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Why do we not place mezuzot on the doorways of sukkot? Given that the sukkah is supposed to function as a primary dwelling, it would seem to merit the inclusion of a mezuzah - especially if one were sleeping within it.

In the event that the reason has to do with its only being used for a temporary period of time, does the halakha change if a person decides to reside within their sukkah permanently? If they make such a decision, does the obligation to affix a mezuzah come into effect after thirty days or immediately?

(This is effectively two or three questions in one, but since the latter two hinge on the answer to the first I have included all three together. Obviously, I'm looking for sources.)

  • Maasrot 3, 7. Eruvin 8, 4. Succa 1, 1; 2, 2 – kouty Nov 28 '16 at 23:43
  • @kouty, I don't know what your comment means. If the gemara draws out relevant inferences from those mishnayes then you should please cite the relevant pages in the gemara. The Mishna in Maaserot 3:7 and Eruvin 8:4 have nothing to do with mezuzot (and nor do the mishnayot in Sukkah). In fact, the Mishna only mentions mezuzot about five or so times, and never once discusses which dwellings are obligated and which are exempt. – Shimon bM Nov 29 '16 at 1:53
  • only the dirat keva issue – kouty Nov 29 '16 at 4:55
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    "hinge", heheheh – msh210 Nov 29 '16 at 13:51
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This is a Machloket in the Talmud (Yoma 10) and the Halakha (ShA YD 286:11) follows the Chakhamim there that a Sukkah is exempt as it is a temporary dwelling.

The Arukh haShulchan (YD 286:27) writes that this is not true of Sukkot made in rooms that one lives in all year, and such Sukkot are still obligated to have a Mezuzah. On the other hand, the Mishna Berura (626 sk 21) quotes the Peri Megadim that even in that case is the Sukkah exempt for during Sukkot the area is by definition a temporary dwelling (which leads to questions like do you need to reattach it after the holiday; see Sha'arei Teshuva ibid.).

I note a doorway between the Sukkah and a house is definitely still obligated, as the house itself is for sure still obligated (though it's possible to argue about if the right side of the door could have changed; see Shevet HaLevi 2:153).

  • You mean Rabbi Yehuda in 3rd chapter of maasrot, in 1st of Succa? – kouty Nov 28 '16 at 23:17
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    @kouty I didn't quote R Yehuda in this answer... But he is the one in Yoma who argues on the Chakhamim, and in Sukkah 7b he is identified as holding סוכה דירת קבע בעינן which is consistent. – Double AA Nov 28 '16 at 23:19

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