aseret Yemei
Teshuvah that we all know of, there is another set of Aseret Yemei Teshuvah.
The ten days following Yom Kippur until the day of Hoshana Rabbah are
also days of teshuvah. What is the teshuvah of this second set of ten?
During these days, the avodah is to do teshuvah me’ahavah (repentance out
of love). The first set of ten is meant for repentance borne of fear of
Heaven. The second set is for strengthening our commitment to serve
Hashem out of our intense love for Him.
There is a special mitzvah to make sure that the Arba Minim
are mehudar (beautiful). Perhaps this is meant as an expression of our
love by endeavoring to make the mitzvot as beautiful as possible. The
mitzvah of sukkah can also be understood as an expression of love. We
remember how we willingly followed the word of Hashem leading us
into the wilderness when we left Mitzrayim, and we continue to rely on
Him for protection even today.
There are other opportunities for each individual to show his
love for Hashem. The members of our Morning Kollel are surely
4
using such an opportunity by waking early to learn every morning.
Many of them were recently mesayem Masechet Sukkah, celebrating with
a sumptuous Kiddush on Shabbat. May they be zocheh to make many
more siyumim and may their numbers grow.
The summer months saw many s’machot in the Kollel. Baruch
Hashem, many healthy babies were born. The long awaited Ezrat
Nashim extension was opened and has already been put to good use.
The Hanhala and Avrechim of the Kollel look forward to greeting many
faces, new and old, in the near future.
May we all find expression for our love of Hashem and
celebrate a joyous Yom Tov.

Rabbi Eliyahu Zrihen & Rabbi Yosef Oziel

5
 NEW ‫עה רבה לאו‬
ING A
START ECHET ‫מוד ם אנו להודיע ש ריי˙א‬
‫ס‬ ‫מ‬

‫ל‬
MAS
‫ר‬ ‫ב‬ ’ ‫תקיים‬
‫י‬ ‫שמחי‬

‫ב‬ ‫ל‬
‫ת‬ ‫ו‬ ‫כ‬

‫ו‬ ‫ו‬
6
OCT 1

‫ק‬ ‫כ‬
AN
EW ZM

‫ר‬
THIS N

YOU ARE INVITED TO JOIN OUR

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 Sukkot: Being the Man
We’re Meant to Be!
Rabbi Messod Azoulay

S ukkot is the closure of the cycle of two independent systems. It

is the third (both historically and chronologically) of the three
Regalim: Pesach, Shavuot and Sukkot. And, it is seemingly the third
of the Yamim Nora’im: Rosh Hashana, Yom Kippur and Sukkot. Sukkot
is the culmination of the spiritual work we have undertaken throughout
the Shalosh Regalim, as well as the Yamim Nora’im.
It seems easier to grasp how Sukkot is a progression in the
Regalim system. On Pesach, we were freed from slavery, had emunah in
Hashem, and became His chosen nation. We progressed to Shavuot,
when we received the Torah. Then, Sukkot represents Hashem
surrounding us with His protection, a preview to the Bet HaMikdash.
But it is strange to view Sukkot as the culmination of the Yamim Noraim.
How can Sukkot provide a more elevated spiritual potential than we
accessed on Yom Kippur?!
The Tur writes (OC 417) that each of the Chagim is connected
to one of our Avot. Pesach is connected to Avraham, Shavuot with
Yitzchak, and Sukkot with Yaakov. What is the connection between
Sukkot and Yaakov Avinu?
The Medrash Tanchuma (Bamdibar 16) teaches that when
Hashem created the world, He longed for man to create an
environment in which His presence can find an appropriate dwelling
place. The starting point for that environment was the Mishkan/Bet
HaMikdash. The Nevi’im (Yeshaya (2:3) and Micha (4:2)) both describe
the Bet HaMikdash as: Bet Yaakov - the Home of [the G-d of] Yaakov’.
The Gemara in Pesachim (88A) demonstrates that this is textually based;
the Bet HaMikdash, termed a “house”, is specifically connected to
7
Yaakov, and not Avraham or Yitzchak. Let’s explain how.
The narratives of Yaakov Avinu in the Torah (especially in
Parashiyot Vayetze, Vayishlach and Vayeshev) describe very mundane and
worldly activities. This vividly contrasts with the narratives of Avraham
and Yitzchak, who are constantly confronting spiritual challenges.
Yaakov’s activities are so mundane that he returns across the river to
recover “Pachim Ketanim”, vessels of minimal value.
Now, let’s connect this to something else. The contrast
between the greatness of malachim (angels) to the lowliness of man
is understandable. The fact that angels are holy is no surprise; they
were created that way! Therefore, even though they do have freedom
of choice (that explanation isn’t for now), their service isn’t the true
praise of Hashem that He longs for. Rather, it is when man, torn
between many conflicting and competing forces, pulled down by his
human physical existence, and has a strong Yetzer Hara – when this
man chooses to elevate himself, when this man chooses to sanctify his
activities, to recognize G-d who is not evident in the material world –
this is the true praise that Hashem seeks and that truly glorifies Him.
That’s what the pasuk means in Zecharya (28:12) ‫ונתתי לך מהלכים בן‬
‫ העומדים‬- Angels are called ‘‫( ’עומדים‬standing) because their spiritual
level is fixed. They can’t get to higher plains. Whereas man is a ‘‫’מהלך‬,
he “goes”, meaning that his spiritual state can rise and rise.
This provides insight explaining how Sukkot carries us to
higher levels than we attained on Yom Kippur. The elevated spiritual
heights we reached during Yom Kippur were attained by spending
25 hours living an existence that replicated that of the angels. It was
comparable to the way the Gemara describes the environment of Olam
Haba (See Berachot 17a). Fasting, praying, living an existence for 25
hours that can only be described as ‘otherworldly’ – how could a Jew
NOT feel elevated and closer to Hashem! But this elevated state is not
replicated in our daily lives. And, it is not the service which Hashem
wants from man on a day to day basis.
This leads us to a truly unique aspect of the mitzvah of
sukkah. There are many laws in the Torah which require us to forgo
things we would have otherwise wanted to do, placing defined limits

8
on the way we live our daily lives (Kashrut, Shabbat, whom we marry,
etc.). Fulfilling mitzvot frequently involves sacrifice.
The mitzvah of sukkah demands that we conduct aspects
of normal daily activities, but to just do it in the sukkah. Our daily
“earthly” activities (eating, sleeping, socializing, etc.) highlight the
difference between Yom Kippur and Sukkot AND they highlight the
contrast between physical man and the holy angels. On Yom Kippur,
we are angels and on Sukkot, we are human again. But which type
of human should we be? How should we act now? The answer is to
spend some time in the sukkah before going back to our mundane
lives. The mitzvah of sukkah requires us to leave our homes, in which
we have the illusion of security, to a temporary dwelling, a replica of
the ‫( ענני הכבוד‬Clouds of Glory) which Hashem provided for us in the
desert after Yetziat Mitzrayim. The sukkah, with a roof opening to the
Heavens, engulfs us in a spiritual environment. In Kabbala, the sukkah
is called ‫צילא דהמנותא‬, the shade of emunah. It is specifically in this
spiritual environment that we conduct our daily activities, where every
seemingly mundane activity becomes a way to connect with Hashem.
When these activities are sanctified, it shows how we stand above the
angels, living a sanctified life as human beings.
It is for this reason that Yaakov Avinu is connected to
Sukkot. Yaakov is the embodiment of imbuing daily, non-legislated
activities with sanctity. This is the spiritual potential that awaits us as
we enter our sukkah - to live a spiritual life in a physical world.
May we internalize this fundamental lesson of Sukkot and let us
take the kedusha of the Yamim Nora’im and carry it with us throughout
the entire year! Chag Sameach!

9
SHATNEZ
MEN & WOMEN'S SUITS, HATS, COATS, PANTS

TESTING For more information, please contact

RABBI ELIYAHU OHAYON
Call / Text 647.767.8543 or email shatnez@kollel.ca

The Toronto
Sephardic Kollel
Sephardic Center for Advanced Torah Study

441 Clark Ave. West, Unit 9 Thornhill, ON L4J 6W7 (416) 636 - 5557 info@kollel.ca www.kollel.ca
 A Holy Transformation
Rabbi Rephael Zipori

W e are all familiar with the idea that mitzvot are closely
connected to kedusha (holiness). Chazal enacted that before
we perform a mitzvah, we recite a beracha of ‫אשר קדשנו‬
‫במצוותיו‬, praising Hashem for the effects of kedusha that the mitzvah will
have on us. In tefillah we say ‫קדשנו במצוותיך‬, requesting that His mitzvot
should have the desired effect of sanctifying us, bringing us closer Him.
In a similar vein, objects that are used to perform mitzvot also acquire
kedusha and therefore should be treated with special consideration.
Mezuzah, Tefillin, and Sefer Torah are a few examples of objects that are
used for mitzvot, each one with specific halachot delineating how it must
be treated.
On Sukkot, a similar concept is found. The sukkah and arba
minim have halachot governing how we may use them for our benefit.
Regarding the sukkah, however, Chazal reveal to us something unique.
In Masechet Sukkah (.‫)ט‬, the Gemara compares a sukkah to a korban and
therefore states that it is forbidden for personal use. We are told that
‫ שם שמים חל על הסוכה‬- Hashem’s holy name rests on the sukkah. This
rare expression demonstrates its lofty level of kedusha.
Indeed, the Mishna Berurah writes that due to the immense
kedusha of the sukkah, one should minimize the speaking of mundane
matters while sitting in it and endeavor to discuss only words of Torah
and kedusha. Surely one should never speak forbidden talk, such as
lashon hara in the sukkah.
Regarding the mitzvah of sukkah, the Torah says: ‫למען ידעו‬
‫ דורותיכם כי בסוכות הושבתי את בני ישראל בהוציאי אותם מארץ מצרים‬- [You
should reside in the sukkah] so that your future generations will know
11
that I seated Bnei Yisrael in “sukkot” when I took them out of Mitzrayim.
Chazal explain that that these “sukkot” are a reference to the ‫ענני הכבוד‬
- Clouds of Glory that encompassed Bnei Yisrael while in the desert.
The poskim comment that it is noteworthy that the Torah specified the
reason of performing this mitzvah. Therefore, they deduce that the
significance of this is to indicate that one must remember the ‫ענני הכבוד‬
while sitting in the sukkah.
The ‫ ענני הכבוד‬that Hashem gave Bnei Yisrael were one of the greatest
miracles that they experienced. These seven clouds served many
purposes and provided many benefits to them. Four of the clouds
surrounded us from four sides around, one rested below them, and
one hovered above to protect them from the baking desert sun. An
additional cloud would travel ahead of them whose function was to
miraculously clear the way of all the frightening wild creatures such as
snakes and scorpions, as well as to flatten the terrain from mountains
or valleys which would make it difficult to travel. Additionally, the
‫ ענני הכבוד‬provided unprecedented laundry services; Bnei Yisrael were
treated every morning to freshly laundered and pressed clothing
courtesy of these amazing clouds, and the clothing didn’t wear out
or fray for their entire duration in the desert. The children’s clothing
would grow with them, eliminating the need for buying new clothing,
or even using hand-me-downs.
Bnei Yisrael were granted the ‫ ענני הכבוד‬in the merit of ‫אהרן הכהן‬,
and their level of kedusha was formidable. These clouds could not
tolerate averot and would expel anyone who was guilty of such. They
were also instrumental in identifying the sinners in the episode of ‫בעל‬
‫פעור‬, allowing the sun to shine through to reveal those who were liable.
(Furthermore, according to the Vilna Gaon, after the ‫חטא העגל‬, the ‫ענני‬
‫ הכבוד‬were taken from Bnei Yisrael, only to be returned to them after
attaining forgiveness on Yom Kippur.)
This is but a brief description of the wonders that the Jewish nation
experienced in the desert, which we reenact with our own replica of
the ‫ענני הכבוד‬.
The Ramban adds that by remembering this miracle, we are reminded
of an even greater miracle: Bnei Yisrael’s existence in the desert for

12
forty years. In fact, the Rambam writes in his Moreh Nevuchim that
this is considered one of the greatest wonders in the Torah. For an entire
nation consisting of millions of men and women of all ages, to reside
in a desert for even a short period of time is unimaginable, let alone
for forty years. In a place barren of natural sources of food, water,
shelter, or any other basic amenities, Bnei Yisrael’s every need was met.
Hashem provided them with man from the heaven, fresh water flowing
through the camp from the be’er, and wonderous clouds as protection
from the harsh desert elements. In fact, Moshe Rabbenu was able to
testify and declare before the entire nation: ‫ לא חסרת דבר‬- you didn’t
lack a thing ('‫)דברים ב' ז‬. Remembrance of this chapter of our nation’s
glorious history brings us to better recognize and appreciate Hashem’s
omnipotence and arouses great feelings of gratitude towards Him
for performing such wonders for us. Also, it brings to light the great
level of trust that Bnei Yisrael displayed by following Hashem into such
unknown conditions, for which they were greatly praised and endeared
to Him.
Contemplating such ideas while sitting in the sukkah can change our
experience of this precious mitzvah. Indeed, many tzaddikim would
make great efforts to spend as much time as possible in the sukkah.
How fortunate we are to have an opportunity to enter the sukkah and
be enveloped by its kedusha.

13
Something worth waiting all week for

Thursday

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 Halachot of Sukkot
Questions & Answers
Rabbi Eliyahu Ohayon

How much s’chach must be used?

One should make sure that there is more s’chach than air gaps, thereby
providing shade for the sukkah. Preferably one should be able to see
the stars through the s’chach. However, even if one placed so much
s’chach that no stars are visible, it is still kosher.1
What can be used as s’chach?
Only something that grew from the ground and has been detached
may be used as s’chach, provided that it has not become susceptible
to tumah. Therefore, one may not use fruits and vegetables as s’chach.
Also, one may not use any vessel as s’chach, even if it is now broken and
unusable, since a complete vessel can become tameh.2
May one use zip ties to hold the s’chach down?
Preferably, whatever is being used to hold up the s’chach may not be
susceptible to tumah. Additionally, if one needs to hold the s’chach in
place, and it is not feasible to lay beams on top, they may tie the s’chach
to the sukkah with a linen or cotton string since these materials are
sourced from the ground.3
What can be used for the walls?
The walls do not have the same limits as the s’chach and may therefore
be constructed from any material, even if they are susceptible to tumah.

.‫ שו"ע סי' תרלא סע' א – ב‬1

.‫ שם סי' תרכט סע' א – ב‬2
'‫ או"ל שם פ' כד הל‬.‫ ואע"פ שהם מקבלים טומאה מדרבנן מותר להעמיד בהם שגזירה לגזירה לא גזרינן‬3
.'‫י‬

15
However, walls erected from canvas that will sway more than 3 inches
in the wind are not acceptable as walls. Therefore, if one wishes to use
such a sukkah, they must place poles every 9 inches around the sukkah,
creating 3 kosher walls through the halachic principle of lavud. If these
poles are placed from the ground up, they must reach 33 inches.4
Who may build a sukkah?
The walls may be built by anyone, even a non-Jew. The s’chach, however,
should preferably be placed by an adult Jew. If a minor already placed
the s’chach on the sukkah it does not need to be removed and one may
fulfill their obligation in such a sukkah.5
If there are branches hanging over my sukkah, is it
kosher?
If the branches are wider than 12 inches they must be cut down.6 If
there were branches on top of the sukkah and, after they were cut, one
wishes to leave them as s’chach, they must first be raised and put back
down.7
How low may a decoration hang?
One should beautify the sukkah with decorations to fulfill the mitzvah of
beautifying mitzvot. However, care should be taken that the decorations
do not hang more than 12 inches below the s’chach and are not more
than 12 x 12 inches, width and length.8
May one pray early on the first two nights of Sukkot?
On the first two nights of Sukkot, there is a special requirement to eat
bread in the sukkah. This is derived from a Gezeira Shava from Pesach.
Just like on Pesach night there is a mitzvah to eat matzah, so too, on
Sukkot, there is a mitzvah to eat bread in the sukkah. Since this mitzvah
is a biblical one, it may not be fulfilled until after Tzet Hakochavim.
Therefore, one can pray early, but must wait until night to eat his meal.
To ensure one’s ability to fulfill this obligation properly, on Erev Sukkot

.'‫שו"ע סי' תרל סע' י‬ 4

.‫חז"ע שם עמ' סד‬ 5
.‫שו"ע סי' תרכו סע' א' וכיש בתרא‬ 6
‫ ובאו"ל שם פ' כב הל' א' שאינו צריך להגביהם ג' טפחים אלא‬,‫ וע' בכה"ח סי' תרכט אות צב‬.'‫שם סע' ב‬ 7
.‫די שיגביהם מעט ממקומם‬
.'‫שו"ע סי' תרכט סע' ד‬ 8

16
one should not eat bread or mezonot foods after the 10th hour of the
day (around 4:30 pm), similar to Erev Pesach.9
Before entering the sukkah, one should have in mind that Hashem commanded us
to sit in the sukkah to remember that he surrounded our ancestors with the Clouds
of Glory when they left Mitzrayim.10
What should one do in the sukkah?
During the days of Sukkot, one should view the sukkah as his home.
Therefore, eating, drinking, sleeping, and relaxing should all be done
in the sukkah.11
What foods are required to be eaten in the sukkah?
If one is eating bread or other foods made from the 5 grains, (which
are wheat, oats, barley, spelt, and rye), for example: pasta, and the
volume of that which is eaten is at least half of an average pita bread
– i.e., a k’beitzah – he must eat in the sukkah. Other foods that are
not from the 5 grains may be eaten outside of the sukkah. However,
it is praiseworthy to consume all foods and drinks, even water, in the
sukkah.12
If one started eating a bread meal (of at least a k’beitzah), then anything
that he drinks during the meal must be when in the sukkah as well, as
it is part of the meal. Even food that was already put in one’s mouth
during the meal should be swallowed before leaving the sukkah.13
How much does one have to plan to eat in order to
recite the beracha of Leshev Basukkah?
If one is eating bread, then the beracha of Leshev Basukkah, is recited
only if he plans to eat at least a k’beitzah, which is the size of half of
an average pita bread. However, when eating mezonot foods (excluding
rice) the beracha is recited only when eating 3 to 4 k’beitzim.14
When should one make the beracha of Leshev
Basukkah?

.‫חז"ע עמ' קכא‬ 9

.‫שו"ע סי' תרכ''ה סע' א' ומ''ב סק''א‬ 10
.'‫שם סי' תרל''ט סע' א‬ 11
.'‫שם סע' ב‬ 12
.‫שער ציון סי' תרל''ט סקכ''ט וחז''ע סוכות עמ' קמ''ה‬ 13
.‫שו"ע שם סע' ב' וחז"ע שם עמ' קלד‬ 14

17
Many have the custom to make Hamotzi first, while seated, and then
to stand up and recite the beracha of Leshev Basukkah before sitting
once again. On Shabbat and Yom Tov, the beracha of Leshev Basukkah
is recited as part of Kiddush. During the daytime meal Kiddush is
customarily recited while seated and a minority have the custom to
stand for Kiddush. Either way, the beracha of Leshev Basukkah should
preferably be recited while standing.15
If one forgot to recite the beracha of Leshev Basukkah
before starting to eat, may he recite the beracha in
the middle of the meal?
As long as one is still eating or drinking, even if it is dessert, he may
recite the beracha. If, however, he is not eating anymore or if he already
recited Birkat Hamazon, he may no longer recite the beracha.16
How much bread must one eat on the first two nights
of Sukkot?
On the first two nights, a k’zayit of bread must be consumed in the
sukkah. Preferably it should be eaten within 4 to 5 minutes.17 According
to some opinions, in order to fulfill the mitzvah of eating bread on the
first two nights, a little bit more than a k’beitzah of bread should be
eaten. It is recommended to follow this opinion.18
For the remaining seven days of Sukkot, a k’zayit is not required to
be eaten in the sukkah, nor is the beracha recited when only eating a
k’zayit. (See above in regard to the requirements for the remainder of
the days.)
What should one do if it is raining on the first night
of Sukkot?
One should wait a little to see if the rain stops. If the rain continues
one may eat inside. However, if the rain ends before he retires for the
night then he is required to wash and eat at least a k’zayit, and preferably
a k’beitzah, in the sukkah.19 If he is unable to eat in the sukkah on the

.‫חז"ע עמ' קעב‬ 15

.‫בא''ח פרשת האזינו ס''ה וחז''ע עמ' קעח‬ 16
.'‫שו"ע שם סע' ג‬ 17
.‫חז''ע שם עמ' קיד‬ 18
.‫שם עמ' קכב‬ 19

18
first night, the opinion of the Mishna Berurah and Kaf Hachaim is
that a Shehecheyanu is recited on the following day.20 However, Harav
Ovadia Yosef and Chacham Ben Tzion21 hold that Shehecheyanu is not
recited during the day, even though he is eating in the sukkah for the
first time, because the Shehecheyanu recited by Kiddush on the previous
night suffices.
If there is a light drizzle in the sukkah, may one eat
in the house?
One must assess the amount of rain that is falling in his sukkah. An
amount of rain that would cause one to relocate elsewhere if it were
falling in his house will absolve him of an obligation to remain in the
sukkah. If one decides to eat in the sukkah despite the rain, a beracha
is not recited. However, even the smallest amount of rain absolves a
person of the obligation to sleep in the sukkah.22
What if it is currently not raining, but water is still
dripping into the sukkah?
If the amount of water dripping into the sukkah would be enough to
make a person move elsewhere, one is not required to sit in the sukkah,
just as if it were actually raining. Conversely, if one has thick s’chach and
the rain does not penetrate into his sukkah, he would still be obligated
to eat in the sukkah.
If after one went inside it stopped raining, must he
return to the sukkah?
If one already sat down to eat inside because of rain, he is not obligated
to return to the sukkah (unless it is the first night, when he is obligated
to return, as stated in a previous answer). Similarly, if one went to sleep
indoors due to the rain, he is not required to move back into the sukkah
in the middle of the night.23
One covered his sukkah with an awning when it
started to rain, does he have to remove the awning
when the rain stops?
.'‫מ"ב סי' תרמא ס"ק ו' וכה"ח שם או' ט‬ 20
.'‫שם עמ' קכה ואור לציון ח"ד פ' כט הל' ז‬ 21
.'‫שו"ע שם סע' ה‬ 22
.‫שם סע' ו – ז‬ 23

19
Even if one is in middle of eating, he must get up and remove the
awning.
If one forgot to recite “Ya’aleh V’yavo” in Birkat
Hamazon, must he repeat Birkat Hamazon?
On the first and second nights of Sukkot, Birkat Hamazon must be
repeated if one ate in the sukkah. During the daytime and the rest of
the holiday, however, one does not repeat. If it was raining on the first
or second night and one ate inside and then forgot to recite “Ya’aleh
V’yavo”, Birkat Hamazon is not repeated.24 Regardless, women do not
repeat Birkat Hamazon, even on the first two nights.25
If one wishes to go elsewhere for second days, may
one take down his sukkah to bring it along?
Even if one doesn’t need their sukkah for the 2nd days, they may not
take down their sukkah during Chol Hamo’ed and pack it away because it
is a disgrace for the sukkah. However, one may take down their sukkah
to rebuild it in another location, as, since they will continue using it for
the mitzvah, it is not a disgrace.26
If a picture decoration fell, may one hang it back up?
One may not remove part of their sukkah or any decoration for
personal use during Sukkot since they are set aside for a mitzvah for the
duration of Yom Tov. Additionally, it is preferable that one should not
hang their jacket on the wall of the sukkah.
A decoration that fell may not be moved as it is muktzeh, since it was set
aside for the mitzvah of sukkah. If one makes a stipulation saying, “I will
not refrain from using the decorations for the duration of Yom Tov,”
then they are not muktzeh. Therefore, if one made this a stipulation
about their decorations and one of them fell, it may be returned, if it
was hanging on a hook or a nail protruding from the wall.27
May one bring a garbage bin in the sukkah to make it
easier to clean up?

.‫ חז"ע עמ' קא‬24

.‫ שם עמ' קח‬25
‫ ודוקא לדבר‬,‫ עי' שו"ע סי' תרלח סע' א' שכ' שאין נאותין מהן לדבר אחר כיון שהקצה לכל שמונת ימים‬26
.‫ וע''ש‬.‫אחר אסור אבל לבנותו במקום אחר מותר כ''כ בציץ אליעזר חי''ג סי' ס''ח‬
.'‫ שו"ע סי' תרלח סע' ב‬27

20
The holiness of the sukkah is similar to the holiness of a Bet Knesset and
it must therefore be treated with the utmost respect.28 One may not
bring in the pots and pans in which food was cooked, rather the food
should be transferred into serving platters.29 One should be careful not
bring a garbage bin inside the sukkah nor should they change a child’s
diaper.30 However, one may walk through the sukkah to get to the other
side.
The Kaf Hachaim31 quotes a Zohar (Emor 103a) that, during Sukkot,
the souls of the seven great leaders of Klal Yisrael – Avraham,
Yitzchak, Yaakov, Moshe, Aharon, Yosef, and David Hamelech –
leave Gan Eden to partake in the divine light of the earthly sukkot.
He writes that if a non-Jew will enter then these important guests will
immediately exit the sukkah, and therefore extra care should be taken
not to allow the maid to enter.

.'‫או"ל סי' תרל הל' א‬ 28

.‫שו"ע סי' תרלט סע' א' ומ'ב שם סק"ה‬ 29
.‫חז"ע שם עמ' קכט‬ 30
.'‫שו"ע שם סע' ו‬ 31

21
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Shekia Shabbat, Oct 7
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Seuda Shelisht at home
6:15 PM Mincha
2ND DAY OF SUKKOT 6:48 PM Shekia
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6:40 PM Mincha
6:58 PM Shekia SIMCHAT TORAH
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6:25 PM Mincha
6:46 PM Shekia
7:36 PM Arvit
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8:00 AM Shacharit (Korbanot)

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The Toronto
Sephardic Kollel
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441 Clark Ave. West, Unit 9 Thornhill, ON L4J 6W7 (416) 636 - 5557 info@kollel.ca www.kollel.ca
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