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Eating in the Sukkah: Difference between revisions
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#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 however writes that a fastidious person for whom this is difficult is exempt. </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 however writes that a fastidious person for whom this is difficult is exempt. </ref> | ||
#In general, one cannot claim he is suffering and that he is therefore exempt from the sukkah if others typically would 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> | #In general, one cannot claim he is suffering and that he is therefore exempt from the sukkah if others typically would 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 an umbrella held in hand 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 <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 permitted on Shabbat or Yom Tov, when an umbrella may not be used. See [[Boneh#Umbrella]]. | |||
===Traveling=== | ===Traveling=== | ||
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*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. | *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. | ||
*[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. | *[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. | ||
*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> | *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> | ||
#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 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 previous | ##Some say that this short while is a half hour.<ref>Piskei Hahalachot 639:26 quoting Rav Elyashiv (Ashrei Haish 26:15)</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 the noodles 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. 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 going to stay a short in the sukkah and eat a kebeytzah of pat haba bkisnin one should recite a bracha of leshev bsukkah before the mezonot. Some poskim 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) whether 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 upon the eating exclusively. 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 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 the noodles with 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 meal=== | ||
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#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. </ref> | #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. </ref> | ||
===If | ===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 for each day. Tosfot (s.v. echad) explains that the opinion who says to make it each day really holds 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. | #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 for each day. Tosfot (s.v. echad) explains that the opinion who says to make it each day really holds 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 is 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> | *The Rosh notes that the minhag is only to recite the bracha when sitting down to eat in the sukkah since it is 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> | ||
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#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 even. According to Sephardim, one should not.<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> | #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 even. According to Sephardim, one should not.<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 the rest of days and nights of [[Sukkot]].<ref>Magen Avraham 643:1, Mishna Brurah 643:2, Chazon Ovadyah (pg. 95) </ref> | #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>Magen Avraham 643:1, Mishna Brurah 643:2, Chazon Ovadyah (pg. 95) </ref> | ||
# Some | # Some poskim hold 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) explains 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. The reason is that since the one making kiddush needs to recite that bracha for himself she may answer amen.</ref> | ||
# Women may answer amen to the bracha of Leshev Basukkah at the end of kiddush even according to Sephardim that they may not recite the bracha themselves. The amen isn't considered an interruption between the kiddush and drinking wine or grape juice.<ref>Igrot Moshe OC 4:101:1</ref> | |||
===If it rains the first night of [[Sukkot]]=== | ===If it rains the first night of [[Sukkot]]=== | ||
#If it rains the first night of [[Sukkot]], | #If it rains the first night of [[Sukkot]], | ||
##According to | ##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, 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: | *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. | *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. | *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. | ||
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*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. | *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> | *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 one recited [[Kiddush]] and ate a [[ | ##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 eating a kezayit of bread in the Sukkah and then going 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 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 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 their Sukkah 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 the other days of Sukkot but not the first two nights of Sukkah since at the time when he's sitting in the Sukkah he won't be mista'er. </ref> | |||
=== If it rains the second night of [[Sukkot]] === | |||
# If it rains 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 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 afterwards it stopped raining 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== | ==Kiddush During the Day== | ||
