Amidst the Torah’s discussion in Parashat Emor of the celebration of Sukkot, it commands, “Ba’sukkot Teshbu Shib’at Yamim” – that we must reside in the Sukka throughout the seven days of Sukkot. This means that all meals must be eaten in the Sukka, and one must sleep – even short naps – in the Sukka. One is exempt from eating or sleeping in the Sukka only in a situation of “Mista’er” – if conditions in the Sukka would cause him discomfort and distress. Throughout the seven days of Sukkot, one is required to be in the Sukka only when he chooses to eat a meal with bread, and to sleep. On the first night of Sukkot, however, there is a Torah obligation to eat a Ke’zayit of bread in the Sukka. The Sefer Ha’hinuch explains that the Torah commanded us to reside in the Sukka in order that we remember the great miracles which Hashem performed for our ancestors as they traveled in the wilderness after leaving Egypt. Specifically, the Sukka commemorates the “Ananeh Ha’kabod” – the supernatural “clouds of glory” which encircled Beneh Yisrael in the desert, protecting them from the searing sun during the day, and from the cold at night. According to a different opinion, the Sefer Ha’hinuch writes, the Sukka commemorates the actual huts in which Beneh Yisrael resided during their sojourn through the wilderness. The Sefer Ha’hinuch writes that by remembering the miracles that Hashem performed for our ancestors, we will be inspired to faithfully observe His Misvot, and we will thereby become worthy of His blessings. Hashem’s wish is for us to receive His unlimited blessings, and so He gave us Misvot to observe through which we become deserving of His infinite goodness. The Sukka must be at least 10 Tefahim (handbreadths) tall, but less than 20 Amot tall. Its area must be at least 7 x 7 Tefahim. The Sukka must contains at least three walls, and the Sechach must be thick enough that there is more shade than sunlight. The Sechach must be made from “Pesolet Goren Va’yekeb” – meaning, materials that grew from the earth and which are not susceptible to Tum’a, as they have not been made into a utensil. An empty space of three Tefahim or more in the middle of the Sechach, or at the side of the Sechach, disqualifies the Sukka. The Gemara in Masechet Sukka (9) notes that the Torah formulates the command of Sukka with the phrase, “Hag Ha’Sukkot Ta’aseh Lecha” – “You shall make for yourself the festival of Sukkot” (Debarim 16:13) – emphasizing that the Sukka must be “Lecha,” or “yours.” From this word the Gemara infers that one does not fulfill the Misva of Sukka if he steals a Sukka and uses it for the Misva. Tosafot raise the question of why an inference from the word “Lecha” is necessary, given the general Halachic principle disqualifying a “Misva Ha’ba’a Ba’abera” – a Misva performed through sinful means. Seemingly, this well-established principle should suffice to disqualify a stolen Sukka, even without an inference from a textual nuance. Tosafot answer that the rule of “Misva Ha’ba’a Ba’abera” disqualifies a Misva performed through sinful means only Mi’de’rabbanan – by force of Rabbinic enactment. The Gemara therefore noted a textual nuance indicating the disqualification of a stolen Sukka, to establish that such a Sukka is invalid on the level of Torah law, and not merely Mi’de’rabbanan. This Misva applies in all times, even after the destruction of the Bet Ha’mikdash, and in all places. It applies only to men, as it falls under the category of Misvot Aseh She’ha’zman Gerama (Misvot that apply only in specific time-frames), from which women are exempt.