Aviya & Jemima--
1. 15th of Tishrei
2. Lasts 7 days
3. First day is sacred occasion (Yom Tov). Don't work
4. 7 days bring offerings by fire to Hashem
5. 8th day is sacred occasion and bring offering by fire to Hashem
6. On the first day, take branches of palm trees, fruit of hadar trees, boughs of leafy trees, willows of the brook, and rejoice before Hashem.
7. Celebrate every year for the rest of time
8. All of B'nei Yisrael will live in booths for 7 days
9. This is in order that people will know that Hashem Made B'nei Yisrael in the desert live in booths when Hashem Brought them out of Egypt.
what does it mean to live? do you have to be in it all the time?
the first and eighth days are yom tov and the middle days are not. giving sacrifices. on the fifteenth day of the seventh month you collect the 4 species. on the first day of the holiday you use the 4 species to rejoice. we should live in the sukkah
what is a booth? What does it mean by live in it? Eat in it? Sleep in it?
live in a sukkah for seven days
have a lulav and etrog
bring korbanot
rest on those days
List the Mitzvot and observances that the Torah describes above as part of the Holiday of Sukkot
The first and eighth days should be Chag, and the middle days should be Chol HaMoed. Give sacrifices on these days. On the fifteenth day of the seventh month, collect the ארבה מינים, and on the first day of the holiday, use them to rejoice. All Jews should live in the Sukkah.
What parts of this Pasuk require further explanation in your opinion?
Aviya & Jemima--
What kind of booths? What about people who can't live in booths? Why didn't the passuk just say "All of Israel will live in booths for seven days" rather than "You shall live in booths seven days; all of Israel shall live in booths."? It seems a bit redundant.
What does it mean to "live in a booth?"
(א) דע כי כל מצוה שנתן הקב"ה למשה רבינו ע"ה נתנה לו בפירושה. היה אומר לו המצוה ואחר כך אומר לו פירושה וענינה.וכל מה שהוא כולל ספר התורה. וענין למודו לישראל היה כפי שאומר (עירובין פ"ה דף נד:):
(ב) היה משה נכנס באהלו ונכנס אליו בתחלה אהרן ומשה היה אומר לו המצוה הנתונה לו פעם אחת ולימדהו פירושה.
(ג) ויסתלק אהרן ויחזור לימין משה רבינו ונכנסו אחריו אלעזר ואיתמר בניו והיה משה אומר להם מה שאמר לאהרן.
(ד) ויסתלקו וישב האחד לשמאל משה רבינו והשני לימין אהרן ואחרי כן יבאו שבעים זקנים וילמדם משה כמו שלמד לאהרן ובניו.
(ה) ואחרי כן יבאו ההמון וכל מבקש יקוק וישם לפניהם המצוה ההיא עד ישמעו הכל מפיו.
(ו) נמצא אהרן שומע המצוה ההיא מפי משה ד' פעמים ובניו ג' פעמים והזקנים שני פעמים ושאר העם פעם אחת.
(ז) ויסתלק משה וחזר אהרן לפרש המצוה ההיא אשר למד ששמע מפי משה ד' פעמים כמו שאמרנו על כל הנמצאים.
(ח) ויסתלק אהרן מאתם אחרי ששמעו בניו המצוה ד' פעמים ג' מפי משה ואחד מפי אהרן.
(ט) וחוזרין אלעזר ואיתמר אחרי שנסתלק אהרן ללמד המצוה ההיא לכל העם הנמצאים ונסתלקו מללמד.
(י) ונמצאו שבעים הזקנים שומעים המצוה ארבעה פעמים שתים מפי משה ואחת מפי אהרן ואחת מפי אלעזר ואיתמר.
(יא) וחוזרים הזקנים גם הם אחר כן להורות המצוה להמון פ"א נמצאו כל הקהל שומעים המצוה ההיא ארבעה פעמים פעם מפי משה ופעם מפי אהרן ושלישית מפי בניו ורביעית מפי הזקנים.
(יב) ואחרי כן היו כל העם הולכים ללמד איש לאחיו מה ששמעו מפי משה וכותבים המצוה ההוא במגלות וישוטו השרים על כל ישראל ללמוד ולהגות עד שידעו בגרסא המצוה ההיא וירגילו לקרותה ואח"כ למדום פירושי המצוה ההיא הנתונה מאת השם. והפירוש ההוא היה כולל ענינים והיו כותבים המצוה ולומדים על פה הקבלה.
(יג) וכן אמרו רבותינו ז"ל בברייתא (בת"כ) וידבר יקוק אל משה בהר סיני מה תלמוד לומר בהר סיני והלא כל התורה כולה נאמרה מסיני. אלא לומר לך מה שמטה נאמרה בכלליה ופרטיה ודקדוקיה מסיני אף כל המצות כלליהן ופרטיהן ודקדוקיהן מסיני.
(יד) והנה לך משל שהקב"ה אמר למשה בסכות תשבו שבעת ימים (ויקרא כג):
(טו) אחר כן הודיע שהסוכה הזאת חובה על הזכרים לא על הנקבות ושאין החולים חייבין בה ולא הולכי דרך.
(טז) ושלא יהיה סכוכה אלא בצמח הארץ ולא יסככנה בצמר ולא במשי ולא בכלים אפילו מאשר תצמח הארץ. כגון הכסתות והכרים והבגדים.
(יז) והודיע שהאכילה והשתיה והשינה בה כלו חובה. ושלא יהיה בחללה פחות משבעה טפחים אורך על שבעה טפחים רוחב. ושלא יהיה גובה הסוכה פחות מעשרה טפחים.
(יח) וכאשר בא הנביא ע"ה נתנה לו המצוה הזאת ופירושה וכן השש מאות ושלש עשרה מצות הם ופירושם. המצות בכתב והפירוש על פה.
(1) Know that each commandment that the Holy One, blessed be He, gave to Moshe, our teacher – peace be upon him – was given to him with its explanation. He would say to him the commandment and afterward tell him its explanation and content; and [so too with] everything that is included in the Book of the Torah. And the manner of its teaching to Israel is as it is said (Eruvin 54b – in Chapter 5),
(2) Moshe would enter his tent, and Aharon would enter it first, and Moshe would tell him the commandment that was given to him, and teach him its explanation one time.
(3) And [then] Aharon withdrew and retreated to our teacher, Moshe's, right, and Elazar and Itamar, his sons, entered after him. And Moshe would tell them what he told Aharon.
(4) And they withdrew, and one sat to our teacher, Moshe's left and the second to the right of Aharon. And afterward, the seventy elders came, and Moshe taught them as he taught Aharon and his sons.
(5) And afterward, the masses and 'all who sought the Lord' came and He placed that commandment in front of them, [and so forth] until they heard everything from his mouth.
(6) It came out that Aharon heard that commandment from the mouth of Moshe four times, his sons three times, the elders twice and the rest of the people once.
(7) And Moshe withdrew, and Aharon reviewed the explanation of that commandment which he learned – that he heard from the mouth of Moshe four times, as we said – to all those present.
(8) And Aharon retreated from them, after his sons had heard the commandment four times – three times from the mouth of Moshe, and once from the mouth of Aharon.
(9) And Elazar and Itamar reviewed [it,] to teach that commandment to all the people that were present, after Aharon withdrew. And they withdrew from teaching.
(10) And it came out that the seventy elders heard the commandment four times – two from the mouth of Moshe, one from the mouth of Aharon and one from the mouth of Elazar and Itamar.
(11) And afterward, the elders also reviewed [it,] to teach the commandment to the masses one time. It came out that the entire congregation hears that commandment four times – once from the mouth of Moshe, once from the mouth of Aharon, a third [time] from the mouth of his sons and a fourth [time] from the mouth of the elders.
(12) And afterward all the people went to teach – each person his neighbor – all that they heard from the mouth of Moshe – and write that commandment in scrolls. And the officers would circulate to all of Israel to teach and correct, until [the people] knew the commandment by heart and became accustomed to reading it. And afterward, they taught them the explanations of that commandment that was given from God – and that explanation would include [many] matters. And they would write the commandment and study [it] according to the received tradition.
(13) And so [too] did our rabbis, may their memory be blessed, say in a bereita (Sifra, Behar), "'And God said to Moshe at Mount Sinai [with regards to the sabbatical year]' – and was not the whole entire Torah said form Sinai? Rather it is to tell you [that] just like [the law of] the sabbatical year was stated with its general principles and its details and its inferences from Sinai, so too were all the commandments, with their general principles and their details and their inferences, from Sinai."
(14) And behold for you an example: When the Holy One, blessed be He, said to Moshe, "You shall live in booths seven days" (Leviticus 23:42);
(15) afterward, He made known that this booth is an obligation on males [and] not on females, and that sick people are not obligated in it, nor are wayfarers;
(16) and that it only be covered with that which grows from the ground, and that he should not cover it with wool or silk or vessels – even from that which grows from the ground – for example, comforters and pillows and clothes.
(17) And he made known that eating and drinking and sleeping in it is all an obligation; and that its space should not be less than seven finger-breadths long on seven finger-breadths wide, and that the height of the booth not be less than ten finger-breadths.
(18) And when the prophet, peace be upon him, came, this commandment and its explanation was given to him. And so [too, with all of] the six hundred and thirteen commandments – they and their explanations – the commandment in writing, and the explanation orally.
According to the Rambam how do we know the specifics about the laws of Sukkah?
Because Moshe taught it to Aharon and his sons, who then taught it to everyone.
סוּכָּה שֶׁהִיא גְּבוֹהָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה — פְּסוּלָה. וְרַבִּי יְהוּדָה מַכְשִׁיר. וְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים, וְשֶׁאֵין לָהּ (שְׁלֹשָׁה) דְּפָנוֹת, וְשֶׁחֲמָתָהּ מְרוּבָּה מְצִלָּתָהּ — פְּסוּלָה.
MISHNA: A sukka, i.e., its roofing, which is the main and most crucial element of the mitzva, that is more than twenty cubits high is unfit. Rabbi Yehuda deems it fit. Similarly, a sukka that is not even ten handbreadths high, and one that does not have three walls, and one whose sunlight that passes through its roofing is greater than its shade are unfit.