Leesett szchách / visszatenni

The Gemara asks: And how do Beit Hillel interpret this verse? The Gemara answers: In Beit Hillel’s opinion, that verse is necessary to teach in accordance with the statement of Rav Sheshet, as Rav Sheshet said in the name of Rabbi Akiva: From where is it derived that use of the wood of the sukka is prohibited for any purpose other than for the sukkaall seven days of the Festival, and it is designated exclusively for the mitzva? It is derived as the verse states: “The festival of Sukkot is seven days unto the Lord.”

1. A Sukkah & its Decorations are Forbidden [for Mundane Use] Throughout Seven [Days of Festival], 2 Seifim: It is forbidden to make use of the wood throughout the eight days of the festival, whether the pieces for the wall or the s'chach (and even a sliver to use as a toothpick is forbidden)(Maharil). They are not suitable for other things all eight days - because on the seventh day the sukkah itself is entirely muktzeh until twilight since if it is muktzeh for בין השמשות it is muktzeh for the whole day. RAMA: Even if the sukkah fell over it is forbidden, and a stipulation is never effective (Tur). But wood that covers the sukkah is permissible (to be used), see above Siman 518: Seif 8. And if after the minimum requirement for the size of the walls are met and the valid sukkah is complete, one adds a wall it is not forbidden. But if he only made four walls in total it is forbidden and is muktzeh.RAMA: And all of this only applies to a sukkah that one dwelt in one time. However, if one was invited to the sukkah but did not dwell there it is not forbidden, because the invitation is not the main thing (Hagahos Ashiri)

One may not depart from one sukka to another sukka; he must reside in the same sukka for the entire Festival. And one may not establish a sukka during the intermediate days of the Festival if he failed to do so before the Festival. And the Rabbis say: One may depart from one sukka to another sukka, and one may establish a sukka on the intermediate days of the Festival. And they all, even Rabbi Eliezer, agree that if a sukka that one constructed before the Festival collapsed, he may rebuild it during the intermediate days of the Festival.

A person who did not construct a sukkah [before the holiday] - whether intentionally or unintentionally - should construct a sukkah on Chol Hamo'ed. One should even construct a sukkah on the final moments of the seventh day, because its mitzvah lasts throughout the seventh day.
The wood with which the sukkah was constructed is forbidden [to be used for other purposes] on all eight days of the festival. This applies to both the wood used for the walls and the wood used for the s'chach. Throughout [these] eight days, no benefit may be derived from it for other purposes.
[They are prohibited on the eighth day] because the sukkah is muktzeh the entire seventh day, including the period beyn hash'mashot. Since it was muktzeh during the period beyn hash'mashot, it is muktzeh on the entire day [that follows].

MISHNA:One may not take wood from a sukka on any Festival, not only on the festival of Sukkot, because this is considered dismantling, but one may take from near it.

2. And similarly one may not use, during any of the 8 days, food and delicacies that are hung in the sukkah to beautify it, even if they fell and on Yom Tov and Shabbos they are forbidden to move anyway because they are muktzeh (Tur).If one stipulates about them at the time they are hung, and says "I will not refrain from making use of them throughout the time of bein hashmashos ( on all the eight days of the festival) (Beis Yosef), he can then make use of them at any time he wishes, because he did not make them muktzeh and the holiness of the sukkah does not rest on them. (This applies) specifically when he uses this language. If, however, one does not use the above wording when making his stipulation, but merely says, “I stipulate that I will be permitted to benefit from [the decorations] if they fall from the sukkah,” this stipulation is not effective at all. And (likewise) if one says, "I stipulate that I can eat them whenever I want if it is the twilight period between sunset and the appearance of three stars". RAMA: One must make the stipulation before בין השמשות of the first day. There are those Achronim who write that these days it is not our custom to stipulaye [Maharil] and this is how we act regarding the decorations hung from the s'chach. However, regarding the decorations that we place on the walls, for example decorated sheets, it is our custom to move them due to rain even without a stipulation, because there are those who say that it is not forbidden - even regarding the walls themselves; how much more so the decorations. In any event it is good to stipulate regarding them. If the s'chach is made of myrtle or one hangs an Etrog in the sukkah as a decoration it is permitted to smell it, because one does not violate the laws of muktzeh by smell, only by touching. They are forbidden to move. There are those who forbid the above related to a myrtle. [R"an, end of the chapter of the stolen Lulav] like below Siman 653.

The Gemara answers based on the opinion of Abaye and Rava, who both say that this is referring to a case where one says: I am not removing myself from them throughout twilight. In other words, he announces from the outset that he will not set them aside as sukka decorations, but rather he will use them for other purposes as well. In that case, no sanctity devolves upon them at all, and he may therefore use them throughout the Festival. However, as for the actual wood of a sukka, sanctity devolves upon it through the very construction of the sukka, and it has therefore been set aside from use for the entire seven days.

And from where do we know that this unattributed baraitais in accordance with the opinion of Rabbi Shimon? We ascertained this from a comparison to a baraita that was taught by Rabbi Ḥiyya bar Yosef. As Rabbi Ḥiyya bar Yosef taught before Rabbi Yoḥanan: One may not take wood from the sukka that was constructed for shade on any Festival, even if the wood fell from the sukka on the Festival. Because it is prohibited to destroy the sukka on the Festival, it was set aside before the Festival for the entire duration of the Festival. Rather, one may take wood only from what is beside the sukka, i.e., bundles of wood that are not being used for the sukka. When he placed them there, his intention was to use them during the Festival. And Rabbi Shimon permits taking wood even from the sukka itself, since he holds that there is no prohibition of set-aside. And Rabbi Yehuda and Rabbi Shimon agree that taking wood from the sukka constructed for the Sukkot festival is prohibited during the Festival. And if one stipulated about the wood that he will be able to use it during the Festival, everything is in accordance with his stipulation. Apparently, Rabbi Shimon prohibits using an object that was set aside due only to a mitzva, even though it was not set aside due to a prohibition. Therefore, the Gemara emends Rabbi Yoḥanan’s statement: There is no halakha of set-aside according to Rabbi Shimon except in a case similar to oil in the candle. It is not necessary that there be both a prohibited labor and a prohibition due to the mitzva. Rather, since it was set aside for the mitzva alone, it is thereby set aside for the prohibition. It was also stated: Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: There is only a prohibition of set-aside according to Rabbi Shimon in a case similar to oil in the candle while it is burning; since it was set aside for its mitzva, it was set aside for its prohibition.