A Guide for Traveling on Sukkot
הרב שי טחןיא תשרי, תשפו03/10/2025A Helchatic Guide for Traveling on Sukkot
תגיות:סוכותטיולהלכה
A person is permitted to go on outings during Sukkot and to eat outside the sukkah when necessary for refreshment or for the sake of Shalom Bayit.
The Gemara (Sukkah 26a) teaches that travelers (holkhei derakhim) are exempt from the sukkah, as derived from the pasuk, “You shall dwell in sukkot for seven days.” Our Sages expound: “Dwell as you live.” This means that the mitzvah of sukkah is to dwell in it as one would in his own home. Just as a person does not refrain throughout the year from leaving his house for business or other needs, so too, during the festival, the Torah did not require one to avoid travel (Rashi).
Therefore, it would seem that going on a trip is permitted. Indeed, this was the opinion of Rabbi Yosef Shalom Elyashiv, Rabbi Nissim Karelitz (Chut Shani, Sukkah p. 267), and Rabbi Moshe Sternbuch (Teshuvot VeHanhagot, vol. 6 §146).
However, several leading halachic authorities ruled otherwise, such as Rabbi Moshe Feinstein (Igrot Moshe, O.C. vol. 3 §93), Rabbi Shlomo Zalman Auerbach (quoted in Sefer HaSukkah, vol. 2 p. 905), and Rabbi Ovadia Yosef (Yechaveh Da’at, vol. 3 §47). They maintain that the exemption for travelers applies only to one who travels for a necessary purpose, not for leisure or pleasure.
Even those who permit traveling note that one should not lightly forgo such an important mitzvah merely for the sake of a trip. Therefore, it is proper to check in advance where a sukkah might be available along the way.
In our times, however, many families go on outings during Chol HaMoed. While such trips are often for enjoyment, they frequently serve an important need — to refresh oneself and to spend meaningful time with one’s spouse and children.
Indeed, circumstances have changed. In previous generations, people found enjoyment in remaining at home or visiting friends and family. Today, many feel a genuine need to go out; otherwise, family harmony may be disrupted — children become restless, and the wife may strongly desire to leave the house. Likewise, a person himself often needs a break from daily pressures.
The language of the stricter authorities is also telling — they objected to trips taken solely for pleasure. It follows that if a trip fulfills a genuine need, it may be permitted. As noted in Noam (vol. 24 p. 244), for some individuals, travel constitutes a physical or emotional necessity, and may even be part of fulfilling the mitzvah of “Vesamachta bechagecha” — rejoicing on the festival — and sometimes also the mitzvah of shalom bayit.
Nonetheless, one must take care not to spend the majority of the festival outside the sukkah, lest the special days lose their meaning and become like ordinary weekdays.
Although our Sages praised those who remain at home during Yomtov and Chol HaMoed, one is permitted to go on outings with his family.
Rabbi Eliezer says (Sukkah 27b): I praise the lazy ones who do not leave their homes on the festival, as it is written: ‘And you shall rejoice, you and your household.’ Rashi explains: “Even though they remain home not for the sake of the festival but out of laziness, nevertheless I praise them.” The Gemara qualifies this, saying it refers only to one who goes away and does not return that day. But if he goes and returns the same day, it is not lacking, since, as Rashi explains, in that case he rejoices in the festival with his wife. From here we learn that as long as one is with his wife and family, there is no deficiency. Similarly, Rabbi Yosef Shaul Nathanson (Divrei Shaul) asks how it was that the Sages in the Haggadah were gathered in Bnei Brak, including Rabbi Eliezer, who made the above statement. He answers that the reason to remain home is for the joy of one’s wife, and on the Seder night this joy is not diminished, for the mitzvah to recount the Exodus from Egypt occupies the entire night, and thus there is no neglect of marital joy. In Maggid Meisharim it is explained that perhaps those Sages went together with their entire households. From all these explanations we learn that if one goes on outings together with his family, there is no contradiction to Rabbi Eliezer’s praise of those who remain home.
Nevertheless, even though one may go on trips during Chol HaMoed, he must preserve the sanctity of the festival: wearing holiday clothes, eating festive meals, refraining from unworthy places, and setting aside time to study Torah. The Yerushalmi (quoted in Mishnah Berurah 530:2) warns: “If I had someone to join me, I would permit work on Chol HaMoed. Why is work prohibited? In order that people eat, drink, and toil in Torah. But now they eat, drink, and act frivolously.” The Kol Bo notes that this implies that lightheadedness is an even greater transgression than performing labor itself, since Hashem’s purpose in granting the festival was for us to draw close to His reverence and devote ourselves to His Torah.
If one is traveling and has no sukkah, he may enter a sukkah built in the public domain, but should not recite a blessing over it.
The Yerushalmi (Sukkah 3:1) relates that Gamliel Zuga built a sukkah in the marketplace, and Rabbi Yehoshua ben Levi asked him, “Who permitted you to do this?”—meaning he held it was prohibited. The Rema (Orach Chaim 637:3) likewise rules that one should not build a sukkah on public property.
The Magen Avraham (cited in Mishnah Berurah 637:10) wondered how some had the custom to build sukkot in the public domain, and suggested that even if all Jews would waive their rights, gentiles—who also have a share in it—certainly would not. He therefore forbade building a sukkah in the public domain outside of Eretz Yisrael.
However, the Shu”t Sho’el U’Meishiv (vol. 1, siman 124) questioned this based on the fact that in the time of Nechemiah, Jews built sukkot in public areas (Nechemiah 8:16), implying that all Jews waived their rights and no gentiles lived there. The Chasam Sofer (Sukkah 31) also wrote that when Jews are on their own land, gentiles cannot prevent them from fulfilling mitzvot. Rav Nissim Karelitz (Chut Shani, Sukkah p. 223) rules that in Eretz Yisrael, where all are obligated in sukkah, the public cannot forbid an individual from building in the public domain, and there is no need to request municipal permission. According to this reasoning, outside Eretz Yisrael, building a sukkah in the public domain is prohibited.
The Bikurei Yaakov (637:6) writes that it is prohibited to block off alleyways entirely, but slightly narrowing the street may be permitted.
If the sukkah has already been built, the Rema rules that one fulfills his obligation in it. The Mishnah Berurah cites a dispute whether one may recite a blessing: some hold that even though it is valid, one should not bless, as it would be a berachah levatalah. Since this is a matter of dispute and involves a doubt concerning blessings, one should refrain from reciting the blessing, as ruled in Or LeTzion (vol. 4, p. 178).
One may not sit in a sukkah without the owner’s permission.
The Rema (Orach Chaim 613:3) rules that ideally a person should not sit in someone else’s sukkah without their knowledge. The Mishnah Berurah (s.k. 109) explains that the owner might be particular about not having others see his business or meals without his awareness. If the owners are not home and it is impossible to ask for permission, it is assumed they would not object, and it is even commendable that someone performs a mitzvah at their expense. However, if there is a possibility that the owner will return while one is there, one should not enter, so the owner will not be embarrassed eating or conducting business in their presence.
Or LeTzion (vol. 4, p. 168) writes that if one cannot ask for permission, entry is permitted, provided one is careful to clean up afterward and not stay longer than necessary—leaving immediately after finishing one’s meal.
This leniency relies on the assumption that most people would not mind, but this assumption can change if it is observed that people do in fact object.
Today it appears that most people are particular about strangers entering their sukkah. The Kaf HaChaim (s.k. 15) adds that if the sukkah is furnished with cushions and fine covers, the owners are certainly particular, and the best practice is to request permission from the owner or his wife before entering.
Additionally, in modern times there is concern about entering someone else’s property without permission due to potential legal issues, so one should respect others’ property rights and not enter their courtyard without consent.
A traveler can construct a sukkah using his car and eat there as needed.
There are several ways to turn a car into a sukkah, provided that the halachic requirements are met. These are the options:
A. Two cars
When two cars are available, they can be parked close together so that the sides of the cars form two walls. Since a kosher sukkah requires three walls, one may open one of the car doors to create a third wall. Afterwards, sechach (the roofing) should be placed across the top.
It is important to ensure that no wall is suspended above a gap of three tefachim (approximately 24 cm / 9.5 inches), as such a wall is invalid. Because the underside of a car is typically more than three tefachim above the ground, one must close off that space — for example, by placing boards or objects underneath, or by parking next to a raised sidewalk so that the gap is less than three tefachim.
In addition, the height of the space beneath the sechach must be checked: in such a setup, the ceiling often ends up being quite low, so care must be taken that the sechach does not descend below ten tefachim (about 80 cm / 31.5 inches), which would invalidate the sukkah.
B. One car
When only one car is available, it can be parked close to a wall or a fence. The car and the fence then form two walls, and by opening the car door, a third wall is created. Here too, one must ensure that the space beneath the door is not more than three tefachim (about 24 cm), as a gap larger than that invalidates the wall.
C. A car with front and rear doors
If the car has both a front and rear door, opening both can form three walls — the two doors serving as additional partitions together with the car’s structure.
D. A car with a sunroof
If the car has a sunroof, one may open it and place sechach over the opening. He may then sit and eat beneath it, provided the opening is at least seven tefachim wide and long (approximately 56 cm / 22 inches). It must also be ensured that there is a clear space of at least ten tefachim (about 80 cm / 31.5 inches) from the seat below to the sechach, as this is the minimum halachic height of a sukkah.
Even though the walls of the car are somewhat distant from the sechach, this arrangement is permissible based on the halachic principle of dofen akumah (“curved wall”). According to this rule, a non-kosher roofed section adjacent to a wall can be considered an extension of that wall — up to a distance of four amot (approximately two meters) — allowing the sechach above to remain valid.
The Gemara (Sukkah 26a) teaches that travelers (holkhei derakhim) are exempt from the sukkah, as derived from the pasuk, “You shall dwell in sukkot for seven days.” Our Sages expound: “Dwell as you live.” This means that the mitzvah of sukkah is to dwell in it as one would in his own home. Just as a person does not refrain throughout the year from leaving his house for business or other needs, so too, during the festival, the Torah did not require one to avoid travel (Rashi).
Therefore, it would seem that going on a trip is permitted. Indeed, this was the opinion of Rabbi Yosef Shalom Elyashiv, Rabbi Nissim Karelitz (Chut Shani, Sukkah p. 267), and Rabbi Moshe Sternbuch (Teshuvot VeHanhagot, vol. 6 §146).
However, several leading halachic authorities ruled otherwise, such as Rabbi Moshe Feinstein (Igrot Moshe, O.C. vol. 3 §93), Rabbi Shlomo Zalman Auerbach (quoted in Sefer HaSukkah, vol. 2 p. 905), and Rabbi Ovadia Yosef (Yechaveh Da’at, vol. 3 §47). They maintain that the exemption for travelers applies only to one who travels for a necessary purpose, not for leisure or pleasure.
Even those who permit traveling note that one should not lightly forgo such an important mitzvah merely for the sake of a trip. Therefore, it is proper to check in advance where a sukkah might be available along the way.
In our times, however, many families go on outings during Chol HaMoed. While such trips are often for enjoyment, they frequently serve an important need — to refresh oneself and to spend meaningful time with one’s spouse and children.
Indeed, circumstances have changed. In previous generations, people found enjoyment in remaining at home or visiting friends and family. Today, many feel a genuine need to go out; otherwise, family harmony may be disrupted — children become restless, and the wife may strongly desire to leave the house. Likewise, a person himself often needs a break from daily pressures.
The language of the stricter authorities is also telling — they objected to trips taken solely for pleasure. It follows that if a trip fulfills a genuine need, it may be permitted. As noted in Noam (vol. 24 p. 244), for some individuals, travel constitutes a physical or emotional necessity, and may even be part of fulfilling the mitzvah of “Vesamachta bechagecha” — rejoicing on the festival — and sometimes also the mitzvah of shalom bayit.
Nonetheless, one must take care not to spend the majority of the festival outside the sukkah, lest the special days lose their meaning and become like ordinary weekdays.
Although our Sages praised those who remain at home during Yomtov and Chol HaMoed, one is permitted to go on outings with his family.
Rabbi Eliezer says (Sukkah 27b): I praise the lazy ones who do not leave their homes on the festival, as it is written: ‘And you shall rejoice, you and your household.’ Rashi explains: “Even though they remain home not for the sake of the festival but out of laziness, nevertheless I praise them.” The Gemara qualifies this, saying it refers only to one who goes away and does not return that day. But if he goes and returns the same day, it is not lacking, since, as Rashi explains, in that case he rejoices in the festival with his wife. From here we learn that as long as one is with his wife and family, there is no deficiency. Similarly, Rabbi Yosef Shaul Nathanson (Divrei Shaul) asks how it was that the Sages in the Haggadah were gathered in Bnei Brak, including Rabbi Eliezer, who made the above statement. He answers that the reason to remain home is for the joy of one’s wife, and on the Seder night this joy is not diminished, for the mitzvah to recount the Exodus from Egypt occupies the entire night, and thus there is no neglect of marital joy. In Maggid Meisharim it is explained that perhaps those Sages went together with their entire households. From all these explanations we learn that if one goes on outings together with his family, there is no contradiction to Rabbi Eliezer’s praise of those who remain home.
Nevertheless, even though one may go on trips during Chol HaMoed, he must preserve the sanctity of the festival: wearing holiday clothes, eating festive meals, refraining from unworthy places, and setting aside time to study Torah. The Yerushalmi (quoted in Mishnah Berurah 530:2) warns: “If I had someone to join me, I would permit work on Chol HaMoed. Why is work prohibited? In order that people eat, drink, and toil in Torah. But now they eat, drink, and act frivolously.” The Kol Bo notes that this implies that lightheadedness is an even greater transgression than performing labor itself, since Hashem’s purpose in granting the festival was for us to draw close to His reverence and devote ourselves to His Torah.
If one is traveling and has no sukkah, he may enter a sukkah built in the public domain, but should not recite a blessing over it.
The Yerushalmi (Sukkah 3:1) relates that Gamliel Zuga built a sukkah in the marketplace, and Rabbi Yehoshua ben Levi asked him, “Who permitted you to do this?”—meaning he held it was prohibited. The Rema (Orach Chaim 637:3) likewise rules that one should not build a sukkah on public property.
The Magen Avraham (cited in Mishnah Berurah 637:10) wondered how some had the custom to build sukkot in the public domain, and suggested that even if all Jews would waive their rights, gentiles—who also have a share in it—certainly would not. He therefore forbade building a sukkah in the public domain outside of Eretz Yisrael.
However, the Shu”t Sho’el U’Meishiv (vol. 1, siman 124) questioned this based on the fact that in the time of Nechemiah, Jews built sukkot in public areas (Nechemiah 8:16), implying that all Jews waived their rights and no gentiles lived there. The Chasam Sofer (Sukkah 31) also wrote that when Jews are on their own land, gentiles cannot prevent them from fulfilling mitzvot. Rav Nissim Karelitz (Chut Shani, Sukkah p. 223) rules that in Eretz Yisrael, where all are obligated in sukkah, the public cannot forbid an individual from building in the public domain, and there is no need to request municipal permission. According to this reasoning, outside Eretz Yisrael, building a sukkah in the public domain is prohibited.
The Bikurei Yaakov (637:6) writes that it is prohibited to block off alleyways entirely, but slightly narrowing the street may be permitted.
If the sukkah has already been built, the Rema rules that one fulfills his obligation in it. The Mishnah Berurah cites a dispute whether one may recite a blessing: some hold that even though it is valid, one should not bless, as it would be a berachah levatalah. Since this is a matter of dispute and involves a doubt concerning blessings, one should refrain from reciting the blessing, as ruled in Or LeTzion (vol. 4, p. 178).
One may not sit in a sukkah without the owner’s permission.
The Rema (Orach Chaim 613:3) rules that ideally a person should not sit in someone else’s sukkah without their knowledge. The Mishnah Berurah (s.k. 109) explains that the owner might be particular about not having others see his business or meals without his awareness. If the owners are not home and it is impossible to ask for permission, it is assumed they would not object, and it is even commendable that someone performs a mitzvah at their expense. However, if there is a possibility that the owner will return while one is there, one should not enter, so the owner will not be embarrassed eating or conducting business in their presence.
Or LeTzion (vol. 4, p. 168) writes that if one cannot ask for permission, entry is permitted, provided one is careful to clean up afterward and not stay longer than necessary—leaving immediately after finishing one’s meal.
This leniency relies on the assumption that most people would not mind, but this assumption can change if it is observed that people do in fact object.
Today it appears that most people are particular about strangers entering their sukkah. The Kaf HaChaim (s.k. 15) adds that if the sukkah is furnished with cushions and fine covers, the owners are certainly particular, and the best practice is to request permission from the owner or his wife before entering.
Additionally, in modern times there is concern about entering someone else’s property without permission due to potential legal issues, so one should respect others’ property rights and not enter their courtyard without consent.
A traveler can construct a sukkah using his car and eat there as needed.
There are several ways to turn a car into a sukkah, provided that the halachic requirements are met. These are the options:
A. Two cars
When two cars are available, they can be parked close together so that the sides of the cars form two walls. Since a kosher sukkah requires three walls, one may open one of the car doors to create a third wall. Afterwards, sechach (the roofing) should be placed across the top.
It is important to ensure that no wall is suspended above a gap of three tefachim (approximately 24 cm / 9.5 inches), as such a wall is invalid. Because the underside of a car is typically more than three tefachim above the ground, one must close off that space — for example, by placing boards or objects underneath, or by parking next to a raised sidewalk so that the gap is less than three tefachim.
In addition, the height of the space beneath the sechach must be checked: in such a setup, the ceiling often ends up being quite low, so care must be taken that the sechach does not descend below ten tefachim (about 80 cm / 31.5 inches), which would invalidate the sukkah.
B. One car
When only one car is available, it can be parked close to a wall or a fence. The car and the fence then form two walls, and by opening the car door, a third wall is created. Here too, one must ensure that the space beneath the door is not more than three tefachim (about 24 cm), as a gap larger than that invalidates the wall.
C. A car with front and rear doors
If the car has both a front and rear door, opening both can form three walls — the two doors serving as additional partitions together with the car’s structure.
D. A car with a sunroof
If the car has a sunroof, one may open it and place sechach over the opening. He may then sit and eat beneath it, provided the opening is at least seven tefachim wide and long (approximately 56 cm / 22 inches). It must also be ensured that there is a clear space of at least ten tefachim (about 80 cm / 31.5 inches) from the seat below to the sechach, as this is the minimum halachic height of a sukkah.
Even though the walls of the car are somewhat distant from the sechach, this arrangement is permissible based on the halachic principle of dofen akumah (“curved wall”). According to this rule, a non-kosher roofed section adjacent to a wall can be considered an extension of that wall — up to a distance of four amot (approximately two meters) — allowing the sechach above to remain valid.
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