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Sleeping in Sukkah: Difference between revisions
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==If it Rains== | ==If it Rains== | ||
# If it rains one is exempt from sleeping in the sukkah.<ref>Shulchan Aruch | # If it rains one is exempt from sleeping in the sukkah.<ref>Shulchan Aruch O.C. 639:7</ref> | ||
# Even after it stops raining one doesn't have to go back into the sukkah even if one wakes up in the middle of the night since that is considered a pain to have to move into the sukkah in the middle of one's sleep.<ref>Shulchan Aruch OC 639:7. Mishna Brurah 639:40 quotes a machloket achronim if a person woke up because of the rain and moved inside but before he fell asleep it stopped raining whether he has to return to the sukkah. The Rama 639:7 clarifies that once he is exempt because of the rain he can sleep until he wakes up in the morning and he doesn't have to get someone to wake him up in the morning so that he can sleep in the sukkah. </ref> Similarly, if when it was raining in the night a person put up a shlock on top of the sukkah he can sleep in the sukkah with the shlock on top and even if it stops raining he can continue to sleep there since it would be a pain to have to remove it. However, if it is easy to remove the shlock then he should do so. <ref>Mishna Brurah 639:41</ref> | # Even after it stops raining one doesn't have to go back into the sukkah even if one wakes up in the middle of the night since that is considered a pain to have to move into the sukkah in the middle of one's sleep.<ref>Shulchan Aruch OC 639:7. Mishna Brurah 639:40 quotes a machloket achronim if a person woke up because of the rain and moved inside but before he fell asleep it stopped raining whether he has to return to the sukkah. The Rama 639:7 clarifies that once he is exempt because of the rain he can sleep until he wakes up in the morning and he doesn't have to get someone to wake him up in the morning so that he can sleep in the sukkah. </ref> Similarly, if when it was raining in the night a person put up a shlock on top of the sukkah he can sleep in the sukkah with the shlock on top and even if it stops raining he can continue to sleep there since it would be a pain to have to remove it. However, if it is easy to remove the shlock then he should do so. <ref>Mishna Brurah 639:41</ref> | ||
# If a person knows that it is going to certainly rain but has not started to rain, some poskim hold that one is exempt at this point since it will be a pain to have to wake up and move one's bed out of the sukkah when it starts to rain, while others hold that he is obligated until it starts to rain.<ref>Shevet Hakehati 1:199 holds that even if one sees that it is cloudy and going to rain as long as it didn't yet rain one is obligated in the sukkah and his proof is from Shulchan Aruch 639:5 and Shaar Hatziyun 639:60. Dirshu 639:40 cites Rav Nissim Karelitz (Chut Shani Sukkot p. 247) as holding that one is exempt | # If a person knows that it is going to certainly rain but has not started to rain, some poskim hold that one is exempt at this point since it will be a pain to have to wake up and move one's bed out of the sukkah when it starts to rain, while others hold that he is obligated until it starts to rain.<ref>Ritva (Sukkah 29a s.v. tanu) writes that if a person sees that it is very cloudy and going to rain he is allowed to eat outside the sukkah. Shevet Halevi 7:191:2 argues that the poskim do not pasken like this Ritva. Similarly, Shevet Hakehati 1:199 holds that even if one sees that it is cloudy and going to rain as long as it didn't yet rain one is obligated in the sukkah and his proof is from Shulchan Aruch O.C. 639:5 and Shaar Hatziyun 639:60. Furthermore, Dirshu 639:40 cites Rav Nissim Karelitz (Chut Shani Sukkot p. 247) as holding that one is exempt from sleeping in a sukkah if it is going to rain but obligated to eat in the sukkah. Rav Shmuel Kamenetsky (Kovetz Halachot 16:2, p. 203) is also strict regarding eating but lenient regarding sleeping. Dirshu also quotes that Rav Elyashiv (Ashrei Haish 3:26:30) held that one was obligated until it started to rain. Chazon Ovadia p. 184 cites this Ritva but gives no indication if the halacha is like the Ritva or not. Yalkut Yosef (Sukkot, 5776, p. 777) also raises this Ritva and Shevet Hakehati but doesn't give a final conclusion. Rav Asher Bush (Bet Yitzchak v. 38 p. 567) writes that there's a strong basis to be lenient though the poskim haven't agreed on this. </ref> | ||
# A man who has a baby that wakes up in the middle of the night and his wife needs him to take care of the baby is exempt from sleeping in the sukkah.<ref>Chazon Ovadia (Sukkot p. 200). Shevet Hakehati 1:198 writes that the man who needs to take care of the baby in the night is exempt from the sukkah even before the baby cries because if he sleeps in the sukkah he won't hear the baby. His ruling is based on Shulchan Aruch 640:3 that those who are taking care of the sick are exempt from the sukkah.</ref> | # A man who has a baby that wakes up in the middle of the night and his wife needs him to take care of the baby is exempt from sleeping in the sukkah.<ref>Chazon Ovadia (Sukkot p. 200). Shevet Hakehati 1:198 writes that the man who needs to take care of the baby in the night is exempt from the sukkah even before the baby cries because if he sleeps in the sukkah he won't hear the baby. His ruling is based on Shulchan Aruch 640:3 that those who are taking care of the sick are exempt from the sukkah.</ref> | ||
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# Even though one major authority states that one must leave the table in the [[Sukkah]] while one sleeps, many disagree and say that one doesn’t need to be strict but should be if there’s no need to remove the table and so is the custom. <Ref> Mishna Brurah 640:27 writes that if one takes the table out of the [[Sukkah]] in order to sleep one doesn’t fulfill the mitzvah since the [[Sukkah]] must be useful for all purposes and if one isn’t able to sleep in it with a table, one doesn’t fulfill the mitzvah of eating it in either. At first glance there appear to be no early sources to corroborate this stringency, however Mikrai Kodesh (Siman 35 pg 155) and Sh”t Shraga Meir 5:55 both try to defend the Mishna Brurah. Moadim UZmanim (Rav Moshe Shternbach; Vol 1, Siman 87) quotes someone who actually saw the Chafetz Chaim act this way in practice. Orchot Rabbenu (Vol 2 pg 229) writes that that the practice of the Steipler would leave a small table in his [[Sukkah]] when he slept. Similarly, Sh”t Az Nidabru 14:1 writes once such a holy mouth said such a ruling it’s proper to follow it. On the other hand, many achronim including Rabbi Eliezer Waldenburg in Sh”t Tzitz Eliezer 8:33, Rav Ovadyah Yosef in Chazon Ovadyah (pg 198), Rav Moshe Shternbach in Moadim UZmanim (Vol 1, Siman 87), and Piskei Teshuvot 640:8 argue on the Mishna Brurah saying that there’s no source for such a stringency and conclude that one may remove the tables if there’s a need for room to people to sleep (even a child who reached the age of [[Chinuch]]). Chazon Ovadyah and Moadim Uzmanim write the minhag is to remove the tables. </ref> | # Even though one major authority states that one must leave the table in the [[Sukkah]] while one sleeps, many disagree and say that one doesn’t need to be strict but should be if there’s no need to remove the table and so is the custom. <Ref> Mishna Brurah 640:27 writes that if one takes the table out of the [[Sukkah]] in order to sleep one doesn’t fulfill the mitzvah since the [[Sukkah]] must be useful for all purposes and if one isn’t able to sleep in it with a table, one doesn’t fulfill the mitzvah of eating it in either. At first glance there appear to be no early sources to corroborate this stringency, however Mikrai Kodesh (Siman 35 pg 155) and Sh”t Shraga Meir 5:55 both try to defend the Mishna Brurah. Moadim UZmanim (Rav Moshe Shternbach; Vol 1, Siman 87) quotes someone who actually saw the Chafetz Chaim act this way in practice. Orchot Rabbenu (Vol 2 pg 229) writes that that the practice of the Steipler would leave a small table in his [[Sukkah]] when he slept. Similarly, Sh”t Az Nidabru 14:1 writes once such a holy mouth said such a ruling it’s proper to follow it. On the other hand, many achronim including Rabbi Eliezer Waldenburg in Sh”t Tzitz Eliezer 8:33, Rav Ovadyah Yosef in Chazon Ovadyah (pg 198), Rav Moshe Shternbach in Moadim UZmanim (Vol 1, Siman 87), and Piskei Teshuvot 640:8 argue on the Mishna Brurah saying that there’s no source for such a stringency and conclude that one may remove the tables if there’s a need for room to people to sleep (even a child who reached the age of [[Chinuch]]). Chazon Ovadyah and Moadim Uzmanim write the minhag is to remove the tables. </ref> | ||
# One may sleep under the table in the [[Sukkah]] if it’s not Ten [[Tefachim]] high. <Ref> Natai Gavriel 59:19 based on S”A 627:1 </ref> | # One may sleep under the table in the [[Sukkah]] if it’s not Ten [[Tefachim]] high. <Ref> Natai Gavriel 59:19 based on S”A 627:1 </ref> | ||
== Dozing off while learning or listening to a shiur == | |||
# A person should take sure not to fall asleep while learning or listening to a shiur outside of a Sukkah. He should do whatever he can to avoid this.<ref>Rav Elyashiv (Piskei Shemuot p. 92). Rav Shlomo Zalman (Piskei Shemuot p. 92) is quoted as saying that it is forbidden to go to a shiur out the Sukkah that he knows he'll fall asleep in the middle of.</ref> | |||
==Taking a short nap== | ==Taking a short nap== | ||
# It’s forbidden to sleep outside a [[Sukkah]] whether it’s a fixed sleep or a short nap. <Ref> S”A 639:2; Yalkut Yosef, Moadim, laws of dwelling in the [[Sukkah]], 10 </ref> ( | # It’s forbidden to sleep outside a [[Sukkah]] whether it’s a fixed sleep or a short nap.<Ref> S”A 639:2; Yalkut Yosef, Moadim, laws of dwelling in the [[Sukkah]], 10 </ref> (However, it's not even considered a nap if it's less than 53.7 seconds and many poskim hold that it's permissible while some forbid even that). <ref> Mishna Brurah 639:11 writes that even though one may not take a short nap outside the [[Sukkah]] one may take a nap that's less than the time it takes to walk 100 steps. Mishna Brurah 44:4 defines this time as around 1/67 of an hour (which is 53.7 seconds). Kaf HaChaim 639:27, Pri Megadim (M"Z 639:5), and Natai Gavriel 59:2 (as first stam-anonymous opinion) agree with Mishna Brurah. However, Bikurei Yacov 639:12 and Hilchot Chag BeChag (pg 44) argue on Mishna Brurah and forbid for any amount of time. </ref> Additionally, Hacham Ovadia Yosef provides a leniency for anyone who is prone to sickness to take naps outside of the [[Sukkah]]. <ref> Yalkut Yosef, Moadim, laws of dwelling in the [[Sukkah]], 10 </ref> | ||
# If someone fell asleep outside the Sukkah some poskim hold that it is necessary to wake him up so he can go to sleep in the Sukkah,<ref>Rav Chaim Kanievsky (Piskei Shemuot p. 93)</ref> others hold that it isn't necessary to wake him up.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 9)</ref> | |||
==Married Man== | ==Married Man== | ||
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==Sleeping alone in the Sukkah== | ==Sleeping alone in the Sukkah== | ||
# It is permissible to sleep alone in the [[Sukkah]] even though one shouldn't sleep alone in a house. <ref>Maaseh Rav (Siman 214), Nefesh Kol Chai (Samach #4), Yafeh Lelev 2:1, Bikurei Yacov 639:18, Torat HaMoedim (Rabbi Efraim Oved) 6:3 </ref> | # It is permissible to sleep alone in the [[Sukkah]] even though one shouldn't sleep alone in a house. <ref>Maaseh Rav (Siman 214), Nefesh Kol Chai (Samach #4), Yafeh Lelev 2:1, Bikurei Yacov 639:18, Torat HaMoedim (Rabbi Efraim Oved) 6:3, Rav Chaim Kanievsky (Piskei Shemuot p. 91) </ref> | ||
==If one's traveling== | ==If one's traveling== | ||
