Eating in the Sukkah: Difference between revisions

Latest revision as of 18:28, 22 August 2024

Based on the pesukim in the Torah-בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת. לְמַעַן, יֵדְעוּ דֹרֹתֵיכֶם, כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל, בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם: אֲנִי, ה אֱלֹקיכֶם.- "For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths, in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God." ^[1], there is a positive commandment to sit in the Sukkah for the 7 days of Sukkot.^[2]

Eating in the Sukkah

There’s an obligation to eat a Kezayit of bread in the Sukkah on the first night of Sukkot.^[3] During the remaining days there is no obligation to eat in the Sukkah, as you can just eat fruits or vegetables. However, there is still a mitzva to eat bread in the succa every day.^[4]
While sitting in the Sukkah, one should have intent to fulfill the mitzvah. Additionally, one should also have in mind that Hashem commanded us to sit in Sukkot in order to remember the exodus from Egypt (Yetsiat Mitzrayim), and that the Sukkot commemorate the clouds of glory.^[5] According to most authorities, after the fact, if one didn't have these intentions, one still fulfills the mitzvah as long as one had intention to fulfill the mitzvah.^[6]

Who is obligated to eat in the Sukkah?

One who is exempt from the sukkah yet chooses to remain there does not receive reward for remaining in the sukkah and is foolish.^[7]

Women and Children

Women are exempt from the mitzvah of Sukkah.^[8] They can volunteer to sit in the Sukkah, and if they do so, according to Ashkenazim they can recite a bracha, while according to Sephardim they may not.^[9]
Very young children are exempt from the mitzvah of Sukkah. However, once they no longer need their mother (around age 5), there is a mitzvah of Chinuch (training them in mitzvot) for them to sit in the sukkah.^[10]

Rain or Sick

A sick person is exempt from sitting in the Sukkah.^[11]
One is not required to eat in the sukkah if it is raining.^[12] If it is raining, and one began to eat inside, he may continue to eat inside even when it stops raining.^[13] However, these rules only apply after the first night. For the rules for the first night see below.
Even after it stops raining, if the sukkah is still wet and the s'chach is dripping, one is exempt from the sukkah.^[14]
One who is suffering from sitting in the sukkah is exempt. For instance, if one cannot sleep in the sukkah because of the wind, or because of the buzzing flies, or because of the cold, or even because of a small amount of rain, he is exempt. An important caveat is that one is only exempt from the sukkah because of suffering if leaving the sukka will help alleviate his suffering.^[15]
If it's Shabbat and the lights in the sukkah go out, one is not obligated to go to his friend’s sukkah if this is difficult or uncomfortable; rather, he may eat his meal in his house.^[16]
If one feels crowded in the sukkah, this does not constitute “suffering” and one must continue to live there.^[17]
In general, one cannot claim that he is suffering and therefore exempt from the sukkah if others would typically not suffer from experiencing the matter he is facing.^[18]
Some poskim permit sitting under a handheld umbrella, even over ten Tefachim, unlike a more permanent umbrella such as one supported by a table, because it is still considered sitting under the schach. One should not recite a beracha in this case ^[19] This is relevant to chol hamoed, but not to on Shabbat or Yom Tov, when an umbrella may not be used. See Boneh#Umbrella.

Traveling

People who are traveling for business or for pressing matters ^[20] are exempt from a sukkah as long as they are traveling.^[21] When they pause their journey, if they are unable to find a sukkah, they are also exempt from sukkah then. ^[22]
If one is involved in a mitzvah, such as going to learn Torah,^[23] he is exempt from the mitzvah of sukkah.^[24] Accordingly, those tending to the needs of the sick are exempt from the sukkah.^[25]

Lights Went Out

If a person's lights went out in their Sukkah, or their Sukkah became inhabitable, if it is very difficult to go to another person's Sukkah, one doesn't have to and one is exempt.^[26]

Which foods can one eat outside the Sukkah?

Bread

It is permissible to eat up to a KeBaytzah of bread outside the Sukkah, but for any more than a KeBaytzah, one must eat it in the Sukkah and make a bracha of Leshev BaSukkah.^[27]
If one ate a Kezayit consisting of bread and other foods, according to Ashkenazim, this is a meal and one must eat it in the Sukkah and even make a bracha of Leshev BaSukkah^[28]. However, according to Sephardim one doesn't have to eat this in the Sukkah, and even if one eats in the Sukkah, one does not make the bracha of LeShev BaSukkah.^[29]
For Sephardim, if one sat in the sukkah planning to eat less than a kebaytza of bread, and then decided that he wanted to eat more than a kebaytza, he should recite a beracha then, even if what he has left is less than a kebaytza.^[30]
Some poskim hold that any food on shabbat needs to be eaten in the sukkah, because it is achilat keva and not achilat arai^[31]. However, most poskim disagree.^[32]

Fruits

It is permissible to eat fruits outside of the sukkah, even if one eats a lot of them.^[33] Nonetheless, it's praiseworthy to have fruit in the Sukkah.^[34]

Drinks

One may have drinks outside of the Sukkah.^[35] However, if one sits down to drink wine in a fixed manner (not just as a snack), especially if a group of people sit to drink wine, one must drink it in the Sukkah without making the Bracha of Leshev BaSukkah. According to Ashkenazim, one should preferably not establish a drink of wine or beer except in a meal of a KeBaytzah of bread, or at least a cooked dish made out of the five grains, which one must eat in the Sukkah and make a Bracha of Leshev BaSukkah.^[36] Nonetheless, it's praiseworthy to have all drinks in the Sukkah.^[37]
Even for those who usually make kiddush in shul on Friday nights, it is preferable not to do so on Sukkot since it's outside the Sukkah.^[38]

Meat, Fish, Cheese

If one makes a meal out of meat, fish, cheese, and the like, one should eat it in the Sukkah. However, if one doesn't eat it as a meal, one may eat outside the Sukkah.^[39] Nonetheless, it's praiseworthy to have meat, fish, rice, eggs, and cheese in the Sukkah.^[40] Some say that it is proper to eat these foods in a Sukkah if one is having them as a meal.^[41]

Cookies and Cakes

If one ate more than a KeBaytzah of Pas Haba Bikisnin (cookies and cakes), then one must eat it in the Sukkah. The Ashkenazic minhag is to make a bracha of LeShev BaSukkah. If one eating it as a snack and not a meal, then it is preferable to establish one's residence in the Sukkah for a brief time before or after eating, and have in mind when making the bracha that it should cover the eating as well as the sitting in the Sukkah.^[42]
1. Some say that this short while is a half hour.^[43]
2. If one is going to stay a short while in the sukkah and eat a kebeytzah of pat haba bkisnin, one should recite a bracha of leshev bsukkah before the mezonot. Some poskim say that one can recite it between the mezonot and eating.^[44]
If one ate more than a KeBaytzah of a cooked dish made out of the five grains (such as noodles), one must eat in the Sukkah. If one establishes it as a meal, then one should recite a Leshev Basukkah. If one is just eating it as a snack, according to Ashkenazim, there is a dispute if one should recite a Leshev Basukkah.^[45]
Sephardim hold that even though one must eat it in a Sukkah (if one eats more than a KeBaytzah), one doesn't make the bracha of LeShev BaSukkah unless one ate 162 grams of a Pat Haba Bkisnin food, and it's preferable to eat 216 grams in order to make the bracha according to all opinions. For cooked dish mezonot foods, there is no bracha of leshev basukkah.^[46] If one made a meal out of noodles and ate 162 grams, one must eat it in the sukkah and recite the bracha of Leshev Bsukkah even according to Sephardim.^[47]

If one is in the middle of a meal

If one is in the middle of a bread meal, one may not eat any food or drink outside the Sukkah. Even if there is food in one's mouth and one began chewing, when one leaves the Sukkah, one shouldn't continue chewing until one returns to the Sukkah.^[48]

Bracha of Leshev BeSukkah

Some say that It's proper to say the bracha of Leshev before making the HaMotzei. However, it's not an interruption if one recites HaMotzei before the beracha of Leshev basukkah. On Shabbat and Yom Tov, the Leshev beracha is said in Kiddish before one drinks from the wine.^[49]
One who eats while standing can nevertheless recite the beracha of leshev besukkah.^[50]
Regarding which foods one should make a LeShev BaSukkah on, see above #Which_foods_can_one_eat_outside_the_Sukkah?.
If one is fasting for a taanit chalom on sukkot, one should nevertheless from reciting the beracha on sleeping or sitting in the sukkah, because the beracha was established for eating only.^[51]

Temporarily Leaving the Sukkah

Anytime one “leaves completely” from the sukkah, he must make a new bracha upon returning to the sukkah if he desires to eat foods requiring a leshev ba’sukkah. “Leaving completely” includes anytime a person plans on leaving the sukkah and not returning immediately, thereby causing him to forget about the fact that he is planning on returning to the sukkah soon (“hesech ha’daas”).^[52]

If One Is Not Eating

If one plans to sit or sleep in the sukkah for a significant period of time without eating foods that require a sukkah, one should not recite a bracha of leshev ba’sukkah. Some poskim, however, assume that one can recite leshev ba’sukkah.^[53]

First Night of Sukkot

There is an obligation to eat a Kezayit of bread in the Sukkah on the first night of Sukkot.^[54] According to many Rishonim, there is an obligation to eat a meal in the Sukkah each day and night of Yom Tov.^[55]

Kiddush

On the first night of Sukkot, one should wait to recite Kiddush until after Tzet HaKochavim. However, after the fact, if one made Kiddush during Bein HaShemashot and ate a Kezayit of bread, one should make sure to have another Kezayit after Tzet HaKochavim, but one doesn’t need to make another Bracha of LeShev BaSukkah.^[56]
The order of Kiddush is hagefen, kiddush hayom, leshev ba’sukkah, and then on the first night, shehechiyanu. The reason that leshev follows kiddush hayom is because we only sit in the sukkah due to the sanctity of the day. Also, we delay shehechiyanu until the end in order to ensure that it covers both the kiddush hayom and the sukkah itself.^[57] After the fact, if one made Shehecheyanu before Kiddush, one fulfilled one's obligation, and one shouldn't repeat it after Kiddish.^[58]
According to Ashkenazim, if one didn’t sit in the sukkah on the first night, but recited kiddush with Shehechiyanu indoors, one should repeat Shehechiyanu the next time one eats in the sukkah. According to Sephardim, one should not repeat Shehechiyanu when he eats in a Sukkah.^[59]
If one didn’t make a Shehecheyanu on the first night of Sukkot, one can make it on the rest of the days and nights of Sukkot.^[60]
Some poskim hold that a woman shouldn't answer amen to the bracha of Leshev Bsukkah in the kiddush if they plan to drink wine or grape juice, since it could be a hefsek,^[61] while others allow them to answer amen.^[62]

If it rains the first night of Sukkot

If it rains the first night of Sukkot,
1. According to Ashekenazim, one is not exempt from the Sukkah. Some poskim hold that one should wait an hour or two for the rain to stop. If it does, one should eat in the Sukkah with a bracha of Leshev Basukkah. But if it doesn't, then one should recite Kiddush and eat a kezayit of bread in the Sukkah without the bracha of Leshev Basukkah.^[63] Other poskim hold that one may say Kiddush in the Sukkah without waiting for the rain to stop.^[64]
2. If the weather forecast is that there is supposed to be rain all night, even according to Ashkenazim, it isn't necessary to wait any amount of time, and it is fine to immediately make Kiddush without the bracha of Leshev Basukkah and eat a kezayit of bread in the Sukkah.^[65]
3. When one eats a kezayit of bread in the Sukkah and then goes inside, a person should eat a little bit of bread inside so that he can recite birkat hamazon inside.^[66]
4. According to Sephardim, one is exempt from the Sukkah and one should eat in the house.^[67] However, if one wants to be strict, one may wait a little bit for the rain to stop, but one should not wait too long that it'll cause oneself pain on Yom Tov. If after eating in the house the rains stops and it’s before chatzot (halachic midnight), then one should go into the Sukkah and eat one kezayit of bread and make a Leshev Basukkah. If it’s after chatzot, then one shouldn’t recite the bracha of Leshev unless one eats a kebaytzah of bread.^[68]
If one recited Kiddush and ate a keyazit of bread in the Sukkah while it was raining, and then one wakes up in the middle of the night and sees that it is not raining, some poskim hold that one does not have to get up to eat in the Sukkah,^[69] while others hold that one should get up to eat more than a kebeytzah of bread in the Sukkah.^[70]
It is permissible for the men to make Kiddush in the Sukkah, and the women and those who are exempt from Sukkah to listen to the Kiddush while staying inside.^[71]
If the rain stops, but your Sukkah is still too wet to sit in, and someone else has a Sukkah which had a shlok (roof) on to protect it from the rain, on the first two nights of Sukkot he must go and eat in his friends Sukkah that is dry.^[72]

If it rains on the second night of Sukkot

If it rains on the second night of Sukkot, according to Ashkenazim, it isn't necessary to wait to see if the rain is going to stop. He should just recite Kiddush inside, and at the end of the meal he should eat a kezayit of bread in the Sukkah, even if the rain has not yet stopped. If it is still raining, he should not recite Leshev Basukkah. If the rain ends up stopping, he should return to the Sukkah to eat more than a Kebaytzah with a bracha of Leshev Basukkah. This is the strict halacha. However, some poskim hold that it is proper even on the second night to wait a little bit to see if the rain is going to stop.^[73]
1. Some poskim argue that it isn't necessary to sit in the rain in the Sukkah on the second day of Sukkot. If someone wants to be strict, they may eat a kezayit of bread in the Sukkah in the middle or end of the meal.^[74]

Kiddush During the Day

According to Ashkenazim, if one plans to eat mezonot products after reciting the daytime kiddush, he should recite leshev ba’sukkah before drinking the wine.^[75] According to Sephardim, no leshev is recited for mezonot.^[76]
Regarding one who plans on eating bread after the daytime kiddush, some recite leshev before drinking the wine, whereas others recite leshev only before eating the bread.^[77]
According to Sephardim, it is proper to stand for Kiddush. The Ashkenazic practice, however, is to sit.^[78]

Lighting Candles in the Sukkah

Ideally, the Yom Tov candles should be lit where you are going to eat, in this case, in the Sukkah. However, if there is any concern that it might cause a fire, then one should just have electric lights in the Sukkah and light the candles indoors in the kitchen or bedroom where they can be enjoyed on Yom Tov.^[79]
Even though women are exempt from eating in the Sukkah, it's nevertheless their right to light the candles over the men.^[80]

Forgetting to say Yaale VeYavo

If on the first night of Sukkot one had the required Kezayit of bread, and in benching one forgot to say Yaale VeYavo

if one remembers after saying Baruch Atta Hashem and didn’t conclude Boneh Yerusalayim, one should conclude with Lamdeni Chukecha, and go back to Yaale VeYavo.
if one remembers after the entire Bracha of Boneh Yerushalayim, one should insert the Bracha of Baruch Atta Hashem… Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim (as printed in the siddur).
if one remembers after saying Baruch Atta Hashem Eloken Melech HaOlam (of the Bracha of HaTov VeHaMeitiv), one should conclude with Asher Nattan Moadim Lisimcha… and then start the Bracha of HaTov VeHaMeitiv again.
if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one must repeat benching.^[81]

If one forgot Yaale VeYavo in benching any other day or night of Sukkot

if one remembers after Boneh Yerusalayim one should say Baruch Atta Hashem…Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim.
if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one doesn’t repeat benching.^[82]

Ushpizin

It is proper to bring a chair for the ushpizin, like we have a chair at a brit mila for eliyahu hanavi zachur latov, because if there's no chair they will not come.^[83]

Eating or sleeping in the Sukkah before Sukkot

It’s permissible to eat in the Sukkah before Sukkot (erev Sukkot) and it’s not an issue of Bal Tosif.^[84]

Other activities in the Sukkah

Sleeping in the Sukkah (click the link)
One should live in one's Sukkah like one lives in one's house the rest of the year. Therefore, one should eat, drink, sleep, hang out, speak to one's friend, and learn in the Sukkah.^[85]
One should bring one's nice utensils into the Sukkah, just like he uses them during the year in the house. However, one should not bring one's cooking pots into the Sukkah.^[86]
One should not do any degrading activity in the Sukkah. Therefore, one should not clean the dishes in the Sukkah. However, one may clean the cups.^[87]
One may not go to the bathroom in the Sukkah even if one goes in a pot.^[88]
One shouldn't change a baby's diaper in the sukkah.^[89]
It is permissible to have marital relations in the sukkah.^[90]
It is permissible to smoke in the sukkah (regardless of the permissibility of smoking in general).^[91]
Because of the holiness of the Sukkah, it's proper to minimize one's mundane speech in the Sukkah and increase one's speech in Torah and holy matters. One should certainly be careful not to engage in any forbidden speech, such as Lashon Hara or getting angry.^[92]

Learning Torah in the Sukkah

One should learn Torah in the Sukkah. However, if one isn't unable to concentrate, then he should learn inside.^[93]
If the cold or heat (if one doesn't have air conditioning in the Sukkah) bothers oneself and one can't concentrate on his learning, one may learn inside.^[94]
If it's a pain to bring all the Seforim into the Sukkah many times (as one needs the space to eat or sleep), then one doesn't have to learn in the Sukkah. However, if one can leave all the Seforim in the Sukkah for the entire holiday, then one must do that.^[95]
One who usually learns in a Bet Midrash doesn't have to learn in a Sukkah.^[96]

Davening in a Sukkah

One should pray in a shul and not in one's Sukkah, even if one can get a minyan in the Sukkah. If there's no shul in one's city, if one is able to concentrate in the Sukkah, one should pray in the Sukkah.^[97]

Havdalah in a Sukkah

If one usually recites Havdalah at home, during Sukkot one should say it in the Sukkah. However, those who listen to Havdalah in shul can also do so on Sukkot.^[98] If one recites Havdalah in the succah, there is a discussion if you should recite the beracha.^[99]
Some say that if it's difficult for a man to hear havdalah in the sukkah, it's permissible for him to listen to havdalah from someone who is mitztair (in pain) and saying havdalah outside of the sukkah.^[100]
Sephardim hold that it is not necessary to recite havdalah in the sukkah.^[101]

Meetings in a Sukkah

A person who is talking with friends should do so in a sukkah.^[102]
A community committee meeting can take place as usual and doesn't have to be in the Sukkah.^[103]

Links

Yalkut Yosef Hilchot Sukkah (Hebrew 5776)

Sources

↑ Vayikra (23:42-43)
↑ Rambam (Sefer HaMitzvot, Aseh #168), Chinuch Mitzva 325. The Tur 625 explains that the reason we were commanded to do this specifically in Tishrei and not in Nissan (which would have made more sense, as this is when we left Egypt) is to make it clear that we aren't doing it for the shade that it provides, but rather because of Hashem's command, as Tishrei is a time that people normally move indoors, and we move outdoors for this time. Bach 625-1 wonders why the Tur goes out of his way to flesh out this point, as he usually focuses on halacha and doesn't discuss explanations of the mitzvot. Bach suggests that Tur thinks that since the Torah spells out the reason, "so that your generations may know...", if you don't have the proper intent of the mitzvah in mind, then you haven't properly fulfilled it. Bach suggests that the Tur records the reasons for both Tzitzit and Tefillin for the same reason. Since the Torah fleshes out the rationale of the mitzvah, possessing this kavanah is neccessary for the proper fulfillment of the mitzvah.
↑ Rambam Hilchot Succa 6:7, S”A 639:3, Chazon Ovadyah pg 132
↑ Mishna Brurah 639:24
↑
There is a dispute in Gemara Sukkah 11b whether the sukkah commemorates the physical sukkot that Bnei Yisrael sat in, or the Ananei Hakavod (clouds of glory) that God gave us for protection. The Tur 625:1 writes that the Sukkot are in commemoration of the Ananei Hakavod. He adds that the Jews sit in the Succa specifically in the winter (instead of when Bnei Yisrael left Egypt) to show that even though the norm is to move back into your house for the winter, we move outside to fulfill G-d’s will. The Bach 625:1 s.v. BaSukkot says that the fact that the Tur wrote this indicates that one hasn't fulfilled one's mitzva completely if while sitting in the Sukkah one didn’t remember the exodus from Egypt (Yetsiyat Mitzrayim), since the pasuk states explicitly that the mitzvah of Sukkot is to remind us of the exodus. The Mishna Brurah 625:1 writes that one should have the intent that Hashem commanded us to sit in Sukkot in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the Sukkat are in commemoration for the clouds of glory.
- See also the Tur 417 who quotes his brother regarding the connection between Sukkot and Yacov Avinu. See more about that idea on dailyhalacha.com.
↑ The Pri Megadim (A"A Intro to Siman 625) writes that Bach's requirement is only in order to perform the mitzvah in the best way. However, after the fact, even if one didn't have this intent, one has still fulfilled one's obligation as long as one had the intent to fulfill the mitzvah (as part of the concept that mitzvot need kavana). Chazon Ovadyah (Sukkot pg 97) and Mishna Brurah (625:1) agree with the Pri Megadim, unlike the Bikkurei Yaakov (625:3) who holds that one doesn't fulfill one's obligation at all without the proper intent. Rav Shternbuch in Moadim UZmanim (vol 1 pg 169) writes that although lacking the Kavanna doesn’t take away the mitzvah, however, one still loses the separate mitzvah of having kavanah.
↑ Rama 639:7. The Biur Halacha 639 explains that one is only considered foolish if one became exempt while sitting in the sukkah and continued to sit there. This is particularly true with rain because Chazal compare rain on Sukkot to a servant who served his master water and had it splashed back in his face. Once the master demonstrated that he wasn’t interested in the services, if the servant forces his master to allow him to serve him, the servant is foolish. That is why remaining in the sukkah while it's raining is foolish. Nonetheless, if one is technically exempt not because of suffering, (i.e. if it began to rain and then the rain stopped and he is still in the middle of eating his meal inside), and he chooses to return to the sukkah, he will receive reward.
↑ Mishna Sukkah 28a, Shulchan Aruch Orach Chaim 640:1
↑
There is a major dispute regarding women and the recitation of a beracha when they perform mitzvot that are time bound (which they are exempt from). The Rambam (Hilchot Tzitzit 3:9) holds that since women are exempt from the Mitzvah of Tzitzit, they can't make a Bracha on it (see also Hilchot Shofar Sukkah Vilulav 6:13 about sitting in a Sukkah). On the other hand, the Raavad (Hilchot Tzitzit 3:9) and Tosfot (Eruvin 96a, Rosh Hashanah 33a, Kiddshin 31a s.v. lo mifkadana) quoting Rabbenu Tam, argue that even if women are exempt from a mitzvah, they may recite the bracha if they opt to perform the mitzvah. The Maggid Mishna Hilhot Sukkah 6:13 explains the Rambam as saying that it is impossible to say VeTzivanu if a person is exempt from the mitzvah. Shulchan Aruch Orach Chaim 589:6 follows the Rambam, while the Rama Orach Chaim 17:2 accepts the Rabbenu Tam.
- What emerges from the halacha is that Ashkenazim hold that women may recite the bracha upon a mitzvah that they are volunteering to do, while according to Sepharadim they may not.
- Chacham Ovadia Yosef (Shu"t Yabea Omer 2:OC 6, Shu"t Yechave Daat 1:68, Chazon Ovadia Sukkot 149-151) very strongly encourages following Shulchan Aruch that women should not say a beracha.
- However, see Chida (Birkei Yosef 654:2) who opines that even Sephardim have what to rely upon to follow Rabbenu Tam and Kaf Hachaim Orach Chaim 17:4 who quotes this. Similarly, given the dozens of Poskim who rule that a Sephardic woman may recite the beracha, and that this was the custom in their communities, Rav Mordechai Lebhar (Magen Avot, Orach Chaim 589:6) writes that women from those communities may continue with their traditions, but others may not, as the Shulchan Aruch rules stringently and we would say Safek Berachot Lehakel.
↑ Shulchan Aruch 640:2, Mishna Brurah 640:2. The Magen Avraham 640 says that it is prohibited to feed children outside the sukkah, just like it is forbidden to feed children non-kosher food. Sh"t Binyan Av 1:25 says that a man cannot feed the child outside the sukkah, but a woman is allowed to. The Mishna Brurah 640:5 quotes this magen avraham, and adds that one shouldn't even tell the child to eat outside the sukkah. Rav Moshe Shternbuch in Tshuvot Vihanhagot 3:211 says that very young children are exempt, based on the fact that they need their mothers to eat properly. Aruch Hashulchan 640:2 justifies not obligating them in sukka because children have a lower tolerance for the cold.
↑ Shulchan Aruch 640:3 based on Mishna Sukkah 25a.
↑ Mishnah Sukkah 28b
↑ Mishna Brurah 639:38 based on Rashi Sukkah 29a "viyardu." Ritva Sukkah 29a "Tannu Rabanan," writes that one is not required to eat in the sukkah if there are rain-clouds in the sky and it appears as if it is going to rain. Rav Shalom Schwadron in Daat Torah OC 639:5 says that most poskim don't accept this opinion, but he is in doubt if you can recite a beracha in such a situation.
↑ Shevet Hakehati 1:199
↑ Shulchan Aruch 640:4, Rama 639:2, 639:5, and 640:4
↑ Rama 640:4
↑ Rama 640:4. Mishna Brurah 640:26 writes that a fastidious person for whom this is difficult is exempt.
↑ Rama 640:4. Nonetheless, the Mishna Brurah 640:29 writes that if one is a fastidious individual and other fastidious people of the same type would suffer from what he is undergoing, this would suffice to exempt him.
↑ Halichot Shlomo 2:8-20, Shalmei Moed pg. 112, She’arim Metzuyanim b’Halachah 135:5, and Nefesh Chayah OC 629 all allow sitting in the Sukkah under an umbrella. Rav Chaim Kanievsky (Piskei Shemuot p. 101) holds that it is permissible to do but unnecessary. Rav Elyashiv, quoted in Succat Chayim page 52, however, does not permit sitting in the Sukkah under an umbrella. The Brisker Rav (HaSuccah Hashalem, Miluim 13:4) did in fact do this himself.
↑ Igrot Moshe OC 3:93 and Yalkut Yosef as quoted in Piskei Teshuvot p. 385 no. 38, hold that these are the travelers referred to in the Shulchan Aruch. However, those who travel for pleasure or without a real need and claim that they are exempt from sukkah are acting improperly.
↑ Shulchan Aruch 640:8
↑ Rama 640:8
↑ Mishna Brurah 640:35
↑ The Shulchan Aruch 640:7, as explained by the Mishna Brurah, feels that in such a case one is not required to enter a sukkah even when one reaches a resting point on his mitzvah journey. Conversely, the Rama writes that if this is not difficult and will not affect his ability to perform the mitzvah, one should find a sukkah in which to eat and sleep.
↑ Shulchan Aruch 640:3 as explained by the Mishna Brurah. Note that this rule does not include those helping one who is mitztaer (in pain), but only the sick as defined above.
↑ Rama 640:4. Mishna Brurah 640:23 elaborates that if it's simply inconvenient to go to someone else's sukkah, then that is insufficient to exempt oneself. However, if it's very difficult, then one is exempt.
↑ The Mishna in Sukkah 25a states that one may eat a snack (achilat arai) outside of the sukkah. The Gemara Sukkah 26a, states that the quantity of an achilat arai is the amount that a yeshiva student would eat in the morning on his way to the beit midrash. Tosafot 26a s.v. "Tarti", say that this amount is a k'beitzah. This is the conclusion of Shulchan Aruch 639:2, Mishna Brurah 639:13, Beiur Halacha s.v. KeBaytzah, Natai Gavriel 48:2, Chazon Ovadyah (Sukkot pg 132), Yalkut Yosef (Moadim pg 142).
↑ Natai Gavriel 48:7
↑ Chazon Ovadyah (Sukkot pg 134)
↑ Chazon Ovadia pg. 133
↑ This is based on a concept that comes up on Beitzah 35a, that Shabbat is a Kovaih (makes something into an achilat keva) with regards to Terumot and Maasarot. These poskim believe that this concept extends to sukkah as well.
↑ Yalkut Yosef Moadim pg. 143, Chazon Ovadia Sukkot pg. 141
↑ This issue is debated in the Gemara Yoma 79b. Tosafot 26a s.v. tarti rule that it is permitted even in a large quantities, because fruit is always considered arai. The Rosh Sukkah 2:13 quotes the Maharam Mirutenberg who holds that one may not eat fruit outside the sukkah. Rosh explains that the Maharam only refers to eating more than a k'beitzah, but he nevertheless permits eating less than a k'beitzah of fruit. Shulchan Aruch and Rama 639:2 rule like Tosafot, as does Natai Gavriel 50:1
↑ Chazon Ovadyah (pg 138), Yalkut Yosef (Moadim pg 143), Nitei Gavriel 50:12
↑ Shulchan Aruch 639:2
↑ Mishna Brurah 639:13, Natai Gavriel 50:3
↑ Shulchan Aruch 639:2
↑ Mateh Efraim 625:40
↑ Rosh Sukkah 2:13 quotes Rabbeinu Peretz that the leniency of eating fruit outside of the sukkah does not apply to meat, fish and cheese. Shulchan Aruch O.C. 639:2 doesn't rule explicitly on these items, but Mishna Brurah 639:13 says that Shulchan Aruch implies that it is permissible to eat these items outside of the sukkah, like fruit. This is also the conclusion of Natai Gavriel 50:2
↑ Chazon Ovadyah (Sukkot pg 138), Yalkut Yosef (Moadim pg 143). see also Halichot Olam 2: page 281.
↑ Beyt Dovid Hilchot Sukkot (R' Dovid Shaul) p. 249 16:19 writes that it is proper to be strict to eat meat, fish, cheese, chullent, potatoes, eggs, cornflakes, and other similar foods which are filling in the Sukkah. He quotes this from Rav Elyashiv.
↑
Mishna Brurah 639:16, Maamar Mordechai 639:3, Natai Gavriel 49:1-3. Both the Maamar Mordechai and Nitai Gavriel clarify that there's no distinction between Pat Haba Bkisnin and other cooked mezonot dishes. Divrei Dovid 1:40 agrees and writes that if someone has a meal of noodles, they must eat it in the sukkah. Rav Ovadia is quoted in Mshiurei Maran Rishon Letzion v. 1 p. 110 that one can eat up to 55 grams of noodles outside of a sukkah.
- The Gemara Yoma 79b establishes that there's no obligation to eat fruit in the Sukkah. However, there is one suggestion in the gemara that fruit would require a Sukkah, and the Gemara doesn't come to a clear conclusion. The Gemara does indicate that targima would require a Sukkah. Rosh Sukkah 2:13 and Rambam Sukkah 6:6 rule that fruit doesn't need a Sukkah, but the Rosh quotes the Maharam who was strict to eat fruit in the Sukkah. The Rosh clarifies that even the Maharam was only strict if he established the fruit as a meal and not a snack. What is targima? Tosfot 79b s.v. mini cites Rashi as explaining targima to mean fruit and rejecting that explanation. Tosfot Yeshanim 79b s.v. mini based on Tosefta Brachot 4:4 explains targima to be cooked mezonot dishes. Tosfot Harosh 79b s.v. mah and Rosh Sukkah 2:13 agrees. However, Rosh also cites Rabbenu Peretz who explains that meat and cheese are considered targima.
- Based on Tosfot and Rosh, Tur and Shulchan Aruch O.C. 639:2 conclude that cooked mezonot dishes require a Sukkah if one establishes them as a meal. What is a keviyut seudah? The Maamar Mordechai 639:3 learns from the Magen Avraham 639:6 that keviyut seudah depends on a person's intention to have a meal as opposed to have a snack, and is not defined by an objective amount. Aruch Hashulchan 639:9 and Biur Halacha 639:2 s.v. im agree. The Magen Avraham 639:6 disagrees with the Rosh, and thinks that the definition of keviyat seudah is anything more than a Kbeytzah. The Mishna Brurah 639:15 is concerned for the Rosh, but doesn't require a bracha of leshev.
- Cooked Dish: Maamar Mordechai 639:3, Aruch Hashulchan 639:9, and Nitai Gavriel 49:1-3 hold that there is no distinction between a cooked dish and Pat Haba Bkisnin.
- Ginat Veradim 4:6 writes that everyone would agree that more than a Kbeytzah of Pat Haba Bkisnin requires a Sukkah with a bracha. However, Chida (Machzik Bracha 639:5) points out that the Ginat Veradim has no proof for this contention. Chida instead concludes that only for more than a Kbeytzah of bread should one recite a leshev bsukkah, since there isn't a definite obligation to have Pat Haba Bkisnin in a Sukkah.
- Mishna Brurah 639:16 concludes that if one has intention to have a meal with mezonot, there is no distinction between Pat Haba Bekisnin and a cooked dish mezonot, both require a Sukkah with a bracha of Leshev. However, if one doesn't have intention to have a meal with mezonot, according to the Rosh there's no obligation to have it in a Sukkah, and according to the Magen Avraham there is. Although the halacha doesn't follow the Magen Avraham, the minhag is to follow the Magen Avraham to recite a leshev for more than a Kbeytzah of Pat Haba Bkisnin.
- Shoneh Halachot 639:10-11 clarifies that this minhag only applies to Pat Haba Bkisnin and not cooked dish mezonot. Therefore, if one ate more than a K'beytzah of Pat Haba Bkisnin one should eat in the Sukkah. If one is eating that as a meal one should recite a bracha of Leshev Bsukkah. Even if one isn't eating it as a meal nonetheless the minhag is to recite a bracha of Leshev. However, to avoid a question of a bracha levatala a person should sit down for some time to establish their residence in the sukkah. If one ate less than a K'beytzah of Pat Haba Bkisnin. it is considered a snack and doesn't require a sukkah. Yet, if one ate more than a K'beytzah of a cooked dish of mezonot if one eats it as a meal one should recite a Leshev. However, if one doesn't intend to eat it as a meal one should eat it in the Sukkah without reciting a leshev.
- However, Nitai Gavriel Sukkot 49:3 argues that if one eats more than a Kbeytzah of any mezonot food, the Ashkenazic minhag is to recite a Leshev Bsukkah.
↑ Piskei Hahalachot 639:26 quoting Rav Elyashiv (Ashrei Haish 26:15)
↑ Piskei Hahalachot 639:30 quotes a dispute between Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 45 fnt. 45) and Rav Nissim Karelitz (Chut Shani p. 250) about this issue. Rav Auerbach thinks that one should recite leshev bsukkah in advance of reciting mezonot, so that it isn't an interruption between the mezonot and eating, since the bracha isn't exclusively on the eating. Rav Karelitz argues that one can recite leshev between the mezonot and eating as usual, since the bracha of lshehev is primarily for the eating.
↑ See footnotes to the previous halacha.
↑ Chazon Ovadyah (Sukkot pg 132-6), Yalkut Yosef (Moadim pg 142-3)
↑ Shulchan Aruch O.C. 639:2, Chazon Ovadia p. 136. Yalkut Yosef (Sukkah, 5775, p. 690) holds that we recite a bracha like the Shoel Vnishal 3:95 and 3:165 and Etz Shatul 49 unlike the Ben Ish Chai (Yedey Chaim p. 93).
↑ Yalkut Yosef (Moadim pg 143), Halichot Olam 2:pg. 271, Meiri Sukka 26b "Hamishnah Hachamishit", Shaar Hatziyun 639:29
↑ Shulchan Aruch and Rama 643:3, Yalkut Yosef Moadim pg 145, Chazon Ovadyah (Sukkot pg 172).
The Rosh (Sukkah 4:3) cites the practice of the Maharam Rotenberg to recite the bracha of leshev ba’sukkah prior to making a hamotzei on a meal he would eat in the sukkah. He explained that the Maharam held that one should recite a bracha for any use of the sukkah including sitting in there. Since one is technically obligated in the bracha prior to eating, one should recite that bracha first. However, the Rosh notes, the minhag is only to recite leshev ba’sukkah when one eats a meal. If so, one should first recite hamotzei to start the meal and then leshev ba’sukkah. The S”A 643:3 codifies the opinion of the Maharam but also mentions the common minhag. Chazon Ovadia (Sukkot p. 172) writes that it is proper to follow the Maharam. Nitai Gavriel 45:3 advises following the minhag. Rabbi Eli Mansour writes that both practices are valid.
↑ Chazon Ovadia Sukkot pg. 175
↑ Yalkut Yosef Moadim pg. 145
↑ Mishna Brurah 639:46. It may be that this only applies while one is in the midst of his meal. However, if after birkat hamazon, one leaves for even a small amount of time, it could be that he is obligated to make a new bracha upon returning. However, the Shaar Ha’tziyun 639:91 concludes safek brachos le’hakel, and that one shouldn't make a beracha in this case.
↑
*The Gemara (Sukkah 45b) records a dispute whether one should recite one bracha of leshev ba’sukkah for all of Sukkot, or if one should say a new bracha each day. Tosfot (s.v. echad) explains that the opinion who says to make it each day really holds that one should recite a bracha each time one enters the sukkah. The Rosh (Sukkah 4:3), Rif (22a), and Rambam (Sukkah 6:12) hold like the opinion who holds one should make it each time one enters the sukkah.
- The Rosh notes that the minhag is only to recite the bracha when sitting down to eat in the sukkah, since it's the most permanent of one’s actions in the sukkah. S”A 639:4 and Rama codify this minhag. Nonetheless, the Chaye Adam 147:15 and Mishna Brurah 639:45 write that if one enters the sukkah for a significant amount of time and doesn’t eat, one should still recite a bracha since there’s nothing to exempt that time spent in the sukkah. The Piskei Teshuvot (p. 377) cites a dispute whether we accept the Chaye Adam, and suggests that one should avoid this situation by eating some food that requires a leshev ba’sukkah.
↑ The Rabbis in the Mishna (Sukkah 27a) hold that there is an obligation to eat in the Sukkah on the first night, and afterwards it is optional to eat in the Sukkah. The Gemara explains that the reason for the Rabbis is that there is a gezerah shava between Sukkot and Pesach, and just like there is an obligation to eat Matzah on the first night of Pesach, so too there is an obligation to eat bread on the first night of Sukkot. This is codified by the Rambam (Sukkah 6:7) and Shulchan Aruch 639:3.
↑
The Gemara Brachot 49b states that on Yom Tov one would have to repeat Birkat HaMazon if one forgot to say Yaaleh VeYavo, because there is an obligation to eat a meal on Yom Tov. This is as opposed to Rosh Chodesh, when there's no obligation to eat a meal, one would not have to repeat Birkat HaMazon if he omitted Yaaleh VeYavo. The rishonim point out that this seems to be at odds with the gemara Sukkah 27a, which says that it is optional to have a meal on Sukkot other than on the first night.
- Some rishonim answer that there is an obligation to eat a meal each day and night of Yom Tov because of Yom Tov, but the obligation unique to the Sukkah is just the first night. The rishonim raise the issue of what the difference is between the obligation to eat a meal due to the fact that it is Yom Tov, and the obligation to eat a because of Sukkot. Rabbenu Yehuda (Tosfot Brachot 49b s.v. Iy) answers that if it rains and one has to eat inside, if the obligation is just because of Yom Tov, then one would fulfill one's obligation. However, if the obligation is because of the Sukkah, one would have to eat in the Sukkah anyway after the rain stops. The Rosh (Brachot 7:23) quotes Rabbenu Yehuda with a slight discrepancy; he states that one should eat one's meal in the rain, as opposed to waiting until the rain stops.
- Some rishonim argue that there is no obligation to eat in the Sukkah if it rains outside, and the first night is no different. Ths is the opinion of the Rashba (responsa 4:78) and Raavad (cited by Kol Bo 87 and Beit Yosef 639:3). According to the Trumat HaDeshen (Pesakim n. 160), the Smag (Asin 43), and Or Zaruah 2:301 also agree. S”A 639:3-5 rules like the Rashba, that one is not obligated to eat in the Sukkah aside from the first night, nor is one obligated to eat in the Sukkah on the first night if it rains. Chazon Ovadia (p. 100 and 122) rules like S”A in both instances.
- However, the Magen Avraham (188:7 and 639:10) and Mishna Brurah 639:23 hold that one is obligated to eat in the sukkah each day and night of Sukkot. Also, the Rama 639:5 rules that one is obligated to eat in the sukkah on the first night if it rains.
- Alternatively, the Ritva (Sukkah 27a s.v. VeShiur) quotes his Rebbe as explaining that while one can fulfill the regular Yom Tov meal by eating a Kezayit of bread outside the Sukkah, the first night meal needs to be eaten in the Sukkah even if it is only a Kezayit. The Tur 639:3 agrees. This opinion is also cited by the Ran (Sukkah 12b s.v. Matnitin). Accordingly, one would be obligated to eat a meal each day and night of Yom Tov.
- Other rishonim answer simply that the Gemara Brachot which said that it is an obligation to eat a meal on Yom Tov was only referring to the first nights of Pesach and Sukkot. However, there's no obligation to eat a bread meal the rest of the days of Pesach and Sukkot. This is the opinion of the Tosfot (Sukkah 27a s.v. Iy), Rashba (Brachot 49b s.v. Tefillah and responsa 3:287), and Smag (Asin 43).
↑ Rama 639:3 writes that one should wait to eat until nighttime. Mishna Brurah 639:25 explains that this is based on the connection between Pesach and Sukkot, and by Matzah the halacha is that one may only eat at night, as the passuk says: בערב תאכלו מצות. Mishna Brurah continues that after the fact, if one ate during bein ha'shemashot, then one should eat another Kezayit, but not make another LeShev BaSukkah because of Safek Brachot LeHakel. Nitei Gavriel (Sukkot 38:12) extends the Rama to not even making Kiddish before nighttime. Yalkut Yosef (Moadim pg 138) agrees with the above halachot.
↑ Shulchan Aruch O.C. 643:1, Mishna Brurah 643:1, Chazon Ovadia Sukkot pg. 95
↑ Mishna Brurah 643:3
↑ The Ran (Sukkah 22a s.v. VeIm) cites the Raavad who says that if one didn’t eat in the sukkah on the first night and said shehechiyanu indoors, one should say shehechiyanu the next time one eats in the sukkah for the sukkah itself. This is codified by the Rama 641:1. Chazon Ovadia (p. 127), however, is concerned for the Bach (responsa 132) who argues that the bracha of shehechiyanu can exempt a mitzvah even if it isn’t present when the bracha was made. Seemingly, this is only relevant for the Rama under extenuating circumstances. See Eliyah Rabba 641:2.
↑ Magen Avraham 643:1, Mishna Brurah 643:2, Chazon Ovadyah (pg. 95)
↑ Rav Dovid Yosef (Mitzvat Yeshiva Bsukkah 5781 min 9) citing his father, Rav Ovadia Yosef, holds that it is forbidden for the women to answer amen. Rav Hershel Schachter (Teshuva Tishrei 5784) agrees that they shouldn't answer amen.
↑ Rav Moshe Feinstein (Igrot Moshe OC 4:101:1) says that it isn't a hefsek for a woman to answer amen to shehechiyanu in kiddush, even though she already said that bracha when she lit candles. He reasons that since the one making kiddush needs to recite that bracha for himself, she may answer amen as well. This line of reasoning would also allow her to answer amen to the leshev bsukkah. This is even true according to Sephardim who hold that they may not recite the bracha themselves.
↑
Rama 639:5, Mishna Brurah 639:35
- Practically, the Rama 639:5 writes, that if it rains one should remain in the sukkah for kiddush and eating of the first kezayit of bread.
- However, the Gra (639:3), in explaining the opinion of Tosfot, writes that eating in the sukkah while it is raining is worthless since it isn’t considered a sukkah. Rather one should eat in the sukkah after it stops raining.
- Accordingly, the Tzlach (Brachot 49b) writes that a person should wait an hour or two for the rain to stop, so that one can eat in the sukkah after it stops raining. The Mishna Brurah 639:35 agrees.
- However, the Shvut Yaakov 3:45 (cited by Shaarei Teshuva 639:13) writes vehemently against those who would wait until midnight for the rain to stop, and only then to start the meal. He explains that either one is exempt from the sukkah altogether, like S”A, or one should eat in the sukkah while it is raining, but waiting to eat only detracts from simchat Yom Tov.
- Chachmat Shlomo 639:5 writes that one is usually exempt from sitting in the Sukkah when it is raining, because doing so would be causing oneself pain. On the first night, however, since it is a mitzvah to eat in the sukkah, that in and of itself is a reason why it would be considered an enjoyment and not a pain to eat in the rain.
- Rabbi Zvi Sobolofsky (“Eating In The Succah The first Night Of Succos and Hilchos Mitztaer” min 30-3) quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of Sukkot, one may say Kiddush in the Sukkah without waiting for the rain to stop. Similarly, Rav Hershel Schachter (“Inyonei Sukkos 2” min 51-2) said that if it is raining, the minhag is to say Kiddush without leshev ba’sukkah, eat a kezayit of bread in the sukkah, and then if it stops raining, have another kezayit in the sukkah.
↑ Rabbi Tzvi Sobolovsky in a shiur on yutorah.org (min 30-3) quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of Sukkot one may say Kiddush in the Sukkah without waiting for the rain to stop.
↑ Rav Hershel Schachter (Teshuva Tishrei 5784)
↑ Rav Hershel Schachter (Teshuva Tishrei 5784)
↑ Shulchan Aruch 639:3-5 rules like the Rashba that one is not obligated to eat in the Sukkah besides the first night and one is not obligated to eat in the Sukkah on the first night if it rains. Chazon Ovadia (p. 100 and 122) rules like Shulchan Aruch in both instances.
↑ Yalkut Yosef (Moadim pg 140), Chazon Ovadyah (Sukkot pg 122)
↑ Mishna Brurah 639:36
↑ Rabbi Tzvi Sobolovsky in a shiur on yutorah.org (min 30-5) quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of Sukkot and one ate in the Sukkah, and then fell asleep, if one wakes up and sees that it stopped raining, one should get up and eat a Kezayit in the Sukkah in order to be certain that one fulfilled this mitzvah deoritta. Rav Hershel Schachter (Teshuva Tishrei 5784) agrees that he should eat again in the Sukkah. He adds that someone who woke up should even wake others up in order to fulfill this mitzvah.
↑ Shulchan Aruch O.C. 273:6, Mishna Brurah 273:28. Rav Hershel Schachter (Teshuva Tishrei 5784) writes that in such a situation the women should make kiddush for themselves inside.
↑ Rav Hershel Schachter (Teshuva Tishrei 5784) explains that the type of mista'er (pain that exempts a person from Sukkah) to have to go to his friend's Sukkah only exempts him on the other days of Sukkot, but not the first two nights of Sukkot, since at the time when he's sitting in the Sukkah, he won't be mista'er.
↑ Mishna Brurah 639:36. In Shaar Hatziyun 639: 71 he cites Magen Avraham who is lenient not to require sitting in the Sukkah at all on the second day if it is raining, but rejects that opinion because Radvaz and Eliya Rabba argue that the second day is like the first day for this matter.
↑ Magen Avraham 639:15, Shulchan Aruch Harav 639:19, Aruch Hashulchan 639:18
↑ Mishna Brurah 643:9
↑ Chazon Ovadia p. 134
↑ Mishna Brurah 643:9
↑ The Rambam (Sukkah 6:12) writes that one should stand for kiddush, make the bracha of leshev ba’sukkah, sit, and then say shehechiyanu. The Maggid Mishna explains that the Rambam held that one should recite the bracha immediately prior to fulfilling the mitzvah of sitting in the sukkah. The Raavad, however, argues that the bracha is really made upon the eating, and so it should be said sitting down before eating. The Maggid Mishna and Rosh (Sukkah 4:3) agree with the Raavad, and explain that the language of ‘leshev ba’sukkah’ doesn’t refer to literally sitting but to dwelling, as per the pasuk “BaSukkot Teshvu”. Shulchan Aruch 643:2 holds the Rambam and Rama like the Raavad.
↑ Mateh Efraim 625:33 writes that the candles should be lit in the sukkah. Chazon Ovadia (Sukkot p. 207) writes that the candles can be lit indoors if there's any concern of danger. Responsa Maamer Mordechai 4:12 clarifies that the candles can be lit in the kitchen or bedroom, but the woman should be sure to benefit from them during the night and not just leave them in the kitchen and go somewhere else. Aseh Lecha Rav 2:42 agrees.
↑ Chazon Ovadia (Sukkot p. 213)
↑ Chazon Ovadyah (pg 101)
↑ Chazon Ovadyah (pg 101)
↑ Chid"a in Moreh Bietzbah 289, Leket Hakatzir 32:5 pg. 461
↑ Chazon Ovadyah pg 481 holds that’s there no issue of Bal Tosif before the mitzvah was done.
↑ Shulchan Aruch 639:1 writes that one should live in one's Sukkah like one lives in one's house the rest of the year, which includes eating, drinking, and sleeping. Mishna Brurah 639:2 adds speaking to one's friend, and BeYitzchak Yikare 639:1 adds hanging out. Regarding speaking with friends, Chazon Ovadia Sukkot pg. 147 quotes those who disagree and say that one should only speak words of torah in the sukkah. See also Sh"t Minchat Shlomo 2:58. Minhagei Chatam Sofer 8:12 tells that that the Chatam Sofer only left the sukka once each day for Shacharit. He even said mincha and maariv in the sukkah. Regarding learning in the Sukkah see further.
↑ Shulchan Aruch 639:1 writes that one should bring one's nice untensils into the Sukkah. However, the cooking pots shouldn't brought in the Sukkah. The Rama adds that one may leave the cooking pots in the Sukkah during the meal, but not after the meal. However, the Mishna Brurah 639:5 writes that the minhag is to be strict not to bring cooking pots into the Sukkah even during the meal.
↑ Rama 639:1, Mishna Brurah 639:9. However, the Ben Ish Chai Haazinu Halacha 9 forbids even cleaning cups except if they are small cups like coffee cups.
↑ Chayei Adam 147:2, Kitzur Shulchan Aruch 135:2, Aruch Hashulchan 639:4. Chazon Ovadia Sukkot pg. 131 is mekil for someone who is old or sick and it is too difficult for him to leave the sukka, that he may relieve himself in a pot. R' Ovadia warns that he should make sure to cover the pot properly.
↑ Yalkut Yosef moadim pg. 142, Chazon Ovadia Sukkot pg. 129.
↑ Chazon Ovadia Sukkot pg. 130
↑ Chazon Ovadia Sukkot pg. 130, for smoking in general, see Yalkut Yosef Hilchot Kibbud Av Vaem 7:footnote 16 and Smoking
↑ Mishna Brurah 639:2, Baer Heitev 639:2, Kaf Hachaim 639:5-6, Bikkurei Yaakov 639:2
↑
Gemara Sukkah 28b, Shulchan Aruch O.C. 639:4. Nitei Gavriel 58:1 quotes the Yarot Dvash (Dorosh 6 s.v. VeZehu) who explains that one who sits in the sukkah with pure intent, learns, and enjoys the holiday merits a special level of divine presence.
- Is spending time in the sukkah an obligation? Toratcha Shashu'ay (Binyanei Sukkah by R' Toledano ch. 1) quotes Tosfot Rabbi Yehuda Hachiddush Brachot 11b who says that there's no prohibition to have a tiyul and to learn outside of a sukkah, and it is only a mitzvah if you want to. However, Rashi Sukkah 48a s.v. lo says it is an obligation to learn in the sukkah. Baal Hameor end of pesachim says this as well regarding tiyul. There's two versions of the Rosh Brachot 1:13 regarding this question. Shaar Hatziyun 629:29 holds it is an obligation.
↑ Mishna Brurah 639:29 writes that if it's too cold for oneself in the sukkah and one can't concentrate one may learn inside. Natai Gavriel 48:7 extends this where it's too hot and one doesn't have air conditioning in the sukkah.
↑ Mishna Brurah 639:29, Natai Gavriel 58:3. see also Kaf Hachaim 639:62 Chazon Ovadia Sukkot pg. 127 and Yalkut Yosef Moadim pg. 141
↑ Shulchan Aruch HaRav 639:4, Kaf HaChaim 639:63, Natai Gavriel 58:6
↑ Shulchan Aruch O.C. 639:4 writes that if one wants one may pray in the Sukkah. The Mishna Brurah 639:30 explains that in the place where one has greater kavanah (concentration) one should pray unless there is a shul in the city in which case one should go there (because during the rest of the year one would leave one's house to go to the shul. Pri Megadim (M"Z 639:14), Kaf HaChaim 639:67, and Nitei Gavriel 58:8 add that one should pray in the established shul even if one can get a minyan in the Sukkah.
↑ Mishna Brurah 639:30, Shaar HaTziyun 639:57, Kaf HaChaim 639:66. Taz 639:14 explains that davening can be in a shul since it is always outside the house. However, those who generally do havdalah at their house, should do it in the sukkah. Pri Megadim M"Z 639:14 writes that the minhag is to do havdalah in the sukkah. The Taz and Mishna Brurah seem to understand that the reason to do havdalah in the sukkah is because one should spend one's time and do all of one's normal household activities in one's sukkah. Since one normally does havdalah at home, one should do it in the sukkah. Hilchot Chag Bchag ch. 13 fnt. 30 and Shoshanat Yisrael p. 113 understand the Mishna Brurah this way. However, the Shevet Halevi 6:42 understands that the reason to do havdalah in the sukkah seems only to be because havdalah is an established way to drink wine and thus requires a sukkah (see Magen Avraham 639:5). If that is the case, Rav Ovadia (Chazon Ovadia Sukkaot p. 140) disagrees and thinks that there's no obligation to do havdalah in the sukkah, since even drinking wine in an established way doesn't need a sukkah according to the Rama 639:2. Additionally, Shoshat Yisrael cites Rav Shlomo Miller as holding that the only reason to do havdalah in the sukkah is because of the drinking.
↑ Shevet HaLevi 6:42 writes that no beracha of leshev basuccah is recited upon havdalah because it isn't a keviat seuda. However, Chazon Ish quoted in Rivevos Efrayim 1:428 and 3:424 rules that since it is wine for havdala, it elevates the level of drinking to keviat seuda, and therefore would require the beracha. Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 58 fnt. 103 cited by Dirshu 639:36) agrees. Rav Elyashiv in Succas Chayim page 202 rules that this applies only to wine but not to grape juice. The Steipler in Orchos Rabbeinu 2: page 228 as well as Shemirat Shabbat Kehilchita 58:22 recommend eating bread immediately after havdala to avoid any doubts, and recite leshev basuccah. Shemirat Shabbat kihilchita recommends reciting the leshev basuccah before the boreh pri hagefen. Sh"t Minchat Yitzchak 9:163 says that one should have in mind when eating seudat shlishit that the leshev basukkah recited then will not cover havdala, then when reciting havdala one should say the beracha and immediately start eating melaveh malka.
↑ Shoshat Yisrael p. 113 quoting Rav Shlomo Miller. His explanation is that there's no reason the one listening to the havdalah needs to be in the sukkah, just the one drinking.
↑ Chazon Ovadia Sukkot p. 140 explains that it isn't necessary to do havdalah in the sukkah since drinking wine even in an established way isn't considered a fixed meal that needs a sukkah (Rama 639:2). He adds that this is the minhag.
↑ Shulchan Aruch Harav 639:4
↑ Nitei Gavriel 58:10 explains that during Sukkot, the Sukkah is supposed to replace one's home. However, when it comes to a community meeting, one always leaves one's home to go another place, so there'd be no need to go into a Sukkah. Additionally, if they have the meeting in the Sukkah, they won't be able to concentrate as well as they otherwise could.

[1] Vayikra (23:42-43)

[2] Rambam (Sefer HaMitzvot, Aseh #168), Chinuch Mitzva 325. The Tur 625 explains that the reason we were commanded to do this specifically in Tishrei and not in Nissan (which would have made more sense, as this is when we left Egypt) is to make it clear that we aren't doing it for the shade that it provides, but rather because of Hashem's command, as Tishrei is a time that people normally move indoors, and we move outdoors for this time. Bach 625-1 wonders why the Tur goes out of his way to flesh out this point, as he usually focuses on halacha and doesn't discuss explanations of the mitzvot. Bach suggests that Tur thinks that since the Torah spells out the reason, "so that your generations may know...", if you don't have the proper intent of the mitzvah in mind, then you haven't properly fulfilled it. Bach suggests that the Tur records the reasons for both Tzitzit and Tefillin for the same reason. Since the Torah fleshes out the rationale of the mitzvah, possessing this kavanah is neccessary for the proper fulfillment of the mitzvah.

[3] Rambam Hilchot Succa 6:7, S”A 639:3, Chazon Ovadyah pg 132

[4] Mishna Brurah 639:24

[5] There is a dispute in Gemara Sukkah 11b whether the sukkah commemorates the physical sukkot that Bnei Yisrael sat in, or the Ananei Hakavod (clouds of glory) that God gave us for protection. The Tur 625:1 writes that the Sukkot are in commemoration of the Ananei Hakavod. He adds that the Jews sit in the Succa specifically in the winter (instead of when Bnei Yisrael left Egypt) to show that even though the norm is to move back into your house for the winter, we move outside to fulfill G-d’s will. The Bach 625:1 s.v. BaSukkot says that the fact that the Tur wrote this indicates that one hasn't fulfilled one's mitzva completely if while sitting in the Sukkah one didn’t remember the exodus from Egypt (Yetsiyat Mitzrayim), since the pasuk states explicitly that the mitzvah of Sukkot is to remind us of the exodus. The Mishna Brurah 625:1 writes that one should have the intent that Hashem commanded us to sit in Sukkot in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the Sukkat are in commemoration for the clouds of glory.
See also the Tur 417 who quotes his brother regarding the connection between Sukkot and Yacov Avinu. See more about that idea on dailyhalacha.com.

[6] See also the Tur 417 who quotes his brother regarding the connection between Sukkot and Yacov Avinu. See more about that idea on dailyhalacha.com.

[6] The Pri Megadim (A"A Intro to Siman 625) writes that Bach's requirement is only in order to perform the mitzvah in the best way. However, after the fact, even if one didn't have this intent, one has still fulfilled one's obligation as long as one had the intent to fulfill the mitzvah (as part of the concept that mitzvot need kavana). Chazon Ovadyah (Sukkot pg 97) and Mishna Brurah (625:1) agree with the Pri Megadim, unlike the Bikkurei Yaakov (625:3) who holds that one doesn't fulfill one's obligation at all without the proper intent. Rav Shternbuch in Moadim UZmanim (vol 1 pg 169) writes that although lacking the Kavanna doesn’t take away the mitzvah, however, one still loses the separate mitzvah of having kavanah.

[7] Rama 639:7. The Biur Halacha 639 explains that one is only considered foolish if one became exempt while sitting in the sukkah and continued to sit there. This is particularly true with rain because Chazal compare rain on Sukkot to a servant who served his master water and had it splashed back in his face. Once the master demonstrated that he wasn’t interested in the services, if the servant forces his master to allow him to serve him, the servant is foolish. That is why remaining in the sukkah while it's raining is foolish. Nonetheless, if one is technically exempt not because of suffering, (i.e. if it began to rain and then the rain stopped and he is still in the middle of eating his meal inside), and he chooses to return to the sukkah, he will receive reward.

[8] Mishna Sukkah 28a, Shulchan Aruch Orach Chaim 640:1

[9] There is a major dispute regarding women and the recitation of a beracha when they perform mitzvot that are time bound (which they are exempt from). The Rambam (Hilchot Tzitzit 3:9) holds that since women are exempt from the Mitzvah of Tzitzit, they can't make a Bracha on it (see also Hilchot Shofar Sukkah Vilulav 6:13 about sitting in a Sukkah). On the other hand, the Raavad (Hilchot Tzitzit 3:9) and Tosfot (Eruvin 96a, Rosh Hashanah 33a, Kiddshin 31a s.v. lo mifkadana) quoting Rabbenu Tam, argue that even if women are exempt from a mitzvah, they may recite the bracha if they opt to perform the mitzvah. The Maggid Mishna Hilhot Sukkah 6:13 explains the Rambam as saying that it is impossible to say VeTzivanu if a person is exempt from the mitzvah. Shulchan Aruch Orach Chaim 589:6 follows the Rambam, while the Rama Orach Chaim 17:2 accepts the Rabbenu Tam.

What emerges from the halacha is that Ashkenazim hold that women may recite the bracha upon a mitzvah that they are volunteering to do, while according to Sepharadim they may not.

Chacham Ovadia Yosef (Shu"t Yabea Omer 2:OC 6, Shu"t Yechave Daat 1:68, Chazon Ovadia Sukkot 149-151) very strongly encourages following Shulchan Aruch that women should not say a beracha.

However, see Chida (Birkei Yosef 654:2) who opines that even Sephardim have what to rely upon to follow Rabbenu Tam and Kaf Hachaim Orach Chaim 17:4 who quotes this. Similarly, given the dozens of Poskim who rule that a Sephardic woman may recite the beracha, and that this was the custom in their communities, Rav Mordechai Lebhar (Magen Avot, Orach Chaim 589:6) writes that women from those communities may continue with their traditions, but others may not, as the Shulchan Aruch rules stringently and we would say Safek Berachot Lehakel.

[11] What emerges from the halacha is that Ashkenazim hold that women may recite the bracha upon a mitzvah that they are volunteering to do, while according to Sepharadim they may not.

[12] Chacham Ovadia Yosef (Shu"t Yabea Omer 2:OC 6, Shu"t Yechave Daat 1:68, Chazon Ovadia Sukkot 149-151) very strongly encourages following Shulchan Aruch that women should not say a beracha.

[13] However, see Chida (Birkei Yosef 654:2) who opines that even Sephardim have what to rely upon to follow Rabbenu Tam and Kaf Hachaim Orach Chaim 17:4 who quotes this. Similarly, given the dozens of Poskim who rule that a Sephardic woman may recite the beracha, and that this was the custom in their communities, Rav Mordechai Lebhar (Magen Avot, Orach Chaim 589:6) writes that women from those communities may continue with their traditions, but others may not, as the Shulchan Aruch rules stringently and we would say Safek Berachot Lehakel.

[10] Shulchan Aruch 640:2, Mishna Brurah 640:2. The Magen Avraham 640 says that it is prohibited to feed children outside the sukkah, just like it is forbidden to feed children non-kosher food. Sh"t Binyan Av 1:25 says that a man cannot feed the child outside the sukkah, but a woman is allowed to. The Mishna Brurah 640:5 quotes this magen avraham, and adds that one shouldn't even tell the child to eat outside the sukkah. Rav Moshe Shternbuch in Tshuvot Vihanhagot 3:211 says that very young children are exempt, based on the fact that they need their mothers to eat properly. Aruch Hashulchan 640:2 justifies not obligating them in sukka because children have a lower tolerance for the cold.

[11] Shulchan Aruch 640:3 based on Mishna Sukkah 25a.

[12] Mishnah Sukkah 28b

[13] Mishna Brurah 639:38 based on Rashi Sukkah 29a "viyardu." Ritva Sukkah 29a "Tannu Rabanan," writes that one is not required to eat in the sukkah if there are rain-clouds in the sky and it appears as if it is going to rain. Rav Shalom Schwadron in Daat Torah OC 639:5 says that most poskim don't accept this opinion, but he is in doubt if you can recite a beracha in such a situation.

[14] Shevet Hakehati 1:199

[15] Shulchan Aruch 640:4, Rama 639:2, 639:5, and 640:4

[16] Rama 640:4

[17] Rama 640:4. Mishna Brurah 640:26 writes that a fastidious person for whom this is difficult is exempt.

[18] Rama 640:4. Nonetheless, the Mishna Brurah 640:29 writes that if one is a fastidious individual and other fastidious people of the same type would suffer from what he is undergoing, this would suffice to exempt him.

[19] Halichot Shlomo 2:8-20, Shalmei Moed pg. 112, She’arim Metzuyanim b’Halachah 135:5, and Nefesh Chayah OC 629 all allow sitting in the Sukkah under an umbrella. Rav Chaim Kanievsky (Piskei Shemuot p. 101) holds that it is permissible to do but unnecessary. Rav Elyashiv, quoted in Succat Chayim page 52, however, does not permit sitting in the Sukkah under an umbrella. The Brisker Rav (HaSuccah Hashalem, Miluim 13:4) did in fact do this himself.

[20] Igrot Moshe OC 3:93 and Yalkut Yosef as quoted in Piskei Teshuvot p. 385 no. 38, hold that these are the travelers referred to in the Shulchan Aruch. However, those who travel for pleasure or without a real need and claim that they are exempt from sukkah are acting improperly.

[21] Shulchan Aruch 640:8

[22] Rama 640:8

[23] Mishna Brurah 640:35

[24] The Shulchan Aruch 640:7, as explained by the Mishna Brurah, feels that in such a case one is not required to enter a sukkah even when one reaches a resting point on his mitzvah journey. Conversely, the Rama writes that if this is not difficult and will not affect his ability to perform the mitzvah, one should find a sukkah in which to eat and sleep.

[25] Shulchan Aruch 640:3 as explained by the Mishna Brurah. Note that this rule does not include those helping one who is mitztaer (in pain), but only the sick as defined above.

[26] Rama 640:4. Mishna Brurah 640:23 elaborates that if it's simply inconvenient to go to someone else's sukkah, then that is insufficient to exempt oneself. However, if it's very difficult, then one is exempt.

[27] The Mishna in Sukkah 25a states that one may eat a snack (achilat arai) outside of the sukkah. The Gemara Sukkah 26a, states that the quantity of an achilat arai is the amount that a yeshiva student would eat in the morning on his way to the beit midrash. Tosafot 26a s.v. "Tarti", say that this amount is a k'beitzah. This is the conclusion of Shulchan Aruch 639:2, Mishna Brurah 639:13, Beiur Halacha s.v. KeBaytzah, Natai Gavriel 48:2, Chazon Ovadyah (Sukkot pg 132), Yalkut Yosef (Moadim pg 142).

[28] Natai Gavriel 48:7

[29] Chazon Ovadyah (Sukkot pg 134)

[30] Chazon Ovadia pg. 133

[31] This is based on a concept that comes up on Beitzah 35a, that Shabbat is a Kovaih (makes something into an achilat keva) with regards to Terumot and Maasarot. These poskim believe that this concept extends to sukkah as well.

[32] Yalkut Yosef Moadim pg. 143, Chazon Ovadia Sukkot pg. 141

[33] This issue is debated in the Gemara Yoma 79b. Tosafot 26a s.v. tarti rule that it is permitted even in a large quantities, because fruit is always considered arai. The Rosh Sukkah 2:13 quotes the Maharam Mirutenberg who holds that one may not eat fruit outside the sukkah. Rosh explains that the Maharam only refers to eating more than a k'beitzah, but he nevertheless permits eating less than a k'beitzah of fruit. Shulchan Aruch and Rama 639:2 rule like Tosafot, as does Natai Gavriel 50:1

[34] Chazon Ovadyah (pg 138), Yalkut Yosef (Moadim pg 143), Nitei Gavriel 50:12

[35] Shulchan Aruch 639:2

[36] Mishna Brurah 639:13, Natai Gavriel 50:3

[37] Shulchan Aruch 639:2

[38] Mateh Efraim 625:40

[39] Rosh Sukkah 2:13 quotes Rabbeinu Peretz that the leniency of eating fruit outside of the sukkah does not apply to meat, fish and cheese. Shulchan Aruch O.C. 639:2 doesn't rule explicitly on these items, but Mishna Brurah 639:13 says that Shulchan Aruch implies that it is permissible to eat these items outside of the sukkah, like fruit. This is also the conclusion of Natai Gavriel 50:2

[40] Chazon Ovadyah (Sukkot pg 138), Yalkut Yosef (Moadim pg 143). see also Halichot Olam 2: page 281.

[41] Beyt Dovid Hilchot Sukkot (R' Dovid Shaul) p. 249 16:19 writes that it is proper to be strict to eat meat, fish, cheese, chullent, potatoes, eggs, cornflakes, and other similar foods which are filling in the Sukkah. He quotes this from Rav Elyashiv.

[42] Mishna Brurah 639:16, Maamar Mordechai 639:3, Natai Gavriel 49:1-3. Both the Maamar Mordechai and Nitai Gavriel clarify that there's no distinction between Pat Haba Bkisnin and other cooked mezonot dishes. Divrei Dovid 1:40 agrees and writes that if someone has a meal of noodles, they must eat it in the sukkah. Rav Ovadia is quoted in Mshiurei Maran Rishon Letzion v. 1 p. 110 that one can eat up to 55 grams of noodles outside of a sukkah.
The Gemara Yoma 79b establishes that there's no obligation to eat fruit in the Sukkah. However, there is one suggestion in the gemara that fruit would require a Sukkah, and the Gemara doesn't come to a clear conclusion. The Gemara does indicate that targima would require a Sukkah. Rosh Sukkah 2:13 and Rambam Sukkah 6:6 rule that fruit doesn't need a Sukkah, but the Rosh quotes the Maharam who was strict to eat fruit in the Sukkah. The Rosh clarifies that even the Maharam was only strict if he established the fruit as a meal and not a snack. What is targima? Tosfot 79b s.v. mini cites Rashi as explaining targima to mean fruit and rejecting that explanation. Tosfot Yeshanim 79b s.v. mini based on Tosefta Brachot 4:4 explains targima to be cooked mezonot dishes. Tosfot Harosh 79b s.v. mah and Rosh Sukkah 2:13 agrees. However, Rosh also cites Rabbenu Peretz who explains that meat and cheese are considered targima.

Based on Tosfot and Rosh, Tur and Shulchan Aruch O.C. 639:2 conclude that cooked mezonot dishes require a Sukkah if one establishes them as a meal. What is a keviyut seudah? The Maamar Mordechai 639:3 learns from the Magen Avraham 639:6 that keviyut seudah depends on a person's intention to have a meal as opposed to have a snack, and is not defined by an objective amount. Aruch Hashulchan 639:9 and Biur Halacha 639:2 s.v. im agree. The Magen Avraham 639:6 disagrees with the Rosh, and thinks that the definition of keviyat seudah is anything more than a Kbeytzah. The Mishna Brurah 639:15 is concerned for the Rosh, but doesn't require a bracha of leshev.

Cooked Dish: Maamar Mordechai 639:3, Aruch Hashulchan 639:9, and Nitai Gavriel 49:1-3 hold that there is no distinction between a cooked dish and Pat Haba Bkisnin.

Ginat Veradim 4:6 writes that everyone would agree that more than a Kbeytzah of Pat Haba Bkisnin requires a Sukkah with a bracha. However, Chida (Machzik Bracha 639:5) points out that the Ginat Veradim has no proof for this contention. Chida instead concludes that only for more than a Kbeytzah of bread should one recite a leshev bsukkah, since there isn't a definite obligation to have Pat Haba Bkisnin in a Sukkah.

Mishna Brurah 639:16 concludes that if one has intention to have a meal with mezonot, there is no distinction between Pat Haba Bekisnin and a cooked dish mezonot, both require a Sukkah with a bracha of Leshev. However, if one doesn't have intention to have a meal with mezonot, according to the Rosh there's no obligation to have it in a Sukkah, and according to the Magen Avraham there is. Although the halacha doesn't follow the Magen Avraham, the minhag is to follow the Magen Avraham to recite a leshev for more than a Kbeytzah of Pat Haba Bkisnin.

Shoneh Halachot 639:10-11 clarifies that this minhag only applies to Pat Haba Bkisnin and not cooked dish mezonot. Therefore, if one ate more than a K'beytzah of Pat Haba Bkisnin one should eat in the Sukkah. If one is eating that as a meal one should recite a bracha of Leshev Bsukkah. Even if one isn't eating it as a meal nonetheless the minhag is to recite a bracha of Leshev. However, to avoid a question of a bracha levatala a person should sit down for some time to establish their residence in the sukkah. If one ate less than a K'beytzah of Pat Haba Bkisnin. it is considered a snack and doesn't require a sukkah. Yet, if one ate more than a K'beytzah of a cooked dish of mezonot if one eats it as a meal one should recite a Leshev. However, if one doesn't intend to eat it as a meal one should eat it in the Sukkah without reciting a leshev.

However, Nitai Gavriel Sukkot 49:3 argues that if one eats more than a Kbeytzah of any mezonot food, the Ashkenazic minhag is to recite a Leshev Bsukkah.

[47] The Gemara Yoma 79b establishes that there's no obligation to eat fruit in the Sukkah. However, there is one suggestion in the gemara that fruit would require a Sukkah, and the Gemara doesn't come to a clear conclusion. The Gemara does indicate that targima would require a Sukkah. Rosh Sukkah 2:13 and Rambam Sukkah 6:6 rule that fruit doesn't need a Sukkah, but the Rosh quotes the Maharam who was strict to eat fruit in the Sukkah. The Rosh clarifies that even the Maharam was only strict if he established the fruit as a meal and not a snack. What is targima? Tosfot 79b s.v. mini cites Rashi as explaining targima to mean fruit and rejecting that explanation. Tosfot Yeshanim 79b s.v. mini based on Tosefta Brachot 4:4 explains targima to be cooked mezonot dishes. Tosfot Harosh 79b s.v. mah and Rosh Sukkah 2:13 agrees. However, Rosh also cites Rabbenu Peretz who explains that meat and cheese are considered targima.

[48] Based on Tosfot and Rosh, Tur and Shulchan Aruch O.C. 639:2 conclude that cooked mezonot dishes require a Sukkah if one establishes them as a meal. What is a keviyut seudah? The Maamar Mordechai 639:3 learns from the Magen Avraham 639:6 that keviyut seudah depends on a person's intention to have a meal as opposed to have a snack, and is not defined by an objective amount. Aruch Hashulchan 639:9 and Biur Halacha 639:2 s.v. im agree. The Magen Avraham 639:6 disagrees with the Rosh, and thinks that the definition of keviyat seudah is anything more than a Kbeytzah. The Mishna Brurah 639:15 is concerned for the Rosh, but doesn't require a bracha of leshev.

[49] Cooked Dish: Maamar Mordechai 639:3, Aruch Hashulchan 639:9, and Nitai Gavriel 49:1-3 hold that there is no distinction between a cooked dish and Pat Haba Bkisnin.

[50] Ginat Veradim 4:6 writes that everyone would agree that more than a Kbeytzah of Pat Haba Bkisnin requires a Sukkah with a bracha. However, Chida (Machzik Bracha 639:5) points out that the Ginat Veradim has no proof for this contention. Chida instead concludes that only for more than a Kbeytzah of bread should one recite a leshev bsukkah, since there isn't a definite obligation to have Pat Haba Bkisnin in a Sukkah.

[51] Mishna Brurah 639:16 concludes that if one has intention to have a meal with mezonot, there is no distinction between Pat Haba Bekisnin and a cooked dish mezonot, both require a Sukkah with a bracha of Leshev. However, if one doesn't have intention to have a meal with mezonot, according to the Rosh there's no obligation to have it in a Sukkah, and according to the Magen Avraham there is. Although the halacha doesn't follow the Magen Avraham, the minhag is to follow the Magen Avraham to recite a leshev for more than a Kbeytzah of Pat Haba Bkisnin.

[52] Shoneh Halachot 639:10-11 clarifies that this minhag only applies to Pat Haba Bkisnin and not cooked dish mezonot. Therefore, if one ate more than a K'beytzah of Pat Haba Bkisnin one should eat in the Sukkah. If one is eating that as a meal one should recite a bracha of Leshev Bsukkah. Even if one isn't eating it as a meal nonetheless the minhag is to recite a bracha of Leshev. However, to avoid a question of a bracha levatala a person should sit down for some time to establish their residence in the sukkah. If one ate less than a K'beytzah of Pat Haba Bkisnin. it is considered a snack and doesn't require a sukkah. Yet, if one ate more than a K'beytzah of a cooked dish of mezonot if one eats it as a meal one should recite a Leshev. However, if one doesn't intend to eat it as a meal one should eat it in the Sukkah without reciting a leshev.

[53] However, Nitai Gavriel Sukkot 49:3 argues that if one eats more than a Kbeytzah of any mezonot food, the Ashkenazic minhag is to recite a Leshev Bsukkah.

[43] Piskei Hahalachot 639:26 quoting Rav Elyashiv (Ashrei Haish 26:15)

[44] Piskei Hahalachot 639:30 quotes a dispute between Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 45 fnt. 45) and Rav Nissim Karelitz (Chut Shani p. 250) about this issue. Rav Auerbach thinks that one should recite leshev bsukkah in advance of reciting mezonot, so that it isn't an interruption between the mezonot and eating, since the bracha isn't exclusively on the eating. Rav Karelitz argues that one can recite leshev between the mezonot and eating as usual, since the bracha of lshehev is primarily for the eating.

[45] See footnotes to the previous halacha.

[46] Chazon Ovadyah (Sukkot pg 132-6), Yalkut Yosef (Moadim pg 142-3)

[47] Shulchan Aruch O.C. 639:2, Chazon Ovadia p. 136. Yalkut Yosef (Sukkah, 5775, p. 690) holds that we recite a bracha like the Shoel Vnishal 3:95 and 3:165 and Etz Shatul 49 unlike the Ben Ish Chai (Yedey Chaim p. 93).

[48] Yalkut Yosef (Moadim pg 143), Halichot Olam 2:pg. 271, Meiri Sukka 26b "Hamishnah Hachamishit", Shaar Hatziyun 639:29

[49] Shulchan Aruch and Rama 643:3, Yalkut Yosef Moadim pg 145, Chazon Ovadyah (Sukkot pg 172).
The Rosh (Sukkah 4:3) cites the practice of the Maharam Rotenberg to recite the bracha of leshev ba’sukkah prior to making a hamotzei on a meal he would eat in the sukkah. He explained that the Maharam held that one should recite a bracha for any use of the sukkah including sitting in there. Since one is technically obligated in the bracha prior to eating, one should recite that bracha first. However, the Rosh notes, the minhag is only to recite leshev ba’sukkah when one eats a meal. If so, one should first recite hamotzei to start the meal and then leshev ba’sukkah. The S”A 643:3 codifies the opinion of the Maharam but also mentions the common minhag. Chazon Ovadia (Sukkot p. 172) writes that it is proper to follow the Maharam. Nitai Gavriel 45:3 advises following the minhag. Rabbi Eli Mansour writes that both practices are valid.

[50] Chazon Ovadia Sukkot pg. 175

[51] Yalkut Yosef Moadim pg. 145

[52] Mishna Brurah 639:46. It may be that this only applies while one is in the midst of his meal. However, if after birkat hamazon, one leaves for even a small amount of time, it could be that he is obligated to make a new bracha upon returning. However, the Shaar Ha’tziyun 639:91 concludes safek brachos le’hakel, and that one shouldn't make a beracha in this case.

[53] *The Gemara (Sukkah 45b) records a dispute whether one should recite one bracha of leshev ba’sukkah for all of Sukkot, or if one should say a new bracha each day. Tosfot (s.v. echad) explains that the opinion who says to make it each day really holds that one should recite a bracha each time one enters the sukkah. The Rosh (Sukkah 4:3), Rif (22a), and Rambam (Sukkah 6:12) hold like the opinion who holds one should make it each time one enters the sukkah.
The Rosh notes that the minhag is only to recite the bracha when sitting down to eat in the sukkah, since it's the most permanent of one’s actions in the sukkah. S”A 639:4 and Rama codify this minhag. Nonetheless, the Chaye Adam 147:15 and Mishna Brurah 639:45 write that if one enters the sukkah for a significant amount of time and doesn’t eat, one should still recite a bracha since there’s nothing to exempt that time spent in the sukkah. The Piskei Teshuvot (p. 377) cites a dispute whether we accept the Chaye Adam, and suggests that one should avoid this situation by eating some food that requires a leshev ba’sukkah.

[65] The Rosh notes that the minhag is only to recite the bracha when sitting down to eat in the sukkah, since it's the most permanent of one’s actions in the sukkah. S”A 639:4 and Rama codify this minhag. Nonetheless, the Chaye Adam 147:15 and Mishna Brurah 639:45 write that if one enters the sukkah for a significant amount of time and doesn’t eat, one should still recite a bracha since there’s nothing to exempt that time spent in the sukkah. The Piskei Teshuvot (p. 377) cites a dispute whether we accept the Chaye Adam, and suggests that one should avoid this situation by eating some food that requires a leshev ba’sukkah.

[54] The Rabbis in the Mishna (Sukkah 27a) hold that there is an obligation to eat in the Sukkah on the first night, and afterwards it is optional to eat in the Sukkah. The Gemara explains that the reason for the Rabbis is that there is a gezerah shava between Sukkot and Pesach, and just like there is an obligation to eat Matzah on the first night of Pesach, so too there is an obligation to eat bread on the first night of Sukkot. This is codified by the Rambam (Sukkah 6:7) and Shulchan Aruch 639:3.

[55] The Gemara Brachot 49b states that on Yom Tov one would have to repeat Birkat HaMazon if one forgot to say Yaaleh VeYavo, because there is an obligation to eat a meal on Yom Tov. This is as opposed to Rosh Chodesh, when there's no obligation to eat a meal, one would not have to repeat Birkat HaMazon if he omitted Yaaleh VeYavo. The rishonim point out that this seems to be at odds with the gemara Sukkah 27a, which says that it is optional to have a meal on Sukkot other than on the first night.
Some rishonim answer that there is an obligation to eat a meal each day and night of Yom Tov because of Yom Tov, but the obligation unique to the Sukkah is just the first night. The rishonim raise the issue of what the difference is between the obligation to eat a meal due to the fact that it is Yom Tov, and the obligation to eat a because of Sukkot. Rabbenu Yehuda (Tosfot Brachot 49b s.v. Iy) answers that if it rains and one has to eat inside, if the obligation is just because of Yom Tov, then one would fulfill one's obligation. However, if the obligation is because of the Sukkah, one would have to eat in the Sukkah anyway after the rain stops. The Rosh (Brachot 7:23) quotes Rabbenu Yehuda with a slight discrepancy; he states that one should eat one's meal in the rain, as opposed to waiting until the rain stops.

Some rishonim argue that there is no obligation to eat in the Sukkah if it rains outside, and the first night is no different. Ths is the opinion of the Rashba (responsa 4:78) and Raavad (cited by Kol Bo 87 and Beit Yosef 639:3). According to the Trumat HaDeshen (Pesakim n. 160), the Smag (Asin 43), and Or Zaruah 2:301 also agree. S”A 639:3-5 rules like the Rashba, that one is not obligated to eat in the Sukkah aside from the first night, nor is one obligated to eat in the Sukkah on the first night if it rains. Chazon Ovadia (p. 100 and 122) rules like S”A in both instances.

However, the Magen Avraham (188:7 and 639:10) and Mishna Brurah 639:23 hold that one is obligated to eat in the sukkah each day and night of Sukkot. Also, the Rama 639:5 rules that one is obligated to eat in the sukkah on the first night if it rains.

Alternatively, the Ritva (Sukkah 27a s.v. VeShiur) quotes his Rebbe as explaining that while one can fulfill the regular Yom Tov meal by eating a Kezayit of bread outside the Sukkah, the first night meal needs to be eaten in the Sukkah even if it is only a Kezayit. The Tur 639:3 agrees. This opinion is also cited by the Ran (Sukkah 12b s.v. Matnitin). Accordingly, one would be obligated to eat a meal each day and night of Yom Tov.

Other rishonim answer simply that the Gemara Brachot which said that it is an obligation to eat a meal on Yom Tov was only referring to the first nights of Pesach and Sukkot. However, there's no obligation to eat a bread meal the rest of the days of Pesach and Sukkot. This is the opinion of the Tosfot (Sukkah 27a s.v. Iy), Rashba (Brachot 49b s.v. Tefillah and responsa 3:287), and Smag (Asin 43).

[68] Some rishonim answer that there is an obligation to eat a meal each day and night of Yom Tov because of Yom Tov, but the obligation unique to the Sukkah is just the first night. The rishonim raise the issue of what the difference is between the obligation to eat a meal due to the fact that it is Yom Tov, and the obligation to eat a because of Sukkot. Rabbenu Yehuda (Tosfot Brachot 49b s.v. Iy) answers that if it rains and one has to eat inside, if the obligation is just because of Yom Tov, then one would fulfill one's obligation. However, if the obligation is because of the Sukkah, one would have to eat in the Sukkah anyway after the rain stops. The Rosh (Brachot 7:23) quotes Rabbenu Yehuda with a slight discrepancy; he states that one should eat one's meal in the rain, as opposed to waiting until the rain stops.

[69] Some rishonim argue that there is no obligation to eat in the Sukkah if it rains outside, and the first night is no different. Ths is the opinion of the Rashba (responsa 4:78) and Raavad (cited by Kol Bo 87 and Beit Yosef 639:3). According to the Trumat HaDeshen (Pesakim n. 160), the Smag (Asin 43), and Or Zaruah 2:301 also agree. S”A 639:3-5 rules like the Rashba, that one is not obligated to eat in the Sukkah aside from the first night, nor is one obligated to eat in the Sukkah on the first night if it rains. Chazon Ovadia (p. 100 and 122) rules like S”A in both instances.

[70] However, the Magen Avraham (188:7 and 639:10) and Mishna Brurah 639:23 hold that one is obligated to eat in the sukkah each day and night of Sukkot. Also, the Rama 639:5 rules that one is obligated to eat in the sukkah on the first night if it rains.

[71] Alternatively, the Ritva (Sukkah 27a s.v. VeShiur) quotes his Rebbe as explaining that while one can fulfill the regular Yom Tov meal by eating a Kezayit of bread outside the Sukkah, the first night meal needs to be eaten in the Sukkah even if it is only a Kezayit. The Tur 639:3 agrees. This opinion is also cited by the Ran (Sukkah 12b s.v. Matnitin). Accordingly, one would be obligated to eat a meal each day and night of Yom Tov.

[72] Other rishonim answer simply that the Gemara Brachot which said that it is an obligation to eat a meal on Yom Tov was only referring to the first nights of Pesach and Sukkot. However, there's no obligation to eat a bread meal the rest of the days of Pesach and Sukkot. This is the opinion of the Tosfot (Sukkah 27a s.v. Iy), Rashba (Brachot 49b s.v. Tefillah and responsa 3:287), and Smag (Asin 43).

[56] Rama 639:3 writes that one should wait to eat until nighttime. Mishna Brurah 639:25 explains that this is based on the connection between Pesach and Sukkot, and by Matzah the halacha is that one may only eat at night, as the passuk says: בערב תאכלו מצות. Mishna Brurah continues that after the fact, if one ate during bein ha'shemashot, then one should eat another Kezayit, but not make another LeShev BaSukkah because of Safek Brachot LeHakel. Nitei Gavriel (Sukkot 38:12) extends the Rama to not even making Kiddish before nighttime. Yalkut Yosef (Moadim pg 138) agrees with the above halachot.

[57] Shulchan Aruch O.C. 643:1, Mishna Brurah 643:1, Chazon Ovadia Sukkot pg. 95

[58] Mishna Brurah 643:3

[59] The Ran (Sukkah 22a s.v. VeIm) cites the Raavad who says that if one didn’t eat in the sukkah on the first night and said shehechiyanu indoors, one should say shehechiyanu the next time one eats in the sukkah for the sukkah itself. This is codified by the Rama 641:1. Chazon Ovadia (p. 127), however, is concerned for the Bach (responsa 132) who argues that the bracha of shehechiyanu can exempt a mitzvah even if it isn’t present when the bracha was made. Seemingly, this is only relevant for the Rama under extenuating circumstances. See Eliyah Rabba 641:2.

[60] Magen Avraham 643:1, Mishna Brurah 643:2, Chazon Ovadyah (pg. 95)

[61] Rav Dovid Yosef (Mitzvat Yeshiva Bsukkah 5781 min 9) citing his father, Rav Ovadia Yosef, holds that it is forbidden for the women to answer amen. Rav Hershel Schachter (Teshuva Tishrei 5784) agrees that they shouldn't answer amen.

[62] Rav Moshe Feinstein (Igrot Moshe OC 4:101:1) says that it isn't a hefsek for a woman to answer amen to shehechiyanu in kiddush, even though she already said that bracha when she lit candles. He reasons that since the one making kiddush needs to recite that bracha for himself, she may answer amen as well. This line of reasoning would also allow her to answer amen to the leshev bsukkah. This is even true according to Sephardim who hold that they may not recite the bracha themselves.

[63] Rama 639:5, Mishna Brurah 639:35
Practically, the Rama 639:5 writes, that if it rains one should remain in the sukkah for kiddush and eating of the first kezayit of bread.

However, the Gra (639:3), in explaining the opinion of Tosfot, writes that eating in the sukkah while it is raining is worthless since it isn’t considered a sukkah. Rather one should eat in the sukkah after it stops raining.

Accordingly, the Tzlach (Brachot 49b) writes that a person should wait an hour or two for the rain to stop, so that one can eat in the sukkah after it stops raining. The Mishna Brurah 639:35 agrees.

However, the Shvut Yaakov 3:45 (cited by Shaarei Teshuva 639:13) writes vehemently against those who would wait until midnight for the rain to stop, and only then to start the meal. He explains that either one is exempt from the sukkah altogether, like S”A, or one should eat in the sukkah while it is raining, but waiting to eat only detracts from simchat Yom Tov.

Chachmat Shlomo 639:5 writes that one is usually exempt from sitting in the Sukkah when it is raining, because doing so would be causing oneself pain. On the first night, however, since it is a mitzvah to eat in the sukkah, that in and of itself is a reason why it would be considered an enjoyment and not a pain to eat in the rain.

Rabbi Zvi Sobolofsky (“Eating In The Succah The first Night Of Succos and Hilchos Mitztaer” min 30-3) quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of Sukkot, one may say Kiddush in the Sukkah without waiting for the rain to stop. Similarly, Rav Hershel Schachter (“Inyonei Sukkos 2” min 51-2) said that if it is raining, the minhag is to say Kiddush without leshev ba’sukkah, eat a kezayit of bread in the sukkah, and then if it stops raining, have another kezayit in the sukkah.

[81] Practically, the Rama 639:5 writes, that if it rains one should remain in the sukkah for kiddush and eating of the first kezayit of bread.

[82] However, the Gra (639:3), in explaining the opinion of Tosfot, writes that eating in the sukkah while it is raining is worthless since it isn’t considered a sukkah. Rather one should eat in the sukkah after it stops raining.

[83] Accordingly, the Tzlach (Brachot 49b) writes that a person should wait an hour or two for the rain to stop, so that one can eat in the sukkah after it stops raining. The Mishna Brurah 639:35 agrees.

[84] However, the Shvut Yaakov 3:45 (cited by Shaarei Teshuva 639:13) writes vehemently against those who would wait until midnight for the rain to stop, and only then to start the meal. He explains that either one is exempt from the sukkah altogether, like S”A, or one should eat in the sukkah while it is raining, but waiting to eat only detracts from simchat Yom Tov.

[85] Chachmat Shlomo 639:5 writes that one is usually exempt from sitting in the Sukkah when it is raining, because doing so would be causing oneself pain. On the first night, however, since it is a mitzvah to eat in the sukkah, that in and of itself is a reason why it would be considered an enjoyment and not a pain to eat in the rain.

[86] Rabbi Zvi Sobolofsky (“Eating In The Succah The first Night Of Succos and Hilchos Mitztaer” min 30-3) quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of Sukkot, one may say Kiddush in the Sukkah without waiting for the rain to stop. Similarly, Rav Hershel Schachter (“Inyonei Sukkos 2” min 51-2) said that if it is raining, the minhag is to say Kiddush without leshev ba’sukkah, eat a kezayit of bread in the sukkah, and then if it stops raining, have another kezayit in the sukkah.

[64] Rabbi Tzvi Sobolovsky in a shiur on yutorah.org (min 30-3) quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of Sukkot one may say Kiddush in the Sukkah without waiting for the rain to stop.

[65] Rav Hershel Schachter (Teshuva Tishrei 5784)

[66] Rav Hershel Schachter (Teshuva Tishrei 5784)

[67] Shulchan Aruch 639:3-5 rules like the Rashba that one is not obligated to eat in the Sukkah besides the first night and one is not obligated to eat in the Sukkah on the first night if it rains. Chazon Ovadia (p. 100 and 122) rules like Shulchan Aruch in both instances.

[68] Yalkut Yosef (Moadim pg 140), Chazon Ovadyah (Sukkot pg 122)

[69] Mishna Brurah 639:36

[70] Rabbi Tzvi Sobolovsky in a shiur on yutorah.org (min 30-5) quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of Sukkot and one ate in the Sukkah, and then fell asleep, if one wakes up and sees that it stopped raining, one should get up and eat a Kezayit in the Sukkah in order to be certain that one fulfilled this mitzvah deoritta. Rav Hershel Schachter (Teshuva Tishrei 5784) agrees that he should eat again in the Sukkah. He adds that someone who woke up should even wake others up in order to fulfill this mitzvah.

[71] Shulchan Aruch O.C. 273:6, Mishna Brurah 273:28. Rav Hershel Schachter (Teshuva Tishrei 5784) writes that in such a situation the women should make kiddush for themselves inside.

[72] Rav Hershel Schachter (Teshuva Tishrei 5784) explains that the type of mista'er (pain that exempts a person from Sukkah) to have to go to his friend's Sukkah only exempts him on the other days of Sukkot, but not the first two nights of Sukkot, since at the time when he's sitting in the Sukkah, he won't be mista'er.

[73] Mishna Brurah 639:36. In Shaar Hatziyun 639: 71 he cites Magen Avraham who is lenient not to require sitting in the Sukkah at all on the second day if it is raining, but rejects that opinion because Radvaz and Eliya Rabba argue that the second day is like the first day for this matter.

[74] Magen Avraham 639:15, Shulchan Aruch Harav 639:19, Aruch Hashulchan 639:18

[75] Mishna Brurah 643:9

[76] Chazon Ovadia p. 134

[77] Mishna Brurah 643:9

[78] The Rambam (Sukkah 6:12) writes that one should stand for kiddush, make the bracha of leshev ba’sukkah, sit, and then say shehechiyanu. The Maggid Mishna explains that the Rambam held that one should recite the bracha immediately prior to fulfilling the mitzvah of sitting in the sukkah. The Raavad, however, argues that the bracha is really made upon the eating, and so it should be said sitting down before eating. The Maggid Mishna and Rosh (Sukkah 4:3) agree with the Raavad, and explain that the language of ‘leshev ba’sukkah’ doesn’t refer to literally sitting but to dwelling, as per the pasuk “BaSukkot Teshvu”. Shulchan Aruch 643:2 holds the Rambam and Rama like the Raavad.

[79] Mateh Efraim 625:33 writes that the candles should be lit in the sukkah. Chazon Ovadia (Sukkot p. 207) writes that the candles can be lit indoors if there's any concern of danger. Responsa Maamer Mordechai 4:12 clarifies that the candles can be lit in the kitchen or bedroom, but the woman should be sure to benefit from them during the night and not just leave them in the kitchen and go somewhere else. Aseh Lecha Rav 2:42 agrees.

[80] Chazon Ovadia (Sukkot p. 213)

[81] Chazon Ovadyah (pg 101)

[82] Chazon Ovadyah (pg 101)

[83] Chid"a in Moreh Bietzbah 289, Leket Hakatzir 32:5 pg. 461

[84] Chazon Ovadyah pg 481 holds that’s there no issue of Bal Tosif before the mitzvah was done.

[85] Shulchan Aruch 639:1 writes that one should live in one's Sukkah like one lives in one's house the rest of the year, which includes eating, drinking, and sleeping. Mishna Brurah 639:2 adds speaking to one's friend, and BeYitzchak Yikare 639:1 adds hanging out. Regarding speaking with friends, Chazon Ovadia Sukkot pg. 147 quotes those who disagree and say that one should only speak words of torah in the sukkah. See also Sh"t Minchat Shlomo 2:58. Minhagei Chatam Sofer 8:12 tells that that the Chatam Sofer only left the sukka once each day for Shacharit. He even said mincha and maariv in the sukkah. Regarding learning in the Sukkah see further.

[86] Shulchan Aruch 639:1 writes that one should bring one's nice untensils into the Sukkah. However, the cooking pots shouldn't brought in the Sukkah. The Rama adds that one may leave the cooking pots in the Sukkah during the meal, but not after the meal. However, the Mishna Brurah 639:5 writes that the minhag is to be strict not to bring cooking pots into the Sukkah even during the meal.

[87] Rama 639:1, Mishna Brurah 639:9. However, the Ben Ish Chai Haazinu Halacha 9 forbids even cleaning cups except if they are small cups like coffee cups.

[88] Chayei Adam 147:2, Kitzur Shulchan Aruch 135:2, Aruch Hashulchan 639:4. Chazon Ovadia Sukkot pg. 131 is mekil for someone who is old or sick and it is too difficult for him to leave the sukka, that he may relieve himself in a pot. R' Ovadia warns that he should make sure to cover the pot properly.

[89] Yalkut Yosef moadim pg. 142, Chazon Ovadia Sukkot pg. 129.

[90] Chazon Ovadia Sukkot pg. 130

[91] Chazon Ovadia Sukkot pg. 130, for smoking in general, see Yalkut Yosef Hilchot Kibbud Av Vaem 7:footnote 16 and Smoking

[92] Mishna Brurah 639:2, Baer Heitev 639:2, Kaf Hachaim 639:5-6, Bikkurei Yaakov 639:2

[93] Gemara Sukkah 28b, Shulchan Aruch O.C. 639:4. Nitei Gavriel 58:1 quotes the Yarot Dvash (Dorosh 6 s.v. VeZehu) who explains that one who sits in the sukkah with pure intent, learns, and enjoys the holiday merits a special level of divine presence.
Is spending time in the sukkah an obligation? Toratcha Shashu'ay (Binyanei Sukkah by R' Toledano ch. 1) quotes Tosfot Rabbi Yehuda Hachiddush Brachot 11b who says that there's no prohibition to have a tiyul and to learn outside of a sukkah, and it is only a mitzvah if you want to. However, Rashi Sukkah 48a s.v. lo says it is an obligation to learn in the sukkah. Baal Hameor end of pesachim says this as well regarding tiyul. There's two versions of the Rosh Brachot 1:13 regarding this question. Shaar Hatziyun 629:29 holds it is an obligation.

[117] Is spending time in the sukkah an obligation? Toratcha Shashu'ay (Binyanei Sukkah by R' Toledano ch. 1) quotes Tosfot Rabbi Yehuda Hachiddush Brachot 11b who says that there's no prohibition to have a tiyul and to learn outside of a sukkah, and it is only a mitzvah if you want to. However, Rashi Sukkah 48a s.v. lo says it is an obligation to learn in the sukkah. Baal Hameor end of pesachim says this as well regarding tiyul. There's two versions of the Rosh Brachot 1:13 regarding this question. Shaar Hatziyun 629:29 holds it is an obligation.

[94] Mishna Brurah 639:29 writes that if it's too cold for oneself in the sukkah and one can't concentrate one may learn inside. Natai Gavriel 48:7 extends this where it's too hot and one doesn't have air conditioning in the sukkah.

[95] Mishna Brurah 639:29, Natai Gavriel 58:3. see also Kaf Hachaim 639:62 Chazon Ovadia Sukkot pg. 127 and Yalkut Yosef Moadim pg. 141

[96] Shulchan Aruch HaRav 639:4, Kaf HaChaim 639:63, Natai Gavriel 58:6

[97] Shulchan Aruch O.C. 639:4 writes that if one wants one may pray in the Sukkah. The Mishna Brurah 639:30 explains that in the place where one has greater kavanah (concentration) one should pray unless there is a shul in the city in which case one should go there (because during the rest of the year one would leave one's house to go to the shul. Pri Megadim (M"Z 639:14), Kaf HaChaim 639:67, and Nitei Gavriel 58:8 add that one should pray in the established shul even if one can get a minyan in the Sukkah.

[98] Mishna Brurah 639:30, Shaar HaTziyun 639:57, Kaf HaChaim 639:66. Taz 639:14 explains that davening can be in a shul since it is always outside the house. However, those who generally do havdalah at their house, should do it in the sukkah. Pri Megadim M"Z 639:14 writes that the minhag is to do havdalah in the sukkah. The Taz and Mishna Brurah seem to understand that the reason to do havdalah in the sukkah is because one should spend one's time and do all of one's normal household activities in one's sukkah. Since one normally does havdalah at home, one should do it in the sukkah. Hilchot Chag Bchag ch. 13 fnt. 30 and Shoshanat Yisrael p. 113 understand the Mishna Brurah this way. However, the Shevet Halevi 6:42 understands that the reason to do havdalah in the sukkah seems only to be because havdalah is an established way to drink wine and thus requires a sukkah (see Magen Avraham 639:5). If that is the case, Rav Ovadia (Chazon Ovadia Sukkaot p. 140) disagrees and thinks that there's no obligation to do havdalah in the sukkah, since even drinking wine in an established way doesn't need a sukkah according to the Rama 639:2. Additionally, Shoshat Yisrael cites Rav Shlomo Miller as holding that the only reason to do havdalah in the sukkah is because of the drinking.

[99] Shevet HaLevi 6:42 writes that no beracha of leshev basuccah is recited upon havdalah because it isn't a keviat seuda. However, Chazon Ish quoted in Rivevos Efrayim 1:428 and 3:424 rules that since it is wine for havdala, it elevates the level of drinking to keviat seuda, and therefore would require the beracha. Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 58 fnt. 103 cited by Dirshu 639:36) agrees. Rav Elyashiv in Succas Chayim page 202 rules that this applies only to wine but not to grape juice. The Steipler in Orchos Rabbeinu 2: page 228 as well as Shemirat Shabbat Kehilchita 58:22 recommend eating bread immediately after havdala to avoid any doubts, and recite leshev basuccah. Shemirat Shabbat kihilchita recommends reciting the leshev basuccah before the boreh pri hagefen. Sh"t Minchat Yitzchak 9:163 says that one should have in mind when eating seudat shlishit that the leshev basukkah recited then will not cover havdala, then when reciting havdala one should say the beracha and immediately start eating melaveh malka.

[100] Shoshat Yisrael p. 113 quoting Rav Shlomo Miller. His explanation is that there's no reason the one listening to the havdalah needs to be in the sukkah, just the one drinking.

[101] Chazon Ovadia Sukkot p. 140 explains that it isn't necessary to do havdalah in the sukkah since drinking wine even in an established way isn't considered a fixed meal that needs a sukkah (Rama 639:2). He adds that this is the minhag.

[102] Shulchan Aruch Harav 639:4

[103] Nitei Gavriel 58:10 explains that during Sukkot, the Sukkah is supposed to replace one's home. However, when it comes to a community meeting, one always leaves one's home to go another place, so there'd be no need to go into a Sukkah. Additionally, if they have the meeting in the Sukkah, they won't be able to concentrate as well as they otherwise could.

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 [[Image:sukkah.jpg | 200px | right]]
-Based on the pesukim in the Torah which read -בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת. לְמַעַן, יֵדְעוּ דֹרֹתֵיכֶם, כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל, בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם:  אֲנִי, ה אֱלֹקיכֶם.- "For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths, in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God." <ref> Vayikra (23:42-43)</ref> there is a positive commandment to sit in the Sukkah for the 7 days of Sukkot. <ref> Rambam (Sefer HaMitzvot, Aseh #168) </ref>
+Based on the pesukim in the Torah-בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת. לְמַעַן, יֵדְעוּ דֹרֹתֵיכֶם, כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל, בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם:  אֲנִי, ה אֱלֹקיכֶם.- "For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths, in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God." <ref>Vayikra (23:42-43)</ref>, there is a positive commandment to sit in the [[Sukkah]] for the 7 days of [[Sukkot]].<ref>Rambam (Sefer HaMitzvot, Aseh #168), [[Chinuch]] Mitzva 325. The Tur 625 explains that the reason we were commanded to do this specifically in Tishrei and not in Nissan (which would have made more sense, as this is when we left Egypt) is to make it clear that we aren't doing it for the shade that it provides, but rather because of Hashem's command, as Tishrei is a time that people normally move indoors, and we move outdoors for this time. Bach 625-1 wonders why the Tur goes out of his way to flesh out this point, as he usually focuses on halacha and doesn't discuss explanations of the mitzvot. Bach suggests that Tur thinks that since the Torah spells out the reason, "so that your generations may know...", if you don't have the proper intent of the mitzvah in mind, then you haven't properly fulfilled it. Bach suggests that the Tur records the reasons for both Tzitzit and Tefillin for the same reason. Since the Torah fleshes out the rationale of the mitzvah, possessing this kavanah is neccessary for the proper fulfillment of the mitzvah.     </ref>
 ==Eating in the Sukkah==
-# There’s an obligation to eat a Kezayit of bread in the Sukkah on the first night of Sukkot. <Ref> Rambam Hilchot Succa 6:7, S”A 639:3, Chazon Ovadyah pg 132 </ref> During the remaining days there is no obligation to eat in the succa because you can just eat fruits or vegetables but there is still a mitzva to eat bread in the succa every day. <ref> Mishna Berura 639:24 </ref>
-# While sitting in the Sukkah, one should have intent that one will fulfill the mitzvah, and that Hashem commanded us to sit in Sukkot in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the Sukkat are in commemoration for the clouds of glory. <ref> There is a dispute in Gemara Sukkah 11b whether the Sukkot that Jews sit in are in commemoration of actual succot that Bnei Yisrael sat in in the desert or the Ananei Hakavod (clouds of glory) that God gave us for protection. The Tur 625:1 writes that the Sukkot are in commemoration of the Ananei Hakavod and the Jews sit in the Succa specifically in the winter (instead of when Bnei Yisrael left Eygpt) to show that even though the norm is to move back into your house for the winter, we move outside to fulfill G-d’s will. The Bach 625:1 D"H BaSukkot says that the fact that the Tur wrote this indicates that one hasn't fulfilled one's mitzva completely if while sitting in the Sukkah one didn’t remember the exodus from Egypt (Yetsiyat Mitzrayim) since the pasuk states explicitly that the mitzvah of Sukkot is to remind us of the exodus. The Mishna Brurah 625:1 writes that one should have the intent that Hashem commanded us to sit in Sukkot in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the Sukkat are in commemoration for the clouds of glory. </ref>According to most authorities, after the fact, if one didn't have these intentions then one fulfills the mitzvah as long as one had intention to fulfill the mitzvah. <ref> The Pri Megadim (A"A Intro to Siman 625) writes that this is only in order to do the mitzvah in it's best way, however, after the fact even without the intent one has still fulfilled one's obligation as long as one had the intent to fulfill the mitzvah (as part of the concept that mitzvot need kavana). Chazon Ovadyah (Sukkot pg 97) and Mishna Berura (625:1) agree with the Pri Megadim, unlike the Bikkurei Yaakov (625:3) who holds that one doesn't fulfill one's obligation at all without the proper intent. Rav Shternbach in Moadim UZmanim (vol 1 pg 169) writes that although lacking the Kavanna doesn’t take away the mitzvah, however, one still looses the separate mitzvah of having kavanah.</ref>
+#There’s an obligation to eat a [[Kezayit]] of bread in the [[Sukkah]] on the first night of [[Sukkot]].<ref>Rambam Hilchot Succa 6:7, S”A 639:3, Chazon Ovadyah pg 132 </ref> During the remaining days there is no obligation to eat in the [[Sukkah]], as you can just eat fruits or vegetables. However, there is still a mitzva to eat bread in the succa every day.<ref>Mishna Brurah 639:24 </ref>
+#While [[sitting in the Sukkah]], one should have intent to fulfill the mitzvah. Additionally, one should also have in mind that Hashem commanded us to sit in [[Sukkot]] in order to remember the exodus from Egypt (Yetsiat Mitzrayim), and that the [[Sukkot]] commemorate the clouds of glory.<ref>There is a dispute in Gemara [[Sukkah]] 11b whether the sukkah commemorates the physical [[sukkot]] that Bnei Yisrael sat in, or the Ananei Hakavod (clouds of glory) that God gave us for protection. The Tur 625:1 writes that the [[Sukkot]] are in commemoration of the Ananei Hakavod. He adds that the Jews sit in the Succa specifically in the winter (instead of when Bnei Yisrael left Egypt) to show that even though the norm is to move back into your house for the winter, we move outside to fulfill G-d’s will. The Bach 625:1 s.v. BaSukkot says that the fact that the Tur wrote this indicates that one hasn't fulfilled one's mitzva completely if while [[sitting in the Sukkah]] one didn’t remember the exodus from Egypt (Yetsiyat Mitzrayim), since the pasuk states explicitly that the mitzvah of [[Sukkot]] is to remind us of the exodus. The Mishna Brurah 625:1 writes that one should have the intent that Hashem commanded us to sit in [[Sukkot]] in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the Sukkat are in commemoration for the clouds of glory.
+*See also the Tur 417 who quotes his brother regarding the connection between [[Sukkot]] and Yacov Avinu. See more about that idea on [https://www.dailyhalacha.com/WeeklyParasha.asp?PageIndex=26&ParashaClipID=328 dailyhalacha.com].</ref> According to most authorities, after the fact, if one didn't have these intentions, one still fulfills the mitzvah as long as one had intention to fulfill the mitzvah.<ref>The Pri Megadim (A"A Intro to Siman 625) writes that Bach's requirement is only in order to perform the mitzvah in the best way. However, after the fact, even if one didn't have this intent, one has still fulfilled one's obligation as long as one had the intent to fulfill the mitzvah (as part of the concept that mitzvot need kavana). Chazon Ovadyah ([[Sukkot]] pg 97) and Mishna Brurah (625:1) agree with the Pri Megadim, unlike the Bikkurei Yaakov (625:3) who holds that one doesn't fulfill one's obligation at all without the proper intent. Rav Shternbuch in Moadim UZmanim (vol 1 pg 169) writes that although lacking the Kavanna doesn’t take away the mitzvah, however, one still loses the separate mitzvah of having kavanah.</ref>
 ==Who is obligated to eat in the Sukkah?==
-# Women are exempt from the Sukkah. <ref> Mishna Sukkah 28a, S"A 640:1 </ref>
-# Very young children are exempt from the Sukkah, however, once they are reach that they no longer need their mother (around age 5) there is a mitzvah of Chinuch (training them in mitzvot) that a child be obligated in sitting in the sukkah. <ref> S"A 640:2, Mishna Brurah 640:2. The Magen Avraham 640 says that it is prohibited to feed children outside the sukkah, just like it is forbidden to feed children not kosher food. Sh"uT Binyan Av 1:25 says that a man cannot feed the child outside the sukkah but a woman can. The Mishna Berura 640:5 quotes this magen avraham and adds that on shouldn't even tell the child to eat outside the sukkah. Rav Moshe Shternbuch in Tshuvot Vihanhagot 3:211 says very young children are exempt based on the fact that they need their mothers to eat properly. Aruch Hashulchan 640:2 justifies not obligating them in sukka because children have a lower tolerance for the cold.</ref>
+#One who is exempt from the sukkah yet chooses to remain there does not receive reward for remaining in the sukkah and is foolish.<ref>Rama 639:7. The Biur Halacha 639 explains that one is only considered foolish if one became exempt while sitting in the sukkah and continued to sit there. This is particularly true with rain because Chazal compare rain on Sukkot to a servant who served his master water and had it splashed back in his face. Once the master demonstrated that he wasn’t interested in the services, if the servant forces his master to allow him to serve him, the servant is foolish. That is why remaining in the sukkah while it's raining is foolish. Nonetheless, if one is technically exempt not because of suffering, (i.e. if it began to rain and then the rain stopped and he is still in the middle of eating his meal inside), and he chooses to return to the sukkah, he will receive reward.</ref>
-# A person who is sick is exempt from the Sukkah. <ref>S"A 640:3 </ref>
+===Women and Children===
+#Women are exempt from the mitzvah of [[Sukkah]].<ref>Mishna [[Sukkah]] 28a, Shulchan Aruch Orach Chaim 640:1 </ref> They can volunteer to sit in the Sukkah, and if they do so, according to Ashkenazim they can recite a bracha, while according to Sephardim they may not.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>
+#Very young children are exempt from the mitzvah of [[Sukkah]]. However, once they no longer need their mother (around age 5), there is a mitzvah of [[Chinuch]] (training them in mitzvot) for them to sit in the [[sukkah]].<ref>Shulchan Aruch 640:2, Mishna Brurah 640:2. The Magen Avraham 640 says that it is prohibited to feed children outside the [[sukkah]], just like it is forbidden to feed children non-kosher food. Sh"t Binyan Av 1:25 says that a man cannot feed the child outside the [[sukkah]], but a woman is allowed to. The Mishna Brurah 640:5 quotes this magen avraham, and adds that one shouldn't even tell the child to eat outside the [[sukkah]]. Rav Moshe Shternbuch in Tshuvot Vihanhagot 3:211 says that very young children are exempt, based on the fact that they need their mothers to eat properly. Aruch Hashulchan 640:2 justifies not obligating them in sukka because children have a lower tolerance for the cold.</ref>
+===Rain or Sick===
+#A sick person is exempt from sitting in the [[Sukkah]].<ref>Shulchan Aruch 640:3 based on Mishna [[Sukkah]] 25a. </ref>
+#One is not required to eat in the [[sukkah]] if it is raining.<ref>Mishnah [[Sukkah]] 28b </ref> If it is raining, and one began to eat inside, he may continue to eat inside even when it stops raining.<ref>Mishna Brurah 639:38 based on Rashi [[Sukkah]] 29a "viyardu." Ritva [[Sukkah]] 29a "Tannu Rabanan," writes that one is not required to eat in the [[sukkah]] if there are rain-clouds in the sky and it appears as if it is going to rain.  Rav Shalom Schwadron in Daat Torah OC 639:5 says that most poskim don't accept this opinion, but he is in doubt if you can recite a beracha in such a situation. </ref> However, these rules only apply after the first night. For the rules for the first night see below.
+#Even after it stops raining, if the sukkah is still wet and the s'chach is dripping, one is exempt from the sukkah.<ref>Shevet Hakehati 1:199</ref>
+#One who is suffering from sitting in the sukkah is exempt. For instance, if one cannot sleep in the sukkah because of the wind, or because of the buzzing flies, or because of the cold, or even because of a small amount of rain, he is exempt. An important caveat is that one is only exempt from the sukkah because of suffering if leaving the sukka will help alleviate his suffering.<ref>Shulchan Aruch 640:4, Rama 639:2, 639:5, and 640:4 </ref>
+#If it's Shabbat and the lights in the sukkah go out, one is not obligated to go to his friend’s sukkah if this is difficult or uncomfortable; rather, he may eat his meal in his house.<ref>Rama 640:4</ref>
+#If one feels crowded in the sukkah, this does not constitute “suffering” and one must continue to live there.<ref>Rama 640:4. Mishna Brurah 640:26 writes that a fastidious person for whom this is difficult is exempt. </ref>
+#In general, one cannot claim that he is suffering and therefore exempt from the sukkah if others would typically not suffer from experiencing the matter he is facing.<ref>Rama 640:4. Nonetheless, the Mishna Brurah 640:29 writes that if one is a fastidious individual and other fastidious people of the same type would suffer from what he is undergoing, this would suffice to exempt him. </ref>
+#Some poskim permit sitting under a handheld umbrella, even over ten [[Tefachim]], unlike a more permanent umbrella such as one supported by a table, because it is still considered sitting under the [[schach]]. One should not recite a beracha in this case <ref>Halichot Shlomo 2:8-20, Shalmei Moed pg. 112, She’arim Metzuyanim b’Halachah 135:5, and Nefesh Chayah OC 629 all allow sitting in the Sukkah under an umbrella. Rav Chaim Kanievsky (Piskei Shemuot p. 101) holds that it is permissible to do but unnecessary. Rav Elyashiv, quoted in Succat Chayim page 52, however, does not permit sitting in the Sukkah under an umbrella. The Brisker Rav (HaSuccah Hashalem, Miluim 13:4) did in fact do this himself. </ref> This is relevant to chol hamoed, but not to on Shabbat or Yom Tov, when an umbrella may not be used. See [[Boneh#Umbrella]].
+===Traveling===
+#People who are traveling for business or for pressing matters <ref>Igrot Moshe OC 3:93 and Yalkut Yosef as quoted in Piskei Teshuvot p. 385 no. 38, hold that these are the travelers referred to in the Shulchan Aruch. However, those who travel for pleasure or without a real need and claim that they are exempt from sukkah are acting improperly. </ref> are exempt from a sukkah as long as they are traveling.<ref>Shulchan Aruch 640:8</ref> When they pause their journey, if they are unable to find a sukkah, they are also exempt from sukkah then.  <ref>Rama 640:8 </ref>
+#If one is involved in a mitzvah, such as going to learn Torah,<ref>Mishna Brurah 640:35 </ref> he is exempt from the mitzvah of sukkah.<ref>The Shulchan Aruch 640:7, as explained by the Mishna Brurah, feels that in such a case one is not required to enter a sukkah even when one reaches a resting point on his mitzvah journey. Conversely, the Rama writes that if this is not difficult and will not affect his ability to perform the mitzvah, one should find a sukkah in which to eat and sleep.  </ref> Accordingly, those tending to the needs of the sick are exempt from the sukkah.<ref>Shulchan Aruch 640:3 as explained by the Mishna Brurah. Note that this rule does not include those helping one who is mitztaer (in pain), but only the sick as defined above.</ref>
+===Lights Went Out===
+#If a person's lights went out in their Sukkah, or their Sukkah became inhabitable, if it is very difficult to go to another person's Sukkah, one doesn't have to and one is exempt.<ref>Rama 640:4. Mishna Brurah 640:23 elaborates that if it's simply inconvenient to go to someone else's sukkah, then that is insufficient to exempt oneself. However, if it's very difficult, then one is exempt.</ref>
 ==Which foods can one eat outside the Sukkah?==
 ===Bread===
-# It is permissible to eat up to a [[Measurements#KeBaytzah|KeBaytzah]] of bread outside the Sukkah but for any more than a [[Measurements#KeBaytzah|KeBaytzah]] one must eat it in the Sukkah and make a Bracha of Leshev BaSukkah. <ref>S"A 639:2, Mishna Brurah 639:13, Biur Halacha D"H KeBaytzah, Natai Gavriel 48:2, Chazon Ovadyah (Sukkot pg 132), Yalkut Yosef (Moadim pg 142) </ref>
-# If one only ate a Kezayit of bread and other foods, according to Ashkenazim this is a meal and one must eat it in the Sukkah and even make the bracha of Leshev BaSukkah<ref>Natai Gavriel 48:7</ref>, however, according to Sephardim one doesn't have to eat this in the Sukkah and even if one eats in the Sukkah one does not make the bracha of LeShev BaSukkah. <ref>Chazon Ovadyah  (Sukkot pg 134)</ref>
+#It is permissible to eat up to a [[Measurements#KeBaytzah|KeBaytzah]] of bread outside the [[Sukkah]], but for any more than a [[Measurements#KeBaytzah|KeBaytzah]], one must eat it in the [[Sukkah]] and make a bracha of Leshev BaSukkah.<ref>The Mishna in [[Sukkah]] 25a states that one may eat a snack (achilat arai) outside of the [[sukkah]]. The Gemara [[Sukkah]] 26a, states that the quantity of an achilat arai is the amount that a yeshiva student would eat in the morning on his way to the beit midrash.  Tosafot 26a s.v. "Tarti", say that this amount is a k'beitzah.  This is the conclusion of Shulchan Aruch 639:2, Mishna Brurah 639:13, Beiur Halacha s.v. [[KeBaytzah]], Natai Gavriel 48:2, Chazon Ovadyah ([[Sukkot]] pg 132), Yalkut Yosef (Moadim pg 142). </ref>
+#If one ate a [[Kezayit]] consisting of bread and other foods, according to Ashkenazim, this is a meal and one must eat it in the [[Sukkah]] and even make a bracha of Leshev BaSukkah<ref>Natai Gavriel 48:7</ref>. However, according to Sephardim one doesn't have to eat this in the [[Sukkah]], and even if one eats in the [[Sukkah]], one does not make the bracha of LeShev BaSukkah.<ref>Chazon Ovadyah  ([[Sukkot]] pg 134)</ref>
+#For Sephardim, if one sat in the [[sukkah]] planning to eat less than a [[kebaytza]] of bread, and then decided that he wanted to eat more than a [[kebaytza]], he should recite a beracha then, even if what he has left is less than a [[kebaytza]].<ref>Chazon Ovadia pg. 133 </ref>
+#Some poskim hold that any food on [[shabbat]] needs to be eaten in the [[sukkah]], because it is achilat keva and not achilat arai<ref>This is based on a concept that comes up on Beitzah 35a, that Shabbat is a Kovaih (makes something into an achilat keva) with regards to Terumot and Maasarot. These poskim believe that this concept extends to sukkah as well.   </ref>. However, most poskim disagree.<ref>Yalkut Yosef Moadim pg. 143, Chazon Ovadia [[Sukkot]] pg. 141 </ref>
 ===Fruits===
-# It is permissible to eat fruits even if one eats a lot of fruit. <ref>S"A and Rama 639:2, Natai Gavriel 50:1 </ref>Nonetheless, it's praiseworthy to have fruit in the Sukkah. <ref>Chazon Ovadyah (pg 138), Yalkut Yosef (Moadim pg 143)</ref>
+#It is permissible to eat fruits outside of the sukkah, even if one eats a lot of them.<ref>This issue is debated in the Gemara Yoma 79b. Tosafot 26a s.v. tarti rule that it is permitted even in a large quantities, because fruit is always considered arai. The Rosh [[Sukkah]] 2:13 quotes the Maharam Mirutenberg who holds that one may not eat fruit outside the [[sukkah]]. Rosh explains that the Maharam only refers to eating more than a k'beitzah, but he nevertheless permits eating less than a k'beitzah of fruit. Shulchan Aruch and Rama 639:2 rule like Tosafot, as does Natai Gavriel 50:1 </ref> Nonetheless, it's praiseworthy to have fruit in the [[Sukkah]].<ref>Chazon Ovadyah (pg 138), Yalkut Yosef (Moadim pg 143), Nitei Gavriel 50:12</ref>
 ===Drinks===
-# One may have drinks outside the Sukkah. <ref>S"A 639:2 </ref> However, if one sits down to drink wine in a fixed manner (not just as a snack) especially if a group of people sit to drink wine one must drink it in the Sukkah but not make the Bracha of Leshev BaSukkah. According to Ashkenazim, preferably, one should not establish a fix drink of wine or beer except in a meal of a [[Measurements#KeBaytzah|KeBaytzah]] of bread or at least a cooked dish made out of the five grains in which must eat in the Sukkah and could even make the Bracha of Leshev BaSukkah. <ref>Mishna Brurah 639:13, Natai Gavriel 50:3 </ref> Nonetheless, it's praiseworthy to have all drinks in the Sukkah. <ref>S"A 639:2 </ref>
+#One may have drinks outside of the [[Sukkah]].<ref>Shulchan Aruch 639:2 </ref> However, if one sits down to drink wine in a fixed manner (not just as a snack), especially if a group of people sit to drink wine, one must drink it in the [[Sukkah]] without making the Bracha of Leshev BaSukkah. According to Ashkenazim, one should preferably not establish a drink of wine or beer except in a meal of a [[Measurements#KeBaytzah|KeBaytzah]] of bread, or at least a cooked dish made out of the five grains, which one must eat in the [[Sukkah]] and make a Bracha of Leshev BaSukkah.<ref>Mishna Brurah 639:13, Natai Gavriel 50:3 </ref> Nonetheless, it's praiseworthy to have all drinks in the [[Sukkah]].<ref>Shulchan Aruch 639:2 </ref>
+#Even for those who usually make kiddush in shul on Friday nights, it is preferable not to do so on Sukkot since it's outside the Sukkah.<ref>Mateh Efraim 625:40</ref>
 ===Meat, Fish, Cheese===
-# If one makes a meal out of meat, fish, cheese, and the like, one should eat it in the Sukkah. However, if one doesn't eat it as a meal one may eat outside the Sukkah. <ref>Mishna Brurah 639:15, Natai Gavriel 50:2</ref> Nonetheless, it's praiseworthy to have meat, fish, rice, eggs, and cheese in the Sukkah. <ref>Chazon Ovadyah (Sukkot pg 138), Yalkut Yosef (Moadim pg 143)</ref>
+#If one makes a meal out of meat, fish, cheese, and the like, one should eat it in the [[Sukkah]]. However, if one doesn't eat it as a meal, one may eat outside the [[Sukkah]].<ref>Rosh [[Sukkah]] 2:13 quotes Rabbeinu Peretz that the leniency of eating fruit outside of the [[sukkah]] does not apply to meat, fish and cheese. Shulchan Aruch O.C. 639:2 doesn't rule explicitly on these items, but Mishna Brurah 639:13 says that Shulchan Aruch implies that it is permissible to eat these items outside of the [[sukkah]], like fruit. This is also the conclusion of Natai Gavriel 50:2 </ref> Nonetheless, it's praiseworthy to have meat, fish, rice, eggs, and cheese in the [[Sukkah]].<ref>Chazon Ovadyah ([[Sukkot]] pg 138), Yalkut Yosef (Moadim pg 143). see also Halichot Olam 2: page 281. </ref> Some say that it is proper to eat these foods in a Sukkah if one is having them as a meal.<Ref>Beyt Dovid Hilchot Sukkot (R' Dovid Shaul) p. 249 16:19 writes that it is proper to be strict to eat meat, fish, cheese, chullent, potatoes, eggs, cornflakes, and other similar foods which are filling in the Sukkah. He quotes this from Rav Elyashiv.</ref>
 ===Cookies and Cakes===
-# If one ate a [[Measurements#KeBaytzah|KeBaytzah]] of [[Pas Haba Bikisnin]] (cookies and cakes) or a cooked dish made out of the five grains (such as noodles) one must eat it in the Sukkah and the Ashkenazic minhag is to make a bracha of LeShev BaSukkah, but it's preferable to wait in the Sukkah for some time afterwards and have in mind when making the bracha that it should cover the eating and the sitting in the sukkah afterwards. <ref>Mishna Brurah 639:16, Natai Gavriel 49:1-3 </ref> Sephardim hold that even though one must eat it in a Sukkah (if one eats more than a [[Measurements#KeBaytzah|KeBaytzah]]) one doesn't make the bracha of LeShev BaSukkah unless one ate 162 grams of a mezonot food and it's preferable to eat 216 grams in order to make the bracah according to all opinions. <ref>Chazon Ovadyah (Sukkot pg 132-6), Yalkut Yosef (Moadim pg 142-3) </ref>
-===If one is middle of a meal===
-# If one is middle of a bread meal one may not eat any food or drink outside the Sukkah and even if has food in one's mouth and one began chewing when one leaves the Sukkah one shouldn't continue chewing until one returns to the Sukkah. <ref>Yalkut Yosef (Moadim pg 143) </ref>
-==Bracha of Lesheve BeSukkah==
+#If one ate more than a [[Measurements#KeBaytzah|KeBaytzah]] of [[Pas Haba Bikisnin]] (cookies and cakes), then one must eat it in the [[Sukkah]]. The Ashkenazic minhag is to make a bracha of LeShev BaSukkah. If one eating it as a snack and not a meal, then it is preferable to establish one's residence in the [[Sukkah]] for a brief time before or after eating, and have in mind when making the bracha that it should cover the eating as well as the sitting in the [[Sukkah]].<ref>Mishna Brurah 639:16, [http://www.hebrewbooks.org/pdfpager.aspx?req=20231&pgnum=604 Maamar Mordechai 639:3], [http://www.hebrewbooks.org/pdfpager.aspx?req=46442&pgnum=245 Natai Gavriel 49:1-3]. Both the Maamar Mordechai and Nitai Gavriel clarify that there's no distinction between Pat Haba Bkisnin and other cooked mezonot dishes. Divrei Dovid 1:40 agrees and writes that if someone has a meal of noodles, they must eat it in the sukkah. Rav Ovadia is quoted in Mshiurei Maran Rishon Letzion v. 1 p. 110 that one can eat up to 55 grams of noodles outside of a sukkah.
-# It's proper to say the bracha of Leshev before making the HaMotzei. However, it's not an interruption if one does HaMotzei before Leshev. On [[Shabbat]] and [[Yom Tov]], the Leshev is said in Kiddish before one drinks from the wine. <ref> S"A and Rama 643:3, Yalkut Yosef Moadim pg 145, Chazon Ovadyah (Sukkot pg 172) </ref>
-# For which foods it's proper to make LeShev BaSukkah above [[#Which_foods_can_one_eat_outside_the_Sukkah?]].
-==First night of sukkot==
+*The Gemara Yoma 79b establishes that there's no obligation to eat fruit in the Sukkah. However, there is one suggestion in the gemara that fruit would require a Sukkah, and the Gemara doesn't come to a clear conclusion. The Gemara does indicate that targima would require a Sukkah. Rosh Sukkah 2:13 and Rambam Sukkah 6:6 rule that fruit doesn't need a Sukkah, but the Rosh quotes the Maharam who was strict to eat fruit in the Sukkah. The Rosh clarifies that even the Maharam was only strict if he established the fruit as a meal and not a snack. What is targima? Tosfot 79b s.v. mini cites Rashi as explaining targima to mean fruit and rejecting that explanation. Tosfot Yeshanim 79b s.v. mini based on Tosefta Brachot 4:4 explains targima to be cooked mezonot dishes. Tosfot Harosh 79b s.v. mah and Rosh Sukkah 2:13 agrees. However, Rosh also cites Rabbenu Peretz who explains that meat and cheese are considered targima.
-# One should wait to do Kiddish until after [[Tzet HaCochavim]]. However, after the fact if one made Kiddish during [[Ben HaShemashot]] and ate a Kezayit of bread one should make sure to have another Kezayit after [[Tzet HaCochavim]] but one doesn’t need to make another Bracha of LeShev BaSukkah. <ref>Rama 639:3 writes that one make sure not to eat until nighttime. Mishna Brurah 639:25 explains that this is based on the connection between Pesach and Sukkot and by Matzah one may only eat at night as it says in the פסוק. Mishna Brurah continues that after the fact if one ate one should eat another [[Kezayit]] but not make another LeShev BaSukkah because of Safek Brachot LeHakel. Natai Gavriel (Sukkot 38:12) extends the Rama to not even making Kiddish before nighttime. Yalkut Yosef (Moadim pg 138) agrees with the above halachot. </ref>
+*Based on Tosfot and Rosh, Tur and Shulchan Aruch O.C. 639:2 conclude that cooked mezonot dishes require a Sukkah if one establishes them as a meal. What is a keviyut seudah? The Maamar Mordechai 639:3 learns from the Magen Avraham 639:6 that keviyut seudah depends on a person's intention to have a meal as opposed to have a snack, and is not defined by an objective amount. Aruch Hashulchan 639:9 and Biur Halacha 639:2 s.v. im agree. The Magen Avraham 639:6 disagrees with the Rosh, and thinks that the definition of keviyat seudah is anything more than a Kbeytzah. The Mishna Brurah 639:15 is concerned for the Rosh, but doesn't require a bracha of leshev.
-# On the first night of Sukkos the Bracha of [[Shehecheyanu]] should be said after Kiddush. <ref>S"A 643:1 </ref>After the fact if one made [[Shehecheyanu]] before Kiddish one fulfilled one's obligation (and one shouldn't go repeat it after Kiddish). <ref>Mishna Brurah 643:3 </ref>
+*Cooked Dish: Maamar Mordechai 639:3, Aruch Hashulchan 639:9, and Nitai Gavriel 49:1-3 hold that there is no distinction between a cooked dish and Pat Haba Bkisnin.
-# If one didn’t make a [[Shehecheyanu]] on the first night of Sukkot, one can make it the rest of days and nights of Sukkot. <Ref>Magan Avraham 643:1, Mishna Brurah 643:2, Chazon Ovadyah (pg 95) </ref>
+*Ginat Veradim 4:6 writes that everyone would agree that more than a Kbeytzah of Pat Haba Bkisnin requires a Sukkah with a bracha. However, Chida (Machzik Bracha 639:5) points out that the Ginat Veradim has no proof for this contention. Chida instead concludes that only for more than a Kbeytzah of bread should one recite a leshev bsukkah, since there isn't a definite obligation to have Pat Haba Bkisnin in a Sukkah.
-===If it rains the first night of Sukkot===
+*Mishna Brurah 639:16 concludes that if one has intention to have a meal with mezonot, there is no distinction between Pat Haba Bekisnin and a cooked dish mezonot, both require a Sukkah with a bracha of Leshev. However, if one doesn't have intention to have a meal with mezonot, according to the Rosh there's no obligation to have it in a Sukkah, and according to the Magen Avraham there is. Although the halacha doesn't follow the Magen Avraham, the minhag is to follow the Magen Avraham to recite a leshev for more than a Kbeytzah of Pat Haba Bkisnin.
-# If it rains the first night of Sukkot,
+*[http://www.hebrewbooks.org/pdfpager.aspx?req=49175&pgnum=344 Shoneh Halachot 639:10-11] clarifies that this minhag only applies to Pat Haba Bkisnin and not cooked dish mezonot. Therefore, if one ate more than a K'beytzah of Pat Haba Bkisnin one should eat in the Sukkah. If one is eating that as a meal one should recite a bracha of Leshev Bsukkah. Even if one isn't eating it as a meal nonetheless the minhag is to recite a bracha of Leshev. However, to avoid a question of a bracha levatala a person should sit down for some time to establish their residence in the sukkah. If one ate less than a K'beytzah of Pat Haba Bkisnin. it is considered a snack and doesn't require a sukkah. Yet, if one ate more than a K'beytzah of a cooked dish of mezonot if one eats it as a meal one should recite a Leshev. However, if one doesn't intend to eat it as a meal one should eat it in the Sukkah without reciting a leshev.
-## According to Sephardim, one is exempt from the Sukkah and one should eat in the house. However, if one wants to be strict one may wait a little bit for the rain to stop but one should not wait too long which would cause oneself pain on [[Yom Tov]]. If after eating the house the rains stops then if it’s before Chatzot (halachic midnight) one should go into the Sukkah to eat one Kezayit of bread and make Leshev BaSukkah and if it’s after Chatzot one shouldn’t make the Bracha of Leshev unless one eats a KeBaytzah of bread. <Ref>Yalkut Yosef (Moadim pg 140), Chazon Ovadyah (Sukkot pg 122) </ref>
+*However, Nitai Gavriel Sukkot 49:3 argues that if one eats more than a Kbeytzah of any mezonot food, the Ashkenazic minhag is to recite a Leshev Bsukkah.</ref>
-## According to Ashekenazim, one is not exempt from the Sukkah and one should wait an hour or two for the rain to stop if it does then one should eat in the Sukkah with a bracha of Leshev BaSukkah but if it doesn't one should eat in the Sukkah without the bracha of LeShev BaSukkah. <ref>Mishna Brurah 639:35 </ref>
+##Some say that this short while is a half hour.<ref>Piskei Hahalachot 639:26 quoting Rav Elyashiv (Ashrei Haish 26:15)</ref>
+##If one is going to stay a short while  in the sukkah and eat a kebeytzah of pat haba bkisnin, one should recite a bracha of leshev bsukkah before the mezonot. Some poskim say that one can recite it between the mezonot and eating.<ref>Piskei Hahalachot 639:30 quotes a dispute between Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 45 fnt. 45) and Rav Nissim Karelitz (Chut Shani p. 250) about this issue. Rav Auerbach thinks that one should recite leshev bsukkah in advance of reciting mezonot, so that it isn't an interruption between the mezonot and eating, since the bracha isn't exclusively on the eating. Rav Karelitz argues that one can recite leshev between the mezonot and eating as usual, since the bracha of lshehev is primarily for the eating.</ref>
+#If one ate more than a [[Measurements#KeBaytzah|KeBaytzah]] of a cooked dish made out of the five grains (such as noodles), one must eat in the Sukkah. If one establishes it as a meal, then one should recite a Leshev Basukkah. If one is just eating it as a snack, according to Ashkenazim, there is a dispute if one should recite a Leshev Basukkah.<ref>See footnotes to the previous halacha.</ref>
+#Sephardim hold that even though one must eat it in a [[Sukkah]] (if one eats more than a [[Measurements#KeBaytzah|KeBaytzah]]), one doesn't make the bracha of LeShev BaSukkah unless one ate 162 grams of a [[Pat Haba Bkisnin]] food, and it's preferable to eat 216 grams in order to make the bracha according to all opinions. For cooked dish mezonot foods, there is no bracha of leshev basukkah.<ref>Chazon Ovadyah ([[Sukkot]] pg 132-6), Yalkut Yosef (Moadim pg 142-3) </ref> If one made a meal out of noodles and ate 162 grams, one must eat it in the sukkah and recite the bracha of Leshev Bsukkah even according to Sephardim.<ref>Shulchan Aruch O.C. 639:2, Chazon Ovadia p. 136. Yalkut Yosef (Sukkah, 5775, p. 690) holds that we recite a bracha like the Shoel Vnishal 3:95 and 3:165 and Etz Shatul 49 unlike the Ben Ish Chai (Yedey Chaim p. 93). </ref>
+===If one is in the middle of a meal===
+#If one is in the middle of a bread meal, one may not eat any food or drink outside the [[Sukkah]]. Even if there is food in one's mouth and one began chewing, when one leaves the [[Sukkah]], one shouldn't continue chewing until one returns to the [[Sukkah]].<ref>Yalkut Yosef (Moadim pg 143), Halichot Olam 2:pg. 271, Meiri Sukka 26b "Hamishnah Hachamishit", Shaar Hatziyun 639:29 </ref>
+==Bracha of Leshev BeSukkah==
+#Some say that It's proper to say the bracha of Leshev before making the [[HaMotzei]]. However, it's not an interruption if one recites [[HaMotzei]] before the beracha of Leshev basukkah. On [[Shabbat]] and [[Yom Tov]], the Leshev beracha is said in [[Kiddish]] before one drinks from the wine.<ref>Shulchan Aruch and Rama 643:3, Yalkut Yosef Moadim pg 145, Chazon Ovadyah ([[Sukkot]] pg 172).<br />
+The Rosh (Sukkah 4:3) cites the practice of the Maharam Rotenberg to recite the bracha of leshev ba’sukkah prior to making a hamotzei on a meal he would eat in the sukkah. He explained that the Maharam held that one should recite a bracha for any use of the sukkah including sitting in there. Since one is technically obligated in the bracha prior to eating, one should recite that bracha first. However, the Rosh notes, the minhag is only to recite leshev ba’sukkah when one eats a meal. If so, one should first recite hamotzei to start the meal and then leshev ba’sukkah. The S”A 643:3 codifies the opinion of the Maharam but also mentions the common minhag. Chazon Ovadia (Sukkot p. 172) writes that it is proper to follow the Maharam. Nitai Gavriel 45:3 advises following the minhag. [http://www.dailyhalacha.com/displayRead.asp?readID=2769 Rabbi Eli Mansour] writes that both practices are valid.  </ref>
+#One who eats while standing can nevertheless recite the beracha of leshev besukkah.<ref>Chazon Ovadia [[Sukkot]] pg. 175 </ref>
+#Regarding which foods one should make a LeShev BaSukkah on, see above [[#Which_foods_can_one_eat_outside_the_Sukkah?]].
+#If one is fasting for a taanit chalom on [[sukkot]], one should nevertheless from reciting the beracha on sleeping or sitting in the [[sukkah]], because the beracha was established for eating only.<ref>Yalkut Yosef Moadim pg. 145 </ref>
+===Temporarily Leaving the Sukkah===
+#Anytime one “leaves completely” from the sukkah, he must make a new bracha upon returning to the sukkah if he desires to eat foods requiring a leshev ba’sukkah. “Leaving completely” includes anytime a person plans on leaving the sukkah and not returning immediately, thereby causing him to forget about the fact that he is planning on returning to the sukkah soon (“hesech ha’daas”).<ref>Mishna Brurah 639:46. It may be that this only applies while one is in the midst of his meal. However, if after birkat hamazon, one leaves for even a small amount of time, it could be that he is obligated to make a new bracha upon returning. However, the Shaar Ha’tziyun 639:91 concludes safek brachos le’hakel, and that one shouldn't make a beracha in this case. </ref>
+===If One Is Not Eating===
+#If one plans to sit or sleep in the sukkah for a significant period of time without eating foods that require a sukkah, one should not recite a bracha of leshev ba’sukkah. Some poskim, however, assume that one can recite leshev ba’sukkah.<ref>*The Gemara (Sukkah 45b) records a dispute whether one should recite one bracha of leshev ba’sukkah for all of Sukkot, or if one should say a new bracha each day. Tosfot (s.v. echad) explains that the opinion who says to make it each day really holds that one should recite a bracha each time one enters the sukkah. The Rosh (Sukkah 4:3), Rif (22a), and Rambam (Sukkah 6:12) hold like the opinion who holds one should make it each time one enters the sukkah.
+*The Rosh notes that the minhag is only to recite the bracha when sitting down to eat in the sukkah, since it's the most permanent of one’s actions in the sukkah. S”A 639:4 and Rama codify this minhag. Nonetheless, the Chaye Adam 147:15 and Mishna Brurah 639:45 write that if one enters the sukkah for a significant amount of time and doesn’t eat, one should still recite a bracha since there’s nothing to exempt that time spent in the sukkah. The Piskei Teshuvot (p. 377) cites a dispute whether we accept the Chaye Adam, and suggests that one should avoid this situation by eating some food that requires a leshev ba’sukkah.</ref>
+==First Night of Sukkot==
+#There is an obligation to eat a Kezayit of bread in the Sukkah on the first night of Sukkot.<ref>The Rabbis in the Mishna (Sukkah 27a) hold that there is an obligation to eat in the Sukkah on the first night, and afterwards it is optional to eat in the Sukkah. The Gemara explains that the reason for the Rabbis is that there is a gezerah shava between Sukkot and Pesach, and just like there is an obligation to eat Matzah on the first night of Pesach, so too there is an obligation to eat bread on the first night of Sukkot. This is codified by the Rambam (Sukkah 6:7) and Shulchan Aruch 639:3.</ref> According to many Rishonim, there is an obligation to eat a meal in the Sukkah each day and night of Yom Tov.<ref>The Gemara Brachot 49b states that on Yom Tov one would have to repeat Birkat HaMazon if one forgot to say Yaaleh VeYavo, because there is an obligation to eat a meal on Yom Tov. This is as opposed to Rosh Chodesh, when there's no obligation to eat a meal, one would not have to repeat Birkat HaMazon if he omitted Yaaleh VeYavo. The rishonim point out that this seems to be at odds with the gemara Sukkah 27a, which says that it is optional to have a meal on Sukkot other than on the first night.
+*Some rishonim answer that there is an obligation to eat a meal each day and night of Yom Tov because of Yom Tov, but the obligation unique to the Sukkah is just the first night. The rishonim raise the issue of what the difference is between the obligation to eat a meal due to the fact that it is Yom Tov, and the obligation to eat a because of Sukkot. Rabbenu Yehuda (Tosfot Brachot 49b s.v. Iy) answers that if it rains and one has to eat inside, if the obligation is just because of Yom Tov, then one would fulfill one's obligation. However, if the obligation is because of the Sukkah, one would have to eat in the Sukkah anyway after the rain stops. The Rosh (Brachot 7:23) quotes Rabbenu Yehuda with a slight discrepancy; he states that one should eat one's meal in the rain, as opposed to waiting until the rain stops.
+*Some rishonim argue that there is no obligation to eat in the Sukkah if it rains outside, and the first night is no different. Ths is the opinion of the Rashba (responsa 4:78) and Raavad (cited by Kol Bo 87 and Beit Yosef 639:3). According to the Trumat HaDeshen (Pesakim n. 160), the Smag (Asin 43), and Or Zaruah 2:301 also agree. S”A 639:3-5 rules like the Rashba, that one is not obligated to eat in the Sukkah aside from the first night, nor is one  obligated to eat in the Sukkah on the first night if it rains. Chazon Ovadia (p. 100 and 122) rules like S”A in both instances.
+*However, the Magen Avraham (188:7 and 639:10) and Mishna Brurah 639:23 hold that one is obligated to eat in the sukkah each day and night of Sukkot. Also, the Rama 639:5 rules that one is obligated to eat in the sukkah on the first night if it rains.
+*Alternatively, the Ritva (Sukkah 27a s.v. VeShiur) quotes his Rebbe as explaining that while one can fulfill the regular Yom Tov meal by eating a Kezayit of bread outside the Sukkah, the first night meal needs to be eaten in the Sukkah even if it is only a Kezayit. The Tur 639:3 agrees. This opinion is also cited by the Ran (Sukkah 12b s.v. Matnitin). Accordingly, one would be obligated to eat a meal each day and night of Yom Tov.
+*Other rishonim answer simply that the Gemara Brachot which said that it is an obligation to eat a meal on Yom Tov was only referring to the first nights of Pesach and Sukkot. However, there's no obligation to eat a bread meal the rest of the days of Pesach and Sukkot. This is the opinion of the Tosfot (Sukkah 27a s.v. Iy), Rashba (Brachot 49b s.v. Tefillah and responsa 3:287), and Smag (Asin 43).</ref>
+===Kiddush===
+#On the first night of Sukkot, one should wait to recite [[Kiddush]] until after [[Tzet HaKochavim]]. However, after the fact, if one made [[Kiddish|Kiddush]] during [[Bein HaShemashot]] and ate a [[Kezayit]] of bread, one should make sure to have another [[Kezayit]] after [[Tzet HaKochavim|Tzet HaKochavim,]] but one doesn’t need to make another Bracha of LeShev BaSukkah.<ref>Rama 639:3 writes that one should wait to eat until nighttime. Mishna Brurah 639:25 explains that this is based on the connection between [[Pesach]] and [[Sukkot]], and by [[Matzah]] the halacha is that one may only eat at night, as the passuk says: בערב תאכלו מצות. Mishna Brurah continues that after the fact, if one ate during bein ha'shemashot, then one should eat another [[Kezayit]], but not make another LeShev BaSukkah because of [[Safek Brachot LeHakel]]. Nitei Gavriel ([[Sukkot]] 38:12) extends the Rama to not even making [[Kiddish]] before nighttime. Yalkut Yosef (Moadim pg 138) agrees with the above halachot. </ref>
+#The order of Kiddush is hagefen, kiddush hayom, leshev ba’sukkah, and then on the first night, shehechiyanu. The reason that leshev follows kiddush hayom is because we only sit in the sukkah due to the sanctity of the day. Also, we delay shehechiyanu until the end in order to ensure that it covers both the kiddush hayom and the sukkah itself.<ref>Shulchan Aruch O.C. 643:1, Mishna Brurah 643:1, Chazon Ovadia Sukkot pg. 95 </ref> After the fact, if one made [[Shehecheyanu]] before [[Kiddish|Kiddush]], one fulfilled one's obligation, and one shouldn't repeat it after [[Kiddish]].<ref>Mishna Brurah 643:3 </ref>
+#According to Ashkenazim, if one didn’t sit in the sukkah on the first night, but recited kiddush with Shehechiyanu indoors, one should repeat Shehechiyanu the next time one eats in the sukkah. According to Sephardim, one should not repeat Shehechiyanu when he eats in a Sukkah.<ref>The Ran (Sukkah 22a s.v. VeIm) cites the Raavad who says that if one didn’t eat in the sukkah on the first night and said shehechiyanu indoors, one should say shehechiyanu the next time one eats in the sukkah for the sukkah itself. This is codified by the Rama 641:1. Chazon Ovadia (p. 127), however, is concerned for the Bach (responsa 132) who argues that the bracha of shehechiyanu can exempt a mitzvah even if it isn’t present when the bracha was made. Seemingly, this is only relevant for the Rama under extenuating circumstances. See Eliyah Rabba 641:2. </ref>
+#If one didn’t make a [[Shehecheyanu]] on the first night of [[Sukkot]], one can make it on the rest of the days and nights of [[Sukkot]].<ref>Magen Avraham 643:1, Mishna Brurah 643:2, Chazon Ovadyah (pg. 95) </ref>
+# Some poskim hold that a woman shouldn't answer amen to the bracha of Leshev Bsukkah in the kiddush if they plan to drink wine or grape juice, since it could be a hefsek,<ref>[https://www.torahanytime.com/#/lectures?a=125962 Rav Dovid Yosef (Mitzvat Yeshiva Bsukkah 5781 min 9)] citing his father, Rav Ovadia Yosef, holds that it is forbidden for the women to answer amen. [https://www.yutorah.org/sidebar/lecturedata/1076067/Piskei-Rav-Schachter:-Rain-on-the-First-Two-Nights-of-Sukkos Rav Hershel Schachter (Teshuva Tishrei 5784)] agrees that they shouldn't answer amen.</ref> while others allow them to answer amen.<ref>Rav Moshe Feinstein (Igrot Moshe OC 4:101:1) says that it isn't a hefsek for a woman to answer amen to shehechiyanu in kiddush, even though she already said that bracha when she lit candles. He reasons that since the one making kiddush needs to recite that bracha for himself, she may answer amen as well. This line of reasoning would also allow her to answer amen to the leshev bsukkah. This is even true according to Sephardim who hold that they may not recite the bracha themselves. </ref>
+===If it rains the first night of [[Sukkot]]===
+#If it rains the first night of [[Sukkot]],
+##According to Ashekenazim, one is not exempt from the [[Sukkah]]. Some poskim hold that one should wait an hour or two for the rain to stop. If it does, one should eat in the [[Sukkah]] with a bracha of Leshev Basukkah. But if it doesn't, then one should recite [[Kiddush]] and eat a [[kezayit]] of bread in the [[Sukkah]] without the bracha of Leshev Basukkah.<ref>Rama 639:5, Mishna Brurah 639:35
+*Practically, the Rama 639:5 writes, that if it rains one should remain in the sukkah for kiddush and eating of the first kezayit of bread.
+*However, the Gra (639:3), in explaining the opinion of Tosfot, writes that eating in the sukkah while it is raining is worthless since it isn’t considered a sukkah. Rather one should eat in the sukkah after it stops raining.
+*Accordingly, the Tzlach (Brachot 49b) writes that a person should wait an hour or two for the rain to stop, so that one can eat in the sukkah after it stops raining. The Mishna Brurah 639:35 agrees.
+*However, the Shvut Yaakov 3:45 (cited by Shaarei Teshuva 639:13) writes vehemently against those who would wait until midnight for the rain to stop, and only then to start the meal. He explains that either one is exempt from the sukkah altogether, like S”A, or one should eat in the sukkah while it is raining, but waiting to eat only detracts from simchat Yom Tov.
+*Chachmat Shlomo 639:5 writes that one is usually exempt from sitting in the Sukkah when it is raining, because doing so would be causing oneself pain. On the first night, however, since it is a mitzvah to eat in the sukkah, that in and of itself is a reason why it would be considered an enjoyment and not a pain to eat in the rain.
+*Rabbi Zvi Sobolofsky (“Eating In The Succah The first Night Of Succos and Hilchos Mitztaer” min 30-3) quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of Sukkot, one may say Kiddush in the Sukkah without waiting for the rain to stop. Similarly, Rav Hershel Schachter (“Inyonei Sukkos 2” min 51-2) said that if it is raining, the minhag is to say Kiddush without leshev ba’sukkah, eat a kezayit of bread in the sukkah, and then if it stops raining, have another kezayit in the sukkah.</ref> Other poskim hold that one may say [[Kiddush]] in the [[Sukkah]] without waiting for the rain to stop.<ref>[http://www.yutorah.org/lectures/lecture.cfm/749248/Rabbi_Zvi_Sobolofsky/_Eating_In_The_Succah_The_first_Night_Of_Succos_and_Hilchos_Mitztaer# Rabbi Tzvi Sobolovsky in a shiur on yutorah.org (min 30-3)] quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of [[Sukkot]] one may say [[Kiddush]] in the [[Sukkah]] without waiting for the rain to stop. </ref>
+##If the weather forecast is that there is supposed to be rain all night, even according to Ashkenazim, it isn't necessary to wait any amount of time, and it is fine to immediately make Kiddush without the bracha of Leshev Basukkah and eat a kezayit of bread in the Sukkah.<ref>[https://www.yutorah.org/sidebar/lecturedata/1076067/Piskei-Rav-Schachter:-Rain-on-the-First-Two-Nights-of-Sukkos Rav Hershel Schachter (Teshuva Tishrei 5784)]</ref>
+##When one eats a kezayit of bread in the Sukkah and then goes inside, a person should eat a little bit of bread inside so that he can recite birkat hamazon inside.<ref>[https://www.yutorah.org/sidebar/lecturedata/1076067/Piskei-Rav-Schachter:-Rain-on-the-First-Two-Nights-of-Sukkos Rav Hershel Schachter (Teshuva Tishrei 5784)]</ref>
+##According to Sephardim, one is exempt from the [[Sukkah]] and one should eat in the house.<ref>Shulchan Aruch 639:3-5 rules like the Rashba that one is not obligated to eat in the Sukkah besides the first night and one is not obligated to eat in the Sukkah on the first night if it rains. Chazon Ovadia (p. 100 and 122) rules like Shulchan Aruch in both instances. </ref>  However, if one wants to be strict, one may wait a little bit for the rain to stop, but one should not wait too long that it'll cause oneself pain on [[Yom Tov]]. If after eating in the house the rains stops and it’s before [[chatzot]] (halachic midnight), then one should go into the [[Sukkah]] and eat one [[kezayit]] of bread and make a Leshev Basukkah. If it’s after [[chatzot]], then one shouldn’t recite the bracha of Leshev unless one eats a [[KeBaytzah|kebaytzah]] of bread.<ref>Yalkut Yosef (Moadim pg 140), Chazon Ovadyah ([[Sukkot]] pg 122) </ref>
+#If one recited [[Kiddush]] and ate a [[keyazit]] of bread in the [[Sukkah]] while it was raining, and then one wakes up in the middle of the night and sees that it is not raining, some poskim hold that one does not have to get up to eat in the [[Sukkah]],<ref>Mishna Brurah 639:36</ref> while others hold that one should get up to eat more than a kebeytzah of bread in the [[Sukkah]].<ref>[http://www.yutorah.org/lectures/lecture.cfm/749248/Rabbi_Zvi_Sobolofsky/_Eating_In_The_Succah_The_first_Night_Of_Succos_and_Hilchos_Mitztaer# Rabbi Tzvi Sobolovsky in a shiur on yutorah.org (min 30-5)] quotes Rabbi Mordechai Willig as having ruled that if it rains on the first night of [[Sukkot]] and one ate in the [[Sukkah]], and then fell asleep, if one wakes up and sees that it stopped raining, one should get up and eat a [[Kezayit]] in the [[Sukkah]] in order to be certain that one fulfilled this mitzvah deoritta. [https://www.yutorah.org/sidebar/lecturedata/1076067/Piskei-Rav-Schachter:-Rain-on-the-First-Two-Nights-of-Sukkos Rav Hershel Schachter (Teshuva Tishrei 5784)] agrees that he should eat again in the Sukkah. He adds that someone who woke up should even wake others up in order to fulfill this mitzvah. </ref>
+#It is permissible for the men to make Kiddush in the Sukkah, and the women and those who are exempt from Sukkah to listen to the Kiddush while staying inside.<ref>Shulchan Aruch O.C. 273:6, Mishna Brurah 273:28. [https://www.yutorah.org/sidebar/lecturedata/1076067/Piskei-Rav-Schachter:-Rain-on-the-First-Two-Nights-of-Sukkos Rav Hershel Schachter (Teshuva Tishrei 5784)] writes that in such a situation the women should make kiddush for themselves inside.</ref>
+#If the rain stops, but your Sukkah is still too wet to sit in, and someone else has a Sukkah which had a shlok (roof) on to protect it from the rain, on the first two nights of Sukkot he must go and eat in his friends Sukkah that is dry.<ref>[https://www.yutorah.org/sidebar/lecturedata/1076067/Piskei-Rav-Schachter:-Rain-on-the-First-Two-Nights-of-Sukkos Rav Hershel Schachter (Teshuva Tishrei 5784)] explains that the type of mista'er (pain that exempts a person from Sukkah) to have to go to his friend's Sukkah only exempts him on the other days of Sukkot, but not the first two nights of Sukkot, since at the time when he's sitting in the Sukkah, he won't be mista'er. </ref>
+=== If it rains on the second night of [[Sukkot]] ===
+# If it rains on the second night of Sukkot, according to Ashkenazim, it isn't necessary to wait to see if the rain is going to stop. He should just recite Kiddush inside, and at the end of the meal he should eat a kezayit of bread in the Sukkah, even if the rain has not yet stopped. If it is still raining, he should not recite Leshev Basukkah. If the rain ends up stopping, he should return to the Sukkah to eat more than a Kebaytzah with a bracha of Leshev Basukkah. This is the strict halacha. However, some poskim hold that it is proper even on the second night to wait a little bit to see if the rain is going to stop.<ref>Mishna Brurah 639:36. In Shaar Hatziyun 639: 71 he cites Magen Avraham who is lenient not to require sitting in the Sukkah at all on the second day if it is raining, but rejects that opinion because Radvaz and Eliya Rabba argue that the second day is like the first day for this matter. </ref>
+## Some poskim argue that it isn't necessary to sit in the rain in the Sukkah on the second day of Sukkot. If someone wants to be strict, they may eat a kezayit of bread in the Sukkah in the middle or end of the meal.<ref>Magen Avraham 639:15, Shulchan Aruch Harav 639:19, Aruch Hashulchan 639:18</ref>
+==Kiddush During the Day==
+#According to Ashkenazim, if one plans to eat mezonot products after reciting the daytime kiddush, he should recite leshev ba’sukkah before drinking the wine.<ref>Mishna Brurah 643:9</ref> According to Sephardim, no leshev is recited for mezonot.<ref>Chazon Ovadia p. 134 </ref>
+#Regarding one who plans on eating bread after the daytime kiddush, some recite leshev before drinking the wine, whereas others recite leshev only before eating the bread.<ref>Mishna Brurah 643:9 </ref>
+#According to Sephardim, it is proper to stand for Kiddush. The Ashkenazic practice, however, is to sit.<ref>The Rambam (Sukkah 6:12) writes that one should stand for kiddush, make the bracha of leshev ba’sukkah, sit, and then say shehechiyanu. The Maggid Mishna explains that the Rambam held that one should recite the bracha immediately prior to fulfilling the mitzvah of sitting in the sukkah. The Raavad, however, argues that the bracha is really made upon the eating, and so it should be said sitting down before eating. The Maggid Mishna and Rosh (Sukkah 4:3) agree with the Raavad, and explain that the language of ‘leshev ba’sukkah’ doesn’t refer to literally sitting but to dwelling, as per the pasuk “BaSukkot Teshvu”. Shulchan Aruch 643:2 holds the Rambam and Rama like the Raavad. </ref>
+==Lighting Candles in the Sukkah==
+#Ideally, the Yom Tov candles should be lit where you are going to eat, in this case, in the Sukkah. However, if there is any concern that it might cause a fire, then one should just have electric lights in the Sukkah and light the candles indoors in the kitchen or bedroom where they can be enjoyed on Yom Tov.<ref>Mateh Efraim 625:33 writes that the candles should be lit in the sukkah. Chazon Ovadia (Sukkot p. 207) writes that the candles can be lit indoors if there's any concern of danger. Responsa Maamer Mordechai 4:12 clarifies that the candles can be lit in the kitchen or bedroom, but the woman should be sure to benefit from them during the night and not just leave them in the kitchen and go somewhere else. Aseh Lecha Rav 2:42 agrees.</ref>
+#Even though women are exempt from eating in the Sukkah, it's nevertheless their right to light the candles over the men.<ref>Chazon Ovadia (Sukkot p. 213)</ref>
 ==Forgetting to say Yaale VeYavo==
-# If on the first night of Sukkot one had the required [[Kezayit]] of bread and in benching one forgot to say Yaale VeYavo
-*if one remembers after saying Baruch Atta Hashem and didn’t conclude Boneh Yerusalayim, one should conclude with Lamdeni Chukecha, and go back to Yaale VeYavo.
-*if one remembers after the entire Bracha of Boneh Yerushalayim, one should insert the Bracha of Baruch Atta Hashem… Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim (as printed in the siddur).
-* if one remembers after saying Baruch Atta Hashem Eloken Melech HaOlam (of the Bracha of HaTov VeHaMeitiv), one should conclude with Asher Nattan Moadim Lisimcha… and then start the Bracha of HaTov VeHaMeitiv again.
-* if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one must repeat benching. <Ref>Chazon Ovadyah (pg 101) </ref>
-# If one forgot Yaale VeYavo in benching any other day or night of Sukkot
-* if one remembers after Boneh Yerusalayim one should say Baruch Atta Hashem…Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim.
-* if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one doesn’t repeat benching. <Ref>Chazon Ovadyah (pg 101) </ref>
-==Eating or sleeping in the Sukkah before Sukkot==
+#If on the first night of [[Sukkot]] one had the required [[Kezayit]] of bread, and in [[benching]] one forgot to say Yaale VeYavo
-# It’s permissible to eat in the Sukkah before Sukkot (erev Sukkot) and it’s not an issue of Bal Tosif. <Ref> Chazon Ovadyah pg 481 holds that’s there no issue of Bal Tosif before the mitzvah was done. </ref>
+*if one remembers after saying Baruch Atta Hashem and didn’t conclude [[Boneh]] Yerusalayim, one should conclude with Lamdeni Chukecha, and go back to Yaale VeYavo.
+*if one remembers after the entire Bracha of [[Boneh]] Yerushalayim, one should insert the Bracha of Baruch Atta Hashem… Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim (as printed in the siddur).
+*if one remembers after saying Baruch Atta Hashem Eloken Melech HaOlam (of the Bracha of HaTov VeHaMeitiv), one should conclude with Asher Nattan Moadim Lisimcha… and then start the Bracha of HaTov VeHaMeitiv again.
+*if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one must repeat [[benching]].<ref>Chazon Ovadyah (pg 101) </ref>
+#If one forgot Yaale VeYavo in [[benching]] any other day or night of [[Sukkot]]
+*if one remembers after [[Boneh]] Yerusalayim one should say Baruch Atta Hashem…Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim.
+*if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one doesn’t repeat [[benching]].<ref>Chazon Ovadyah (pg 101) </ref>
+==Ushpizin==
+#It is proper to bring a chair for the ushpizin, like we have a chair at a [[brit mila]] for eliyahu hanavi zachur latov, because if there's no chair they will not come.<ref>Chid"a in Moreh Bietzbah 289, Leket Hakatzir 32:5 pg. 461 </ref>
+==Eating or sleeping in the Sukkah before [[Sukkot]]==
+#It’s permissible to eat in the [[Sukkah]] before [[Sukkot]] (erev [[Sukkot]]) and it’s not an issue of Bal Tosif.<ref>Chazon Ovadyah pg 481 holds that’s there no issue of Bal Tosif before the mitzvah was done. </ref>
 ==Other activities in the Sukkah==
-# [[Sleeping in the Sukkah]] (click the link)
-# One should live in one's Sukkah like one lives in one's house the rest of the year. Therefore, one should eat, drink, sleep, hang out, speak to one's friend, and learn in the Sukkah. <ref>S"A 639:1 writes that one should live in one's Sukkah like one lives in one's house the rest of the year which includes eating, drinking, and sleeping. Mishna Brurah 639:2 adds speaking to one's friend and BeYitzchak Yikra 639:1 adds hanging out. Regarding learning in the Sukkah see further. </ref>
-# One should even bring one's nice utensils into the Sukkah just like uses them during the year in the house, however, one should not bring one's cooking pots into the Sukkah. <ref>S"A 639:1 writes that one should bring one's nice untensils into the Sukkah, however, the cooking pots shouldn't brought in the Sukkah. The Rama adds that one may leave the cooking pots in the Sukkah during the meal but not after the meal, however, the Mishna Brurah 639:5 writes that the minhag is to be strict not to even bring cooking pots in the Sukkah during the meal. </ref>
-# One should not do any degrading activity in the Sukkah. Therefore one should not clean the dishes in the Sukkah, however, one may clean the cups. One may certainly not go to the bathroom in the Sukkah even if one goes in a pot. <ref>Rama 639:1, Mishna Brurah 639:9 </ref>
-# Because of the holiness of the Sukkah, it's proper to minimize one's mundane speech in the Sukkah and increase one's speech in Torah and holy matters and all the more so one should be careful not to speak any forbidden speech should as Lashon Hara. <ref>Mishna Brurah 639:2 </ref>
-==Learning in the Sukkah==
+#[[Sleeping in the Sukkah]] (click the link)
-# One should learn in the Sukkah unless one isn't unable to concentrate in which case one should learn inside.<ref>S"A 639:4. Natai Gavriel 58:1 quotes the Yarot Dvash (Dorosh 6 D"H VeZehu) who explains that one who sits in the sukkah with pure intent, learns, and enjoys the holiday merits a special level of divine presence.</ref>
+#One should live in one's [[Sukkah]] like one lives in one's house the rest of the year. Therefore, one should eat, drink, sleep, hang out, speak to one's friend, and learn in the [[Sukkah]].<ref>Shulchan Aruch 639:1 writes that one should live in one's [[Sukkah]] like one lives in one's house the rest of the year, which includes eating, drinking, and sleeping. Mishna Brurah 639:2 adds speaking to one's friend, and BeYitzchak Yikare 639:1 adds hanging out. Regarding speaking with friends, Chazon Ovadia [[Sukkot]] pg. 147 quotes those who disagree and say that one should only speak words of torah in the [[sukkah]]. See also Sh"t Minchat Shlomo 2:58. Minhagei Chatam Sofer 8:12 tells that that the Chatam Sofer only left the sukka once each day for [[Shacharit]]. He even said [[mincha]] and [[maariv]] in the [[sukkah]]. Regarding learning in the [[Sukkah]] see further. </ref>
-# If the cold or heat (if one doesn't have air conditioning in the Sukkah) bothers oneself and one can't concentrate to learn one may learn inside. <ref>Mishna Brurah 639:29 writes that if it's too cold for oneself in the sukkah and one can't concentrate one may learn inside. Natai Gavriel 48:7 extends this where it's too hot and one doesn't have air conditioning in the sukkah. </ref>
+#One should bring one's nice utensils into the [[Sukkah]], just like he uses them during the year in the house. However, one should not bring one's [[cooking]] pots into the [[Sukkah]].<ref>Shulchan Aruch 639:1 writes that one should bring one's nice untensils into the [[Sukkah]]. However, the [[cooking]] pots shouldn't brought in the [[Sukkah]]. The Rama adds that one may leave the [[cooking]] pots in the [[Sukkah]] during the meal, but not after the meal. However, the Mishna Brurah 639:5 writes that the minhag is to be strict not to bring [[cooking]] pots into the [[Sukkah]] even during the meal. </ref>
-# If it's a pain to bring all the Seforim into the Sukkah many times (as one needs the space to eat or sleep) then one doesn't have to learn in the Sukkah, however, if one can leave all the Seforim in the Sukkah for the entire holiday one must do that. <ref>Mishna Brurah 639:29, Natai Gavriel 58:3 </ref>
+#One should not do any degrading activity in the [[Sukkah]]. Therefore, one should not clean the dishes in the [[Sukkah]]. However, one may clean the cups.<ref>Rama 639:1, Mishna Brurah 639:9. However, the Ben Ish Chai Haazinu Halacha 9 forbids even cleaning cups except if they are small cups like coffee cups. </ref>
-# One who usually learns in a Bet Midrash doesn't have to learn in a Sukkah. <ref>S"A HaRav 639:4, Kaf HaChaim 639:63, Natai Gavriel 58:6 </ref>
+#One may not go to the bathroom in the [[Sukkah]] even if one goes in a pot.<ref>Chayei Adam 147:2, Kitzur Shulchan Aruch 135:2, Aruch Hashulchan 639:4. Chazon Ovadia [[Sukkot]] pg. 131 is mekil for someone who is old or sick and it is too difficult for him to leave the sukka, that he may relieve himself in a pot. R' Ovadia warns that he should make sure to cover the pot properly. </ref>
-# One should pray in a shul and not in one's Sukkah even if one can get a minyan in the Sukkah. If there's no shul in one's city if one is able to concentrate in the Sukkah one should pray in the Sukkah. <ref>S"A 639:4 writes that if one wants one may pray in the Sukkah. The Mishna Brurah 639:30 explains that in the place where one  has greater kavanah (concentration) one should pray unless there is a shul in the city in which case one should go there (because during the rest of the year one would leave one's house to go to the shul. Pri Megadim (M"Z 639:14), Kaf HaChaim 639:67, and Natai Gavriel 58:8 add that one should pray in the established shul even if one can get a minyan in the Sukkah. </ref>
+#One shouldn't change a baby's diaper in the [[sukkah]].<ref>Yalkut Yosef moadim pg. 142, Chazon Ovadia [[Sukkot]] pg. 129.  </ref>
-# If one usually does Havdalah at home during Sukkot one should do it in the Sukkah. However, those who listen to Havdalah in the shul can do so also on Sukkot. <ref>Mishna Brurah 639:30, Shaar HaTzion 639:57, Kaf HaChaim 639:66 </ref>
+#It is permissible to have marital relations in the [[sukkah]].<ref>Chazon Ovadia [[Sukkot]] pg. 130 </ref>
-# A community committee meeting can take place as usual and doesn't have to be in the Sukkah. <ref>Natai Gavriel 58:10 who explains that the Sukkah is supposed to replace one's home but anyway for the meeting one always leaves one's home to go another place and also that they wouldn't be able to concentrate as well in the Sukkah. </ref>
+#It is permissible to smoke in the [[sukkah]] (regardless of the permissibility of smoking in general).<ref>Chazon Ovadia [[Sukkot]] pg. 130, for smoking in general, see Yalkut Yosef Hilchot Kibbud Av Vaem 7:footnote 16 and [[Hygiene_%26_Health#Smoking|Smoking]] </ref>
-==References==
+#Because of the holiness of the [[Sukkah]], it's proper to minimize one's mundane speech in the [[Sukkah]] and increase one's speech in Torah and holy matters. One should certainly be careful not to engage in any forbidden speech, such as [[Lashon Hara]] or getting angry.<ref>Mishna Brurah 639:2, Baer Heitev 639:2, Kaf Hachaim 639:5-6, Bikkurei Yaakov 639:2</ref>
-<references/>
+==Learning Torah in the Sukkah==
+#One should learn Torah in the [[Sukkah]]. However, if one isn't unable to concentrate, then he should learn inside.<ref>Gemara Sukkah 28b, Shulchan Aruch O.C. 639:4. Nitei Gavriel 58:1 quotes the Yarot Dvash (Dorosh 6 s.v. VeZehu) who explains that one who sits in the [[sukkah]] with pure intent, learns, and enjoys the holiday merits a special level of divine presence.
+*Is spending time in the sukkah an obligation? Toratcha Shashu'ay (Binyanei Sukkah by R' Toledano ch. 1) quotes Tosfot Rabbi Yehuda Hachiddush Brachot 11b who says that there's no prohibition to have a tiyul and to learn outside of a sukkah, and it is only a mitzvah if you want to. However, Rashi Sukkah 48a s.v. lo says it is an obligation to learn in the sukkah. Baal Hameor end of pesachim says this as well regarding tiyul. There's two versions of the Rosh Brachot 1:13 regarding this question. Shaar Hatziyun 629:29 holds it is an obligation.</ref>
+#If the cold or heat (if one doesn't have air conditioning in the [[Sukkah]]) bothers oneself and one can't concentrate on his learning, one may learn inside.<ref>Mishna Brurah 639:29 writes that if it's too cold for oneself in the [[sukkah]] and one can't concentrate one may learn inside. Natai Gavriel 48:7 extends this where it's too hot and one doesn't have air conditioning in the [[sukkah]]. </ref>
+#If it's a pain to bring all the Seforim into the [[Sukkah]] many times (as one needs the space to eat or sleep), then one doesn't have to learn in the [[Sukkah]]. However, if one can leave all the Seforim in the [[Sukkah]] for the entire holiday, then one must do that.<ref>Mishna Brurah 639:29, Natai Gavriel 58:3. see also Kaf Hachaim 639:62 Chazon Ovadia [[Sukkot]] pg. 127 and Yalkut Yosef Moadim pg. 141 </ref>
+#One who usually learns in a Bet Midrash doesn't have to learn in a [[Sukkah]].<ref>Shulchan Aruch HaRav 639:4, Kaf HaChaim 639:63, Natai Gavriel 58:6 </ref>
+==Davening in a Sukkah==
+#One should pray in a shul and not in one's [[Sukkah]], even if one can get a [[minyan]] in the [[Sukkah]]. If there's no shul in one's city, if one is able to concentrate in the [[Sukkah]], one should pray in the [[Sukkah]].<ref>Shulchan Aruch O.C. 639:4 writes that if one wants one may pray in the [[Sukkah]]. The Mishna Brurah 639:30 explains that in the place where one  has greater kavanah (concentration) one should pray unless there is a shul in the city in which case one should go there (because during the rest of the year one would leave one's house to go to the shul. Pri Megadim (M"Z 639:14), Kaf HaChaim 639:67, and Nitei Gavriel 58:8 add that one should pray in the established shul even if one can get a [[minyan]] in the [[Sukkah]]. </ref>
+==Havdalah in a Sukkah==
+#If one usually recites [[Havdalah]] at home, during [[Sukkot]] one should say it in the [[Sukkah]]. However, those who listen to [[Havdalah]] in shul can  also do so on [[Sukkot]].<ref>Mishna Brurah 639:30, Shaar HaTziyun 639:57, Kaf HaChaim 639:66.
+Taz 639:14 explains that davening can be in a shul since it is always outside the house. However, those who generally do havdalah at their house, should do it in the sukkah. Pri Megadim M"Z 639:14 writes that the minhag is to do havdalah in the sukkah. The Taz and Mishna Brurah seem to understand that the reason to do havdalah in the sukkah is because one should spend one's time and do all of one's normal household activities in one's sukkah. Since one normally does havdalah at home, one should do it in the sukkah. Hilchot Chag Bchag ch. 13 fnt. 30 and Shoshanat Yisrael p. 113 understand the Mishna Brurah this way. However, the Shevet Halevi 6:42 understands that the reason to do havdalah in the sukkah seems only to be because havdalah is an established way to drink wine and thus requires a sukkah (see Magen Avraham 639:5). If that is the case, Rav Ovadia (Chazon Ovadia Sukkaot p. 140) disagrees and thinks that there's no obligation to do havdalah in the sukkah, since even drinking wine in an established way doesn't need a sukkah according to the Rama 639:2. Additionally, Shoshat Yisrael cites Rav Shlomo Miller as holding that the only reason to do havdalah in the sukkah is because of the drinking.</ref> If one recites Havdalah in the succah, there is a discussion if you should recite the beracha.<ref>Shevet HaLevi 6:42 writes that no beracha of leshev basuccah is recited upon havdalah because it isn't a keviat seuda. However, Chazon Ish quoted in Rivevos Efrayim 1:428 and 3:424 rules that since it is wine for [[havdala]], it elevates the level of drinking to keviat seuda, and therefore would require the beracha. Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 58 fnt. 103 cited by Dirshu 639:36) agrees. Rav Elyashiv in Succas Chayim page 202 rules that this applies only to wine but not to grape juice. The Steipler in Orchos Rabbeinu 2: page 228 as well as Shemirat Shabbat Kehilchita 58:22 recommend eating bread immediately after [[havdala]] to avoid any doubts, and recite leshev basuccah. Shemirat Shabbat kihilchita recommends reciting the leshev basuccah before the boreh pri hagefen. Sh"t Minchat Yitzchak 9:163 says that one should have in mind when eating seudat shlishit that the leshev basukkah recited then will not cover [[havdala]], then when reciting [[havdala]] one should say the beracha and immediately start eating melaveh malka. </ref>
+# Some say that if it's difficult for a man to hear havdalah in the sukkah, it's permissible for him to listen to havdalah from someone who is  mitztair (in pain) and saying havdalah outside of the sukkah.<ref>Shoshat Yisrael p. 113 quoting Rav Shlomo Miller. His explanation is that there's no reason the one listening to the havdalah needs to be in the sukkah, just the one drinking.</ref>
+#Sephardim hold that it is not necessary to recite havdalah in the sukkah.<ref>Chazon Ovadia Sukkot p. 140 explains that it isn't necessary to do havdalah in the sukkah since drinking wine even in an established way isn't considered a fixed meal that needs a sukkah (Rama 639:2). He adds that this is the minhag.</ref>
+==Meetings in a Sukkah==
+# A person who is talking with friends should do so in a sukkah.<ref>Shulchan Aruch Harav 639:4</ref>
+#A community committee meeting can take place as usual and doesn't have to be in the [[Sukkah]].<ref>Nitei Gavriel 58:10 explains that during Sukkot, the [[Sukkah]] is supposed to replace one's home. However, when it comes to a community meeting, one always leaves one's home to go another place, so there'd be no need to go into a Sukkah. Additionally, if they have the meeting in the Sukkah, they won't be able to concentrate as well as they otherwise could. </ref>
+==Links==
+*[http://www.hebrewbooks.org/55400 Yalkut Yosef Hilchot Sukkah (Hebrew 5776)]
+==Sources==
+{{Reflist|30em}}
+[[Category:Holidays]]
+[[Category:Sukkot]]
+<references />

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Eating in the Sukkah: Difference between revisions

Latest revision as of 18:28, 22 August 2024