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Question #1: A Slatted Outing “We planned a Chol Hamoed outing near a communally available sukkah. Now that we got there, we discover that the schach is some type of mat made of wooden slats held together with regular string. What do we do now?” Question #2: Perplexing Polyester “I have heard conflicting information whether I may use polyester thread to tie down my schach. One rav told me that it is preferred to use it, whereas others have told me that one may not. What is the basis for this dispute?” Question #3: Venetian Sukkah “Someone told me that Rav Moshe Feinstein permitted using venetian blinds for schach. Is this true?” Answer: Over the last fifty years, schach mats have changed from being used rarely to the most commonly used schach. Many brands and types of schach mats are available. Depending on the type used, several different halachic issues may be involved. Let us begin by defining the basic requirements for schach. Schach must be of vegetative material that has been disconnected from the earth, is not food, and has not been made into what halacha considers a "vessel" or a "utensil." Neither of these words is an accurate rendition of the word kli, but I will use them out of necessity – there is no precise translation in English of the word kli. The criterion of whether something is considered a kli or not is whether it can be mekabeil tumah, susceptible to becoming tamei (spiritually impure). The exact rules defining when something is susceptible to tumah are fairly complicated and far more than can be discussed in a single article. As a result, I will touch on only a few issues. The halachic literature discusses whether such diverse items as arrow shafts, wooden ladders, thread, and mats made of reeds may be used as schach. Are these items processed sufficiently that they can become tamei? Are they considered "utensils" for halachic purposes, which renders them invalid for use as schach? The original schach mats Here is an early example that has direct impact on the issue of schach mats. The Mishnah (Sukkah 19b) discusses whether one may use mats made of reeds as schach. Mats of any material used for sleeping, sitting or lying upon are susceptible to becoming tamei and are not valid schach. A topic discussed by and debated in the Gemara is whether the reed mats commonly used in its era were unacceptable as schach because they were commonly used for sleeping, sitting or lying upon. The Gemara (ibid. 20a) concludes that one should assume that small reed mats are intended for sleeping, and, therefore, are not kosher schach unless they were made specifically for roofing. Large reed mats are less likely to be made for sleeping. Therefore, one may use them for schach, unless one knows that they were manufactured for sleeping, sitting or lying. A more contemporary case Many years ago, a distributor of schach mats asked me to provide a hechsher for his product. The design he showed me was for large mats made of split bamboo tied together with nylon thread. His planned design involved two different halachic complications: 1. Since the mats were manufactured in China, where bamboo mats are used for sleeping or sitting, they might be invalid as schach, even if his intention is to sell them in the United States, where they are not used for this purpose. The background behind this question is as follows: If someone manufactures a mat for sale, does the intent of the consumer decide whether the mat is kosher schach? For example, a mat could be used either for sleeping or for schach; whose intention determines whether it is kosher schach or not? The rishonim dispute this matter. Rabbi Yeshayah of Trani ruled that the customer determines whether this mat is mekabeil tumah or not. According to his approach, the fact that the Chinese sleep on bamboo mats does not invalidate the custom-made mats, since they were ordered specifically to use for schach. However, the Rosh (Sukkah 1:37 at end) rules that in a place where mats are made for sleeping, they are invalid schach, even for someone who ordered a mat to be made specifically for sukkah use. Even if the mat is manufactured specifically for schach, it is still invalid because of a rabbinic concern that people may begin using mats that were manufactured for sleeping as schach, which are invalid schach min haTorah. And, logically, once these mats were invalid where they were made, in China, they should remain invalid after they are transported elsewhere. To avoid this problem, I instructed the distributor to have the Chinese factory weave into his specially-ordered mats at six-inch intervals a piece of bamboo too thick to lie upon comfortably. Because of this additional feature, these custom-made mats could never be used for sleeping, even by the Chinese, rendering their status indisputably kosher for schach. 2. The distributor's sample had the mats tied together with nylon thread, which does not grow from the ground. Thus, the thread holding the mat together was not kosher schach. The halachic concern involved here requires some explanation. Maamid bedavar hamekabeil tumah The Mishnah records a dispute among the tanna’im regarding the kashrus of a sukkah whose schach rests on bedposts. The first opinion of the Mishnah, authored by an anonymous tanna kamma, rules that such a sukkah is kosher, whereas Rabbi Yehudah invalidates it. The Gemara cites a dispute between the amora'im, Rabbi Zeira and Rabbi Abba bar Mamel, as to why Rabbi Yehudah invalidates this sukkah. One of them contends that Rabbi Yehudah rules that a sukkah must be a permanent structure, which this is not. The other opines that Rabbi Yehudah invalidates this sukkah because not only must schach be material not susceptible to tumah, but whatever holds up the schach must also not be mekabel tumah. This is called the maamid, that which supports the weight of the schach and maintains it in place. Why must the maamid be of material that is not mekabel tumah? Rashi explains that this is equivalent to using something that is mekabel tumah for the schach itself. Some authorities understand that, according to Rashi, this sukkah may be invalid (according to this understanding of Rabbi Yehudah) min haTorah (Bach). Most explain that using an invalid maamid is a rabbinic injunction, to make sure that people do not use invalid schach (Milchemes Hashem; Ran). How do we rule? While some early authorities take the more stringent approach, prohibiting supporting schach with material that is, itself, mekabel tumah (Milchemes Hashem; Ran; Bach), most major rishonim rule that it is permitted to support the schach with material that itself is not acceptable schach. The majority opinion contends that one may construct a metal framework, rest the schach on it, and the sukkah is perfectly kosher. However, the consensus of later halachic authorities follows the understanding of the Magen Avraham (629:9) -- that although a sukkah whose schach is supported by mekabelei tumah is kosher, one should not construct a sukkah this way. In other words, one should try to construct a sukkah that is kosher according to all opinions by supporting the schach with material that itself is valid for schach. Nevertheless, a sukkah constructed without taking this concern into consideration is kosher. This has many ramifications. For example: you are invited to someone's house or visit a restaurant or recreational area for a meal sometime during Sukkos and discover that the schach is held up by metal or other material that is invalid as schach. Assuming that the sukkah is acceptable in other ways, you may enjoy your meal there, since the sukkah is kosher, regardless of the fact that it should not have been constructed this way. Does the pesul of maamid apply to any pasul schach? Does this interpretation of Rabbi Yehudah invalidate schach only if it is supported by something that is mekabel tumah, or does he invalidate schach supported by anything that is itself not kosher for schach. In a responsum, Rav Vozner contends that this opinion invalidates any sukkah whose maamid is not kosher schach (Shu"t Shevet Halevi 6:74). We will see shortly how this information affects the answers to our opening questions. Pulling the strings Every schach mat requires some type of string or cord to hold it together. Is this string considered a maamid of the schach? Several authorities ruled that it is considered a maamid when the mat would fall off the sukkah were it not tied together (see Shu"t Shevet Halevi 6:74; Shu"t Yechaveh Daas 1:64), which is the situation regarding every type of schach mat that I have ever seen. Having established that the string is maamid (supporting) the schach, we need to clarify whether string and thread are susceptible to tumah. As we will see shortly, the answer depends on the type of fiber and the extent of its processing. The Torah states that linen and woolen thread are susceptible to the tumah of nega’im (Vayikra 13:48). Wool, which does not grow from the ground, is certainly not valid schach, and nor is linen thread, because it is susceptible to tumah. Furthermore, Chazal prohibited using flax -- the natural, raw material from which linen is made -- even when it is processed only partially (Sukkah 12b). Why did Chazal prohibit using partially processed flax, even though it is not susceptible to tumah? The early authorities cite several reasons to explain this halacha. Some contend that semi-processed flax is invalid because it no longer appears as if it had grown from the ground (Rambam, Hilchos Sukkah 5:4). Others explain that it is invalid because it is used to stuff pillows, and, therefore, it is already susceptible to tumah (Raavad ad loc.). Yet another opinion rules that since semi-processed flax is almost completed linen threads, Chazal ruled that it should already be treated as if it were complete (Tosafos, Sukkah 12b s.v. Ba’anitzei). Is there any halachic difference among these opinions? Indeed, there is. According to the first two opinions, the prohibition of using thread for schach applies also to semi-processed cotton, hemp, jute or other fibers. However, according to the third opinion, the prohibition applies only to flax, but not to natural thread of other materials (Shu"t Yechaveh Daas 1:64). According to which opinion do we rule? The Mishnah Berurah (629:12) concludes that one should follow the more stringent position and not use threads of any materials for schach. Cotton cord However, assuming that one should not use cotton string for schach does not necessarily mean that one may not use a schach mat that is tied together with cotton twine. In the latter case, the twine is serving as a maamid, but not as the schach itself, which provides a basis to be lenient. Even though we usually follow the approach that a maamid should, lechatchilah, be made of material that is kosher for schach, there are early sources who invalidate only a maamid that is not kosher schach min haTorah. However, they contend that material prohibited for schach because of a rabbinic prohibition may be used as maamid (Ritva, Sukkah 11b s.v. Vechulan). On the other hand, there are well-respected authorities who are more concerned about this (Pri Megadim, Eishel Avraham 629:11). The question of whether a material that is invalid for schach only miderabbanan may be used as a maamid was debated several decades ago germane to schach made of thin wood slats that were tied together with thread. Are these mats kosher schach? I am aware of the following responsa that discuss whether these mats are kosher. Rav Ovadyah Yosef, who was asked concerning a variety that used cotton twine, ruled that they are kosher. He contended that, although, as I explained above, some authorities are of the opinion that cotton thread is not kosher because of a rabbinic injunction, these mats were acceptable to use lechatchilah since the pesul of the maamid is only miderabbanan. Rav Vozner was asked about a similar product that used nylon, rather than cotton, thread to hold the slats together. He rules that the thread has the status of maamid, since, without it, the mats would not remain on top of the sukkah, and that since nylon, being synthetic and not vegetative, is not kosher schach, one may not use this schach lechatchilah. Nevertheless, a sukkah using this schach is kosher. At this point, we can address one of our opening questions: “I have heard conflicting information concerning whether I may use polyester thread to tie down my schach. One rav told me that it is preferred to use it, whereas others have told me that one may not. What is the basis for this dispute? Assuming that the schach will fall off if it is not tied down, one should not use polyester thread to hold it in place. As we see from the responsum of Rav Vozner, using synthetic thread in a case where the schach would not remain in place has the same halachic status as using a maamid that is mekabel tumah, which we do not do lechatchilah. However, using cotton or other natural thread other than linen is certainly less problematic. According to Rav Ovadyah Yosef, it is kosher lechatchilah. Someone who disagrees with Rav Ovadyah would still agree that it is preferable to using synthetic thread. y the way, the schach mats sold today bearing the hechsher of the Eidah Hachareidis are produced from very coarse bamboo that would not be used either for roofing material or for sleeping. The mats are tied together with coarse, natural twine that is not spun into proper thread. The result is a schach mat that is kosher lechatchilah according to all opinions. venetian Sukkah At this point, I would like to discuss a different one of our opening questions: “Someone told me that Rav Moshe Feinstein permitted using venetian blinds for schach. Is this true?” First, some historical background. At the time that Rav Moshe wrote his teshuvah on the subject, venetian blinds were made from slats of wood held together by pieces of cloth. Apparently, someone had asked Rav Shimshon Zelig Fortman, who had been the rav and av beis din of Asipovitz, Russia, whether one could use these blinds or the wooden slats from these blinds as schach. Rav Fortman was a childhood friend of Rav Moshe Feinstein; they both grew up in the Russian town of Starobin, where Rav Moshe’s father, Rav Dovid Feinstein, was the rav from when Rav Moshe was 5 years old until Rav Dovid Feinstein’s passing in 1927. (Rav Moshe was born in 1895.) I have seen family photos of weddings of Rav Moshe’s children in which Rav Fortman is featured as a member of the Feinstein family. Rav Fortman arrived in the United States in 1930, several years before Rav Moshe, and became the rav of the "White Shul" in Far Rockaway, a position he held until his sudden, premature passing at the age of 55. (By the way, two of Rav Fortman's sons-in-law [he had no sons] became very prominent rabbinic askanim on the American Torah scene: Rabbi David Hollander and Rabbi Moshe Sherer.) Rav Moshe, in his teshuvah, refers to a telephone conversation that had previously transpired between himself and Rav Fortman, regarding using wide wooden boards as schach. Rav Moshe rules that whether these boards may be used for schach is dependent on whether they were previously used as part of a building or not. However, the wooden venetian blinds are certainly mekabel tumah and invalid as schach min HaTorah. This would be true even if one removed the wooden slats from the blinds (Shu"t Igros Moshe, Orach Chayim 1:177). Thus, the statement of the questioner is inaccurate: Rav Moshe does indeed discuss the use of venetian blinds as schach, but rules them as unquestionably invalid. Who may invalidate? The halachic literature contains another curious responsum regarding the use of schach mats. Rav Tzvi Pesach Frank reports that he was asked regarding someone who lived outside Eretz Yisroel who owned mats that had been manufactured specifically for schach. Upon his moving to Eretz Yisroel and shipping his possessions there, he instructed the movers not to use the mats for any purpose whatsoever, out of concern that should they use the mats, this would give them the status of vessels and they would no longer be valid schach. Sure enough, when his movers arrived with his furniture, he discovered that the mover had used the schach mats to pack glassware, despite his admonition to the contrary. His question was whether using the mats as packing material made them into vessels and invalidated them for schach. Although until now we have discussed mats used for sleeping, authorities note that mats that are used for storage or similar purposes would also be invalid schach (Aruch Hashulchan, Orach Chayim 629:13). Notwithstanding these potential concerns, Rav Frank ruled that the mats were still kosher for schach. He contended that when the owner does not want his items to be used except in a particular way, someone using it against his wishes will not invalidate the owner’s intentions. Thus, the mats remain kosher schach. Conclusion A review of our discussion teaches that schach mats may have several different problems. All these issues should be resolved if the mat bears a reliable certification. Certainly, a layperson grasps that the laws of sukkah are far more complicated than he realizes. It makes sense that he should have someone who understands the laws of sukkah look over his sukkah sometime before Yom Tov to make sure that his sukkah is 100% kosher.

Many other halakhic articles on a variety of interesting topics are located on: www.RabbiKaganoff.com
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