The commandment of resting on the day of Rosh Hashanah: To rest from all work on the first day of the month of Tishrei, except for that which is specific for the needs of food for the soul, as it is stated (Leviticus 23:24), "On the seventh month, on the first day it shall be a shabbaton for you." And the seventh month is the month of Tishrei, since Nissan is the new year for months and it is called the first in Scripture. And I wrote in the commandment of resting on the first day of Pesach (Sefer HaChinukh 297) that which they, may their memory be blessed, said, (Rosh Hashanah 2a), "This 'shabbaton' is a positive commandment." And all the rest of the content of the commandment is as it is written there.

To not do work on the first day of Tishrei: To not do work on the first day of the month of Tishrei, as it is stated (Leviticus 23:24-25), "In the seventh month on the first of the month, etc. All work of labor shall you not do." And the seventh month is called 'Tishrei,' as it is the seventh from Nissan, which is the new year for [the count of] months. They, may their memory be blessed, said (Rosh Hashanah 2a) that this day, the first of Tishrei, is called the new year to count from it the sabbatical years and the jubilees, and we also count plantings and vegetables from it. In the Gemara in Tractate Rosh Hashanah 8, 12a, the Sages elucidated what are the laws [that pertain] to their saying that is considered the new year for these things. They also said there (Rosh Hashanah 16a) that on this day all the inhabitants of the world are judged for their deeds. They explained His providence of the deeds of each and every [individual] and on the species more generally, such that metaphorically all people pass before Him like bnei maron (in an orderly procession) - meaning, one at a time and not mixed together.

It is from the roots of the commandment of this appointed time [that it] was from the kindnesses of God upon His creations that He remembers them and views their deeds one day each and every year; so that the iniquities should not mount so greatly, and there be room for atonement. He is abundantly kind and leans toward kindness; and since they are [resultantly] few, He forgives them. And if there are a few iniquities that require expiation, they will be retributed in small pieces. And [it] is like what they, may their memory blessed, said (Avodah Zarah 4a), "For a friend, one is repaid in small pieces." If He did not remember them for a longer period, [the sins] would become so abundant that the whole world would be deserving of destruction, God forbid.

And it comes out that this glorious day is [responsible for] the sustaining of the world; and it is therefore fitting, to make it a holiday, and that it should be in the count of the dear appointed times of the year. And on the side that it is the day of judgement for all living things, it is proper to stand in fear and trepidation on this day more than on the other appointed times of the year. And this is the concept of the shofar blow (teruah) of remembrance that is mentioned in [connection with this day]; as the teruah is a broken sound, and it hints to the need for each person to break the power of his evil inclination and regret his evil deeds, as I will explain at length in the commandment of shofar (Sefer HaChinukh 405) in the Order of Pinchas, with God's help. It is for this reason that they, may their memory be blessed, did not establish the recitation of Hallel on this appointed time. And as they said, that it is not proper for a person to sing songs of praise while he stands in judgement. And like Rabbi Abahu said in the final chapter of Rosh Hashanah 32b, "The ministering angels said in front of the Holy One, blessed be He, 'Why does Israel not recite Hallel on Rosh Hashanah and Yom Kippur?' etc.," as it is [found] there.

I have written some of the laws of rest on the holiday - as is my custom - in the commandment of the appointed time of Pesach. And it is also fitting to write here some of the matters that are mentioned in Tractate Rosh Hashanah: That they said there that there are four 'new years'; the first of Nissan is the new year for kings and festivals - the understanding of festivals is meaning, the festival that is the first of the festivals, so is its definition in the Gemara (Rosh Hashanah 4a); the first of Elul is the New Year for tithing animals; the first of Tishrei is the new year for what we have written above; the first of Shevat is the new year for trees according to Beit Shammai, though Beit Hillel says that it is on the fifteenth in it. And there in the Gemara, it is elucidated for what matters these new years are [pertinent].

And there they said (Rosh Hashanah 16b) that four things tear up a person's [bad] decree: charity; crying out; changing the name; and changing the deeds. And the matter of changing a name seems to be so that a man should think of himself as if he is another person (see Mishnah Torah, Laws of Repentance 2:4) and improve all of his ways. [Thus] anytime he is called, he will remember this and pay attention to the matter. And that which they said [that] three books are opened on Rosh Hashanah, one for the completely righteous, one for the completely wicked and one for the ones in between. The substance of opening books seems to be metaphorical for the matter of His, blessed be He, providence over them. Our rabbis always spoke about the familiar, in order that the things would penetrate the ears of the listeners. The completely righteous are immediately written and sealed for life. My teacher explained that 'completely righteous' here [means] that he is totally innocent, and likewise 'completely wicked' here [means] that he is totally guilty. And therefore, he is sealed immediately for death, since he has no merit to protect him. [The judgement of] those in between is left suspended until Yom Kippur, at which time a final verdict is sealed. And that which they said adjacent to this, "Beit Shammai said, 'There are three groups for the Day of Judgement" - meaning after the death of each and every person, which is called the Day of Judgement - "one group of the completely righteous, a group of the completely wicked, and a group of those in between.'" Here the explanation of 'completely righteous' and 'completely wicked' is [that it is referring] to their judgement. And with this explanation, a great difficulty about the issue is removed. If you merit, my son, you will be sensitive to this and this toil of mine will put you at ease.

And that which they said there that the one who is completely righteous in judgement is sealed immediately for life in the World To Come. Do not think that the World To Come is something that is identical for all righteous people; for in that life there are countless gradations, and each righteous person rises to the fitting level according to his reward (See Shabbat 152a). And the rest of the details about these matters are there in the first chapter of Rosh Hashanah (see Tur, Orach Chaim 602-603).

The prohibition of work on this day is practiced in every place and at all times by males and females. And one who transgresses it and did work that was not for the needs of food for the soul is liable for lashes, as we have written for the other appointed times.

The commandment of the additional sacrifice on the day of Rosh Hashanah: To sacrifice the additional sacrifice on the day of Rosh Hashanah, as it is stated (Leviticus 23:24-25), "On the seventh month on the first of the month, etc. and you shall bring a fire-offering to the Lord, etc." And in the Order of Pinchas (Numbers 29:2-5), it mentions the sacrifice at length. And all of its content is like I wrote about the additional sacrifice of Pesach in the commandment of the additional offering of all of the seven days of Pesach in this Order (Sefer HaChinukh 299).

The commandment of the fast on the tenth day of Tishrei: To fast on the tenth day of Tishrei, and this is called The Day of Atonements (Yom HaKippurim), as it is stated (Leviticus 23:27), "But on the tenth of the month, etc. you shall afflict your souls." The explanation appears is Sifra, Achrei Mot, Chapter 7:3): "[This refers to] affliction that causes a diminishing of the soul. What is this? This is eating and drinking." And so [too,] did they, may their memory be blessed, explain in the Gemara (Yoma 74b). And the tradition also came about it, that it is forbidden for washing, anointing, wearing shoes, and sexual relations. And the language of Sifra, Parshat Achrei Mot, Chapter 8:3 is "From where [do we know] that Yom Kippur is forbidden for washing, anointing, [wearing shoes] and sexual relations? [Hence] we learn to say (Leviticus 23:32), 'A Shabbat of shabbaton'" - meaning that the doubling of Shabbat (rest) indicates resting from these things [as well as] resting from nourishment of the body.

It is from the roots of the commandment that it was from the kindnesses of God towards His creatures to establish one day to atone for their sins with repentance - and as I wrote at length in the Order of Achrei Mot (Sefer HaChinukh 185) in the commandment of the service for Yom Kippur. And we were therefore commanded to fast on this day; as food and drink and the rest of the sensual pleasures propel the physical matter toward desire and sin, and they cause people to negate the form of the wise soul from seeking truth - which is the service of God and His ethics [which are] good and sweet for anyone with knowledge. And it is not fitting to do [this] on the day of his coming to judgement in front of his Master; to come with a soul darkened and confused from the food and drink, with thoughts of the material which is in it. As we only judge a person according to his deeds of that time. Therefore it is good for him to strengthen his wise soul and to subdue the physical in front of it on this glorious day, so that [the soul] will be fitting and prepared to receive its atonement, and [that] the veil of desires not prevent it.

From the laws of the commandment is that which they, may their memory be blessed, said (Yoma 80a) that the measure of eating of fitting foods on Yom Kippur to be liable for it from Torah writ is a large kakotevet. And the reason that the measure of eating of Yom Kippur is differentiated from the measure of eating other prohibitions in the Torah - which are with a kazayit - is because the Torah forbade eating on that day with an expression of affliction. And it does not state, "you shall not eat," about it, like it states with other prohibitions. And the Sages explained that they received [the tradition] from those that were before them: that with a kazayit, it is called eating; but affliction in a man is so long as he has not eaten a kakotevet - since the mind of a man is not set at ease with less.

And the measure of a kotevet (large date) is more than a grogeret (fig cake) and less than a kabeitzah (the size of a large egg) and also less than three (textual variant - two) [large] olives (zayit) - as three (textual variant - two) olives are a kabeitzah. The principal of the matter is that one who is an expert was already exacting and measured on a scale that there is not in the measure of twelve argents and more, the measure of a kakotevet; and [so] its law is like [that of] half a measure. And so [too,] that which they said (Yoma 73a, 80b) that the measure of drinking is the fill of a man's cheek, which is a kabeitzah - as they have already measured that an egg fills the cheek of a man. And with less than this, there is no prohibition [the liability for which is with] excision. Rather its law is like [that of] half a measure. And therefore [in the case of] someone who is sick - even though there is no full danger with him - if he is very weak; it is fitting to feed him and give him drink little by little, less than the measure that we said. And we give a gap of [time] enough for the eating of a peras (half loaf of bread) - which is three eggs, according to the opinion of most commentators - between the eating and drinking of one time and [that of] another time, so that the eatings not combine and be considered one eating and [hence] one measure. But there is no need to pause between eating and drinking; as eating and drinking do not combine for this matter. And the measure between one drinking and [another] is [time] enough for the drinking of a reviit. And it is permitted to weigh and measure things on Yom Kippur at a time of need. And it is better that we be concerned and distance ourselves to not eat a measure and not be concerned to forbid measuring, which is [only] rabbinic. And also from the matter of the commandment is that which they, may their memory be blessed, said (Yoma 77b) [regarding] these afflictions that are only rabbinic - such as washing and anointing - they only decreed that they should not be done for no need. But they did not decree [about] anyone who does them for a need - for example, one who has scabs on his head [may] anoint them in his [customary] way and not be concerned. And they, may their memory be blessed (Yoma 77b), said that it is permitted to cross water until the neck even to guard fruits - and all the more so, for the matter of a commandment - whether going or returning.

And concerning the shoe (sandal), our teachers - God should protect them - explained that a shoe is always of leather. And that is what is forbidden on Yom Kippur, but not of a different type. And the principle of the matter according to some commentators is that anything that is fitting for the matter of release (chalitsah) - meaning to say, that it is of leather - is forbidden on Yom Kippur, and permitted to go out into a public domain with them (wearing them) on Shabbat. But anything that is not fitting for release - such as cork and reeds and palms (see Yoma 78b, that it is a shoe of grasses) and other types of grasses (plants) - are permitted on Yom Kippur, so long as they do not go out with them [to a public domain] in a place without an eruv, as we consider them like a burden (and not a piece of clothing, which is permitted). But from the commentators, there are [also] many honored ones that permit one to go out into the public domain with all of them.

And the law of the sick person who is in danger, that we feed him according to an expert physician, or according to himself - and even if the physician says that he does not need [to eat] (Yoma 83a); the law of a pregnant woman that smelled [food] (Yoma 82a, 83a); the law of one who was seized by bulimia; and the law of minors - whether a boy or a girl - from what time do we we afflict them all of the day rabbinically, and likewise from when do we teach them [to fast] with [some] hours. And the principle of the the matter according to a few of the commentators is that two years before the adulthood of a healthy child, they complete [the fast] rabbinically; and two years before that, we teach them [to fast] with [some] hours. And some explained that it is one year before adulthood that they complete [the fast] rabbinically - whether a boy or a girl. And some explained that only a girl alone completes [the fast] rabbinically one year before adulthood, but a boy does not complete [the fast] at all rabbinically. And adulthood for a boy is thirteen years and a day, and for a girl is twelve years and a day. And what is the law about washing for the king and the bride on this day (Yoma 73b).

And I will further mention to you here that which they, may their memory be blessed, said about the matter of the 9th of Av, which is well-known to be rabbinic. And even though these two days are very distant in their reasons and their content; since the word, "fast," includes [both of] them, we will speak a little about it. And I will inform you that the Sages were stringent about it in all of its content like on Yom Kippur - to stop [eating] while it is still [the previous] day, and [about] anointing, wearing shoes and sexual relations. And pregnant and nursing women fast like the rest of the people - which they do not do on all other fasts, except for the middle three fasts of the stopping of rain. [This is] as it is mentioned in Tractate Taanit 14a at the end of the first chapter, where Rav Ashi concludes, "Take the middle [one] in your hand." And the rest of the details of the commandment [of fasting on Yom Kippur] are elucidated in Tractate Yoma (see Tur, Orach Chaim 612).

And [it] is practiced in every place and at all times by males and females. And one who transgresses it and ate like the measure of a ketovet on Yom Kippur has violated a positive commandment, and has [also] transgressed a negative commandment that has [a liability of] excision for it; as is is stated (Leviticus 23:29), "For any soul which is not afflicted on that very day shall be excised." [If] he ate or drink like this measure inadvertently, he is liable for a fixed sin-offering.

The commandment of the additional sacrifice of Yom Kippur: To sacrifice the additional sacrifice on Yom Kippur, as it is stated (Leviticus 23:27), "But on the tenth of the month, etc. and you shall sacrifice a fire-offering to the Lord." And in the Order of Pinchas, the sacrifice is explained, as it is written there (Numbers 29:8), "And you shall sacrifice a burnt-offering to the Lord, a pleasing smell; one young bull, one ram, seven one-year old sheep, etc." And Rambam, may his memory be blessed, brought this verse that is in Pinchas in his tally (Sefer HaMitzvot LaRambam, Mitzvot Ase 48), whereas I have written the one that is first in the Torah. But it all comes to the same thing.

I have already written what I have known from the roots of the commandment of the additional sacrifice and some of its laws in the additional sacrifice of Pesach in this Order (Sefer HaChinukh 299). And there is one connection to all of them that are similar.

To not do work on the tenth of Tishrei: To not do any work on Yom Kippur - and it is the tenth day of Tishrei - as it is stated (Leviticus 23:27), "on the tenth of the seventh month, etc."; and it is written after it (Leviticus 23:28), "And you shall not do any work on that very day, since it is the day of atonements, to atone for you." And the word, "since" (ki), [indicates] the giving of a reason for the cessation from work. And [it is] like the matter that I shall write later in this Order in the commandment of resting on Yom Kippur (Sefer HaChinukh 317). And you also find all of the content of this commandment there - and I will not write an addition for you about something that is not needed.

To not eat and drink on Yom Kippur: To not eat and drink on Yom Kippur, as is is stated (Leviticus 23:29), "For any soul which is not afflicted on that very day shall be excised." And I have written all of the content of this commandment above in this Order in Commandment 313 (Sefer HaChinukh 313). See there, 'for it is close.'

The commandment of resting from work on Yom Kippur: To rest from all work on Yom Kippur, as it is stated, (Leviticus 23:32), "A Shabbat of shabbaton is it to you." And I have written what they, may their memory be blessed, said (Shabbat 25a), "This 'shabbaton' is a positive commandment" - meaning to say that its understanding is as if it says, "Rest on this day."

It is from the roots of the commandment from the angle of the simple understanding [that it is] so that we not be preoccupied with anything, and [so] place all of our thoughts and all of our intent to request pardon and forgiveness from the Master of all on that day, which is prepared for the forgiveness of iniquities from the day that the world was created - and as I have written in Achrei Mot in the commandment of the service of Yom Kippur (Sefer HaChinukh 185).

From the laws of the commandment is that which they, may their memory be blessed, said (Megillah 7b) that anything which is forbidden to do on Shabbat - even though it is not totally work - is forbidden on Yom Kippur. The principle of the matter is, "There is no difference between Shabbat and Yom Kippur except that volitional work on Shabbat is [punishable] with stoning, and on Yom Kippur with excision." And nonetheless, they, may their memory be blessed, permitted to trim vegetables on Yom Kippur from [the time of] the afternoon service and onward, so that it will be found ready immediately on the evening [after it] - which is not permitted on Shabbat. But the people have become accustomed to be strict about the thing and to practice prohibition in the matter, as [on] Shabbat for everything. And the rest of its details are elucidated in Tractate Yoma.

And it is practiced in every place and at all times by males and females. And one who transgresses it and does work has violated this positive commandment, besides that he has violated a negative commandment; and as we shall write with God's help (Sefer HaChinukh 215).

The commandment of resting on the first day of the holiday of Sukkot: To rest from any work which is not for the needs of food for the soul on the first day of the holiday of Sukkot, as it is stated (Leviticus 23:35), "On the first day, a holy occasion."

I have already written what I have known from the roots of the commandment of rest on Shabbat and the holidays - and it is one reason for all of them. And I have written a few of its laws in the prohibition of work (Sefer HaChinukh 298) in this Order, with God's help.

And this commandment is practiced in every place and at all times by males and females. And one who transgresses it has nullified a positive commandment, besides that he has transgressed a negative commandment.

To not do work on the first day of the holiday of Sukkot: To not do work that is not for the needs of food for the soul on the first day of the holiday of Sukkot - which is the fifteenth of Tishrei - as it is stated (Leviticus 23:34-35), "Speak to the Children of Israel, saying, 'On the fifteenth day of the seventh month, etc. On the first day is a holy occasion; all work of labor shall you not do.'" I have written the content of the prohibition of work on the holiday, above about Pesach in this Order (Sefer HaChinukh 298); and its content is the same in everything.

The commandment of the additional sacrifice on each day of the seven days of Sukkot: To sacrifice a sacrifice on the holiday of Sukkot, as it is stated (Leviticus 23:36), "Seven days shall you sacrifice a fire-offering" - and this is the additional [sacrifice] of the holiday. And in the Order of Pinchas (Numbers 29:13-35), it writes at greater length and explains about the additional sacrifice of each and every day - how many beasts they would sacrifice - as each day was different than its fellow, since the bulls would diminish on each day. And they, may their memory be blessed, said (see Rashi on Numbers 29:18) that in the merit of this commandment will the enemies of Israel diminish, just as the bulls diminish each day. And I have already written - from the angle of the simple understanding - about the additional sacrifice of Pesach, a root sufficient for all of the additional [sacrifices], according to my opinion. And Rambam, may his memory be blessed, brought the verse that is in the Order of Pinchas in his tally (Sefer HaMitzvot LaRambam, Mitzvot Ase 50), whereas I have brought the one that is first in the Torah. But it all comes to the same [thing].

The commandment of resting from work on the eighth day of Sukkot: To rest from any work which is not for the needs of food for the soul on the eighth day of the holiday of Sukkot, as it is stated (Leviticus 23:36), "on the eighth day, a holy occasion" - and that is the twenty-second day in Tishrei.

I have written above (Sefer HaChinukh 297) about the roots of the commandment of rest on the festival. And we will write more about the matter with God's help in the prohibition of work on this day in this Order (Sefer HaChinukh 323). And there we will elucidate that this holiday is a holiday on its own.

And [it] is practiced in every place and at all times by males and females. And even though rest on the festival is from the positive commandments determined by time - since there is also the prohibition of a negative commandment in the doing of work, women are liable for it from the principle that is in our hands (Kiddushin 35a): "'A man or a woman, if they do from any of the sins of a person' (Numbers 5:6) - the verse equated a man and a woman for all of the punishments in the Torah." And one who transgresses it and did work on this day has violated a positive commandment, besides that he violated a negative commandment, as we shall write in this Order (Sefer HaChinukh 323) with God's help.

The commandment of the additional sacrifice on the eighth day of Sukkot, which is called Shemini Atseret: To sacrifice the additional sacrifice on the eighth day of the holiday of Sukkot - and that is the additional [sacrifice] of Shemini Atseret - as it is stated (Leviticus 23:27), "and you shall sacrifice a fire-offering to the Lord; it is an atseret (convocation), etc." And in the Order of Pinchas (Numbers 29:36-38), it is explained at length. And in the explanation, they, may their memory be blessed, said (Yoma 2b) that it is a festival on its own. And therefore, we should count this additional sacrifice as a commandment on its own.

I have already written what my hand has reached from the roots of this commandment and its content many times above.

To not do work on day of the holiday of Shemini Atseret: To not do work on the eighth day of the holiday - and that is the twenty-second day of Tishrei - as it is stated (Leviticus 23:36), "on the eighth day, a holy occasion; all work of labor shall you not do"; and this is what is called the holiday of convocation (atseret). And they, may their memory be blessed, said (Rashi on Leviticus 23:36) that it is called like this because it is the end of the appointed times. And metaphorically, it is as if the Holy One, blessed be He said to Israel, "Remain with me one day, as your departure is difficult for me."

We have already said many times that the prohibition of work on all of the appointed times is the same. However I need to expand on the discussion here and inform you, my son, about the matter of this holiday which the Sages, may their memory be blessed, informed us (Yoma 2b), which is that it is a holiday on its own - meaning, that it is not part of the holiday of Sukkot. And even though you see all of Israel sitting in their sukkot on one of the two days of the holiday of this holiday of Shemini Atseret - it is not because it is a part of the holiday [of Sukkot]. As behold, we explicitly say in its blessings, "the eighth day of the holiday of convocation," and there is no mention of the holiday of Sukkot in it at all. But because of the ordinance of the two days of the exiles, we must sit in the sukkah eight days; and seven - like the law of the Torah - will not suffice. And therefore we sit in the sukkah on the eighth day of the holiday of Sukkot. And they, may their memory be blessed, said (Sukkah 47a), "We do sit" in the sukkah, in order to fulfill the obligation: Since they, may their memory be blessed, obligated us to add a day for each and every appointed time, we have also added to Sukkot and made the days of [the] sukkah eight days. But nonetheless, "we do not bless" over the sukkah on this day; as it it is truthfully a different appointed time - since we are now experts in the fixing of the [new] moon. And it is more fitting for us to bless for the holiday of the convocation which is true than for the other which is because of the ordinance. And perhaps you will say, "Why did they not ordain to recite a blessing for both of them - and we would say, 'on this holiday of Sukkot and holiday of the convocation' - as on Shabbat and an appointed time, we mention both of them?" Behold, this is not [correct]. As Shabbat and an appointed time [can] both of them be as one day, but it is impossible for two appointed times to be together. And hence it is not fitting for us to recite the blessing like this. But it is fitting for us to sit in the sukkah - as sitting in the sukkah does not detract at all from the holiday of convocation; and there is in the thing, [a fulfillment of] the commandment of the ordinance of the two days of holiday of the exiles which they, may their memory be blessed, ordained on every appointed time, as we have explained above (Sefer HaChinukh 301).

And I will also inform you, my son, a little of what they, may their memory be blessed, said about the matter of the intermediate days of the festival - and they are the middle days that are in Pesach and Sukkot - which they, may their memory be blessed - [found to be] forbidden in the doing of work by the Torah. However which work is forbidden on them and which is permitted did not appear explicitly in the Torah. Nonetheless, the Torah still forbade work on them, such that the Sages learned the thing from Scripture in the second chapter of Chagigah 18a. Some of them learned the thing from the verse of "The holiday of matsot you shall guard" (Exodus 23:15) - and that is Rabbi Yeshayah. As it was implied for him, "You shall guard all of the days of the holiday of matsot from the doing of work" - but not that they all be the same in the work [that is prohibited]. And Rabbi Yochanan [reasons that] it comes from an a fortiori (kal vechomer) argument there from the first and seventh [days], that do not have holiness [both] before them and after them, etc.

And there is one there that learns it from, "all work of labor shall you not do" (Leviticus 23:7) - and that is Rabbi Yose HaGalili. And this is how the verse is explained according to him - meaning, on the first day is it that all work of labor is forbidden besides what is needed for the food of the soul, but on the intermediate days of the festival, not all work is forbidden on it. Rather some are forbidden and some are permitted; and Scripture gave them over to the Sages [to decide]. And Rabbi Akiva learns it from, "These are the appointed times of the Lord, holy occasions" (Leviticus 23:4) - as he establishes it as [referring to] the intermediate days of the festival. And from that which it is written in it, "holy occasions," it teaches that it is forbidden in the doing of work. And it is possible that according to him, permitted work is learned by him from (Leviticus 23:36) "it is an atseret (which can also mean, a cessation)" - meaning that the eighth day is stopped from all work, but not the other days. Or also, he learned it form [the letter] hay (which means, the) of "the seventh," written about Pesach in the Order of Reeh Anochi (Deuteronomy 16:8), "Six days shall you eat matsot," such that they, may their memory be blessed, said "'And on the seventh day it is an atseret' - the seventh is stopped from all work, but not the sixth. And which work is forbidden or permitted? Scripture gave them over to the Sages [to decide]." And since the matter is given over to their hand, such that the Torah only forbade what they said, they divided work according to their will and opinion. And it comes out that all work they, may their memory be blessed, forbade, is forbidden to us from Torah writ; and that which they permitted is also permitted by Torah writ. As according to the understanding expounded from Scripture, this prohibition is given over to their hand.

And they said more generally that any work that if it is not done on the festival, will [result] in much deterioration is permitted to do. And this is [the meaning of] their saying (Moed Katan 2a), "We water an irrigated field (beit hashelachin) on the [intermediate days of the] festival" - meaning to say, a vegetable garden or what is similar to it which we water constantly, and it would deteriorate if we do not water it. The expression, shelachin is like shelahin, which is [known from the] usage, meshalhei, which is parched for water. And they, may their memory be blessed, said that when he waters it, he should not water it from a pool or from rain water; as there is much toil in the thing. [Rather], he waters it from the spring - meaning, that he channels it and waters [his field] with it. Behold that they were a little stringent about this, that he should not toil with a great toil; since this is only done to keep his garden fresh, lest all of it or part of it will dry up. But with any work [that prevents a true] loss, or it will close to certainly deteriorate if he does not do it on the [intermediate days of the] festival - such as someone who has olives and he fears that they will deteriorate if he does not extract their oil immediately, or grapes if he does not stomp them immediately or anything that is similar to them - they were not stringent about it. And they were not concerned with great toil [in this case]. Rather, he should do all of his needs for them - without any alteration - the way that he does it on a regular workday. And they, may their memory be blessed, likewise permitted (Moed Katan 12b) to harvest a vineyard that has reached the time to be harvested during the [intermediate days of the] festival. And they also said more generally (Moed Katan 8b) about this matter that a commoner (amateur) can sew in his [usual] way, but a craftsman must [alter his stitch]. And they certainly did not say this only about sewing, but rather the law is the same for all types of work, according to what appears. And I asked my teacher if we say so about writing - that a commoner can write in his [usual way] but he did not permit it to me. Maybe because we have found explicitly that they, may their memory be blessed, forbade (Moed Katan 18b) to correct even one letter in a Torah scroll, we should be stringent about writing.

And they forbade every man (Moed Katan 12b) to not plan his work for the festival - meaning that he not purposely leave his work before the festival in a way that he will do it on the festival because he will be avialable. As the intermediate days of the festival were not established to be involved in work, but rather to rejoice in front of God; meaning to say, to gather in the study halls and to hear pleasantness of the words of the book - 'the laws of Pesach on Pesach, the laws of [Shavuot] on [Shavuot] and the laws of [Sukkot] on [Sukkot].' And the court destroys the work of anyone who plans his work for the festival and makes it ownerless for everyone [to take]. But if the one who planned his work for the festival died, they do not penalize the son after him; and they also do not prevent him from doing that work on the festival so that it not get wasted. And I [say] about this son, [An evildoer] 'Prepares but the righteous one wears.' And they, may their memory be blessed, permitted (Moed Katan 13a) anyone who has a need - meaning who does not have what to eat - to do any work. And likewise they allowed the head of a household to do any work for the sake of someone (to hire him) who does not have what to eat. And according to what appears, the understanding of 'he does not have what to eat,' is one who does not have money with which to buy his requirements - and even if he has a house and furnishings, as we do not obligate a person to sell his vessels. And the rest of the details of the distinctions of work on the festival are very many, and they are elucidated nicely in Tractate Moed Katan.

And let this principle be in your hand: That the law of the [intermediate days of the] festival - as the laws of rabbinic enactments on Shabbat - are such that you cannot compare and extract one thing from [another] thing. As sometimes you will find that our Rabbis, may their memory be blessed allowed a heavy [type of] work in one matter, and sometimes they were stringent about a light one in another matter. And do not wonder about the thing, given the introduction that I wrote - that the Torah only forbade and allowed on the intermediate days of the festival that about which [the Rabbis] agreed. And likewise with the matter of rabbinic enactments on Shabbat and holidays, we find places in the Gemara where they, may their memory be blessed, upheld their words even in the place of [a] Torah law [that would be pushed aside]; and [yet] sometimes they were lenient with them in a place where they saw that it was good to be lenient - and there is nothing empty in all of their words. And remember, my son, this principle that the laws of the festival - as the laws of rabbinic enactments on Shabbat - are such that we do not determine a thing from [another] thing. And do not be mistaken about it, as it was said by the greats of the world. And the opinion of Rambam, may his memory be blessed, (Mishneh Torah, Laws of Rest on a Holiday 7:2) is that every prohibition of work on the intermediate days of the festival is only from the words of the [Rabbis]. And the Rabbi would want to say that all of those verses that we said above, which are in the beginning of Tractate [Moed Katan], are only a memory device (asmakhta). But Ramban, may this memory be blessed, (Ramban on Moed Katan and Ramban on Leviticus 23:7) - and many with him - said the essence of the prohibition of work on it is from the Torah, as we have written; but the specific [types of] work and their distinctions were given over to the Sages, may their memory be blessed.

The commandment of taking the lulav: The commandment of lulav, that we should take in our hands on the first day of the holiday of Sukkot the fruit of a hadar tree, palm fronds, the branches of a braided tree and willows of a brook, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a hadar tree and palm fronds, the branches of a braided tree and willows of a brook." And the explanation came about it (Sukkah 35a) that the fruit of the hadar tree is the citron (etrog); the fronds (kappot) of date palms is the lulav - and it is written kappat, lacking [a letter] vav (which could make it singular), to hint that the obligations is that we take one lulav, and not two or three or more; the branch of a braided tree is the myrtle; and the willows of a brook is the willow that is well-known among Israelites.

From the roots of the commandment, [there is a need to] preface [that] I have already written to you several times in what preceded, my son - that a man is impacted according to his actions that he constantly does; and his thoughts and pursuits are all caught according to the deeds of his hands, whether good or bad. And therefore since the Omnipresent wanted to give merit to His people Israel which he chose, He multiplied the commandments; such that their spirits constantly be effected by them for the good, all of the day. And among the commandments that He commanded us to grab our thoughts with His service in purity, is the commandment of tefillin - that they should lay across from the limbs of a man that are well-known as the dwelling place of the intellect. And [these limbs] are the heart and the brain. And from this constant action of his, he will dedicate all of his thoughts to the good, and always remember and be careful to calibrate all of his deeds in righteousness and justice.

And so too from this root is the commandment of the lulav with its three [other plants]. As the days of the holiday are days of great joy for Israel, since it is the time of the gathering of the grain and the fruit of the tree into the home; and all men rejoice a great rejoicing. And for this reason is it is called the holiday of the gathering (haasif). And God commanded His people to make a holiday in front of Him at that time to give them merit, such that the main joy will be for His sake, may He be blessed. And since joy greatly elicits the physical and makes one forget the fear of God, God commanded us at that time to take in our hands things that remind us that all the joy of our heart is for His sake and His honor. And it was from His will that the reminder be from that which brings joy, just as the time is a time of joy - as all of the words of His mouth are just. And it is well-known that it is the nature of all of these four species to gladden the heart of those that see them.

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

From the laws of the commandment is that which they, may their memory be blessed, said (Menachot 27a) that these four species are one commandment and impede one another when he does not have [one of them]. But if he has [all of them] and he takes them one after another, he has fulfilled [the commandment]; as it is established for us that the lulav does not need a binding (Tosafot on Menachot 27a, s.v. lo shanu, in the name of Bahag). And we take one lulav, two sprigs of willow, and three sprigs of fit myrtle - meaning that its leaves are formed in threes on the nodes, as is explained in the Gemara (Sukkah 32b), and the verse hints to this when it calls it "braided." And the minimum measure of the length of a lulav is four handbreadths; and [of] a myrtle and a willow is three handbreadths, which is [the span of] ten fingers of the thumb. And the measure of the citron is that it cannot be less than a kabeitsah (like a large egg). And the law of the things that disqualify (Sukkah 29, 34) the lulav, the citron, the willow and the myrtle; the law (Bava Batra 137b) of partners that have purchased a citron in partnership - or brothers that acquired it from the contents of a house - such that if they acquired it with the intention to fulfill [the commandment] with it, each one of them fulfills [it] and they do not need the acquisition of the one from the other. So did our teachers - may God protect them - instruct us. And the laws of shaking (Sukkah 38a), such that the obligation is to extend [it] and to bring [it back], to raise [it] and to lower [it]. And the matter is to arouse the soul, that it remember at the time of joy that all belongs to God, may He be blessed - from above to below and the four directions, as all is included in this. And the rest of its details are elucidated in Tractate Sukkah.

And this commandment is practiced in every place and at all times by males, but not by females. And one who transgresses it and does not take these four species on the first day of the holiday of Sukkot that does not fall on Shabbat in any place - and so [too,] on all seven [days of Sukkot] in the Temple - has violated this positive commandment. And in the Temple it was taken on the first day, even on Shabbat.

The commandment of sitting in a sukkah (booth): The commandment of a sukkah, since we were commanded to sit in a sukkah for seven days - as it is stated (Leviticus 23:42), "In huts shall you sit for seven days." The first day [of these seven] is the fifteenth day of Tishrei.

What is explained in the verse is from the roots of the commandment - so that we recall the great miracles that God, blessed be He, performed for our forefathers in the wilderness as they left Egypt. As He covered them with the clouds of glory, so that the sun would not harm them during the day nor the frost at night. And there are some that explained (Sukkah 11b) that the Children of Israel made actual huts in the wilderness. And through recalling His wonders that He did with us and our forefathers, we will be careful with His commandments, blessed be He, and we will be fitting for the receiving of good from Him. And that is His desire, blessed be He, as He desires to do good.

From the laws of the commandment is that which they said (Sukkah 2a) that a sukkah that is higher than 20 ells is disqualified, and so [too,] if it is lower than 10 handbreadths. Its area must be at least 7x7 handbreadths; less than that is disqualified. It needs three walls and the shape of an opening (tsurat hepetach) that it formed by two vertical posts and one on top of them. And the law that if it has more shade than sun, it is fit - but if not, it is disqualified; one who makes a thick house-style roof, it is fit. The law of one that makes his sukkah between trees, and the trees are its walls; the law of one who builds a sukkah on the top of a wagon or on the top of a boat. And the law of one who covered over a porch that has posts, whether they are inside or outside, that it is fit. The law of the covering (skhakh), that the obligation is to make it from something that does not contract impurity, such as the refuse of the threshing floor and the vineyard; but not from something that does contract impurity. And the law of disqualified covering in the middle or on the side; and the law of three [handbreadths] of airspace that disqualifies the covering, whether it is in the middle or on the side in a small sukkah. And the law of one that covers a sheet over [the sukkah] because of the sun or below [the cover] because of the shedding, that it is disqualified. [But] if they covered them to beautify them, it is fit - as anything that is to beautify [the sukkah] is fit.

And the law of a sukkah above [another] sukkah, the law of one who sleeps in a canopy in the sukkah, such that if it has a roof that is even one handbreadth wide, it is forbidden; but if not, it is permissible. And one who sleeps under a bed in the sukkah, such that if the bed is higher than ten handbreadths, it is forbidden; but if not, it is permissible. And even though [sleeping under a canopy held up by four posts] is forbidden even though it less than ten handbreadths - the bed is different because it is made for (to sleep on) its top. If one placed a sheet on [two] poles, it is permissible to sleep underneath it, as it has no roof; and behold, it is like making a space [by supporting it] with his two forearms, which is certainly permitted. And the law of a stolen sukkah, that it is fit - as land cannot be stolen; and even if one stole wood and made a sukkah out of them, it is fit due to an ordinance of the Sages - as they ordained [that he is only responsible] to pay for the value of the wood. And the law [that] one who is suffering is exempted from the sukkah - for the Torah stated, "you shall sit" [which is understood to mean,] as you [normally] reside - and all the more so an ill person, who is also exempted for this reason; and even those that serve the ill person are exempted. And all emissaries of a commandment; and so [too,] the bridegroom and all of his entourage - as they are performing a commandment. And the law of sojourners and watchmen for gardens and orchards, and city watchmen; the law of rain falling; the law of sukkot of ganba'kh (gentiles, women, animals and Cuthites) and rakba"sh (a shepherd, a summer field watchman, an outpost guardian, and a guardian of fruit), that they are fit; the law that the wood [used to build] the sukkah is forbidden from Torah writ [for any other use for] all seven days - and on the eighth and ninth day in the Diaspora, they are forbidden because they are [considered] set aside (muktseh) - and the decorations of the sukkah are forbidden because it is a degradation of the commandment; [so is it said] in the name of Ramban, may his memory be blessed, (Milchamot Hashem on Beitzah 45a, Chapter 4); and the rest of its many details are [all] elucidated in the tractate built on this, which is Tractate Sukkah (see Tur, Orach Chaim 625).

And [it] is practiced in every place and at all times by males, but not by females. And one who transgressed it and did not eat [a meal] of bread in the sukkah or did not sleep in it, even if it was a nap - and it was not that he was sick or suffering or exempt due to the reasons we have said - has violated this positive commandment. And I have already written above (Sefer HaChinukh 6) that the court coerces [for the fulfillment of] a positive commandment. On the first night every man is obligated from Torah writ to eat at least a kazayit of bread; on the remaining days, it is optional - such that if a man wished to eat outside of the sukkah, he [may do so], so long as he eats his fixed meals of bread only in the sukkah. And the pious ones of old would not eat anything except in the sukkah (Sukkah 26b).