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Eating in the Sukkah: Difference between revisions
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==Eating in the Sukkah== | ==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> | # 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 Sukkot 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 sukkot 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> | # 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 Sukkot 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 sukkot 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> | ||
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===Bread=== | ===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> 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 there "Tarti", say that this amount is a k'beitzah. This is the conclusion of 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> | # 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 there "Tarti", say that this amount is a k'beitzah. This is the conclusion of 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> | # 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> | ||
===Fruits=== | ===Fruits=== | ||
# It is permissible to eat fruits even if one eats a lot of fruit. <ref> This is an argument in the gemara Yoma 79b. Tosafot 26a "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 that one may not eat even fruit outside the sukkah but explains that the Maharam only refers to eating more than a k'beitzah but permits eating less than a k'beitzah of fruit. S"A 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), Nitai Gavriel 50:12</ref> | # It is permissible to eat fruits even if one eats a lot of fruit. <ref> This is an argument in the gemara Yoma 79b. Tosafot 26a "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 that one may not eat even fruit outside the sukkah but explains that the Maharam only refers to eating more than a k'beitzah but permits eating less than a k'beitzah of fruit. S"A 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), Nitai Gavriel 50:12</ref> | ||
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==First night of sukkot== | ==First night of sukkot== | ||
# One should wait to do Kiddish until after [[Tzet HaKochavim]]. 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 HaKochavim]] 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> | # One should wait to do Kiddish until after [[Tzet HaKochavim]]. 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 HaKochavim]] 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> | ||
# 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> | # 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> | ||
# 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> | # 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> | ||
===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 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> | ## 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> | ||
## 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> | ## 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 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. <ref> Halichot Shlomo 2:8-20, She’arim Metzuyanim b’Halachah 135:5, and Nefesh Chayah OC 629. Rav Elyashiv quoted in Succat Chayim page 52 however does not permit this, It is that the Brisker Rav did in fact do this himself in Hasuccah hashalem, miluim, 13:4. </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. <ref> Halichot Shlomo 2:8-20, She’arim Metzuyanim b’Halachah 135:5, and Nefesh Chayah OC 629. Rav Elyashiv quoted in Succat Chayim page 52 however does not permit this, It is that the Brisker Rav did in fact do this himself in Hasuccah hashalem, miluim, 13:4. </ref> | ||
