SECTION 637 Laws Relating to a Borrowed or Stolen Sukkah. (1–12)

סימן תרלז דִּין סֻכָּה שְׁאוּלָה וּגְזוּלָה וּבוֹ י"ב סְעִיפִים:

1 A person who did not build a sukkah before the festival, whether unintentionally1 or intentionally,2 should build a sukkah during Chol HaMoed3 and dwell in it.4 Though it is written,5 “Make the Sukkos festival for yourself for seven days,” the intent is not that one must build a sukkah fit to be used for seven days, thus excluding [one built during] Chol HaMoed which would not be fit to be used for seven days, but rather — throughout the seven days you should make a sukkah. If you did not make it on the first day, make it on the second, or even towards the close of the seventh day.6

א מִי שֶׁלֹּא עָשָׂה סֻכָּה קֹדֶם הַחַג,א בֵּין בְּשׁוֹגֵג1 בֵּין בְּמֵזִידב,2 – הֲרֵי זֶה עוֹשֶׂה סֻכָּה בְּחֻלּוֹ שֶׁל מוֹעֵדג,3 וְיוֹשֵׁב בָּהּ.ד,4 וְאַף עַל פִּי שֶׁנֶּאֱמַרה,5 "חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים", אֵין כַּוָּנַת הַכָּתוּב לַעֲשׂוֹת סֻכָּה הָרְאוּיָה לְשִׁבְעָה יָמִיםו פְּרָט לְחֻלּוֹ שֶׁל מוֹעֵד שֶׁאֵינָהּ רְאוּיָה לְשִׁבְעָה יָמִים,ז אֶלָּא כַּוָּנַת הַכָּתוּב כָּל שִׁבְעַת הַיָּמִים תַּעֲשֶׂה סֻכָּה,ח אִם לֹא עָשִׂיתָ בְּיוֹם רִאשׁוֹן – תַּעֲשֶׂה בְּיוֹם שֵׁנִי, וַאֲפִלּוּ בְּסוֹף יוֹם הַשְּׁבִיעִי:ט,6

2 Similarly, it is permitted to leave one sukkah and dwell in another sukkah.4 There is no requirement to dwell in the same sukkah for all seven days.

ב וְכֵן מֻתָּר לָצֵאת מִסֻּכָּה זוֹ וּלֵישֵׁב בְּסֻכָּה אַחֶרֶת,י,4 וְאֵין צָרִיךְ לֵישֵׁב כָּל שִׁבְעַת הַיָּמִים בְּסֻכָּה אַחַת:יא

3 The Torah states, “Make the Sukkos festival for yourself,” [implying that] the sukkah must be your own and not your friend’s. Nevertheless, one may fulfill his obligation with a borrowed sukkah,7 because, since he enters it with permission, it is considered as his own.8 The phrase “for yourself,” implying that the sukkah must be one’s own, was stated only to exclude a stolen sukkah, as will be explained.

Similarly, one may fulfill his obligation with a sukkah that he owns in partnership with a friend, even if one of the partners enters without the permission of the other. This is not considered as theft, for the partnership was established with the intent that each partner may use [the sukkah] as he desires.

ג אַף עַל פִּי שֶׁאָמְרָה תּוֹרָה "חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ", "לְךָ" – "מִשֶּׁלְּךָ",יב כְּלוֹמַר שֶׁתְּהֵא הַסֻּכָּה שֶׁלְּךָ וְלֹא שֶׁל חֲבֵרְךָ – אַף עַל פִּי כֵן יוֹצֵא אָדָם יְדֵי חוֹבָתוֹ בְּסֻכָּה שְׁאוּלָה,יג,7 דְּכֵיוָן שֶׁנִּכְנַס לָהּ בִּרְשׁוּת – הֲרֵי הִיא כְּשֶׁלּוֹ,יד,8 וְלֹא נֶאֱמַר "לְךָ מִשֶּׁלְּךָ", אֶלָּא לְהוֹצִיא אֶת הַגְּזוּלָהטו וְעַל דֶּרֶךְ שֶׁיִּתְבָּאֵר.טז

וְכֵן יוֹצֵא אָדָם יְדֵי חוֹבָתוֹ בְּסֻכָּה שֶׁיֵּשׁ לוֹ שֻׁתָּפוּת בָּהּ עִם חֲבֵרוֹ,יז אֲפִלּוּ אִם נִכְנָס לָהּ שֶׁלֹּא בִּרְשׁוּת חֲבֵרוֹ, וְאֵין זֶה נִקְרָא גָּזֵל,יח כֵּיוָן שֶׁעַל דַּעַת כֵּן נִשְׁתַּתְּפוּ שֶׁכָּל אֶחָד מֵהֶם יִשְׁתַּמֵּשׁ בָּהּ כִּרְצוֹנוֹ:יט

4 There are situations in which even a stolen sukkah is valid.9

What is implied? When a Jew assembles his sukkah and someone comes along and forces him to leave and [uses it], that person has fulfilled his obligation.10 [The rationale is that] land can never be stolen;11 i.e., unlike movable property, it is never considered as stolen property that enters the possession of the thief and becomes his property in every respect. For example, if the value [of landed property] increased while it was in the hands of the thief, the increase in value does not belong to him, as it would were movable property to be involved.12

Rather, [landed property] is always considered to be in the possession of its [rightful] owner and lent out, as it were, to the thief. Any object attached to such landed property is considered as the landed property itself. It [too] is not acquired by the thief, but rather is “lent out” to him. Hence, this sukkah which is built on the ground is considered as being “lent out” to the thief, and he may fulfill his obligation with it as one may with a borrowed sukkah.10

ד וַאֲפִלּוּ סֻכָּה הַגְּזוּלָה פְּעָמִים שֶׁהִיא כְּשֵׁרָה.9 כֵּיצַד? הֲרֵי שֶׁתִּקֵּן יִשְׂרָאֵל סֻכָּתוֹ וּבָא חֲבֵרוֹ וְהוֹצִיאוֹ מִסֻּכָּתוֹ וּגְזָלָהּ וְיָשַׁב בָּהּ – יָצָא,כ,10 שֶׁאֵין הַקַּרְקַע נִגְזֶלֶת,כא,11 כְּלוֹמַר שֶׁאֵין עָלֶיהָ תּוֹרַת גָּזֵל כְּמִטַּלְטְלִין לַעֲמֹד בְּחֶזְקַת הַגַּזְלָןכב וּבִרְשׁוּתוֹ לְכָל דָּבָר, כְּגוֹן שֶׁאִם הִשְׁבִּיחָה בִּרְשׁוּת הַגַּזְלָן – אֵין הַשֶּׁבַח שֶׁלּוֹכג כְּמוֹ בְּמִטַּלְטְלִין,כד,12 אֶלָּא לְעוֹלָם הִיא בְּחֶזְקַת בְּעָלֶיהָ, וַהֲרֵי הִיא כִּשְׁאוּלָה בְּיַד הַגַּזְלָן,כה וְכָל הַמְחֻבָּר לַקַּרְקַע – הֲרֵי הוּא כְּקַרְקַע,כו שֶׁאֵינוֹ נִקְנֶה לְהַגַּזְלָן אֶלָּא הֲרֵי הוּא כְּשָׁאוּל בְּיָדוֹ, וּלְפִיכָךְ סֻכָּה זוֹ שֶׁהִיא בְּנוּיָה עַל הַקַּרְקַע – הֲרֵי הִיא כִּשְׁאוּלָה בְּיַד הַגַּזְלָן, וְיוֹצֵא הוּא בָּהּ יְדֵי חוֹבָתוֹ כְּמוֹ שֶׁיּוֹצְאִין בְּסֻכָּה שְׁאוּלָה:כז,10

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5 If a person stole pieces of wood and used them as s’chach for his sukkah, [the sukkah may be valid].10 Even though he did not attach them to his sukkah13 but merely placed them on it, and even though he did not change them in any way, [they are considered his]. During the other days of the year, in such a situation, [the thief] would be obligated to return the same pieces of wood to the person from whom he stole, for he has not acquired them at all, since he did not change them in any way.14 Nevertheless, [to allow the thief to observe] the mitzvah of sukkah, the Sages ordained that the person from whom the wood was stolen is owed only its value. [The thief] is not required to dismantle his sukkah and return the actual pieces of wood. He is permitted to dwell in this sukkah, even as an initial option.

If, however, the thief is not willing to pay [the original owner] the value of the wood, he cannot fulfill his obligation with this sukkah,15 for it is stolen property that he is holding.16

ה וְאִם גָּזַל עֵצִים וְסִכֵּךְ בָּהֶם סֻכָּתוֹ,כח,10 אַף עַל פִּי שֶׁלֹּא חִבְּרָן לְסֻכָּתוֹ13 אֶלָּא הִנִּיחָן עַל גַּבֵּי סֻכָּתוֹ,כט וְלֹא עָשָׂה בָּהֶן שׁוּם שִׁנּוּי בְּעִנְיָן שֶׁבִּשְׁאָר יְמוֹת הַשָּׁנָה חַיָּב לְהַחֲזִיר הֶעֵצִים עַצְמָן לְהַנִּגְזָל,ל שֶׁהֲרֵי לֹא קָנָה אוֹתָם כְּלָל כֵּיוָן שֶׁלֹּא עָשָׂה בָּהֶם שׁוּם שִׁנּוּי,14 מִכָּל מָקוֹם מִשּׁוּם מִצְוַת סֻכָּהלא תִּקְּנוּ חֲכָמִים שֶׁאֵין לְהַנִּגְזָל אֶלָּא דְּמֵי הָעֵצִים בִּלְבַד,לב וְאֵינוֹ צָרִיךְ לִסְתֹּר סֻכָּתוֹ כְּדֵי לְהַחֲזִיר לוֹ הֶעֵצִים עַצְמָן,לג וּמֻתָּר לֵישֵׁב בְּסֻכָּה זוֹ וַאֲפִלּוּ לְכַתְּחִלָּה.לד

וְאִם אֵין הַגַּזְלָן רוֹצֶה לָתֵת לוֹ דְּמֵי הָעֵצִים – אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ בְּסֻכָּה זוֹ,15 שֶׁהֲרֵי גְּזוּלָה הִיא בְּיָדוֹ:לה,16

6 Similar [laws apply when] a person steals a sukkah that is not attached to the ground, e.g., it was built on top of a wagon or on top of a ship. Such [a sukkah] is considered as movable property. Thus it can be considered as stolen property and can be considered as entering the possession of the thief in every respect. Thus it is not considered as a borrowed object,17 but as stolen property that he is holding.

Accordingly, if [the thief] dwells in the sukkah on the festival, he has not fulfilled his obligation. Even if he desires to give the person from whom he stole [the sukkah] financial recompense for it, this is of no avail, for the Sages instituted such an ordinance only when one labored to build [a sukkah] for the sake of the mitzvah, e.g., when he stole pieces of wood and used them for s’chach.18 In this instance, however, [the thief] stole a valid sukkah. He did not invest any effort or money in it. [Hence,] he is required to return it to its owner intact.

ו וְכֵן אִם גָּזַל סֻכָּה שֶׁאֵינָהּ מְחֻבֶּרֶת לַקַּרְקַע, כְּגוֹן שֶׁעֲשׂוּיָה בְּרֹאשׁ הָעֲגָלָה אוֹ בְּרֹאשׁ הַסְּפִינָה,לו שֶׁהֲרֵי הִיא כְּמִטַּלְטְלִין וְיֵשׁ עָלֶיהָ תּוֹרַת גָּזֵל לִהְיוֹת עוֹמֶדֶת בְּחֶזְקַת הַגַּזְלָןלז לְכָל דָּבָר, וְאֵינָהּ כִּשְׁאוּלָה בְּיָדו ֹ17 אֶלָּא הֲרֵי הִיא גְּזוּלָה תַּחַת יָדוֹ, וּלְפִיכָךְ אִם יָשַׁב בָּהּ בַּחַג – לֹא יָצָא יְדֵי חוֹבָתוֹ.

וַאֲפִלּוּ אִם רוֹצֶה לָתֵת לְהַנִּגְזָל דְּמֵי סֻכָּתוֹ – אֵין מוֹעִיל לוֹ כְּלוּם,לח שֶׁלֹּא תִּקְּנוּ חֲכָמִים כֵּן אֶלָּא אִם כֵּן טָרַח עָלֶיהָ לִבְנוֹתָהּ לְשֵׁם מִצְוָה, כְּגוֹן שֶׁגָּזַל עֵצִים וְסִכֵּךְ בָּהֶן,לט,18 אֲבָל זֶה שֶׁגָּזַל סֻכָּה כְּשֵׁרָה וְלֹא טָרַח עָלֶיהָ וְלֹא הוֹצִיא עָלֶיהָ הוֹצָאוֹת לְהַכְשִׁירָהּ – צָרִיךְ לְהַחֲזִירָהּ בְּעֵינֶיהָ לִבְעָלָהּ:מ

7 Similar [laws apply in the following instance]. Reuven built a sukkah on Shimon’s land without Shimon’s consent. Shimon overpowered Reuven, removed him from the sukkah on his land, and then dwelled in the sukkah. [By dwelling there, however, Shimon] has not fulfilled his obligation, because the sukkah is considered as stolen property in his hands; it is not considered as borrowed property, for [the sukkah] is not standing on Reuven’s land.19

[One might argue that] anything attached to landed property is considered as the landed property itself and hence is not considered as stolen property, but rather as a borrowed article. Nevertheless, [in this situation, that reasoning does not apply] because the sukkah is not standing on the land of the person from whom it was stolen, but on the land of the thief. [Hence,] it is in the possession of the thief in all respects, as is all movable property. Once it enters his possession, it is in his domain in all respects. It is not considered as a borrowed object, but as stolen property in his hands.

ז וְכֵן אִם רְאוּבֵן בָּנָה סֻכָּה בְּקַרְקָעִיתוֹ שֶׁל שִׁמְעוֹןמא שֶׁלֹּא מִדַּעְתּוֹמב וְשִׁמְעוֹן תָּקַף עַל רְאוּבֵן וְהוֹצִיאוֹ מִסֻּכָּתוֹ הַבְּנוּיָה בַּקַּרְקַע שֶׁלּוֹ וְיָשַׁב בָּהּ – לֹא יָצָא יְדֵי חוֹבָתוֹ, שֶׁהֲרֵי גְּזוּלָה הִיא תַּחַת יָדוֹ, וְאֵינָהּ כִּשְׁאוּלָה, כֵּיוָן שֶׁאֵינָהּ עוֹמֶדֶת עַל קַרְקַע שֶׁל רְאוּבֵן.19

וְאַף עַל פִּי שֶׁכָּל הַמְחֻבָּר לַקַּרְקַע הֲרֵי הוּא כְּקַרְקַע, וְקַרְקַע אֵין עָלֶיהָ תּוֹרַת גְּזֵלָה אֶלָּא תּוֹרַת שְׁאֵלָה, מִכָּל מָקוֹם כֵּיוָן שֶׁאֵין הַסֻּכָּה עוֹמֶדֶת עַל קַרְקַע שֶׁל נִגְזָל אֶלָּא עַל קַרְקַע שֶׁל הַגַּזְלָן – הֲרֵי הִיא בְּחֶזְקָתוֹ שֶׁל הַגַּזְלָן לְכָל דָּבָר, כְּמוֹ שְׁאָר מִטַּלְטְלִין, שֶׁכֵּיוָן שֶׁנִּכְנָס לִרְשׁוּת הַגַּזְלָן – הֲרֵי הִיא בְּחֶזְקָתוֹ לְכָל דָּבָר וְאֵינָהּ כִּשְׁאוּלָה בְּיָדוֹ, אֶלָּא הֲרֵי הֵן גְּזוּלִין תַּחַת יָדוֹ:מג

8 [Different rules apply if] Reuven built his sukkah on Shimon’s property with the consent of Shimon, who lent the land to him for the seven days of the festival, and then Shimon stole [Reuven’s] sukkah from him. [If Shimon now] dwells in it, he has fulfilled his obligation.

[The rationale is that] throughout the seven days of the festival the land belongs to Reuven20 and his sukkah remains in his possession, even after Shimon stole it from him, for everything attached to landed property is considered as the landed property itself. Thus [the sukkah] is not considered as stolen property but rather as a borrowed article, as was explained [in subsection 4] above.

ח אֲבָל אִם רְאוּבֵן בָּנָה סֻכָּתוֹ בְּקַרְקָעוֹ שֶׁל שִׁמְעוֹן מִדַּעְתּוֹ שֶׁהִשְׁאִיל לוֹ הַקַּרְקַע לְשִׁבְעַת יְמֵי הַחַג וְאַחַר כָּךְ גָּזַל מִמֶּנּוּ סֻכָּתוֹ וְיָשַׁב בָּהּ – יָצָא יְדֵי חוֹבָתוֹ, שֶׁכָּל שִׁבְעַת יְמֵי הַחַג הַקַּרְקַע שֶׁל רְאוּבֵן20 וְסֻכָּתוֹ עוֹמֶדֶת בְּחֶזְקָתוֹ אַף לְאַחַר שֶׁגְּזָלָהּ שִׁמְעוֹן מִמֶּנּוּ,מד שֶׁכָּל הַמְחֻבָּר לַקַּרְקַע – הֲרֵי הוּא כְּקַרְקַע,מה שֶׁאֵין עָלֶיהָ תּוֹרַת גְּזֵלָה אֶלָּא תּוֹרַת שְׁאֵלָה כְּמוֹ שֶׁנִּתְבָּאֵר:מו

9 All of the above applies after the fact; if [a thief] dwelt in [a stolen sukkah], he has fulfilled his obligation. Initially, however, one should not [use] another’s sukkah without his consent, even when he does not intend to steal it from him, because its owner may object to having someone watch him unawares as he eats and goes about his affairs.

One may, however, enter and [use] another’s sukkah when its owner is not present; he certainly will not object to this,21 for a person is pleased when a mitzvah is performed with his resources if this does not entail financial loss, as was explained in sec. 14[:9].22

ט וְכָל זֶה בְּדִיעֲבַד שֶׁכְּבָר יָשַׁב בָּהּ – יָצָא יְדֵי חוֹבָתוֹ, אֲבָל לְכַתְּחִלָּה אֵין לֵישֵׁב בְּסֻכָּתוֹ שֶׁל חֲבֵרוֹ שֶׁלֹּא מִדַּעְתּוֹ, אַף עַל פִּי שֶׁאֵין דַּעְתּוֹ לְגָזְלָהּ מִמֶּנּוּ,מז שֶׁמָּא בַּעַל הַסֻּכָּה הוּא מַקְפִּיד עַל זֶה שֶׁלֹּא יִרְאֶה חֲבֵרוֹ אֶת אֲכִילָתוֹ וְאֶת עֲסָקָיו בְּלִי יְדִיעָתוֹ.מח

אֲבָל מֻתָּר לִכָּנֵס וּלֵישֵׁב בְּסֻכַּת חֲבֵרוֹ בְּשָׁעָה שֶׁאֵין בַּעַל הַסֻּכָּה שָׁם בְּסֻכָּתוֹ, שֶׁבְּוַדַּאי לֹא יַקְפִּיד עַל זֶה,21 שֶׁנּוֹחַ לוֹ לְאָדָם שֶׁתֵּעָשֶׂה מִצְוָה בְּמָמוֹנוֹמט בְּדָבָר שֶׁאֵין בּוֹ חֶסְרוֹן כִּיס כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן י"ד:נ,22

10 Similarly, one should initially not build his sukkah on another’s land without his consent, for perhaps the owner would object to his establishing a dwelling on his property without his consent. The presumption that a person is pleased when a mitzvah is performed with his resources applies only when this happens on occasion, not when someone uses his resources consistently, as was explained in sec. 14[:10].

י וְכֵן אֵין לַעֲשׂוֹת סֻכָּה לְכַתְּחִלָּה בְּקַרְקַע שֶׁל חֲבֵרוֹ שֶׁלֹּא מִדַּעְתּוֹ,נא דְּשֶׁמָּא בַּעַל הַקַּרְקַע הוּא מַקְפִּיד עַל שֶׁהוּא קוֹבֵעַ דִּירָתוֹ בִּרְשׁוּתוֹ בְּלִי יְדִיעָתוֹ, וְאֵין אוֹמְרִים נוֹחַ לוֹ לְאָדָם שֶׁיַּעֲשׂוּ מִצְוָה בְּמָמוֹנוֹ אֶלָּא כְּשֶׁעוֹשִׂין בְּאַקְרַאי בְּעָלְמָא, אֲבָל לֹא כְּשֶׁמִּשְׁתַּמֵּשׁ בְּמָמוֹנוֹ בִּקְבִיעוּת כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן י"ד:נב

11 Similarly, as an initial and preferred option, a sukkah should not be constructed on land belonging to people at large,23 such as a public place or thoroughfare. Even though the entire city belongs to Jews and the Jews would certainly waive [any objections], one should not construct a sukkah in the public domain — for everyone has the right to walk in the city, as stated in [the Shulchan Aruch,] Choshen Mishpat, sec. 162[:2], and the non-Jews will not waive [their objections]. Hence, such a sukkah would be considered a stolen sukkah.24

After the fact, one has fulfilled his obligation with a stolen sukkah that is standing on land [used without its owner’s consent], as explained.25 Nevertheless, as an initial and preferred option, one should not [use] a sukkah standing on another’s property, because [such a sukkah] is not quite considered his own. And the Torah states, “Make... for yourself,” [implying that the sukkah must be] “your own.”26 [Such a sukkah] is not entirely similar to a borrowed [sukkah], for this is given with [the owner’s] consent, and hence is considered as actually belonging to the borrower. [This does not apply to a stolen sukkah.] Accordingly, people who construct their sukkos in the public domain should be rebuked.

If one transgressed and built his sukkah in any of the locations that we explained should not be [used] as an initial and preferred option, he should not recite a blessing over it27 even though it is acceptable, as explained above. Since [building it] involved a transgression, one would be considered as blaspheming G‑d rather than blessing Him.28

יא וְכֵן אֵין לַעֲשׂוֹת סֻכָּה לְכַתְּחִלָּה בְּקַרְקַע שֶׁל רַבִּים,נג,23 כְּגוֹן בִּרְחוֹב הָעִיר וְכַיּוֹצֵא בּוֹ בְּמָקוֹם שֶׁהָרַבִּים עוֹבְרִים שָׁם, וַאֲפִלּוּ אִם כָּל הָעִיר הִיא שֶׁל יִשְׂרָאֵל וְהַיִּשְׂרָאֵל הוּא בְּוַדַּאי מוֹחֵל לוֹ עַל כָּךְ, מִכָּל מָקוֹם אֵין לַעֲשׂוֹת סֻכָּה בִּרְשׁוּת הָרַבִּים, שֶׁהֲרֵי יֵשׁ לְכָל הָעוֹלָם הִלּוּךְ בּוֹנד כְּמוֹ שֶׁכָּתוּב בְּחֹשֶׁן מִשְׁפָּט סִימָן [ק]ס"ב,נה וְהַגּוֹיִם אֵינָן מוֹחֲלִין עַל כָּךְ, וַהֲרֵי הִיא סֻכָּה גְּזוּלָה.נו,24

וְאַף עַל פִּי שֶׁבְּדִיעֲבַד יוֹצֵא בְּסֻכָּה גְּזוּלָה הָעוֹמֶדֶת בְּקַרְקַע [הַנִּגְזָלנז] כְּמוֹ שֶׁנִּתְבָּאֵר,נח,25 מִכָּל מָקוֹם לְכַתְּחִלָּה אֵין לֵישֵׁב בְּסֻכָּה הָעוֹמֶדֶת בְּקַרְקַע שֶׁל חֲבֵרוֹ, מִפְּנֵי שֶׁאֵינָהּ נִקְרֵאת שֶׁלּוֹ מַמָּשׁ, וְהַתּוֹרָה אָמְרָהנט "תַּעֲשֶׂה לְךָ" – "מִשֶּׁלְּךָ",26 וְאֵינָהּ דּוֹמָה לִשְׁאֵלָה מַמָּשׁ שֶׁהִשְׁאִילָהּ לוֹ מִדַּעְתּוֹ וַהֲרֵי הִיא כְּשֶׁלּוֹ מַמָּשׁ,ס וּלְכָךְ יֵשׁ לִמְחוֹת בְּהָעוֹשִׂים סֻכָּה בִּרְשׁוּת הָרַבִּים.

וְכָל מָקוֹם שֶׁבֵּאַרְנוּ שֶׁאֵין לַעֲשׂוֹת שָׁם סֻכָּה לְכַתְּחִלָּה, וְעָבַר וְעָשָׂה, אַף עַל פִּי שֶׁהִיא כְּשֵׁרָה כְּמוֹ שֶׁנִּתְבָּאֵר, מִכָּל מָקוֹם אֵין לְבָרֵךְ עָלֶיהָ,סא,27 כֵּיוָן שֶׁעַל יְדֵי עֲבֵרָה בָּאָה סֻכָּה זוֹ לְיָדוֹ – אֵין זֶה מְבָרֵךְ אֶלָּא מְנַאֵץ:סב,28

12 A Jew should not cut down s’chach by himself from a forest belonging to a non-Jew, even with his consent. Instead, the non-Jew should cut it down and give it to the Jew. Alternatively, it should be cut down by another Jew who is not intending to dwell in the sukkah to be made with this s’chach and then given to the Jew who owns this sukkah.

The rationale [for these safeguards] will be explained in sec. 649[:8-10]. All the particulars applying to this law will be explained there.29

יב לֹא יְקַצֵּץ הַיִּשְׂרָאֵל בְּעַצְמוֹ אֶת הַסְּכָךְ מִיַּעַר שֶׁל גּוֹיסג אֲפִלּוּ מִדַּעַת הַגּוֹי,סד אֶלָּא יְקַצְּצֶנּוּ הַגּוֹי וְיִתְּנֶנּוּ לְיַד הַיִּשְׂרָאֵל, אוֹ יְקַצְּצֶנּוּ יִשְׂרָאֵל אַחֵרסה שֶׁלֹּא יִהְיֶה יוֹשֵׁב בְּסֻכָּה זוֹ שֶׁיַּעֲשׂוּ מִסְּכָךְ זֶה וְיִתְּנֶנּוּ לְיִשְׂרָאֵל בַּעַל הַסֻּכָּה, מִטַּעַם שֶׁיִּתְבָּאֵר בְּסִימָן תרמ"ט,סו עַיֵּן שָׁם, וְשָׁם יִתְבָּאֵר כָּל פְּרָטֵי דִּין זֶה:29