A) "If the wall of a sukka fell on a Festival or on Shabbat, thus rendering the sukka unfit for the mitzva, one may not position people, animals or utensils there in its place in order to form a wall, nor may one turn a bed upright in order to spread a sheet over it, which will thereby serve as a partition, because one may not make a temporary tent for the first time on a Festival, and, needless to say, this is prohibited on Shabbat. This indicates that a human partition may not be erected on Shabbat."

Rava said to him: You state to me that this is prohibited from this baraita, but I can state to you that it is permitted from this other baraita:

B) "A person may position his fellow as a wall, so that he may eat, drink, and sleep in a sukka, and he is likewise permitted to turn a bed upright in order to spread a sheet over it, so that the sun should not beat down on a corpse, or on food."

Here, where it is prohibited, the baraita refers to a case where that person knowingly served as a partition; whereas here, where it is permitted, it refers to a case where that person unknowingly served as a partition.... The Gemara relates that there were these members of a wedding party who engaged the many people present to bring water in on Shabbat from a public domain to a private domain through walls comprised of people who knew that they were being used as partitions for that purpose. Shmuel instructed that they should be flogged. He said with regard to this matter: If the Sages said that a partition is effective when the people act unknowingly, does this mean that they would also say that this is permitted ab initio when they knowingly serve as a partition? The Gemara relates that there were once these flasks lying in the market [ristaka] of Meḥoza on Shabbat and could not be moved. When Rava was coming from his discourse accompanied by a throng of people, his attendants brought the flasks into his house, as the crowd of people created human partitions, upon which the attendants capitalized for this purpose. On another Shabbat they wanted to bring them in again, but Rava prohibited them from doing so, reasoning: This is like the case where the people knowingly served as partitions, for presumably the people now knew that they were being used for this purpose, and it is therefore prohibited. The Gemara further relates that Levi was brought straw through human partitions comprised of people who were unknowingly used for this purpose, and in the same manner Ze’eiri was brought fodder [aspasta], and Rav Shimi bar Ḥiyya was brought water.

12. One can use a friend to constitute a wall in a valid sukkah, even on the holiday, as long as he does not know that he is standing there to be a wall. On a weekday, even if he knows, it is fine. Rem"a: Even on the holiday, this is only forbidden for the three permitting walls, but it is permitted for the fourth wall (Raavad's notes, Maggid ch.4 of Sukkah). See above 362:5.

All of them, Rabbi Zeira and Rava, did not say that the fact that a sukka more than twenty cubits high is unfit is derived from the verse: “So that your future generations will know that I caused the children of Israel to reside in sukkot when I took them out of the land of Egypt” (Leviticus 23:43), as did Rabba, because in their opinion that verse does not mandate one to be aware that he is sitting in a sukka; rather, it mandates knowledge for future generations of the exodus from Egypt.

(13) A person should pay heed to the precept of the Mezuzah; for it is an obligation perpetually binding upon all. Whenever one enters or leaves a home with the Mezuzah on the doorpost, he will be confronted with the Declaration of God's Unity, blessed be His holy name; and will remember the love due to God, and will be aroused from his slumbers and his foolish absorption in temporal vanities. He will realize that nothing endures to all eternity save knowledge of the Ruler of the Universe. This thought will immediately restore him to his right senses and he will walk in the paths of righteousness. Our ancient teachers said: He who has phylacteries on his head and arm, fringes on his garment and a Mezuzah on his door may be presumed not to sin, for he has many monitors—angels that save him from sinning, as it is said, (Psalms 34:8) "The angel of the Lord encampeth round about them that fear Him and delivereth them".