Sleeping in Sukkah and Respecting the Sanctity of the Shul: Difference between pages

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==Those who are lenient==
Regarding building, selling, dismantling a Shul building see [[Halachot_of_the_Building_of_the_Shul]]
# If it’s cold outside, some defend the practice of those who do not sleep in the [[Sukkah]], however, many hold that one should make an extra effort to sleep in the [[Sukkah]] (either by making a insulated [[Sukkah]], by bringing in heaters, or by toughing it out). <Ref> Rama 639:2 defends the practice of those who are lenient in not [[sleeping in the Sukkah]] saying that where it's too cold it's painful to sleep there and so one may sleep outside the [[Sukkah]]. Mishna Brurah 639:17 comments that this is so if one doesn't have proper pillows and blankets to keep one warm (implying that if one has proper coats and blankets one should sleep in the [[Sukkah]].)[see Nemukei Orach Chaim 639:1 who discusses this at length.] Chazon Ovadyah pg 195 rules like the Rama. </ref>
==Appropriate Mind-frame for Shul==
# One is exempt from sleeping in the [[sukkah]] if he is genuinely afraid of terrorism. <ref> Rav Avigdor Neventzal in his Mishnah Brurah Biytizchak Yikare on Rama 639:2 </ref>
# One should not be involved in light-headedness, frivolity, idle chatter, eating, or drinking in a Shul.<Ref>Shulchan Aruch 151:1</ref>
# Some Chasidim have the practice of not [[sleeping in the Sukkah]]. <ref> see Likkutei Sichos, Vol. XXIX, pp. 211-219 quoted by [http://www.chabad.org/library/article_cdo/aid/92423/jewish/Sukkos.htm#footnote8a92423 chabad.org]</ref>
# One should not lounge around or adorn oneself in the Shul. <Ref>Shulchan Aruch 151:1</ref>
==If it Rains==
# If it rains one is exempt from sleeping in the sukkah.<ref>Shulchan Aruch OC 639:7</ref>
# Even after it stops raining one doesn't have to go back into the sukkah even if one wakes up in the middle of the night since that is considered a pain to have to move into the sukkah in the middle of one's sleep.<ref>Shulchan Aruch OC 639:7. Mishna Brurah 639:40 quotes a machloket achronim if a person woke up because of the rain and moved inside but before he fell asleep it stopped raining whether he has to return to the sukkah. The Rama 639:7 clarifies that once he is exempt because of the rain he can sleep until he wakes up in the morning and he doesn't have to get someone to wake him up in the morning so that he can sleep in the sukkah. </ref> Similarly, if when it was raining in the night a person put up a shlock on top of the sukkah he can sleep in the sukkah with the shlock on top and even if it stops raining he can continue to sleep there since it would be a pain to have to remove it. However, if it is easy to remove the shlock then he should do so. <ref>Mishna Brurah 639:41</ref>
# If a person knows that it is going to certainly rain but has not started to rain, some poskim hold that one is exempt at this point since it will be a pain to have to wake up and move one's bed out of the sukkah when it starts to rain, while others hold that he is obligated until it starts to rain.<ref>Dirshu 639:40 cites Rav Nissim Karelitz (Chut Shani Sukkot p. 247) as holding that one is exempt and Rav Elyashiv (Ashrei Haish 3:26:30) held that one was obligated until it started to rain.</ref>
# A man who has a baby that wakes up in the middle of the night and his wife needs him to take care of the baby is exempt from sleeping in the sukkah.<ref>Chazon Ovadia (Sukkot p. 200). Shevet Hakehati 1:198 writes that the man who needs to take care of the baby in the night is exempt from the sukkah even before the baby cries because if he sleeps in the sukkah he won't hear the baby. His ruling is based on Shulchan Aruch 640:3 that those who are taking care of the sick are exempt from the sukkah.</ref>


==Sleeping in a small Sukkah==
==Speaking in Shul or Bet Midrash==
# One is obligated to sleep in a small [[Sukkah]] even if that means bending or folding one’s body and there’s no exemption of being uncomfortable in the [[Sukkah]] (like there is if it rains). <Ref>Rama 640:3, Chazon Ovadyah pg 194) </ref>
# It’s utterly forbidden to act frivolously in a Shul or Bet Midrash in any way such as laughter, vane speech, or humor. <Ref> S”A 151:1 </ref>
==Leaving the table in the Sukkah==
# It’s forbidden to speak about non-holy matters in a shul or Bet Midrash including speech about business or an occupation. <Ref> Mishna Brurah 151:2 </ref>
# Even though one major authority states that one must leave the table in the [[Sukkah]] while one sleeps, many disagree and say that one doesn’t need to be strict but should be if there’s no need to remove the table and so is the custom. <Ref> Mishna Brurah 640:27 writes that if one takes the table out of the [[Sukkah]] in order to sleep one doesn’t fulfill the mitzvah since the [[Sukkah]] must be useful for all purposes and if one isn’t able to sleep in it with a table, one doesn’t fulfill the mitzvah of eating it in either. At first glance there appear to be no early sources to corroborate this stringency, however Mikrai Kodesh (Siman 35 pg 155) and Sh”t Shraga Meir 5:55 both try to defend the Mishna Brurah. Moadim UZmanim (Rav Moshe Shternbach; Vol 1, Siman 87) quotes someone who actually saw the Chafetz Chaim act this way in practice. Orchot Rabbenu (Vol 2 pg 229) writes that that the practice of the Steipler would leave a small table in his [[Sukkah]] when he slept. Similarly, Sh”t Az Nidabru 14:1 writes once such a holy mouth said such a ruling it’s proper to follow it. On the other hand, many achronim including Rabbi Eliezer Waldenburg in Sh”t Tzitz Eliezer 8:33, Rav Ovadyah Yosef in Chazon Ovadyah (pg 198), Rav Moshe Shternbach in Moadim UZmanim (Vol 1, Siman 87), and Piskei Teshuvot 640:8 argue on the Mishna Brurah saying that there’s no source for such a stringency and conclude that one may remove the tables if there’s a need for room to people to sleep (even a child who reached the age of [[Chinuch]]). Chazon Ovadyah and Moadim Uzmanim write the minhag is to remove the tables. </ref>
# Similarly, it’s forbidden to read or write secular subjects in a Shul or Bet Midrash. <Ref> Rav Nevinsal in BeYitzchak Yikra on Mishna Brurah 151:2 </ref>
# One may sleep under the table in the [[Sukkah]] if it’s not Ten [[Tefachim]] high. <Ref> Natai Gavriel 59:19 based on S”A 627:1 </ref>
# It’s much worse of a transgression to speak forbidden speech such as [[Lashon Hara]], Rechilut, or starting fights in a Shul or a Bet Midrash in the place where the Shechina dwells. <Ref> Mishna Brurah 151:2 </ref>
==Taking a short nap==
# In a Bet Midrash, one shouldn’t say G-d Bless you or LaBriyut or Gezuntite when someone sneezes. Nowadays, some are lenient because many aren’t so caeful about not speaking mundane speech in a Bet Midrash and some are strict because it’ll cause people to speak mundane speech in the Bet Midrash. It seems everyone will agree that in middle of learning it’s forbidden to say it. <Ref> S”A Y”D 246:17 writes that one may not say [[Refuah]] when someone sneezes based on the Gemara [[Brachot]] 53a. Levush Y”D 246:17 brings the halacha as in S”A. The Perisha Y”D 246:36 writes that perhaps nowadays we can be lenient considered that many aren’t strict about mundane speech in the Bet Midrash in general. The Shach Y”D 246:16 and Aruch HaShulchan Y”D 246:33 quote the Perisha as halacha. However, the Taz Y”D 246:6 argues that there’s no reason to be more lenient and it’ll cause people to speak mundane speech in the Bet Midrash. [Bear Hetiev Y”D 246:9 quotes the dispute the perisha first and the Taz second.] S”A HaRav (Hilchot Talmud Torah 4:11) and Yalkut Yosef (Kitzur S”A Y”D 245-6 #33) agree with the Taz. S”A HaRav clarifies that it’s forbidden to answer Asuta even not at the time of learning as long as one’s in a Bet Midrash, and all the more so, when one is learning. </ref>  
# It’s forbidden to sleep outside a [[Sukkah]] whether it’s a fixed sleep or a short nap. <Ref> S”A 639:2; Yalkut Yosef, Moadim, laws of dwelling in the [[Sukkah]], 10 </ref> (however, it's not even considered a nap if it's less than 53.7 seconds and many poskim hold that it's permissible while some forbid even that). <ref> Mishna Brurah 639:11 writes that even though one may not take a short nap outside the [[Sukkah]] one may take a nap that's less than the time it takes to walk 100 steps. Mishna Brurah 44:4 defines this time as around 1/67 of an hour (which is 53.7 seconds). Kaf HaChaim 639:27, Pri Megadim (M"Z 639:5), and Natai Gavriel 59:2 (as first stam-anonymous opinion) agree with Mishna Brurah. However, Bikurei Yacov 639:12 and Hilchot Chag BeChag (pg 44) argue on Mishna Brurah and forbid for any amount of time. </ref> Additionally, Hacham Ovadia Yosef provides a leniency for anyone who is prone to sickness to take naps outside of the [[Sukkah]]. <ref> Yalkut Yosef, Moadim, laws of dwelling in the [[Sukkah]], 10 </ref>  


==Married Man==
==Sleeping in Shul or Bet Midrash==
# Many married men are lenient not to sleep in the Sukkah because sleeping alone wouldn't be a fulfillment of the mitzvah of living in the sukkah like we live in our homes. It is preferable that a man sleep with his wife in the [[Sukkah]] (not on nights of Onah or her Tevilah) to fulfill the requirement of dwelling in the [[Sukkah]] like one would in one’s home. However, some poskim hold that one shouldn't be lenient for these reasons. <ref>Rama 639:2 writes that reason for those who don't sleep in the sukkah if a married man would sleep alone in the sukkah that wouldn't be a fulfillment of the concept of dwelling in the sukkah like we dwell in our homes during the year. However, he concludes that it is preferable to sleep in a private sukkah with his wife. The Taz 639:9 asks on the Rama that if he is correct the Sukkah should be pasul since it isn't fit to be used for sleeping (Rama 640:3). Rather he defends the minhag in another fashion. He writes that a married man has a mitzvah to sleep in the same room as his wife to gladden his wife even if she isn't tahor. That mitzvah makes him exempt from the sukkah. The Magen Avraham 639:8 has a different justification which is that a person would be pained about not being able to sleep in the same room as his wife and someone who is pained by the sukkah is exempt. He explains that this doesn't render the sukkah pasul since it is fit for sleeping and he just has a personal external exemption. Rav Ovadia Yosef in Chazon Ovadyah (pg 196) agrees with the Taz.
# One may not sleep (even a temporary sleep) in a shul, but in a bais medrash it is permitted to take a temporary sleep. A talmid chacham may sleep in a shul or a beit midrash. <Ref>Mishna Brurah 151:15-6 </ref>
* The Gra 639:13 argues with the Rama. Following the Gra, Mishna Brurah 639:18 writes that men are obligated to sleep in the [[Sukkah]] without their wives and it’s not pained by not sleeping in the same room as his wife unless it’s the night of Onah. </ref>
# One may not sleep in a Shul, however it is permitted to sleep temporarily in a Bet HaMidrash. <Ref>Shulchan Aruch 151:3</ref>
# On a night when the couple has Onah or the night of Tevilah the man isn't obligated to sleep in the [[Sukkah]]. <Ref> Rama 639:2 writes that many are lenient not to sleep in the [[Sukkah]] since a man can’t sleep with his wife in the [[Sukkah]] unless he has a private [[Sukkah]]. However, the Mishna Brurah 639:18 quotes the Gra who argues on this saying that a married man is obligated in [[Sukkah]] even if he can’t sleep with his wife in the [[Sukkah]]. However, the Mishna Brurah concludes that on nights when there is a mitzvah of Oneh or the women has her Tevilah night, they may sleep outside the [[Sukkah]] so as not to miss the mitzvah of Pru Urevu, assuming that it’s not private enough in the [[Sukkah]]. This is also the opinion of Chazon Ovadyah (pg 194). </ref>
==Eating in Shul==
# A married man in the first year of his marriage, some say that he shouldn't sleep in the Sukkah in order to keep his wife company at night while others believe there is no difference for sleeping in the between a man in the first year of marriage or any other time.<ref>Chazon Ovadia p. 196 quotes a dispute between the Divrei Yatziv OC 274 who holds that in the first year of marriage a man should keep his wife company at night as he has a mitzvah to gladden his wife and the Shalmei Moed p. 114 who thinks that there's no difference between the first year and any other, but if the wife is scared to sleep alone indoors her husband is exempt from sleeping in the sukkah.</ref>
# Although it is generally forbidden to eat in a shul, seuda shlishit may be eaten in a shul especially when words of Torah are spoken at the meal. <ref> Yechave Daat 3:10. Shulchan Aruch 151:4 permits eating a seudat mitzvah in a shul. Even the Mishna Brurah 151:20 agrees but cites the Magen Avraham who forbids a large meal with wine in a shul even for a mitzvah. </ref>
# A Talmud Chacham may eat or drink in a Shul if it is necessary. <Ref>Shulchan Aruch 151:1</ref> Some say that a Talmid Chacham may eat or drink in a Bet Midrash. <Ref>Rama 151:1</ref>


==Sleeping alone in the Sukkah==
==Entering Shul for Your Benefit==
# It is permissible to sleep alone in the [[Sukkah]] even though one shouldn't sleep alone in a house. <ref>Maaseh Rav (Siman 214), Nefesh Kol Chai (Samach #4), Yafeh Lelev 2:1, Bikurei Yacov 639:18, Torat HaMoedim (Rabbi Efraim Oved) 6:3 </ref>
# If one needs to get someone who is in a Shul, one should walk inside, learn a little bit and then call that person. If one does not know how to learn one may wait inside the Shul a little bit (the time it takes to walk 8 [[Tefachim]]) and then call that person, since just sitting in a Shul is a mitzvah.<Ref>Shulchan Aruch 151:1</ref>
# One should not enter the Shul to protect oneself from the sun or rain. <Ref>Shulchan Aruch 151:1</ref>
==Doing Mundane Activities in Shul==
# One should not perform calculations, unless it is for a mitzvah in a Shul. <Ref>Shulchan Aruch 151:1</ref>
==Eulogies in a Shul==
# Eulogies should not take place in a Shul unless it is a eulogy for one of the great people of the town and everyone is coming to the eulogy. <Ref>Shulchan Aruch 151:1</ref>


==If one's traveling==
==Using it as a Shortcut==
# One is allowed to travel by bus for business purposes even if one knows that one will fall asleep on the way and one does not have to stand up so as not to fall asleep outside the [[Sukkah]]. However, if one is traveling for a leisure trip one may not sleep outside the [[Sukkah]] and one may not even nap on the bus. <ref>Torat HaMoedim (Rabbi Efraim Oved) 6:2 and 10:10 based on Shulchan Aruch 640:8. BeYitzchak Yikra 640:8 quotes Rav Shlomo Zalman who holds that a trip isn't considered someone who's traveling that could be exempt from the [[Sukkah]] and so one can't nap on the bus. See also Halichot Shlomo 9:21. </ref>
# One may not use a Shul for a shortcut. However, if the Shul was built in place of a path, it is permitted to continue using that path even after the Shul was built.<Ref>Shulchan Aruch 151:5</ref>
==Owning a Seat in Shul==
# If a person sat in a particular seat in shul for three years straight even if he wasn't in on occasion or he changed his seat for avielut he can establish a right to that seat.<ref>Rashba (responsa 1:943), Rama CM 140:8. See also Meiri b"b 29a.</ref>


==Other activities in the Sukkah==
==Running to and from Shul==
# [[Eating in the Sukkah]]
# When one is on one's way to Shul or going to do any mitzvah, it is a mitzvah to run even on [[Shabbat]]. <ref>Shulchan Aruch 90:12</ref>
# [[Eating in the Sukkah#Learning in the Sukkah|Learning in the Sukkah]]
# When one arrives at Shul one shouldn't run inside, but rather one should walk with awe and trepidation like one is walking before a king.<ref>Magen Avraham 90:24, Mishna Brurah 90:41, Kitzur Shulchan Aruch 12:11</ref>
# [[Eating in the Sukkah#Other activities in the Sukkah|Doing other activities in the Sukkah]]
# It is forbidden to run when one is leaving Shul. <ref>Shulchan Aruch 90:12</ref>
==Mechitza==
# During davening it is integral to have a mechitza to separate between men and women.<ref>Igrot Moshe 1:41, Yalkut Yosef (Kriyat Hatorah Vbet Hakenest Mdinei Hahanahaga Bkotel n. 2), Ishei Yisrael 28:9</ref> However, there is no need for a mechitza to separate between men and women for non-mitzvot activities such as a mundane meal.<ref>Rav Moshe Feinstein in Igrot Moshe 1:41 cites the Pesachim 86b that speaks about a bride eating a korban pesach together with the rest of the group which would consist of several families and up to 50 or 100 people. He concludes that isn’t necessary to have a mechitza for non-mitzvah activities, such as a meal but excluding davening or learning. However, he has a doubt about wedding meals if they need a mechitza to separate between the men and women.</ref>
# If a shul has a women's section which isn't level with the men's section, some hold that the mechitza needs to be so tall that the men can't see the women.<Ref>Yalkut Yosef (Otzar Dinim Lisha Vlbat 9:42) writes that a shul which has a woman's section that isn't level with the men's section should nonetheless have a mechitza high enough that the men can't see the women.</ref>
# In a place that is used for a minyan on a temporary basis, such as a [[Shiva]] house, according to some poskim doesn't need a mechitza and the men and women could simply daven in their respective sides for purposes of [[kavana]].<ref>Igrot Moshe OC 5:12 writes that it isn't necessary to have a minyan in a temporary situation such as a Shiva house and all the more so for a Shabbos Sheva Brachos since it is just the family. Rather the men and women should daven in opposite corners to enhance kavana. This is cited by Ishei Yisrael 28:9 and [http://olamot.net/shiur/%D7%9E%D7%97%D7%99%D7%A6%D7%94-%D7%91%D7%99%D7%9F-%D7%92%D7%91%D7%A8%D7%99%D7%9D-%D7%95%D7%A0%D7%A9%D7%99%D7%9D Olamot.net]. Similarly, Halichot Shlomo Tefillah ch. 8 fnt. 4 writes that on a plane if one is making a minyan that doesn't disturb the other passengers it isn't necessary to have a mechitza since it is a temporary situation and not a permanent shul.</ref>
# There is a major dispute if it is necessary to have a mechitza for a wedding meal.<ref>Igrot Moshe YD 4:24 doesn't require a mechitza at a wedding since it isn't a public event, it is exclusively for those invited. Birkat Reuven Shlomo 7:61 argues with Rav Moshe and requires a mechitza for a sit down gathering at a wedding or meal. Shevet Halevi 8:281 writes that for a Sheva Brachos meal they need a mechitza that is at least Ten Tefachim high even though that wouldn't suffice for a mechitza in shul.</ref>


==Sources==
==Sources==
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[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Sukkot]]

Revision as of 04:18, 29 March 2020

Regarding building, selling, dismantling a Shul building see Halachot_of_the_Building_of_the_Shul

Appropriate Mind-frame for Shul

  1. One should not be involved in light-headedness, frivolity, idle chatter, eating, or drinking in a Shul.[1]
  2. One should not lounge around or adorn oneself in the Shul. [2]

Speaking in Shul or Bet Midrash

  1. It’s utterly forbidden to act frivolously in a Shul or Bet Midrash in any way such as laughter, vane speech, or humor. [3]
  2. It’s forbidden to speak about non-holy matters in a shul or Bet Midrash including speech about business or an occupation. [4]
  3. Similarly, it’s forbidden to read or write secular subjects in a Shul or Bet Midrash. [5]
  4. It’s much worse of a transgression to speak forbidden speech such as Lashon Hara, Rechilut, or starting fights in a Shul or a Bet Midrash in the place where the Shechina dwells. [6]
  5. In a Bet Midrash, one shouldn’t say G-d Bless you or LaBriyut or Gezuntite when someone sneezes. Nowadays, some are lenient because many aren’t so caeful about not speaking mundane speech in a Bet Midrash and some are strict because it’ll cause people to speak mundane speech in the Bet Midrash. It seems everyone will agree that in middle of learning it’s forbidden to say it. [7]

Sleeping in Shul or Bet Midrash

  1. One may not sleep (even a temporary sleep) in a shul, but in a bais medrash it is permitted to take a temporary sleep. A talmid chacham may sleep in a shul or a beit midrash. [8]
  2. One may not sleep in a Shul, however it is permitted to sleep temporarily in a Bet HaMidrash. [9]

Eating in Shul

  1. Although it is generally forbidden to eat in a shul, seuda shlishit may be eaten in a shul especially when words of Torah are spoken at the meal. [10]
  2. A Talmud Chacham may eat or drink in a Shul if it is necessary. [11] Some say that a Talmid Chacham may eat or drink in a Bet Midrash. [12]

Entering Shul for Your Benefit

  1. If one needs to get someone who is in a Shul, one should walk inside, learn a little bit and then call that person. If one does not know how to learn one may wait inside the Shul a little bit (the time it takes to walk 8 Tefachim) and then call that person, since just sitting in a Shul is a mitzvah.[13]
  2. One should not enter the Shul to protect oneself from the sun or rain. [14]

Doing Mundane Activities in Shul

  1. One should not perform calculations, unless it is for a mitzvah in a Shul. [15]

Eulogies in a Shul

  1. Eulogies should not take place in a Shul unless it is a eulogy for one of the great people of the town and everyone is coming to the eulogy. [16]

Using it as a Shortcut

  1. One may not use a Shul for a shortcut. However, if the Shul was built in place of a path, it is permitted to continue using that path even after the Shul was built.[17]

Owning a Seat in Shul

  1. If a person sat in a particular seat in shul for three years straight even if he wasn't in on occasion or he changed his seat for avielut he can establish a right to that seat.[18]

Running to and from Shul

  1. When one is on one's way to Shul or going to do any mitzvah, it is a mitzvah to run even on Shabbat. [19]
  2. When one arrives at Shul one shouldn't run inside, but rather one should walk with awe and trepidation like one is walking before a king.[20]
  3. It is forbidden to run when one is leaving Shul. [21]

Mechitza

  1. During davening it is integral to have a mechitza to separate between men and women.[22] However, there is no need for a mechitza to separate between men and women for non-mitzvot activities such as a mundane meal.[23]
  2. If a shul has a women's section which isn't level with the men's section, some hold that the mechitza needs to be so tall that the men can't see the women.[24]
  3. In a place that is used for a minyan on a temporary basis, such as a Shiva house, according to some poskim doesn't need a mechitza and the men and women could simply daven in their respective sides for purposes of kavana.[25]
  4. There is a major dispute if it is necessary to have a mechitza for a wedding meal.[26]

Sources

  1. ↑ Shulchan Aruch 151:1
  2. ↑ Shulchan Aruch 151:1
  3. ↑ S”A 151:1
  4. ↑ Mishna Brurah 151:2
  5. ↑ Rav Nevinsal in BeYitzchak Yikra on Mishna Brurah 151:2
  6. ↑ Mishna Brurah 151:2
  7. ↑ S”A Y”D 246:17 writes that one may not say Refuah when someone sneezes based on the Gemara Brachot 53a. Levush Y”D 246:17 brings the halacha as in S”A. The Perisha Y”D 246:36 writes that perhaps nowadays we can be lenient considered that many aren’t strict about mundane speech in the Bet Midrash in general. The Shach Y”D 246:16 and Aruch HaShulchan Y”D 246:33 quote the Perisha as halacha. However, the Taz Y”D 246:6 argues that there’s no reason to be more lenient and it’ll cause people to speak mundane speech in the Bet Midrash. [Bear Hetiev Y”D 246:9 quotes the dispute the perisha first and the Taz second.] S”A HaRav (Hilchot Talmud Torah 4:11) and Yalkut Yosef (Kitzur S”A Y”D 245-6 #33) agree with the Taz. S”A HaRav clarifies that it’s forbidden to answer Asuta even not at the time of learning as long as one’s in a Bet Midrash, and all the more so, when one is learning.
  8. ↑ Mishna Brurah 151:15-6
  9. ↑ Shulchan Aruch 151:3
  10. ↑ Yechave Daat 3:10. Shulchan Aruch 151:4 permits eating a seudat mitzvah in a shul. Even the Mishna Brurah 151:20 agrees but cites the Magen Avraham who forbids a large meal with wine in a shul even for a mitzvah.
  11. ↑ Shulchan Aruch 151:1
  12. ↑ Rama 151:1
  13. ↑ Shulchan Aruch 151:1
  14. ↑ Shulchan Aruch 151:1
  15. ↑ Shulchan Aruch 151:1
  16. ↑ Shulchan Aruch 151:1
  17. ↑ Shulchan Aruch 151:5
  18. ↑ Rashba (responsa 1:943), Rama CM 140:8. See also Meiri b"b 29a.
  19. ↑ Shulchan Aruch 90:12
  20. ↑ Magen Avraham 90:24, Mishna Brurah 90:41, Kitzur Shulchan Aruch 12:11
  21. ↑ Shulchan Aruch 90:12
  22. ↑ Igrot Moshe 1:41, Yalkut Yosef (Kriyat Hatorah Vbet Hakenest Mdinei Hahanahaga Bkotel n. 2), Ishei Yisrael 28:9
  23. ↑ Rav Moshe Feinstein in Igrot Moshe 1:41 cites the Pesachim 86b that speaks about a bride eating a korban pesach together with the rest of the group which would consist of several families and up to 50 or 100 people. He concludes that isn’t necessary to have a mechitza for non-mitzvah activities, such as a meal but excluding davening or learning. However, he has a doubt about wedding meals if they need a mechitza to separate between the men and women.
  24. ↑ Yalkut Yosef (Otzar Dinim Lisha Vlbat 9:42) writes that a shul which has a woman's section that isn't level with the men's section should nonetheless have a mechitza high enough that the men can't see the women.
  25. ↑ Igrot Moshe OC 5:12 writes that it isn't necessary to have a minyan in a temporary situation such as a Shiva house and all the more so for a Shabbos Sheva Brachos since it is just the family. Rather the men and women should daven in opposite corners to enhance kavana. This is cited by Ishei Yisrael 28:9 and Olamot.net. Similarly, Halichot Shlomo Tefillah ch. 8 fnt. 4 writes that on a plane if one is making a minyan that doesn't disturb the other passengers it isn't necessary to have a mechitza since it is a temporary situation and not a permanent shul.
  26. ↑ Igrot Moshe YD 4:24 doesn't require a mechitza at a wedding since it isn't a public event, it is exclusively for those invited. Birkat Reuven Shlomo 7:61 argues with Rav Moshe and requires a mechitza for a sit down gathering at a wedding or meal. Shevet Halevi 8:281 writes that for a Sheva Brachos meal they need a mechitza that is at least Ten Tefachim high even though that wouldn't suffice for a mechitza in shul.
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