That is that He commanded us to dwell in the Sukkah seven days on the days of the holiday. And that is His, may He be blessed, saying, "And you shall dwell in Sukkot seven days" (Leviticus 23:42). And the regulations of this commandment have already been explained in Tractate Sukkah. (See Parashat Emor; Mishneh Torah, Shofar, Sukkah and Lulav 6.)

These are the required measurements of a sukkah: Its height should not be less than ten handbreadths nor more than twenty cubits. Its area should not be less than seven handbreadths by seven handbreadths. [There is no maximum limit to] its area, and one may increase it [to include] a number of millim.A sukkah which is less than ten handbreadths high, smaller than seven handbreadths by seven handbreadths [in area], or taller than twenty cubits - even [if the increase or decrease] is of the slightest amount - is invalid.

A sukkah which does not possess three walls is invalid. However, if it has two complete walls perpendicular to each other in the shape of [the Greek letter] gamma, it is sufficient to construct a third wall that is [only] slightly more than a handbreadth wide and place it within three handbreadths of one of the two walls. Also, one must construct the likeness of an entrance, since it does not possess three complete walls.We have already explained in Hilchot Shabbat that wherever the term "a likeness of an entrance" is used, it may be a rod on one side, another rod on the opposite side, and a third above, even though it does not touch them.

Walls which are connected to the roof of the sukkah, but do not reach the earth: If they are more than three handbreadths above the earth, they are invalid; if the distance is less than that, they are kosher.[The following rules apply] should the walls be connected to the earth, without reaching the s'chach: If they are ten handbreadths high, they are kosher even though are removed several cubits from the roof, provided they are positioned below the end of the roof. If the roof was separated from the wall by more than three handbreadths, it is invalid; less than this amount is kosher.If one suspended a partition which is slightly more than four handbreadths high at a distance of less than three handbreadths from the earth and a distance of less than three handbreadths from the roof, it is kosher.

A sukkah that does not possess a roof is invalid. To what does this refer? A sukkah whose walls are joined to each other like a hut; alternatively, when the side of the sukkah is placed against the wall. However, if it has a roof, even only a handbreadth in width, or if one lifted the side of the sukkah close to the wall a handbreadth above the ground, it is kosher.A round sukkah - if its circumference is large enough to contain a square seven handbreadths by seven handbreadths, it is kosher even though it has no corners.

The walls of the sukkah are kosher [although made] from all [substances]. All that is necessary is a barrier of any kind. Even living beings [may serve that purpose. Thus,] a person can create a wall [of the sukkah] by using a colleague so that he can eat, drink, and sleep in the sukkah, for which his colleague is serving as a wall [even] on the holiday.The above applies when one employs the person as a wall without his conscious knowledge. However, it is forbidden to create [a wall by using a person] when the latter is conscious of the fact on the holiday. Nevertheless, it is permitted during the other days of the festival.Similarly, a person may create a fourth wall from utensils on the holiday. However, he should not create a third wall using utensils on the holiday, because, [by doing so], he is making the sukkah fit for use, and it is forbidden to create [even] a temporary tent on the holiday.

[There are requirements regarding] the s'chach of a sukkah, and not all substances are acceptable [to be used for this purpose]. For s'chach, we may use only a substance which grows from the ground, has been detached from the ground, is not subject to contracting ritual impurity, does not have an unpleasant odor, and does not have elements which fall off and wither constantly.

When a person uses as s'chach a substance which does not grow from the ground, is still connected to the ground, or is subject to contracting ritual impurity, [the sukkah] is not acceptable.However, if he transgressed and used as s'chach a substance which has elements which fall off and wither, or which possesses an unpleasant odor, it is kosher. [Our Sages] said only that one should not use these as s'chach lest one leave one's sukkah and depart. One must take care that the branches and leaves should not descend within ten handbreadths of the ground, so that one will not be uncomfortable when using the sukkah.If one used metals, bones, or hides as s'chach, it is unacceptable because these do not grow from the ground. If one suspended vines and the like over it until they made a sukkah, it is unacceptable, because they were not uprooted [from the ground].Should one use wooden utensils, mats that were made to lie on, and the like as s'chach, it is unacceptable, because they are subject to contracting ritual impurity. Similarly, using broken and worn out utensils as s'chach is unacceptable. Since these substances were subject to ritual impurity, [the latter law was instituted] lest one use broken pieces which have not yet attained a state of [unquestionable] purity.

If one used foods as s'chach, it is unacceptable, because they are subject to contracting ritual impurity. [When one uses] branches from a fig tree which contain figs, runners from a grape vine which contain grapes, branches of a date palm which contain dates and the like, [the following rules apply:] We see - if the waste is more than the food; then we may use them as s'chach. If not, we may not use them as s'chach.If one uses as s'chach vegetables which, when they dry up, will wither, and none of their substance will remain, even though they are now fresh, their place is considered to be vacant, as though they did not exist.

If one used as s'chach branches of flax which were not crushed and combed, they are kosher, because they are still considered to be wood. After the flax has been crushed and combed, it may not be used as s'chach, since its form has changed and it is as though it is no longer a product of the earth.One may use ropes made from palm bast or hemp and the like as s'chach, since their original form is unchanged and ropes are not considered to be utensils.

A sukkah that was made for any purpose whatsoever - even if it was not made for the purpose of [fulfilling] the mitzvah - if it was made according to law, it is kosher. However, it must be made for the purpose of shade. Examples of this are sukkot made for gentiles, sukkot made for animals, and the like.In contrast, a sukkah that came about on its own accord is unacceptable, because it was not made for the purpose of shade. Similarly, when a person hollows out a place in a heap of produce and thus makes a sukkah, it is not considered to be a sukkah, because the produce was not piled there for this purpose. Accordingly, were one to create a space one handbreadth [high] and seven [handbreadths] in area for the purpose of a sukkah, and afterwards hollow it out till it reached ten [handbreadths], it is kosher, since its s'chach was placed for the purpose of shade.

A person who constructs his sukkah under a tree is considered as though he built it within his home. If one draped the leaves and branches of trees [over the sukkah], and then placed s'chach over them, and only afterwards detached them, [the following rules apply:]If the amount of [kosher] s'chach exceeded [the branches], it is kosher. If the amount of s'chach which originally was kosher did not exceed [the branches], one must move them after detaching them, so that they will have been put in place for the purpose of a sukkah.

The proper way is that s'chach should be thin, so that the large stars can be seen through it. However, even though it is thick - like [the roof of] a house - and stars cannot be seen through it, it is kosher.If the s'chach is uneven - i.e., some of it high and some of it low - it is kosher, provided there is less than three handbreadths between the upper and lower [portions of the s'chach]. If the upper portion [of the s'chach] is a handbreadth or more wide, even though it is more than three handbreadths above [the lower portion], we consider it to be descending and touching the edge of the lower portion. [This applies] provided it is aligned opposite the edge of the lower portion.

Women, slaves, and minors are freed from [fulfilling the mitzvah of] sukkah. A tumtum and an androgynous are obligated because of the doubt [concerning their status]. Similarly, a person who is half slave and half free is obligated.A minor who does not require his mother's [presence] - i.e., a child of five or six - is obligated [to fulfill the mitzvah] of sukkah according to Rabbinic decree, to train him in [the performance of] mitzvot.

The sick and their attendants are freed from [fulfilling the mitzvah] of sukkah. This applies not only to a person who is dangerously ill, but also to one with a headache or a sore eye.A person who is uncomfortable [when dwelling in the sukkah] is freed from the obligation [to fulfill the mitzvah] of sukkah. This applies to the person himself, but not to his attendants.Who is "a person who is uncomfortable [when dwelling in the sukkah]"? A person who cannot sleep in the sukkah because of the wind or because of the flies, mites, or the like, or because of the smell.

How must the mitzvah of dwelling in the sukkah be fulfilled? A person must eat, drink, and live in the sukkah throughout all seven days [of the festival], both during the day and at night, in the same manner as he dwells in his home throughout the year.During these seven days, he must consider his house as a temporary dwelling and the sukkah as his permanent home, as [Leviticus 23:42] states: "You shall dwell in sukkot for seven days."What does this imply? His attractive utensils and attractive bedding [should be brought] to the sukkah. His drinking utensils - i.e., his cups and crystal pitchers - [should be brought] to the sukkah. However, utensils used for food - i.e., pans and plates - [may be left] outside the sukkah. A candelabra [should be brought] to the sukkah. However, if the sukkah is small, it should be left outside the sukkah.

We should eat, drink, and sleep in the sukkah through the entire seven days [of the festival], both during the day and at night. It is forbidden to eat a meal outside the sukkah for the entire seven [day period]. However, [there is no prohibition] if one eats a snack the measure of a k'beitzah or less, or even slightly more.One may not sleep outside the sukkah at all, even a brief nap. It is permissible to drink water and eat fruit outside the sukkah. However, a person who follows the stringency of not drinking even water outside the sukkah is worthy of praise.

Eating in the sukkah on the first night of the festival is an obligation. If a person eats merely a k'zayit of bread, he fulfills his obligation. Afterwards, [the matter is left to one's] volition. If one desires to eat a meal, one must eat it in the sukkah. If one desires, throughout the seven [days of the festival], one may eat only fruit or roasted grain outside of the sukkah. The same laws apply as those regarding the eating of matzah on Pesach.

Throughout the seven days [of the festival], a person should read in the sukkah. However, when he attempts to comprehend what he reads in depth and appreciate its details, he should do so outside the sukkah, so that his mind will be settled.When a person prays, he may pray inside the sukkah or outside the sukkah, as he desires.

If rain descends, a person may enter his home. When is one permitted to leave [the sukkah]? When enough raindrops descend into the sukkah so that they would spoil a cooked dish - even a dish of beans - were they to fall into it.If a person was eating in the sukkah and rain descended, and hence, he entered his home, if the rains stop we do not obligate him to return to his sukkah {that entire night} until he is finished eating.If he was sleeping and rain descended, and hence, he entered his home, we do not obligate him to return to his sukkah that entire night should the rains cease. Rather, he may remain sleeping in his house that entire night until dawn.

Whenever a person enters a sukkah with the intention of sitting down throughout the seven [days of Sukkot], he should recite the following blessing before sitting:[Blessed are You...] who has sanctified us with His commandments and commanded us to dwell in the sukkah.On the first night of the festival, one should first recite the blessing on the sukkah, and then the blessing for the occasion.One should recite all the blessings over a cup of wine. Thus, one should recite kiddush while standing, recite the blessing leishev basukkah, sit, and then recite the blessing shehecheyanu.This was the custom of my teachers and the Rabbis of Spain: to recite kiddush while standing on the first night of the Sukkot festival, as explained.