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Eating in the Sukkah: Difference between revisions
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# 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 # | # 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> | ||
==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> | ||
# While sitting in the Sukkah, it’s preferable to have intent that one will fulfill the mitzvah of Sukkah and that the Sukkah is in commemoration for the clouds of glory.<ref> There is a dispute in Gemara Sukkah 11b the Sukkot we 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 writes that the Sukkot are in commemoration of the Ananei Hakavod and we 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 there says that the fact that the Tur wrote this indicates that one hasn't fulfilled one's mitzva completely if one didn’t have the reason in mind since the pasuk gives us a reason. Chazon Ovadyah (Sukkot pg 97) quotes the pri megadim (A"A 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> | # While sitting in the Sukkah, it’s preferable to have intent that one will fulfill the mitzvah of Sukkah and that the Sukkah is in commemoration for the clouds of glory.<ref> There is a dispute in Gemara Sukkah 11b the Sukkot we 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 writes that the Sukkot are in commemoration of the Ananei Hakavod and we 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 there says that the fact that the Tur wrote this indicates that one hasn't fulfilled one's mitzva completely if one didn’t have the reason in mind since the pasuk gives us a reason. Chazon Ovadyah (Sukkot pg 97) quotes the pri megadim (A"A Intro to Siman 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== | ||
