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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 a mitzvah to eat a Kezayit of bread in the Sukkah on the first night of Sukkot. <Ref> S”A 639:3, Chazon Ovadyah pg 132 </ref>
# There’s a mitzvah to eat a Kezayit of bread in the Sukkah on the first night of Sukkot. <Ref> S”A 639:3, Chazon Ovadyah pg 132 </ref>
# 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> When eating in the Sukkah, it's preferable to have intention that G-d commanded us to sit in succot to remember what G-d did for us in the desert. <ref> There is a machloket in Gemara Sukkah 11b of whether we sit in the succa to remember actual succot that they sat in in the desert or the ananei hakavod (clouds of glory) that G-d gave us for protection. Tur 625 says its to remember the ananei hakavod and that’s why we sit in the succa specifically in the winter instead of when we celebrate yetziat Mitzrayim, to show that even though the norm in the winter is to move back into your house and in the summer to move outside, we move outside in the winter to show that we are sitting to fulfill G-d’s will only. The Bach there says that the fact that the tur taught all this with regards to succa is because you haven’t fulfilled your mitzva completely if you didn’t have the reason in mind since the pasuk gives us a reason. Chazon Ovadia (pg 97) quotes the pri megadim(625) as saying that this is only the 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 because even though mitzvot need kavana this is just the reason for the mitzva. Chazon Ovadyah and Mishna Berura (625:1) agree that this is the halacha. However, Bikkurei Yaakov (625:3) disagrees and says you aren’t yotzei at all. </ref>
# 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> When eating in the Sukkah, it's preferable to have intention that G-d commanded us to sit in succot to remember what G-d did for us in the desert. <ref> There is a machloket in Gemara Sukkah 11b of whether we sit in the succa to remember actual succot that they sat in in the desert or the ananei hakavod (clouds of glory) that G-d gave us for protection. Tur 625 says its to remember the ananei hakavod and that’s why we sit in the succa specifically in the winter instead of when we celebrate yetziat Mitzrayim, to show that even though the norm in the winter is to move back into your house and in the summer to move outside, we move outside in the winter to show that we are sitting to fulfill G-d’s will only. The Bach there says that the fact that the tur taught all this with regards to succa is because you haven’t fulfilled your mitzva completely if you didn’t have the reason in mind since the pasuk gives us a reason. Chazon Ovadia (pg 97) quotes the pri megadim(625) as saying that this is only the 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 because even though mitzvot need kavana this is just the reason for the mitzva. Chazon Ovadyah and Mishna Berura (625:1) agree that this is the halacha. However, Bikkurei Yaakov (625:3) disagrees and says you aren’t yotzei at all. Moadim UZmanim (vol 1 pg 169) writes that although the Kavanna doesn’t take away the mitzvah however, one still looses the separate mitzvah of having kavanah.</ref>


==Bracha of Lesheve BeSukkah==
==Bracha of Lesheve BeSukkah==