26 September 2026
Eliezer Meir Saidel: Star Wars – Sukkot
讛ַ砖ִּׁ注讜ּ专 诪ֻ拽ְ讚ָּ砖ׁ 诇ִ专ְ驻讜ּ讗ַ转 砖ִׂ诪ְּ注讜ֹ谞ָ讛 讘ַּ转 砖ָׂ专ָ讛
讻ִּ讬 讬ִ爪ְ驻ְּ谞ֵ谞ִ讬 讘ְּ住ֻ讻ֹּ讛 讘ְּ讬讜ֹ诐 专ָ注ָ讛 讬ַ住ְ转ִּ专ֵ谞ִ讬 讘ְּ住ֵ转ֶ专 讗ׇ讛ֳ诇讜ֹ 讘ְּ爪讜ּ专 讬ְ专讜ֹ诪ְ诪ֵ谞ִ讬. (转讛讬诇讬诐 讻讝, 讛)
Last week I read a news item about the USA developing new space weaponry against Russia and China "The US has confirmed it deployed a space weapon in Earth's orbit, the first time it has acknowledged such offensive capabilities … China responded … warning against an 'arms race' in space." (BBC, 15 Sep 2026).
This sparked many TV interviews with "experts" in space warfare, one of whom explained that there are three main "arenas" of space warfare. A. Space-to-Space, i.e. one satellite attacking another satellite orbiting the earth – either by firing missiles/lasers at it or using a cyber-attack, B. Space-to-Earth, i.e. satellites launching missiles/lasers from space at targets on earth, or C. Earth-to-Space, i.e. launching missiles/lasers or cyber-attacks from earth against satellites in orbit.
If a country faces the threat of being hit by a missile or laser from outer space (or from anywhere else), they will certainly develop contingency plans to protect themselves, or at least their leaders and "top brass". They will build nuclear proof bunkers buried deep in the earth, like those in Pickaxe Mountain in Iran. They certainly will not protect themselves by building a… Sukkah!
In our passuk above in Tehillim (from 诇ְ讚ָ讜ִ讚 讛' 讗讜ֹ专ִ讬, that Ashkenazim say from Rosh Chodesh Elul until Hoshana Raba, and some Sefardim say year-round) David HaMelech says that HKB"H is protecting him in His Sukkah. The Mefarshim on this passuk - 砖ֶׁ诇ֹּ讗 转ַּ砖ִּׂ讬讙ֵ谞ִ讬 讬ָ讚 讗讜ֹ讬ְ讘ַ讬 (专讚"拽), and 讘ְּ讬讜ֹ诐 讘ּ讜ֹ讗 讛ָ讗讜ֹ讬ֵ讘 讛ִ住ְ转ִּ讬专ַ谞ִ讬 讘ְּ住讜ּ讻ָּ转讜ֹ 讜ְ诇ֹ讗 讬ָ讻ְ诇讜ּ 诇ִ讬 (诪爪讜讚讜转 讚讜讚).
In other words, the place that David HaMelech feels most protected from his enemies, is in a Sukkah. Not in a cave 100m underground in the hills of Judea, or in a Jebusite fortress, 诪ְ爪讜ּ讚ַ转 爪ִ讬ּ讜ֹ谉 (which subsequently became 注ִ讬专 讚ָּ讜ִ讚), with its thick walls and fortifications. David HaMelech prefers a flimsy, ramshackle, temporary structure, that the wind can blow away.
First of all, we need to understand which enemies David HaMelech is referring to – physical enemies (驻ְּ诇ִ砖ְׁ转ִּ讬诐, 诪讜ֹ讗ֲ讘ִ讬诐, 砖ָׁ讗讜ּ诇, 讜讻讜'), or spiritual enemies.
From the pshat, it could be either.
Two psukkim prior it says 讘ִּ拽ְ专ֹ讘 注ָ诇ַ讬 诪ְ专ֵ注ִ讬诐 诇ֶ讗ֱ讻ֹ诇 讗ֶ转 讘ְּ砖ָׂ专ִ讬 爪ָ专ַ讬 讜ְ讗ֹ讬ְ讘ַ讬 诇ִ讬 讛ֵ诪ָּ讛 讻ָ砖ְׁ诇讜ּ 讜ְ谞ָ驻ָ诇讜ּ. 讗ִ诐 转ַּ讞ֲ谞ֶ讛 注ָ诇ַ讬 诪ַ讞ֲ谞ֶ讛 诇ֹ讗 讬ִ讬专ָ讗 诇ִ讘ִּ讬 讗ִ诐 转ָּ拽讜ּ诐 注ָ诇ַ讬 诪ִ诇ְ讞ָ诪ָ讛 讘ְּ讝ֹ讗转 讗ֲ谞ִ讬 讘讜ֹ讟ֵ讞ַ. This seems to be referring to physical enemies, in a war setting.
However, the Ibn Ezra says that the "Sukkah" in question is actually referring to the Beit HaMikdash in Yerushalayim, 讘ְּ住ֻ讻ֹּ讛 – 讛讜ּ讗 讬ְ专讜ּ砖ָׁ诇ַ讬ִ诐, 讻ְּ诪讜ֹ "讜ַ讬ְ讛ִ讬 讘ְּ砖ָׁ诇ֵ诐 住ֻ讻ֹּ讛" (转讛讬诇讬诐 注讜, 讙). In other words, it is a spiritual protection, in the place where HKB"H's Shechinah resides. In fact, the passuk preceding our passuk above is 讗ַ讞ַ转 砖ָׁ讗ַ诇ְ转ִּ讬 诪ֵ讗ֵ转 讛' 讗讜ֹ转ָ讛ּ 讗ֲ讘ַ拽ֵּ砖ׁ 砖ִׁ讘ְ转ִּ讬 讘ְּ讘ֵ讬转 讛' 讻ׇּ诇 讬ְ诪ֵ讬 讞ַ讬ַּ讬 诇ַ讞ֲ讝讜ֹ转 讘ְּ谞ֹ注ַ诐 讛' 讜ּ诇ְ讘ַ拽ֵּ专 讘ְּ讛ֵ讬讻ָ诇讜ֹ.
Rashi brings an interesting twist to the Beit HaMikdash association from Seder Olam, that it is specifically referring to the historical case of one of David's descendants 讬讜ֹ讗ָ砖 讘ֶּ谉 讗ֲ讞ַ讝ְ讬ָ讛 (the father of 讬ָ专ָ讘ְ注ָ诐 from last week's shiur on Yonah) who sought refuge in the "attic" of the Kodesh HaKodashim from queen of Yehudah 注ֲ转ַ诇ְ讬ָ讛, the daughter of 讗ַ讞ְ讗ָ讘, who wanted to wipe out Malchut Yisrael.
The Midrash Tehillim (讻讝, 讛) also brings that this is talking about spiritualprotection 讻ִּ讬 讬ִ爪ְ驻ְּ谞ֵ谞ִ讬 讘ְּ住ֻ讻ֹּ讛 讘ַּ讬ּ讜ֹ诐 专ָ注ָ讛 – 讘ַּ讬ּ讜ֹ诐 专ָ注ָ转ָ讛ּ 砖ֶׁ诇 讘ַּ转 砖ֶׁ讘ַ注, from David's sin with Bat Sheva.
In this shiur I would like to explore an interesting theme, how the various components, dimensions and layout of the Sukkah symbolize protection against both types of enemies, physical and spiritual.
Let's start with a nice gematria, the word 住ֻ讻ָּ讛 in gematria is 讘ִּ讬讟ָּ讞讜ֹ谉 and also 讗ֵ驻ֹ讚(as in 讗ֵ驻ֹ讚 诪ָ讙ֵ谉).
We have two main components of the Sukkah, the walls, 讚ְּ驻ָ谞讜ֹ转, and the 住ְ讻ָ讱ְ. The 讚ְּ驻ָ谞讜ֹ转 symbolize protection from the surrounding, lateral directions - against physical enemies, while the 住ְ讻ָ讱ְ on top, protects from spiritual enemies above.
A halachically acceptable Sukkah requires at least three - or more accurately - two and a tefach (plus a bit) walls. This leaves ample space open as a kind of an "escape hatch". If you are surrounded by four walls with only one entrance/exit, you are trapped. Rachmana litzlan, this is what happened on October 7th in many of the secure rooms in the kibbutzim in 注讜ֹ讟ֵ祝 注ַ讝ָּ讛 where many met their deaths.
The configuration of "two and a bit" 讚ְּ驻ָ谞讜ֹ转 resembles the letter 讛, which has two openings, one below and one on the side. This is a kind of an "escape hatch" from spiritual enemies. If our main enemy – the yetzer hara - causes us to sin, we fall into the abyss down the lower opening. However, if we do teshuva, we have another opening to return, from the side so that we are sitting on top of the 3rd "partial wall" which resembles a letter yud 讬 (symbolizing Olam HaBah).
The third partial wall also symbolizes our effort in combating our yetzer hara. HKB"H does not require our effort to resemble a "full wall", we do our hishtadlut, however incomplete it may be and HKB"H is 诪ַ砖ְׁ诇ִ讬诐, as if it constitutes a full wall.
The walls of a Sukkah cannot be higher than 20 amot and lower than 10 tefachim. Why specifically those dimensions?
The Gemara (住讜讻讛 讘, 注"讗) says that higher than 20 amot - 诇ָ讗 砖ֶׁ诇ָּ讟ָ讗 讘ָּ讛ּ 注ֵ讬谞ָ讗, it is so high, that it is already outside our "consciousness". We don't perceive that to be a "roof over our heads". On average, most domestic dwellings have a roof that is between 2.5 - 3m above the floor. 20 amot is about 10m. Imagine building a home with a roof 10m above the floor - it would be like living in Grand Central Station, it doesn't "psychologically" give the feeling of protection from above. Above 20m is also a kind of 讬讜ֹ讛ֲ专ָ讛, an arrogance, as if we are "competing" with HKB"H, like in Migdal Bavel.
10 tefachim is about 80cm. That is approximately from the ground to our waist. The lower part of our bodies is considered 讟ָ诪ֵ讗 while the upper part is considered 拽ָ讚讜ֹ砖ׁ. This is why the Kohen in the Mikdash wears an 讗ַ讘ְ谞ֵ讟, a belt to separate the upper body from the lower body, and why many Chassidim wear a "gartel" in shul for the same reason. The part of our body which should primarily be in our consciousness is the 拽ָ讚讜ֹ砖ׁ part, above 10 tefachim.
In other words, the acceptable halachic height of the Sukkah reflects the space around us which is "in our consciousness". A sense of protection only exists when we are conscious of it, when we feel protected.
The floor space in the Sukkah must be at least seven tefachim by seven tefachim - 56cmX56cm (砖讜"注 讗讜"讞 转专诇讚, 讗), according to the Gemara (住讜讻讛 讙, 注"讗) so that a person's head may fit in, most of his body and his table - 砖ֶׁ转ְּ讛ֵ讗 诪ַ讞ְ讝ֶ拽ֶ转 专ֹ讗砖ׁ讜ֹ 讜ְ专讜ּ讘ּ讜ֹ 讜ְ砖ׁ讜ּ诇ְ讞ָ谞讜ֹ.
As we said above the (spiritually) important parts of the body are the upper half and the head. There has to be enough space in the Sukkah to accommodate those and … the person's table, which is likened to a Mizbeach -专' 讬讜ֹ讞ָ谞ָ谉 讜专' 讗ֶ诇ְ注ָ讝ָ专 讚ְּ讗ָ诪ְ专ִ讬 转ַּ专ְ讜ַ讬ְ讬讛讜ּ 讘ִּ讝ְ诪ַ谉 砖ֶׁ讘ֵּ讬转 讛ַ诪ִּ拽ְ讚ָּ砖ׁ 拽ַ讬ָּ讬诐 诪ִ讝ְ讘ֵּ讞ַ 诪ְ讻ַ驻ֵּ专 注ַ诇 讗ָ讚ָ诐 讜ְ注ַ讻ְ砖ָׁ讬讜 砖ֶׁ讗ֵ讬谉 讘ֵּ讬转 讛ַ诪ִּ拽ְ讚ָּ砖ׁ 拽ַ讬ָּ讬诐 砖ׁ讜ּ诇ְ讞ָ谞讜ֹ 砖ֶׁ诇 讗ָ讚ָ诐 诪ְ讻ַ驻ֵּ专 注ָ诇ָ讬讜 (诪谞讞讜转 爪讝, 注"讗. Entering a Sukkah and meriting HKB"H's protection requires a certain mindset – placing the emphasis on the part of us that is pure and 拽ָ讚讜ֹ砖ׁ and in being prepared to "sacrifice" fleeting worldly pleasures. The number seven is indicative of the seven days of Sukkot, the seven Ushpizin and the 砖ִׁ讘ְ注ָ讛 专ְ拽ִ讬注ִ讬诐. Therefore, the floorspace in the Sukkah is a multidimensional structure both down here and also one which stretches up through the seven layers of Heaven to the 讻ִּ住ֵּ讗 讛ַ讻ָּ讘讜ֹ讚.
The Rema (砖讜"注 讗讜"讞 转专诇, 讗) says that one should not make walls for the Sukkah that have a bad smell. When someone builds a house to protect them from the physical elements, or a weapons system to defend them from enemies – they should not have a "bad smell", they should be acquired honestly and devoid of any "hanky panky" or corruption.
One of the walls of your Sukkah can be - your friend! (砖讜"注 讗讜"讞 转专诇, 讗). The Mechaber adds that on Yomtov (the first day) the only condition that your friend can act as one of the walls of your Sukkah, is if he doesn't know he is the "wall". During Chol HaMoed though, even if he knows that he is acting as a wall, it is OK. This teaches us that sometimes our best protection from physical harm can be – a friend, as Shlomo HaMelech said 讟讜ֹ讘ִ讬诐 讛ַ砖ְּׁ谞ַ讬ִ诐 诪ִ谉 讛ָ讗ֶ讞ָ讚 (拽讛诇转 讚, 讟).
Let's move on to the 住ְ讻ָ讱ְ.
The halachic requirement for 住ְ讻ָ讱ְ is that it must be 讙ִ讬讚讜ּ诇ֵ讬 拽ַ专ְ拽ַ注 转诇讜ּ砖ִׁ讬诐 砖ֶׁ讗ֵ讬谞ָ诐 诪ְ拽ַ讘ְּ诇ִ讬诐 讟ֻ诪ְ讗ָ讛. It must be something living that grew from the ground, but is no longer attached to the ground and is not crafted into some form of vessel that can become 讟ָ诪ֵ讗. One would think that you could obtain better protection from above by covering the Sukkah with a hard substance like metal, which is also "natural" and found in the ground. How about a reinforced steel roof? That might be effective against physical enemies, however the protection from above is against - spiritual enemies, so reinforced steel is not going to work.
One of the strongest weapons in the yetzer hara's arsenal is the concept of 讻ֹּ讞ִ讬 讜ְ注ֹ爪ֶ诐 讬ָ讚ִ讬 注ָ砖ָׂ讛 诇ִ讬 讗ֶ转 讛ַ讞ַ讬ִ诇 讛ַ讝ֶּ讛 (讚讘专讬诐 讞, 讬讝). A person might think "It is all me! I planted that vineyard from seeds, I pruned it, I irrigated it, I harvested the grapes, I created the cabernet sauvignon wine that won an international prize."
On top of a Sukkah, HKB"H wants the covering to be from things that grow from the ground, but are not connected to the ground, instead, their direct connection is toHeaven. Nothing may separate the 住ְ讻ָ讱ְ from the sky (砖讜"注 讗讜"讞 转专讻讜). The 住ְ讻ָ讱ְ must be directly "connected" to HKB"H. Therefore, if someone builds a Sukkah on top of another Sukkah (like a double story Sukkah) – only the topmost Sukkah is Kosher.
The profound lesson of the 住ְ讻ָ讱ְ is that - things don't "grow" from the ground. We mistakenly perceive that things grow from the ground – i.e. that the ground is responsible for this wine, or that we are responsible. In truth everything "grows" from HKB"H above, not from us below. This is the true orientation of all creation, it ALL comes from Above, not the other way round. It must not be a wooden vessel we crafted, but the raw, unaltered wood, to minimize our involvement in it as much as possible. This understanding and acknowledgement of Who runs things - is one of the most powerful protections against the yetzer hara.
Wow! What does that say for Donald Trump's "Star Wars" program? What does that say for our own Kipat Barzel and Chetz missile systems? The only true protection is recognizing Who is really providing the protection – HKB"H. This is not to say that we should not do our hishtadlut and build such weapons systems, but chas vechalila we should ever mistakenly believe it is they that are protecting us from our enemies. Only HKB"H protects us from our enemies, we make the effort (build the "partial third wall") and HKB"H is 诪ַ砖ְׁ诇ִ讬诐.
Have you ever wondered why so many ex-IDF generals are radical left-wingers, fighting with all their being to make peace with the Arabs, as the "only" solution to the Middle East conflict? It is because only they have the classified, insider knowledge and truly understand the fallibility of their weapons systems, how inherently flawed they truly are. They have no belief in HKB"H whatsoever, all they have is flawed weapons systems as their last line of defense. Their inescapable conclusion is – you can never win. The only resort is to make peace. Same with Trump. Why do you think he repeatedly prefers to negotiate with Iran instead of defeating them? Because he lacks faith in G-d and the righteousness of his cause. All he knows is what his generals and advisors tell him about their fallible military options. They are not lying to him – all human-made weapons are fallible.
The 住ְ讻ָ讱ְ has to have more 爪ֵ诇, shade than 讞ַ诪ָּ讛, sun.
The word 爪ֵ诇 reflects HKB"H's protection. A few examples, 讘ְּ爪ֵ诇 砖ַׁ-讚ַּ-讬 讬ִ转ְ诇讜ֹ谞ָ谉 (转讛讬诇讬诐 爪讗, 讗), 讛' 爪ִ诇ְּ讱ָ 注ַ诇 讬ַ讚 讬ְ诪ִ讬谞ֶ讱ָ (转讛讬诇讬诐 拽讻讗, 讛), 讘ְּ爪ֵ诇 讻ְּ谞ָ驻ֶ讬讱ָ 转ַּ住ְ转ִּ讬专ֵ谞ִ讬 (转讛讬诇讬诐 讬讝, 讞), etc. We would much prefer being under HKB"H's protection than have him angry against us and casting us out, reflected by the word 讞ֵ诪ָ讛. Some examples. 讻ִּ讬 讬ָ讙ֹ专ְ转ִּ讬 诪ִ驻ְּ谞ֵ讬 讛ָ讗ַ祝 讜ְ讛ַ讞ֵ诪ָ讛 讗ֲ砖ֶׁ专 拽ָ爪ַ祝 讛' 讜讻讜' (讚讘专讬诐 讟, 讬讟), 砖ְׁ驻ֹ讱ְ 讞ֲ诪ָ转ְ讱ָ 注ַ诇 讛ַ讙ּ讜ֹ讬ִ诐 (讬专诪讬讛讜 讬, 讻讛), 讛' 讗ַ诇 讘ְּ讗ַ驻ְּ讱ָ 转讜ֹ讻ִ讬讞ֵ谞ִ讬, 讜ּ讘ַ讞ֲ诪ָ转ְ讱ָ 转ְ讬ַ住ְּ专ֵ谞ִ讬 (转讛讬诇讬诐 讜, 讘), etc.
However, 住ְ讻ָ讱ְ cannot be so dense that it hermetically seals from above – some sunlight must pass through and at night it must be possible to see the larger stars (砖讜"注 讗讜"讞 转专诇讗, 讙). In order for HKB"H to protect us, we need to leave space open (in ourselves), as it says 驻ִּ转ְ讞讜ּ 诇ִ讬 驻ֶּ转ַ讞 讗ֶ讞ָ讚 砖ֶׁ诇 转ְּ砖ׁ讜ּ讘ָ讛, 讻ְּ讞讜ּ讚ָ讛 砖ֶׁ诇 诪ַ讞ַ讟, 讜ַ讗ֲ谞ִ讬 驻ּ讜ֹ转ֵ讞ַ 诇ָ讻ֶ诐 驻ְּ转ָ讞ִ讬诐 砖ֶׁ讬ִּ讛ְ讬讜ּ 注ֲ讙ָ诇讜ֹ转 讜ּ拽专ֹ谞ִ讬ּ讜ֹ转 谞ִ讻ְ谞ָ住讜ֹ转 讘ּ讜ֹ (砖讬专 讛砖讬专讬诐 专讘讛 讛, 讘).
Let us now talk about the Sukkah as a whole.
The Mishna (住讜讻讛 讘, 讙) brings four examples of "interesting places" to build a Sukkah – on the deck of a ship (住ְ驻ִ讬谞ָ讛), on the back of a camel (讙ָּ诪ָ诇), on top of a tree (讗ִ讬诇ָ谉) and on top of a wagon (注ֲ讙ָ诇ָ讛). The question is why the Mishna brought thosespecific four examples and not, say, on top of a donkey, on top of a pole, on top of a whale, or on top of a bush?
The answer 诇注"讚 is because these four examples are referring to the four Avot.
Avraham is the "captain" of the 住ְ驻ִ讬谞ָ讛. When Avraham died, all the kings of the world gave a hesped 讜ְ讗ָ诪ַ专 专ַ讘 讞ָ谞ָ谉 讘ַּ专 专ָ讘ָ讗 讗ָ诪ַ专 专ַ讘: 讗讜ֹ转讜ֹ 讛ַ讬ּ讜ֹ诐 砖ֶׁ谞ִּ驻ְ讟ַ专 讗ַ讘ְ专ָ讛ָ诐 讗ָ讘ִ讬谞讜ּ 诪ִ谉 讛ָ注讜ֹ诇ָ诐, 注ָ诪ְ讚讜ּ 讻ָּ诇 讙ְּ讚讜ֹ诇ֵ讬 讗讜ּ诪ּ讜ֹ转 讛ָ注讜ֹ诇ָ诐 讘ְּ砖ׁ讜ּ专ָ讛 讜ְ讗ָ诪ְ专讜ּ: 讗讜ֹ讬 诇讜ֹ 诇ָ注讜ֹ诇ָ诐 砖ֶׁ讗ָ讘ַ讚 诪ַ谞ְ讛ִ讬讙讜ֹ, 讜ְ讗讜ֹ讬 诇ָ讛ּ 诇ַ住ְּ驻ִ讬谞ָ讛 砖ֶׁ讗ָ讘ַ讚 拽ַ讘ְ专ִ讬谞ְ讟ָ讗 (讘讘讗 讘转专讗 爪讗, 注"讗).
Yitzchak is the 讙ָּ诪ָ诇. Numerous psukkim associate the 讙ָּ诪ָ诇 with Yitzchak. 讘ְּ讬讜ֹ诐 讛ִ讙ָּ诪ֵ诇 讗ֶ转 讬ִ爪ְ讞ָ拽 (讘专讗砖讬转 讻讗, 讞), 讜ַ讬ֵּ爪ֵ讗 讬ִ爪ְ讞ָ拽 诇ָ砖ׂ讜ּ讞ַ 讘ַּ砖ָּׂ讚ֶ讛 诇ִ驻ְ谞讜ֹ转 注ָ专ֶ讘 讜ַ讬ִּ砖ָּׂ讗 注ֵ讬谞ָ讬讜 讜ַ讬ַּ专ְ讗 讜ְ讛ִ谞ֵּ讛 讙ְ诪ַ诇ִּ讬诐 讘ָּ讗ִ讬诐 (讘专讗砖讬转 讻讚, 住讙), 讜ַ转ִּ砖ָּׂ讗 专ִ讘ְ拽ָ讛 讗ֶ转 注ֵ讬谞ֶ讬讛ָ 讜ַ转ֵּ专ֶ讗 讗ֶ转 讬ִ爪ְ讞ָ拽 讜ַ转ִּ驻ֹּ诇 诪ֵ注ַ诇 讛ַ讙ָּ诪ָ诇 (砖诐 住讚).
Yaakov is the 讗ִ讬诇ָ谉, the tree that stretches from the earth to the sky, like in the dream of the Sulam 讜ַ讬ַּ讞ֲ诇ֹ诐 讜ְ讛ִ谞ֵּ讛 住ֻ诇ָּ诐 诪ֻ爪ָּ讘 讗ַ专ְ爪ָ讛 讜ְ专ֹ讗砖ׁ讜ֹ 诪ַ讙ִּ讬注ַ 讛ַ砖ָּׁ诪ָ讬ְ诪ָ讛 (讘专讗砖讬转 讻讞, 讬讘). Yaakov also used branches from different trees to multiply his sheep while he was staying with Lavan 讜ַ讬ִּ拽ַּ讞 诇讜ֹ 讬ַ注ֲ拽ֹ讘 诪ַ拽ַּ诇 诇ִ讘ְ谞ֶ讛 诇ַ讞 讜ְ诇讜ּ讝 讜ְ注ַ专ְ诪讜ֹ谉 (讘专讗砖讬转 诇, 诇讝).
Yosef (who is considered one of the Avot, which is why his sons Ephraim and Menashe are Shevatim) is the 注ֲ讙ָ诇ָ讛. After Yosef reconciled with his brothers, he sent gifts back with them for Yaakov on … wagons 讜ַ讬ַּ专ְ讗 讗ֶ转 讛ָ注ֲ讙ָ诇讜ֹ转 讗ֲ砖ֶׁ专 砖ָׁ诇ַ讞 讬讜ֹ住ֵ祝 (讘专讗砖讬转 诪讛, 讻讝). The last Gemara Yosef was studying with Yaakov before he was sold into slavery in Egypt was 注ֶ讙ְ诇ָ讛 注ֲ专讜ּ驻ָ讛 (讘专讗砖讬转 专讘讛 爪讚, 讙).
There are two connections between a Sukkah and the Avot.
The first is that Am Yisrael is protected because of 讝ְ讻讜ּ转 讗ָ讘讜ֹ转. We repeatedly play the Avot "trump card" (not the "Trump" card) when we ask HKB"H to forgive our sins and redeem us, not because we are worthy, but because He promised our Forefathers.
The second reason is that the tents of the Avot resembled a Beit Mikdash. As the Ramban, in his introduction to sefer Shmot says - the candle that never went out, the blessing in the dough and the cloud that hovered perpetually over the tent, were later duplicated by the Menorah, Shulchan and Ohel Moed in the Mishkan. As we said above, another name for the Beit Mikdash is a Sukkah 讜ַ讬ְ讛ִ讬 讘ְּ砖ָׁ诇ֵ诐 住ֻ讻ֹּ讛 (转讛讬诇讬诐 注讜, 讙).
OK, based on the above hypothesis, the Sukkah is a kind of "safe room" where we merit HKB"H's protection from physical and spiritual enemies. However, does this Sukkah protect anyone who is in it?
The answer is that it only protects those who are worthy, those who are sin-free. This is why Sukkot follows immediately after Yom Kippur. On Yom Kippur we are forgiven for all our sins so that we can sit in the Sukkah sin-free.
Instead of studying electro-optics, electronics, steel reinforced bunker technology, those designing defense systems for Am Yisrael should be studying the Sukkah and learning its secrets. The Sukkah has more to teach us about real protection than Trump's "Star Wars" program.
When we enter the Sukkah, it should be with the awe and reverence of entering a Beit Mikdash. Our behavior in the Sukkah should reflect this, how we speak, how we conduct ourselves, how we treat each other, how we spend our time.
We have learned the lessons of October 7. We have learned that it is no longer sufficient to rely on technology and 讻ֹּ讞ִ讬 讜ְ注ֹ爪ֶ诐 讬ָ讚ִ讬, safe rooms in our houses, missile defense systems, hi-tech barriers and surveillance systems between us and Gaza. We now understand that in order to be safe, we need to model our security around that of a Sukkah, addressing vital areas that technology does not, like the connection between unity and national resilience, like the connection between spiritual values/heritage and national resilience.
Sukkot is the time to reconnect with these fundamentals and "recharge our batteries" for the upcoming year and ensure that it will be a blessed year for us individually and for all of Am Yisrael and the world.
Chag Sameach
Eliezer Meir Saidel
Machon Lechem Hapanim
Has the Time Come to Take the Lulav on Shabbat?
By Rabbi Josh Wander
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This year (and next) presents us with a fascinating halachic question that is about much more than the Four Species. When the first day of Sukkot falls on Shabbat, Jews throughout the world ordinarily leave their lulavim and etrogim untouched. But was that always the practice? More importantly, now that the Jewish people have returned in unprecedented numbers to Eretz Yisrael, has the time come to reconsider a practice that developed under radically different historical circumstances?
A fascinating article recently published in Makor Rishon by Arnon Segal discusses rabbis and scholars who intend to take the Four Species this Shabbat. Among them is Rabbi Yisrael Ariel, who argues that taking the lulav on the first day of Sukkot when it falls on Shabbat was the original practice in Eretz Yisrael. The Mishnah itself describes precisely such a reality. When the first day of Sukkot fell on Shabbat, Jews brought their lulavim to the Temple Mount before Shabbat and took them the following morning. When the resulting scramble became dangerous, Beit Din instituted that each person should instead take his lulav in his own home.[1][2]
The Gemara goes even further. It explicitly derives from the word “讘ַּ讬ּ讜ֹ诐” that the mitzvah applies “even on Shabbat,” and from “专ִ讗砖ׁ讜ֹ谉” that this first-day obligation applies even outside the Mikdash. In other words, there is nothing inherently contradictory about taking a lulav on Shabbat. On the contrary, the mitzvah of “讜ּ诇ְ拽ַ讞ְ转ֶּ诐 诇ָ讻ֶ诐 讘ַּ讬ּ讜ֹ诐 讛ָ专ִ讗砖ׁ讜ֹ谉”—“You shall take for yourselves on the first day”—was historically observed even when that first day was Shabbat. The question, therefore, is why that practice disappeared.[3]
The Gemara itself asks why Jews who knew with certainty when Rosh Chodesh had been established should not continue taking lulav when the first day fell on Shabbat. At one stage it answers that, indeed, in Eretz Yisrael they did. The subsequent discussion, however, leads into the post-Churban reality in which the practice was no longer maintained universally.[4] The Rambam codifies the later practice explicitly. He writes that after the destruction of the Beit HaMikdash, Chazal prohibited taking lulav on the first day when it falls on Shabbat even for the Jews of Eretz Yisrael who knew the correct date, “讻讚讬 砖讬讛讬讜 讛讻诇 砖讜讬谉 讘讚讘专 讝讛”—“so that everyone should be equal in this matter.” He then adds that even after the fixed calendar became universal, the practice remained unchanged and lulav was not taken on Shabbat.[5]
But there is another dimension to the historical development. The Netziv, in Meromei Sadeh on Sukkah 44a, explains that after the Churban, “注讬拽专 讬砖讜讘 讬砖专讗诇 讘讞讜״诇”—the principal Jewish settlement was in the Diaspora—and therefore the Jews living in Eretz Yisrael followed the practice of Klal Yisrael. Before the Churban, however, “注讬拽专 讬砖专讗诇 讘讗专抓 讬砖专讗诇”—the principal body of Israel was in Eretz Yisrael.[6] This raises an extraordinary question: what happens when history changes again?
That question has become increasingly relevant because the Jewish people have returned to Eretz Yisrael in numbers not seen for thousands of years. According to Israel’s Central Bureau of Statistics, on the eve of Rosh Hashanah 5787 Israel’s population stood at approximately 10.305 million, including approximately 7.828 million people classified as “Jews and Others.”[7] That category itself requires caution because “Jews and Others” is not synonymous with “halachically Jewish.”
At the same time, however, there is a fundamental problem with using the commonly quoted worldwide Jewish population to determine a halachic rov. The numbers generally cited in discussions of whether a majority of world Jewry lives in Israel are demographic figures, not a census of halachic Jews. The “core Jewish population” used by leading Jewish demographers relies substantially upon self-identification: people may be counted as Jewish because they identify as Jewish religiously, ethnically or culturally, even though that identification is not necessarily supported by halachic Jewish status. Some demographic methodologies are broader still, incorporating people on the basis of Jewish parentage, background or other forms of Jewish identification.[8]
That distinction is not academic. A person with a Jewish father and non-Jewish mother may identify completely as Jewish and consequently appear within some Jewish demographic calculations while not being Jewish according to halacha unless he or she underwent a valid conversion. Conversely, someone who is unquestionably Jewish according to halacha may not identify as Jewish and therefore may disappear from certain sociological counts. The demographers themselves acknowledge that their categories do not necessarily correspond to halachic definitions.
If we are asking a sociological question—how many people around the world identify with the Jewish people—those definitions are perfectly legitimate. But that is not the question before us. We are asking a halachic question: whether 专讜讘 讬砖专讗诇 is presently in Eretz Yisrael. For that purpose, counting people whom halacha does not recognize as Jews simply because they identify as Jewish can distort the very calculation upon which the halachic argument depends.
This could be decisive. We repeatedly hear that Israel is “approaching” the point at which the majority of world Jewry will live in Eretz Yisrael. But approaching according to which definition of a Jew? If the Diaspora figure is inflated for our particular halachic purpose by people counted as Jewish sociologically but not halachically, it is entirely possible that the relevant threshold has already been crossed. We simply do not currently possess sufficiently precise worldwide statistics to know.
And that uncertainty works both ways. If the available statistics cannot prove that the majority of halachic Jews are presently in Eretz Yisrael, neither can they prove that the majority are still in the Diaspora. That brings us directly to another consideration: 住驻拽 讚讗讜专讬讬转讗 诇讞讜诪专讗. When confronted with a genuine doubt concerning a Torah obligation, the general halachic principle is that we act stringently.
Taking the lulav on the first day of Sukkot is a Torah obligation. The Torah explicitly commands “讜ּ诇ְ拽ַ讞ְ转ֶּ诐 诇ָ讻ֶ诐 讘ַּ讬ּ讜ֹ诐 讛ָ专ִ讗砖ׁ讜ֹ谉”—“You shall take for yourselves on the first day.” If, therefore, there is now a genuine safek as to whether the circumstances have returned under which the Torah obligation of first-day lulav applies in Eretz Yisrael even when that day falls on Shabbat, shouldn’t 住驻拽 讚讗讜专讬讬转讗 诇讞讜诪专讗 at least push us toward taking that possibility seriously rather than simply dismissing it?
This principle does not by itself settle the halacha. There are other considerations, including an explicit rabbinic enactment concerning lulav on Shabbat and the enormous weight of established practice. But those who respond simply, “You cannot prove that rov Yisrael is already in Eretz Yisrael,” have not necessarily answered the question; they may simply have identified the safek. When what potentially stands on the other side of that safek is the fulfillment of an explicit mitzvah from the Torah, that uncertainty deserves serious consideration.
And then comes Sukkot itself. Every year enormous numbers of Jews come from throughout the world to spend Sukkot in Eretz Yisrael. Jerusalem fills with Jews from America, Europe, Australia, South Africa and elsewhere. Walk through the streets of Yerushalayim during Chol HaMoed or stand at the Kotel during Birkat Kohanim and the phenomenon is impossible to miss. Normally these people continue to be counted statistically as “Diaspora Jews,” but I question whether that is the correct way to think about them for this discussion.
My definition of Aliyah is very simple: when a Jew steps off the airplane in Eretz Yisrael, he has made Aliyah. If he makes the unfortunate mistake of getting onto his return flight, he has then made yeridah. That may sound somewhat tongue-in-cheek, but there is a serious Torah concept behind it. A Jew’s actual physical presence in Eretz Yisrael can have halachic significance independent of his passport, citizenship or permanent address.
The famous position of the Chacham Tzvi provides a striking example. In Responsa Chacham Tzvi §167, Rav Tzvi Hirsch Ashkenazi addresses precisely the case of “讘谞讬 讞讜״诇 讛注讜诇讬诐 诇讗״讬 讚专讱 讗专注讬”—Diaspora Jews who come to Eretz Yisrael temporarily. He rules that they should conduct themselves on the festivals like residents of Eretz Yisrael. Indeed, he writes that this applies “讻诇 讝诪谉 砖讛诐 讘讗״讬 讗驻讬诇讜 讚专讱 讗专注讬 讻讬讜谉 砖讛诪拽讜诐 讙讜专诐”—as long as they are in Eretz Yisrael, even temporarily, “because the place itself determines the matter.”[9]
In other words, according to the Chacham Tzvi, a Diaspora Jew visiting Eretz Yisrael observes only one day of Yom Tov while he is here. This is not the universally accepted practical ruling; many poskim rule that a Diaspora resident visiting Israel continues to observe Yom Tov Sheni. But the Chacham Tzvi’s position establishes an important concept for our discussion: a Jew’s temporary physical presence in Eretz Yisrael is not necessarily halachically meaningless. According to his approach, one’s actual geographical location can have immediate consequences for the manner in which Yom Tov is observed.
That raises an intriguing question concerning 专讜讘 讬砖专讗诇 注诇讬讛. If a Jew from Brooklyn flies to Jerusalem for Sukkot, why should we count him, for purposes of asking where the Jewish people presently are, as though he were still sitting in Brooklyn? He isn’t; he is in Eretz Yisrael. I am not suggesting that the Chacham Tzvi thereby proves that temporary visitors must automatically be included in every mathematical calculation of rov Yisrael. That is a separate halachic question. But his position demonstrates something remarkable: temporary physical presence in Eretz Yisrael can itself determine halachic status.
That makes Sukkot particularly fascinating. We may already be extremely close to—or perhaps have crossed—the point at which the majority of the world’s halachically Jewish population is in Eretz Yisrael on an ordinary day. The demographic statistics available to us cannot definitively resolve the question because their categories do not correspond precisely to halachic Jewish status. Then, precisely for Sukkot, large numbers of Jews who ordinarily reside abroad physically enter Eretz Yisrael. Could those Jews push us decisively across the threshold of 专讜讘 讬砖专讗诇 注诇讬讛? It is a question worth asking.
There is something almost poetic about this possibility arising specifically on Sukkot. This is one of the Shalosh Regalim, the festivals upon which Jews historically left their homes and ascended to Jerusalem. Thousands of years later, airplanes descend into Ben-Gurion Airport filled with Jews coming to spend the regel in Eretz Yisrael. Hotels fill, the streets of Jerusalem fill, and the Kotel fills. Our demographic tables may continue to classify many of these people as members of the “Diaspora,” but during Sukkot they aren’t in the Diaspora. They are here.
This brings us back to the lulav. Professor Yoel Elitzur has devoted a detailed halachic study to the question of restoring the ancient Eretz-Yisrael practice of taking lulav on the first day of Sukkot when it falls on Shabbat.[10] There is also a particularly intriguing statement recorded in the teachings of Rav Yosef Shalom Elyashiv. Rabbi Eliyahu Weber, writing on this question, cites Shiurei Ha-Gri”sh on Sukkah 41b and reports Rav Elyashiv’s conclusion as follows: when the principal Jewish settlement is in Eretz Yisrael and 专讜讘 讬砖专讗诇 注诇讬讛—the majority of Israel is upon the Land—lulav is taken on Shabbat even before the coming of Mashiach.[11]
That statement must be presented carefully. The discussion appears in the context of Rav Elyashiv’s explanation of the position of the Rif, and it should not automatically be transformed into a practical ruling instructing Jews today to take lulav on Shabbat. Nevertheless, its significance is difficult to ignore. Here is a teaching attributed in a published source to one of the preeminent halachic authorities of the previous generation discussing a framework in which the return of rov Yisrael to Eretz Yisrael changes the equation, and explicitly placing that possibility before the coming of Mashiach.
Perhaps we therefore need to confront the possibility that a condition our predecessors discussed as belonging to the future is no longer entirely in the future. For nearly two thousand years, Jewish halachic life necessarily adapted itself to Galut. The great centers of Torah moved from Eretz Yisrael to Bavel, North Africa, Spain, France, Germany, Poland, Lithuania and eventually America. Practices shaped by those circumstances became deeply rooted within Jewish life. That was not a mistake; it was part of the extraordinary mechanism through which Torah and the Jewish people survived exile. But Galut was never intended to be permanent.
We prayed three times every day for the ingathering of the exiles. We prayed for Jerusalem to be rebuilt. We prayed for the restoration of Jewish national life in Eretz Yisrael. Those prayers were not metaphors; they were requests for history to change, and history changed. Millions of Jews have returned to Eretz Yisrael. Jerusalem is once again one of the greatest centers of Jewish life and Torah in the world. Jews arrive from throughout the Diaspora to celebrate the regalim here, and the demographic center of gravity of the Jewish people has shifted dramatically back toward the Land from which we were exiled.
Perhaps our greatest difficulty is simply recognizing what has happened. 讗讬谉 讘注诇 讛谞住 诪讻讬专 讘谞住讜—the beneficiary of a miracle does not always recognize the miracle taking place around him. At some point we must therefore ask a much larger question than whether we should pick up a lulav on a particular Shabbat: when does the Judaism of a people living in Galut begin once again to become the Judaism of a people living in Eretz Yisrael?
This is not a license to discard established halacha or minhag whenever we choose. Major authorities oppose taking the lulav on Shabbat today, and the normative contemporary practice remains not to take it. That disagreement must be acknowledged honestly. But neither should we be afraid to ask whether the circumstances upon which earlier practices were based have fundamentally changed. There is a serious case that they have.
Indeed, this coming Shabbat, when the first day of Sukkot arrives, a good number of Jews in Yerushalayim who have studied this sugya and reached that conclusion will take their lulavim and etrogim privately in their homes, without carrying them through the public domain. Rav Ariel even published a book on the topic this year. They will not be attempting to create something new. Quite the opposite. They understand themselves to be restoring something very old: a practice explicitly described by Chazal and once observed by Jews in Eretz Yisrael when the first day of Sukkot fell on Shabbat.
For generations our ancestors held their lulavim while facing toward Jerusalem and praying for the return to Zion. We have returned. Perhaps it is time for our halachic consciousness to begin recognizing that reality as well. And perhaps this Shabbat, quietly inside Jewish homes throughout Yerushalayim and Eretz Yisrael, some Jews holding the lulav and etrog in their hands will recognize something that generations of our ancestors could only dream of: we are home.
Halachic Disclaimer: This article is intended solely as a discussion of the sugya and the sources surrounding the question of taking lulav on Shabbat in Eretz Yisrael. It is not a psak halacha and should not be understood as practical halachic guidance. The issues discussed here are subject to significant disagreement among major halachic authorities. Anyone with a practical question regarding how to conduct themselves should consult their local Orthodox rabbi or personal halachic authority.
Sources
[1] Arnon Segal, “诇讜诇讘 讘砖讘转,” Makor Rishon, September 2026. [2] Mishnah Sukkah 4:2–4; Bavli Sukkah 42b. The Mishnah records both bringing the lulavim to the Temple Mount and the later enactment that each person take his lulav at home. [3] Bavli Sukkah 43a: “讘讬讜诐 — 讜讗驻讬诇讜 讘砖讘转; 专讗砖讜谉 — 讗驻讬诇讜 讘讙讘讜诇讬谉.” [4] Bavli Sukkah 43a–44a. The Gemara asks regarding the inhabitants of Eretz Yisrael who knew the calendar, “讗讬谞讛讜 讚讬讚注讬 讘拽讬讘讜注讗 讚讬专讞讗 诇讬讚讞讜,” and initially answers, “讗讬谉 讛讻讬 谞诪讬.”
[5] Rambam, Hilchot Shofar, Sukkah VeLulav 7:13–18, particularly 7:16–18. [6] Netziv, Meromei Sadeh, Sukkah 44a: after the Churban, “讚讛讜讜讬讬谉 注讬拽专 讬砖讜讘 讬砖专讗诇 讘讞讜״诇 诪讬讙专专谉 讬讜砖讘讬 讗专抓 讬砖专讗诇 讗讞专 诪谞讛讙 讻诇诇 讬砖专讗诇… 诪讛 砖讗讬谉 讻谉 诇驻谞讬 讞讜专讘谉 讘讬转 讛诪拽讚砖 讛讬讛 注讬拽专 讬砖专讗诇 讘讗专抓 讬砖专讗诇.” [7] Israel Central Bureau of Statistics, Israel in Figures—Rosh Hashana: Selected Annual Data 2026, September 9, 2026. [8] Sergio DellaPergola, World Jewish Population 2024, American Jewish Year Book 2024. The demographic literature distinguishes among the “core Jewish population,” population with Jewish parents, enlarged Jewish population and Law of Return population; these demographic categories do not necessarily correspond to halachic Jewish status.
[9] Responsa Chacham Tzvi §167: “讻诇 讝诪谉 砖讛诐 讘讗״讬 讗驻讬׳ 讚专讱 讗专注讬 讻讬讜谉 砖讛诪拽讜诐 讙讜专诐.” [10] Rabbi Prof. Yoel Elitzur, “谞讟讬诇转 诇讜诇讘 讘砖讘转 讘讝诪谉 讛讝讛,” Techumin 29, pp. 418ff., together with the published responses to the article. [11] Rabbi Eliyahu Weber, “讘注谞讬讬谉 诪爪讜讜转 砖讜驻专 讜诇讜诇讘 讻砖讝诪谞谉 讘砖讘转,” Yarchon HaOtzar, citing Shiurei Ha-Gri”sh, Sukkah 41b: “讻讗砖专 注讬拽专 讛讬讬砖讜讘 讛讜讗 讘讗专抓 讬砖专讗诇, 讗诐 专讜讘 讬砖专讗诇 注诇讬讛 谞讜讟诇讬谉 诇讜诇讘 讘砖讘转 讙诐 诇驻谞讬 讘讬讗转 讛诪砖讬讞.”The citation appears in the context of Rav Elyashiv’s analysis of the Rif; an independently accessible scan of the cited page in Shiurei Ha-Gri”sh has not been located.
注诇 驻讬 讛讛诇讻讛 诪讜转专 诇注诇讜转 诇讛专 讛讘讬转 | 讛专讘 讬爪讞拽 讘专讬讬讟讜讘讬抓׳ 诪讛讬砖讬讘讛 讛讞专讚讬转 ׳讗讜专 砖诪讞׳ PLUS 2
注诇 驻讬 讛讛诇讻讛 诪讜转专 诇注诇讜转 诇讛专 讛讘讬转 | 讛专讘 讬爪讞拽 讘专讬讬讟讜讘讬抓׳ 诪讛讬砖讬讘讛 讛讞专讚讬转 ׳讗讜专 砖诪讞׳
讛转讜注诇转 讛讙讚讜诇讛 诪注诇讬讬讛 诇讛专 讛讘讬转 讘讬讜诐 讛砖讘转 | 讛专讘 讗诇讬讛讜
Of course there are only certain sections, and other preparations beforeanyone ascends.
The High Court of Justice did not issue a specific ruling last week regarding visiting the Temple Mount on Shabbat; however, in early April 2026, the court addressed wartime gathering restrictions that affected access to holy sites and demonstrations. [1, 2]
- Gathering Limits: The court increased the cap on gatherings at the Western Wall and the Temple Mount from 50 to 100–150 people under strict wartime and Home Front Command guidelines. [1, 2]
- Protests vs. Holy Sites: The session—which notably convened on a Saturday (Shabbat)—also permitted larger anti-government and anti-war protests (up to 600 people) in Tel Aviv, drawing criticism from coalition members over differential caps. [1, 2, 3]
- The Status Quo: Long-standing rules prohibiting non-Muslim prayer and restricting visiting days and hours on the Temple Mount remain governed by police discretion and the historic status quo rather than a new recent liberalization for Shabbat
Guidelines to Ascend:
MK Meir Porush’s Initiative: World’s Largest ‘Chazon Ish’ Sukkah Erected In Jewish Quarter
The Ministry of Jerusalem and Jewish Tradition and the Company for the Reconstruction and Development of the Jewish Quarter have completed extensive preparations for the tens of thousands of Jews expected to visit Jerusalem’s Old City during Chol Hamoed Sukkos.
As part of an annual project initiated and spearheaded by former minister MK Meir Porush, extensive hospitality facilities and spacious observation areas have been prepared for the crowds.
In recent days, construction was completed on the main giant sukkah in the plaza of the Churva shul, providing a significant new option for those who adhere to stringent halachic standards.
It is the world’s largest “Chazon Ish” sukkah, covering an area of 444 square meters. In a new feature this year, the entire sukkah was constructed according to the stringent halachic requirements of the Chazon Ish, with new, exceptionally mehudar schach, under the guidance and supervision of HaRav Eliyahu Zilberman, one of the Rabbanim of the Jewish Quarter.
The sukkah includes comfortable seating areas, hot and cold drinks and refreshments, as well as a designated area suited to the needs of families. The spacious sukkah will be available to the public throughout Yom Tov and Chol Hamoed with extended opening hours.
Alongside the sukkah, preparations are being completed for the opening of a new, large and spacious observation area on the roof of Yeshivas HaKosel, overlooking Makom Hamikdash and Har HaBayis. The new expanded area will allow hundreds of people, for the first time, to gather there simultaneously and enjoy an unobstructed view of the Makom Hamikdash.
During Chol Hamoed, the rooftop will be open to visitors free of charge, offering sweeping views of Jerusalem in general and Har HaBayis in particular. Access to the rooftop will be fully accessible to people with disabilities and families with strollers through a special elevator installed at the site.
As on every Yom Tov, the Churva shul will be open to the general public, as will the “Rova Batei Hakohanim,” where guided tours will be held every 30 minutes.
To complete the Yom Tov experience, organizers have arranged extensive logistical support, including water stations and directional assistance throughout the Jewish Quarter. Traditional klezmer processions will also take place throughout Chol Hamoed, alongside Simchas Beis HaShoevah events connecting the tens of thousands of visitors with the joy of Yom Tov overlooking the site of the Beis Hamikdash.
25 September 2026
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