Sukkos 5787

Automatic transcript of the voice note (unedited) — Hebrew and Yiddish terms may be spelled phonetically.

Chabad Sukkot, I'm going to leave a little thought. It's Mevor in the Gemara in a couple of places. Most obviously where the Gemara says that if something is called a reshus for Shabb, it's also called reshus for Sukkah and vice versa. That even though halakhically the halachas of the walls of Shabb, the halachas of the walls of Sukkah are not the same, however if it's called reshus for one, it's called reshus for the other. We see that Sukkot is called reshus. It's not just a structure of walls with tzchakh on top. It actually cuts itself to be a separate property, just like reshus for Yechum and tzidam is a separate property, so too is Sukkah.

We find two other examples when halakhah comes up. It's a discussion in the Pesach of the Akedesh B'mach and Tzudah. There is a possibility that even if it's in the same room, someone knocked out his roof and put tzchakh on top, that same room could be split into two different reshrias. The Sukkah reshus, and the non-Sukkah reshus, and there could be a problem of Kiddush B'mach and Tzudah requiring that the Kiddush and the Tzudah are done in the same reshus. It's a discussion of Mishnei Bruh on the Pesachim. For the most part, in the case that I said, it's not a problem. The case is of the porch. Also, in many cases, won't be a problem.

And halakhically, we also say that a person keeps in mind, has das, that they plan on going to the Sukkah. So technically, there are many reasons why it's not a problem. But we see over here, the lumpness of being a separate reshus comes up. Another place where we see it is in the removal, taking down. Because there's an isser of assiyas oil aria on Shabbos. And in the case of the Sukkah, the Gemara Ne'erabim says that by making it kosher, by adding the third wall, then you have a problem of assiyas oil. What about stira? So if you look through the Pesach, they say also removing it and making it not kosher is a problem of the stira's oil. But normally in the sukkah of Mechitza Matareh,

there is no problem of stira. Because the usage and non-usage of a Mechitza Matareh is not an actual physical structure that you're making and taking apart. But just because halakhically it gives you something, so there's a problem of putting it there. And it's called an assiya. But not using it is not called a stira. Even though most cases, by Mechitza Matareh there's no problem, stira by Sukkah, the Pesach of Shul Mazamen, Shema Shabbos brings them, he points out there will be a problem of stira, because there's a separate wall, because there's a separate wall, because there's a separate wall, there's a separate reshus, and by undoing that reshus, taking apart that reshus,

so that is a problem of stira's oil. It's also, if you look through the sukkah of Asisa, stira's oil, you see that the Mechaber paskens this gemar ne'erban and does not pasken other halakhs of Mechitza Matareh, which the Ramah brings from the Ma'aram. So the concept of creating the reshus of a sukkah is something different than a regular Mechitza Matareh. So we have three different gemaras that point out that a sukkah is a separate reshus, it's a separate entity, a separate person, a separate property, a separate domain. So what happens in this special reshus? I heard once a veteran from Silamani pointed out the Meshabru, as we all know, wrote the Chavetz Chaim.

He said he worked so hard on behaving himself, he spent over 600 simanim without mentioning anything about Lashon Hara. Finally he broke in Siman Tofesh Lama Tess, 639, and when he got to sukkah, he had what to say about Lashon Hara. I just want to point out though, I was saying this over once at a shiur, and they said it's not true, and they said it's not true, and they were right. It's mentioned in Kedusha Space Knesset after about 150 simanim. It's also mentioned in Halacha of the end of HaChoshabbas, BeChinuch. There also he mentions the problem of Lashon Hara. There are a few places where the Chavetz Chaim goes on a little bit of a rampage against Lashon Hara.

So it happens not to really be 100% true. But either way, over here by sukkah, he says the following, Fi sh'k'dush es ha'sukkah g'doy le'ma'oyd It's a very holy place. Ro'le may ba'bediv v'echol da'ab ra'kim k'dush v'tayur It's very raw, it's very worthy for a person not to speak regular mundane talk, but rather should be full of holiness and tayrun. For Kol Shekin is where he says es she'ezor me'l-adab esham Lashon Hara A person definitely should be careful not to speak Lashon Hara. And the Hulus, u'shar di burim ha'surim So here the Mishnah ends off with a big plug that one should stay away from bad speech. But we see the sukkah as a place that's different than a regular place.

You've entered a different realm. It's a beautiful realm, a little bit when it comes to sukkah and what it really represents. Sukkah in Gemach is 91. They point out that the first letter and the last letter is Samech and He is 65. That's Ad Nus Avdal Nun Yud. In the middle letters is Chafav is 26. That's Havaya. Havaya represents what Akash Baruch Hu is giving us and producing in the world so to speak. The Zer Hampin is called the things that Akash Baruch Hu is producing, giving us. Okay, it's Tiferet, it's Vak, it's the concept of, that's Havaya. And Ad Nus is Malchus. Meaning to say it's what we accept from our standpoint. So if you combine the Havaya and the Ad Nus,

so that represents the connection between what Akash Baruch Hu gives away, what we accept in this world. There's actually another beautiful remez because like we said, Sukkah in Gemach is 91. 26 and 65 is 91. So it's a Mishnah in Sukkah and this was one of the big parts of Simchas B'Shoeva. And we talked about it. And we talked about it. And we talked about it. And we talked about it. And we talked a lot about Halav. So on Sukkahs, there's a concept that says, Ani Vahoy O'Shianah, Ani Vahoy or Ani Vahu, Av Nung Yud, Vav He Vav, is the special names of Akash Baruch Hu, so Gemara and Sukkah. And these names represent the connection between us and Akash Baruch Hu. Ani Vahu. Us and Him, right?

So Ani Vahu is the connection between Kalei Sada Akash Baruch Hu. Ani Vahu in Gemach is 78, which happens to be three times Havaya. Plus Echad being one, United 13, 78 plus 13 is 91. So that's actually what Sukkah represents. Sukkah represents the Yichud, the connection between Yisro, V'ras, Koshu B'ruch, and Kharu, that we're one entity. Ani Vahu Echad, we are wrapped up together in one. That is what the Sukkah is. That's all the concept of Sukkah represents. Anani Yaakov V'rat. Sukkah represents the concept that Akash Baruch Hu is taking care of us always. We're totally connected. We're one. And here's one of the important points of Sukkah, which is that it doesn't really matter

if things are going good, and they're not going so good. It doesn't make a difference. Wherever we are in life, when we go into the Sukkah, we know that we're going together with Akash Baruch Hu. And honestly, that is the biggest Simcha in the world. Very special Halacha to be happy, to have Simcha on Sukkahs. A person could artificially be happy all of a sudden. Things are good? No, the answer is, it's not about good versus not being good. It's about realizing the Yisroite of a Sukkah that us, Ani Vahu, we're Echad. That's the concept of Sukkah. That's the concept of realizing that Akash Baruch Hu is always Mashiach over us and will never forsake us. Afrei l'chein yom tov.