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Eating in the Sukkah and Transferring Taste: Difference between pages

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==Kli Sheni==
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), [[Chinuch]] Mitzva 325. The Tur 625 explains that the reason we were commanded to do this specifically in tishrei and not in nissan is to make it clear that we aren't doing it for the shade it provides but rather because it is Hashem's command as this is a time that people normally move indoors and we move outdoors for this time.  </ref>


==Eating in the Sukkah==
#If something permitted was cooked with something forbidden in a kli sheni after the fact the food is permitted. Some are strict unless there is a case of great loss.<ref>Shulchan Aruch Y.D. 105:2. The Rashba Torat Habayit 1b quotes someone who says that just like a kli sheni doesn't cause [[Bishul]] (Shabbat 40b) it doesn't cause any transference of taste. (This is also the opinion of the Rabbenu Yerucham in Iser Vheter n. 32.) The Rashba himself disagrees based on Chullin 8a and Chullin 8b. He held that even though a kli sheni doesn't cause bishul it does cause a transference of taste. Ritva Chullin 104b s.v. sof agrees. The Tur 105:2 understands that the Rashba himself would say that a kli sheni could only transfer taste up to a klipah but himself argues that perhaps it transfers taste completely. Ritva Pesachim 40b s.v. ha also holds that it transfers tastes up to a klipah. The Shulchan Aruch Y.D. 105:2 cites the lenient opinion who says that it doesn't transfer taste as well as the Rashba that it transfers taste up to a klipah. He says initially one should be strict for the Rashba. Aruch Hashulchan 91:19 follows Shulchan Aruch. However, Shach 105:5 and Taz 105:4 cite the Maharshal who holds that a kli sheni can transfer taste completely and advise being strict. Badei Hashulchan 105:39 is strict unless there is a great loss in which case one can rely on Shulchan Aruch. Chachmat Adam 59:6 says that a klipah is necessary unless there is a loss.</ref>
#If something forbidden was cooked in a pot or utensil that was a kli sheni the pot or utensil needs to be koshered. Some poskim hold it doesn't need to be koshered.<ref>Based on the dispute cited above, the utensils that were made non-kosher because of a kli sheni should not require koshering according to the lenient opinion and should require koshering according to the Rashba. Shulchan Aurch 105:2 is initially strict for the Rashba. Rama YD 94:7 and 95:3 and Torat Chatat 33:1, 58 hold that a utensil that was absorbed something non-kosher in a kli sheni doesn't need to be koshered. However, Minchat Yakov 33:3, Rabbi Akiva Eiger 105:6, Badei Hashulchan 105:39, and Horah Brurah 105:28 write that one should be lenient to kosher something that became non-kosher because of a kli sheni unless it is a loss. Yabia Omer OC 3:24:1 implies this as well. His proof is from the Rif Pesachim 8b, Rosh Pesachim 2:7, Shulchan Aruch O.C. 451:5, Tur and Bet Yosef Y.D. 121:3-5 who say that a kli sheni requires koshering.</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 [[Sukkah]] because you can just eat fruits or vegetables but there is still a mitzva to eat bread in the succa every day. <ref>Mishna Brurah 639:24 </ref>
==Dvar Gush==
#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 s.v. 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.


*See also the Tur 417 who quotes his brother regarding the connection between [[Sukkot]] and Yacov Avinu. See more about that idea on [https://www.dailyhalacha.com/WeeklyParasha.asp?PageIndex=26&ParashaClipID=328 dailyhalacha.com].</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 Brurah (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 Shternbuch in Moadim UZmanim (vol 1 pg 169) writes that although lacking the Kavanna doesn’t take away the mitzvah, however, one still loses the separate mitzvah of having kavanah.</ref>
#The Rama Y.D 94:7 holds that a solid item in a kli sheni is a kli sheni and there's no difference between a solid and a liquid after they landed. Chavot Daat 92:23 cites Minchat Yakov 61:45 writes that even if a dvar gush is like a kli rishon it can't accomplish bishul, so it can't be boleh umaflit kechad. See Magen Avraham 318:45.
#A solid item that falls onto something cold according to the Maharshal is considered a kli rishon, while according to the Rama is considered a broken stream iruy. If that solid item is mixed with hot liquids the Rama agrees that even the solid is considered like an unbroken stream iruy since it is mixed in hot liquids.<ref>The Rama cited by Shach 105:8 answers how a bug poured in hot liquid could transmit taste to the utensil it falls upon that it is treated as an iruy since it is mixed in with other hot liquids. Shaarei Deah Luria 99:1 p. 438 explains further that if it wasn't mixed in it would be considered a broken stream iruy which wouldn't forbid the utensil since it couldn't be mavliya umaflit k'echad. However, since it is mixed in with hot liquids it is considered an unbroken stream iruy and can be maliya umaflit k'echad.</ref>


==Who is obligated to eat in the Sukkah?==  
==Ladle==


#One who is exempt from the sukkah yet chooses to remain there does not receive reward for remaining in the sukkah and is foolish.<ref>Rama 639:7. The Biur Halacha 639 explains that one is only considered foolish if one became exempt while sitting in the sukkah and continued to sit there. This is particularly true with rain because Chazal compare rain on Sukkot to a servant who served his master water and had it splashed back in his face. Once the master demonstrated that he wasn’t interested in the services, if the servant forces his master to allow him to serve him the servant would be foolish. That is why remaining in the sukkah when it rains is foolish. Nonetheless, if one is technically exempt not because of suffering, (i.e. if it began to rain and then the rain stopped and he is still in the middle of eating his meal inside) and he chooses to return to the sukkah he will receive reward.</ref>
#There is a dispute whether a ladle that was dipped into a kli rishon pot is considered like a kli rishon<ref>Taz 92:30 and Nekudat Hakesef there</ref> or a kli sheni unless it was left in the pot for a long time so that it like become a kli rishon as well.<ref>Maharil cited by Taz 92:30. See Mishna Brurah 318:45.</ref>
#Liquids that poured out of a ladle are to be treated stringently like iruy kli rishon.<ref>Halacha Brurah 93:103</ref>


===Women and Children===
==Kli Shelishi==


#Women are exempt from the [[Sukkah]]. <ref>Mishna [[Sukkah]] 28a, Shulchan Aruch 640:1 </ref>
#If something permitted was cooked with something forbidden in a kli shelishi, after the fact some hold that the food is permitted.<ref>Horah Brurah 105:29 writes that even though some are strict regarding a kli sheni there's no need to be strict regarding a kli shelishi. Shevet Halevi 8:181 agrees. Badei Hashulchan cites the Pri Chadash who is strict. See Chatom Sofer YD 95.</ref> Some say that a kli shelishi is the same as a kli sheni.<ref>Badei Hashulchan 94:101 citing Pri Chadash 68, Aruch Hashulchan end of 94, Chazon Ish OC 52. See however, Shaar Hatziyun 451:10 who distinguishes between kli sheni and kli shelishi.</ref>
#Very young children are exempt from the [[Sukkah]], however, once they no longer need their mother (around age 5) there is a mitzvah of [[Chinuch]] (training them in mitzvot) that a child be obligated in sitting in the [[sukkah]]. <ref>Shulchan Aruch 640:2, Mishna Brurah 640:2. The Magen Avraham 640 says that it is prohibited to feed children outside the [[sukkah]], just like it is forbidden to feed children not kosher food. Sh"uT Binyan Av 1:25 says that a man cannot feed the child outside the [[sukkah]] but a woman can. The Mishna Brurah 640:5 quotes this magen avraham and adds that on shouldn't even tell the child to eat outside the [[sukkah]]. Rav Moshe Shternbuch in Tshuvot Vihanhagot 3:211 says very young children are exempt based on the fact that they need their mothers to eat properly. Aruch Hashulchan 640:2 justifies not obligating them in sukka because children have a lower tolerance for the cold.</ref>


===Rain or Sick===
==Iruy==


#A person who is sick is exempt from the [[Sukkah]]. <ref>Shulchan Aruch 640:3 based on Mishna [[Sukkah]] 25a. </ref>
#If something forbidden is poured onto something permitted or the opposite or meat and milk, the pour can transfer a taste up to the thickness of a peel.<ref>Shulchan Aruch Y.D. 91:4, Shach 105:5. Rabbenu Tam's opinion (Tosfot Zevachim 95b) is that pouring from a Kli Rishon has the status of a Kli Rishon, while Rashbam holds it has the status of a Kli Sheni. Piskei Rid Pesachim 37b agrees with Rabbenu Tam. [https://www.hebrewbooks.org/pdfpager.aspx?req=19329&pgnum=112 Erech Hashulchan 87:5] quotes the Ginat Veradim and Darkei Noam who hold that the entire halacha of klipa is rabbinic for all prohibitions, while the Ran holds it is biblical besides for meat and milk.</ref> The thickness of a peel is the amount that it could be peeled at one time.<ref>Badei Hashulchan 91:30</ref> If hot milk from a kli rishon fell on a meat pot the thickness of a peel of the pot is rendered non-kosher and needs to be koshered. If one accidentally cooked in it without koshering the food is nonetheless kosher.<ref>Chachmat Adam 59:4 writes that based on the Shach 69:65 we always have sixty times the peel of a pot in the food cooking in it.</ref>
#One is not required to eat in the [[sukkah]] if it is raining. <ref>Mishnah [[Sukkah]] 28b </ref> If it is raining and one began to eat inside, he may continue to eat inside even when it stops raining. <ref>Mishna Brurah 639:38 based on Rashi [[Sukkah]] 29a "viyardu." Ritva [[Sukkah]] 29a "Tannu Rabanan," writes that one is not required to eat in the [[sukkah]] if there are rain-clouds in the sky and it appears as if it is going to rain. Rav Shalom Schwadron in Daat Torah OC 639:5 says that most poskim don't accept this opinion but he is in doubt if you can recite a beracha in such a situation. </ref> However, these rules only apply after the first night. For the rules for the first night see below.
#If the stream is unbroken there is enough heat to heat up each side and completely transfer tastes one to another. If the stream is broken there is only enough heat to heat up each side but not enough to heat it up and extract a taste and have it absorbed into the other side simultaneously.<ref>Shach 105:5. See however Badei Hashulchan 92:184 that from Shach 92:38 it seems that a broken stream that was originally heated up by the fire is like a kli rishon. Though, Chazon Ish 9:6 cited by Badei Hashulchan maintains that a broken stream is never more than a klipah.</ref> For example, if hot water in a broken stream poured onto cold cheese which was sitting on a meat dish the cheese and the dish are kosher.<ref>Rama 95:3. Igrot Moshe YD 1:42:2 explains that the Rama would consider it to be mavliya umaflit kechad even when pouring hot water on cheese that was stuck onto a meat dish since the water needs to heat up the cheese and also enable its absorption into the dish. This is also evident from Chavot Daat 92:23. </ref> Another example is that it is permitted to pour with a broken stream hot water on chickens which weren't salted since the heat of the stream isn't enough to heat up the blood and to have it get absorbed into the chicken.<ref>Shach 105:5</ref>
#Even after it stops raining but the sukkah is still wet and the s'chach is dripping one is exempt from the sukkah.<ref>Shevet Hakehati 1:199</ref>
#If an unbroken stream of hot liquids overflow from a pot on the fire<ref>Pri Megadim M"Z 92:26 raises the possibility that this definition of a stream even though it is on a cold surface is only if the stream is connected to a pot on the fire but not to a kli rishon off the fire. He concludes that one shouldn't be lenient even if it is off the fire.</ref> and go along a surface until it touches something it is considered an unbroken pour to transfer taste up to a peel.<ref>Trumat Hadeshen 181 and Rama 92:7. Chavot Daat 92:23 writes that even though the stream doesn't cool down since it isn't broken it doesn't cook (or boleh umaflit kechad) since it is on a cold surface.</ref> If the stream is broken it is considered a kli sheni.<ref>Trumat Hadeshen 181 and Rama 92:7. The Pri Megadim M"Z 92:26 explains that even though usually a broken stream can transfer taste up to a peel, since the stream ran along a cold surface if it is broken it is certainly considered a kli sheni. Badei Hashulchan 92:147 agrees.</ref>
#One who is suffering from sitting in the sukkah is exempt. For instance, if one cannot sleep in the sukkah because of the wind, because of the flies buzzing, because of the cold, or even because of a small amount of rain he is exempt. Additionally, one is only exempt from the sukkah due to suffering if leaving the sukka will help alleviate his suffering. <ref>Shulchan Aruch 640:4, Rama 639:2, 639:5, and 640:4 </ref>
#A solid piece of food that is picked up on a fork or with one's hand is considered a kli rishon until it is placed on the plate or bowl.<ref>Badei Hashulchan 106:21 outlines three approaches as to why the food while in the air is still considered a kli rishon. 1) According to the Maharshal (Yam Shel Shlomo Gid Hanesheh 44, Kol Habasar 75) any solid food (Gush) is considered a kli rishon. 2) Solid food that is in the air that didn't land is considered a kli rishon.(Chazon Ish 9:5) 3) Any food that is in the air that didn't land is considered a kli rishon. (Shach 105:5)</ref> As it is being placed down on the plate or bowl that is considered iruy. After it settles it is considered a kli sheni.<ref>Shach 105:7 citing Darkei Moshe 105:4 clarifies that a hot food that is placed on a plate or bowl is considered iruy while it is being placed down. However, after it settles it is considered a kli sheni.</ref>
#If on Shabbat the lights in the sukkah go out one is not obligated to go to his friend’s sukkah if this is difficult or uncomfortable; rather, he may eat his meal in his house.<ref>Rama 640:4</ref>
==Iruy Shenifsak Hakiluach==
#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>
#A broken stream of hot liquid (Heb. עירוי שנפסק הקילוח; trans. ''iruy sh'nifsak hakiluach'') poured from a kli rishon has the ability to transfer taste up to the thickness of a peel. Since the stream is broken it only has enough heat to heat up each side but not enough to heat it up and extract a taste and have it absorbed into the other side simultaneously (see [[#Mavliya Umaflit K'echad|further]] for this practically).<ref>Shach 105:5. See however Badei Hashulchan 92:184 that from Shach 92:38 it seems that a broken stream that was originally heated up by the fire is like a kli rishon. Though, Chazon Ish YD 9:6 cited by Badei Hashulchan maintains that a broken stream is never more than a klipah. Also, although the opinion of the Rama as explained by the Chazon Ish is that iruy shenifsak hakiluach is like a kli sheni and has no impact, Badei Hashulchan 91:20 is strict and holds like the Shach.</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>
#If hot liquids overflow from a pot on the fire and stream along a surface until it touches something but it is a broken stream it is considered a kli sheni.<ref>Trumat Hadeshen 181 and Rama 92:7. The Pri Megadim M"Z 92:26 explains that even though usually a broken stream can transfer taste up to a peel, since the stream ran along a cold surface if it is broken it is certainly considered a kli sheni. Badei Hashulchan 92:147 agrees.</ref>


===Traveling===
==Cham Miksato Cham Kulo==


#Travelers who are traveling for business or for pressing matters <ref>Igrot Moshe OC 3:93 and Yalkut Yosef as quoted in Piskei Teshuvot p. 385 no. 38 hold that these are the travelers referred to in the Shulchan Aruch, whereas those who travel for pleasure or without a real need and claim that they are exempt from sukkah are acting improperly. </ref> are exempt from a sukkah as long as they are traveling.<ref>Shulchan Aruch 640:8</ref> When they pause their journey, if they are unable to find a sukkah they are also exempt from sukkah then.  <ref>Rama 640:8 </ref>
#If a metal<ref>Pesachim 74a. Mishna Brurah 451:68 clarifies that this entire topic is specifically relevant to metal utensils and not other materials.</ref> utensil is used to cook and only part of it is actively involved in the cooking, there is a multitude of opinions as to how to consider whether or not the taste was transferred throughout the utensil or not. One school of rishonim take the concept of ''Cham Miksato Cham Kulo'',<ref>Pesachim 74a</ref> literally, that a utensil that is partially hot is completely hot, and apply it to the idea that we can assume that tastes absorbed in the walls of utensils spread throughout the utensil even if they only abosrbed the taste in one area. Others argue and hold that the only part that is considered to have absorbed the taste of the food is the part that was in contact with the food and the tastes don't travel within the utensil.<ref>Rabbenu Peretz, Rashba, and Tosfot.
#If one is involved in a mitzvah such as going to learn Torah <ref>Mishna Brurah 640:35 </ref> he is exempt from the mitzvah of sukkah.<ref>The Shulchan Aruch 640:7 as explained by the Mishna Brurah feels that in such a case one is not required to enter a sukkah even when one reaches a resting point on his mitzvah journey, whereas the Rama writes that if this is not difficult and will not affect his ability to perform the mitzvah one should find a sukkah in which to eat and sleep.  </ref> Accordingly, those tending to the needs of the sick are exempt from the sukkah.<ref>Shulchan Aruch 640:3 as explained by the Mishna Brurah. Note that this rule does not include those helping one who is mitztaer, but only the sick as defined above.</ref>


===Lights Went Out===
*Rabbenu Perek cited by Tur 94:1 holds that the spoon absorbs the taste of the food throughout the spoon even though it was only dipped in the food partially. That is based on ''Cham Miksato Cham Kulo''. However, other rishonim argue that the spoon only possibly absorb the taste of the food up to the point that it was dipped in the food. Smak 213 cites the dispute. Ran Pesachim 30b cites the dispute and seems to be lenient. Gra 121:17 quotes Ran as lenient. Baal Hatrumah 49 and Shaarei Dura 85 cited by Bet Yosef 94:1 are lenient. Isur Vheter 57:61 is lenient. Shulchan Aruch Y.D. 94:1, Rama, and Shach 94:3 all hold leniently like the Sefer Hatrumah and Smak unlike Rabbenu Peretz.
*Additionally, there is a dispute between the Rashba (Torat Habayit 38a) and Tur YD 121:6 about a utensil that was only used for forbidden food on part of the utensil if one can do a hechsher on that part alone. The Rashba holds it needs hechsher on the entire utensil as an application of ''Cham Miksato Cham Kulo''. However, the Tur YD 121:6 argues that hechsher can be done in the manner that the absorption entered (''kbolo kach polto''); therefore it is sufficient to do hechser on the part that absorbed the food. It seems to be a dispute between the Shulchan Aruch and Rama as to the halacha. Shulchan Aruch follows the Rashba, while the Rama follows the Tur. Pri Chadash YD 121:15 holds like the Tur and Rama. Yeyerim 52 agrees with the Tur. Tosfot Zevachim 96b seems to agree with the Rashba (Chok Natan Zevachim ad loc.) The Shach 121:17 cites the opinion of the Raah (Bedek Habayit 37b) as compromise opinion. The Raah holds that hagalah doesn't work on part of a utensil, while libun does.</ref> Still many others have a compromise opinions.<ref>Tur, Yereyim, Sefer Hatrumah, Smak, Shaarei Dura, Isur Vheter cited in the previous footnote.


#If a person's lights went out in their Sukkah or their Sukkah became inhabitable if it is very difficult to go to another person's Sukkah one doesn't have to and one is exempt.<ref>The Rama 640:4 writes that if one's lights went out one doesn't have to eat in someone else's Sukkah if that is very difficult. Mishna Brurah 640:23 elaborates that the reason of it being inconvenient to use another's Sukkah is insufficient to exempt oneself. But if in addition it is very difficult then one is exempt.</ref>
*As an extreme approach, the Maharam Mintz holds that Cham Miksato only means that we treat the entire utensil as though it is hot and can absorb a forbidden taste on the other side of the utensil than the one that is cooking. However, it doesn't mean that internally the utensil spreads the tastes it absorbed. Shach 121:17 ultimately accepts that opinion. Pitchei Teshuva 94:1 cites Solet Lmincha 85:1 who agrees.
*The Magen Avraham 451:24 holds that if the taste goes in one part we're concerned that it spread throughout the utensil. Therefore, if one used it on any part of the utensil the forbidden taste can be transferred. However, if one did a hechsher on one side of the utensil and then one uses that side, there is not going to be a transfer of the forbidden taste from the other side exiting. If one did a hechsher on one side of the utensil and used another side, there is going to be a transfer of the forbidden taste even if that side wasn't used for the forbidden taste to begin with since the taste might have traveled in the utensil. Mishna Brurah 451:68 mentions this approach.</ref> The halacha is explained below.


==Which foods can one eat outside the Sukkah?==
===Using Two Sides of a Utensil===
===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 Shulchan Aruch 639:2, Mishna Brurah 639:13, Beiur Halacha s.v. [[KeBaytzah]], Natai Gavriel 48:2, Chazon Ovadyah ([[Sukkot]] pg 132), Yalkut Yosef (Moadim pg 142). </ref>
#If a utensil absorbed a forbidden taste in one spot we are not concerned that it traveled throughout the utensil. Therefore, if one used the other side of that utensil to cook something kosher the utensil doesn't impart non-kosher taste to the kosher food.<ref>Shach 94:3, 121:17</ref> However, most authorities hold that there are absorptions in the other side of the utensil and forbid the food.<ref>Magen Avraham 451:24, Peleti 94:3, Mishna Brurah 451:68, 69, Chachmat Adam 74:11, [https://chabadlibrary.org/books/chasidim/piskey-admur-hazaken/22/1.htm Shulchan Aruch Harav (Piskei Admor Hazaken Bisur Vheter 94:2)]</ref> The lenient view is assuming that the utensil isn't completely hot and this isn't dry heat absorption. See next section for that halacha.
#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 a utensil absorbed a forbidden taste in one spot and then that utensil is used again in that same spot, we only need to nullify the amount of the utensil that was used because we assume that the amount that was absorbed was only absorbed in that spot that was in contact with the food.<ref>Shulchan Aruch Y.D. 94:1, Rama, Shach 94:3, Pri Chadash 94:3, Chachmat Adam 46:6, and Badei Hashulchan 94:15.
#For Sephardim, if one sat in the [[sukkah]], planning to eat less than a [[kebaytza]] of bread, and then decided he wanted to eat more than a [[kebaytza]], he should recite a beracha then, even if what he has left is less than a [[kebaytza]]. <ref>Chazon Ovadia pg. 133 </ref>
#Some poskim hold that any food on [[shabbat]] needs to be eaten in the [[sukkah]] because it is achilat keva and not achilat arai. However, most poskim disagree. <ref>Yalkut Yosef Moadim pg. 143, Chazon Ovadia [[Sukkot]] pg. 141 </ref>


===Fruits===
*Chanan in kelim (YD 98:4). This dispute does not affect the dispute regarding chanan in kelim. The above dispute is regarding where the transfer of the taste exists, while chanan in kelim effects the other tastes absorbed in the walls becoming forbidden and becoming necessary to nullify.</ref> This assumes that the utensil isn't completely hot and this isn't dry heat absorption. See next section for that halacha.


#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 s.v. 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. Shulchan Aruch 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), Nitei Gavriel 50:12</ref>
===Factors to Accept Cham Miksato===


===Drinks===
#If the entire kli is actually hot then the tastes from the food travel throughout the pot even the part that isn't being used.<ref>Badei Hashulchan 94:9, 14 based on based on Pri Megadim M"Z 94:1 s.v. heneh, Shach 69:64, Chavot Daat, Rabbi Akiva Eiger (OC MA 451:24), Zivchei Tzedek 94:11. Chachmat Adam disagrees. Isur Vheter 57:61 seems to be lenient.</ref>
#If the heat was dry heat i.e. it wasn't cooking, such as roasting, then it spreads throughout the kli.<ref>Isur Vheter 37:2, 57:61, Shach 121:17, Gra 94:6, and Badei Hashulchan 94:15</ref>
#Some poskim hold that a spoon that was used to mix a hot pot is considered to absorb taste up to the point that the spoon entered into the pot and not just up to the point that it entered into the food. The reason for this opinion is that the spoon can absorb taste up while it is in the pot from the ''[[zeyia]]'' of the hot food even though it is an open pot.<ref>Peleti 94:1, Pri Chadash 121:15, Chavot Daat 94:1. Pri Megadim MZ 94:1 s.v. vda cites this from the Pri Chadash 121:15 and Bet Lechem Yehuda 11.</ref> Most opinions are lenient.<ref>Chachmat Adam 46:6, Badei Hashulchan 94:4 citing Chatom Sofer 82 and Yad Yehuda. Zivchei Tzedek 121:29 cites the Pri Chadash but in 94:10 he cites the dispute and writes that the primary opinion is that of the Chachmat Adam.</ref>
#Some distinguish between whether the absorption was isura baala or hetera baala and hold that we don't say ''cham miksato'' when it was hetera baala.<ref>Rashba in Mishmeret Habayit 4:4 37b, Shach 121:16, Zivchei Tzedek 121:28</ref>


#One may have drinks outside the [[Sukkah]]. <ref>Shulchan Aruch 639:2 </ref> However, if one sits down to drink wine in a fixed manner (not just as a snack) especially if a group of people sit to drink wine one must drink it in the [[Sukkah]] but not make the Bracha of Leshev BaSukkah. According to Ashkenazim, one should preferably not establish a drink of wine or beer except in a meal of a [[Measurements#KeBaytzah|KeBaytzah]] of bread, or at least a cooked dish made out of the five grains which one must eat in the [[Sukkah]] and on which one could make the Bracha of Leshev BaSukkah. <ref>Mishna Brurah 639:13, Natai Gavriel 50:3 </ref> Nonetheless, it's praiseworthy to have all drinks in the [[Sukkah]]. <ref>Shulchan Aruch 639:2 </ref>
===Partial Hechsher===
#Even for those who usually do kiddush in shul on Friday nights it is preferable not to do kiddush in shul on Shabbat Sukkot since it is outside the Sukkah.<ref>Mateh Efraim 625:40</ref>


===Meat, Fish, Cheese===
#In terms of doing hechsher on part of a utensil. If the utensil only ever came into contact with the forbidden taste in one spot, according to Ashkenazim, according to the strict law many hold that could kasher only that spot. However, initially one should kasher everything.<ref>Rama 121:6, Gra 121:17, Shach 121:17, Pri Chadash 121:15 following the Tur</ref> After the fact if one did use the spot that was used and had the hechsher, the food is still kosher. After the fact if one did use the other side of the utensil that was not originally used and didn't have a hechsher, the food is forbidden.<ref>Chachmat Adam 74:11 writes that after the fact if one used the spot that you did you the hechsher on, that doesn't create a transfer of the forbidden taste in the other half to come out into the kosher food. But if one used the other side of the utensil that didn't have a hechsher even though it wasn't originally used for the forbidden taste, we are concerned for the Magen Avraham 451:24 who is strict and would forbid the food. If it was a large loss and there were other factors to be lenient one can rely upon the Shach and Pri Chadash who are lenient. Mishna Brurah 451:69 seems to be lenient after the fact to rely on the Rama that hechsher on part of the utensil works for all of it and the food is kosher even when one used the other side of the utensil. Similarly, Aruch Hashulchan YD 121:24 is also lenient after the fact if one only did a partial hechsher it worked like the Rama. Yet, in Aruch Hashulchan OC 451:22 he cites the Magen Avraham that after the fact the partial hechsher only worked for the part had the hechsher and not the other side.</ref> Sephardim certainly hold that one should kasher the entire utensil.<ref>Shulchan Aruch Y.D. 121:6, Taz 121:7 following the Rashba. For other reasons, the Magen Avraham 451:24 holds that the absorptions can spread within the utensil by being absorbed in from one spot but can't be extracted from one spot. Therefore, in terms of hechsher he accepts the Shulchan Aruch. Peleti 94:3 and Chachmat Adam 74:11 agree. Zichei Tzedek 121:27 writes that Shulchan Aruch is concerned for the Rashba and Rabbenu Peretz but after the fat if there's a large loss one can follow the opinion that partial hechsher works.</ref>
#If the utensil was used to cook throughout the utensil and one only did a partial hechsher it is ineffective even if one used the part of the utensil that one did the hechsher on and if one used it for food it would make impart non-kosher taste.<ref>Mishna Brurah 451:69</ref>


#If one makes a meal out of meat, fish, cheese, and the like, one should eat it in the [[Sukkah]]. However, if one doesn't eat it as a meal one may eat outside the [[Sukkah]]. <ref>Rosh [[Sukkah]] 2:13 quotes Rabbeinu Peretz that the leniency of eating fruit outside of the [[sukkah]] does not apply to meat, fish and cheese. Shulchan Aruch 639:2 doesn't rule explicitly on these items but Mishna Brurah 639:13 says that Shulchan Aruch implies that it is permissible to eat these items outside of the [[sukkah]], like fruit. This is also the conlusion of Natai Gavriel 50:2 </ref> Nonetheless, it's praiseworthy to have meat, fish, rice, eggs, and cheese in the [[Sukkah]]. <ref>Chazon Ovadyah ([[Sukkot]] pg 138), Yalkut Yosef (Moadim pg 143). see also Halichot Olam 2: page 281. </ref>
===Multi-part Utensils===


===Cookies and Cakes===
#Does Cham Miksato Cham Kulo transfer from one utensil to another if they are attached? There is a large dispute about this point. <ref>Magen Avraham OC 451:24 holds that it does transfer from one utensil to the other if they are attached, while Rabbi Akiva Eiger 451:24 disagrees. Radvaz teshuva 6:2308, Maharsham 3:112, and Darkei Teshuva YD 92:22 are strict like the Magen Avraham. Mor Ukesiya end of 451, Shaarei Hamesuyanim Bhalacha 116:10, and R' Elyashiv (Hagadah Shel Pesach p. 32, Kovetz Teshuvot 3:81) are lenient. These are all cited by Ohel Yakov Kashrut Lpesach p. 44. Dirshu 451:62 also cites the Chatom Sofer OC 130 and Minchat Yitzchak 5:81:11 as being lenient. It also cites Chut Shani Pesach 10:13 as being strict.</ref>


#If one ate more than a [[Measurements#KeBaytzah|KeBaytzah]] of [[Pas Haba Bikisnin]] (cookies and cakes) one must eat it in the [[Sukkah]] and the Ashkenazic minhag is to make a bracha of LeShev BaSukkah. If one eating it as a snack and not a meal then it is preferable to establish one's residence in the [[Sukkah]] for a brief time before or after eating and have in mind when making the bracha that it should cover the eating and the sitting in the [[Sukkah]]. <ref>Mishna Brurah 639:16, [http://www.hebrewbooks.org/pdfpager.aspx?req=20231&pgnum=604 Maamar Mordechai 639:3], [http://www.hebrewbooks.org/pdfpager.aspx?req=46442&pgnum=245 Natai Gavriel 49:1-3]. Both the Maamar Mordechai and Nitai Gavriel clarify that there's no distinction between Pat Haba Bkisnin and other cooked mezonot dishes.
==Mavliya Umaflit K'echad==


*The Gemara Yoma 79b establishes that there's no obligation to eat fruit in the Sukkah. However, there is one suggestion in the gemara that fruit would require a Sukkah and the gemara isn't completely conclusive. The gemara does indicate that targima would require a Sukkah. Rosh Sukkah 2:13 and Rambam Sukkah 6:6 rule that fruit doesn't need a Sukkah, but the Rosh quotes the Maharam who was strict to eat fruit in the Sukkah. The Rosh clarifies that even the Maharam was only strict if he established the fruit as a meal and not a snack. What is targima? Tosfot 79b s.v. mini cites Rashi as explaining targima to mean fruit and rejecting that explanation. Tosfot Yeshanim 79b s.v. mini based on Tosefta Brachot 4:4 explains targima to be cooked mezonot dishes. Tosfot Harosh 79b s.v. mah and Rosh Sukkah 2:13 agrees. However, Rosh also cites Rabbenu Peretz who explains that meat and cheese are considered targima.
#According to the Taz a kli sheni can be mavliya or maflit but not both simultaneously.<ref>Taz 105:4</ref>
*Based on Tosfot and Rosh, Tur and Shulchan Aruch 639:2 conclude that for cooked mezonot dishes require a Sukkah if one establishes them as a meal. What is a keviyut seudah? The Maamar Mordechai 639:3 learns from the Magen Avraham 639:6 that keviyut seudah depends on a person's intention to have a meal as opposed to have a snack and not on any objective amount. Aruch Hashulchan 639:9 and Biur Halacha 639:2 s.v. im agree. The Magen Avraham 639:6 disagrees with the Rosh that keviyut seudah isn't whatever a person has for a meal but anything more than a Kbeytzah. The Mishna Brurah 639:15 is concerned for the Rosh but doesn't require a bracha of leshev.
#According to the Shach, an unbroken stream can be mavliya umaflit kechad but a broken stream can be mavliya or maflit but not both simultaneously.<ref>Shach 105:5</ref>
*Cooked Dish: Maamar Mordechai 639:3, Aruch Hashulchan 639:9, and Nitai Gavriel 49:1-3 clearly doesn't distinguish between a cooked dish and Pat Haba Bkisnin.
#According to the Chavot Daat an unbroken stream on a cold surface can be mavliya or maflit but not both simultaneously.<ref>Chavot Daat 92:23</ref>
*Ginat Veradim 4:6 writes that everyone would agree that more than a Kbeytzah of Pat Haba Bkisnin requires a Sukkah with a bracha. However, Chida (Machzik Bracha 639:5) points out that the Ginat Veradim has no proof and instead concludes that only for more than a Kbeytzah of bread should one recite a leshev bsukkah since there isn't a definite obligation to have Pat Haba Bkisnin in a Sukkah.
#According to Chavot Daat a dvar gush can be mavliya or maflit but not both simultaneously.<ref>Chavot Daat 92:23 citing Minchat Yakov 61:45</ref> Magen Avraham argues that it can do both simultaneously.<ref>Magen Avraham 318:45</ref>
*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.
#What does that mean that something can't be mavliya and maflit simultaneously?
*[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.
##Taste doesn't transfer from one solid to another solid (Pri Megadim M"Z 105:4).
*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>
##Taste doesn't transfer from one solid to another through a liquid (Dagul Mirvava 105:3).
#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 footnote</ref>
##Taste doesn't transfer from a liquid to a liquid through a solid (Chavot Daat 92:22).<ref>Ateret Moshe Aharon p. 242 provides three examples of what it means that something doesn't mavliya umaflit k'eched. </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 is in the middle of a meal===
==Not Yad Soledet Bo==


#If one is in the middle of a bread meal one may not eat any food or drink outside the [[Sukkah]], and even if there is food in one's mouth and one began chewing, when one leaves the [[Sukkah]] one shouldn't continue chewing until one returns to the [[Sukkah]]. <ref>Yalkut Yosef (Moadim pg 143), Halichot Olam 2:pg. 271, Meiri Sukka 26b "Hamishnah Hachamishit", Shaar Hatziyun 639:29 </ref>
#A kli rishon that isn’t yad soledet bo one shouldn’t use initially for something that isn’t kosher. After the fact it could make something non-kosher up to a klipah.<ref>Pri Megadim M”Z 105:4 writes using a kli rishon even if it isn’t a yad soledet bo it is an issue even after the fact. That’s the implication of Torat Chatat 23:3 and 33:1. Badei Hashulchan 105:2 s.v. lechatchila cites the Pri Megadim and seems to agree.</ref>
#A kli sheni that isn’t yad soledet bo one shouldn’t use initially but after the fact it doesn’t make something non-kosher at all.<ref>Pri Megadim M”Z 105:4 writes that the Shach and Taz conclude that if a kli sheni isn’t yad soledet bo it doesn't make something forbidden at all after the fact. But initially it is an issue up to a klipah. Badei Hashulchan 105:2 s.v. lechatchila cites the Pri Megadim and seems to agree.</ref>
#Some hold that there are no transfer of tastes unless the food becomes Yad Soledet Bo, while most poskim disagree.<ref>Shach 105:5 says initially we're strict for the Rashba and Tur who say kli sheni is boleh even though it is not yad soledet bo. See above footnotes which also include various sources that are strict for non-soledet bo infusions of taste. However, Rav Mordechai Willig (Am Mordechai on S"A p. 89) elaborates on the idea that it is impossible for there to be a transfer of taste without two entities involved to be yad soledet bo.</ref>
#If a food fell onto a hot surface and it was removed immediately some say that it is permitted as long as the piece didn't reach Yad Soledet Bo. Most others disagree.<ref>Pitchei Teshuva 105:8 cites the Chamudei Doniel that posits that if a cold piece fell on top of a hot piece it doesn't absorb the taste of the bottom piece immediately. Once it was left there for a little bit then it becomes forbidden. Maharsham 2:20 infers from Radvaz 1:223 that he accepts the Chamudei Doniel. Yet, he writes that he would only rely on the Chamudei Doniel if it was a question of rabbinic nature and there was another factor to rely upon. Darkei Halacha 94:4 quotes Even Shetiya YD 42 who limits the Chamudei Doniel two solids touching or a kli rishon off the fire but not for a spoon that was placed in a hot pot and removed immediately. Harei Besamim 3:56 similarly makes limitations on the Chamudei Doniel. </ref>


==Bracha of Leshev BeSukkah==
==Dry Heat and Roasting (Tzeli)==
{| class="wikitable" style="background-color:#D9D9D9;float:right"
|- style="vertical-align:bottom; background-color:#F90;"
!Dry Heat<ref>Ezer Lshulchan p. 82</ref>
!Touching
!If It Isn't Fatty
!If It Is Fatty
|- style="background-color:#dc9a55;"
| style="vertical-align:bottom;" |Absorbed in Food
| style="background-color:#DC9A55;" |Food
| style="vertical-align:bottom; background-color:#0F0;" |Permitted
| style="vertical-align:bottom; background-color:#F00;" |Completely
|- style="background-color:#DC9A55;"
|Absorbed in Food
| style="vertical-align:bottom; background-color:#D9D9D9;" |Utensil
| style="vertical-align:bottom; background-color:#0F0;" |Permitted
| style="vertical-align:bottom; background-color:#F00;" |Completely
|-
| style="vertical-align:bottom;" |Absorbed in a Utensil
| style="background-color:#DC9A55;" |Food
| style="vertical-align:bottom; background-color:#FF0;" |Peel
| style="vertical-align:bottom; background-color:#F00;" |Peel/Completely
|- style="vertical-align:bottom;"
|Absorbed in a Utensil
|Utensil
| style="background-color:#0F0;" |Permitted
| style="background-color:#0F0;" |Permitted
|- style="background-color:#B45F06;"
| style="vertical-align:bottom;" |Intrinsically Forbidden Food
| style="background-color:#DC9A55;" |Food
| style="vertical-align:bottom; background-color:#FF0;" |Up to 2cm
| style="vertical-align:bottom; background-color:#F00;" |Completely
|- style="vertical-align:bottom; background-color:#B45F06;"
|Intrinsically Forbidden Food
| style="background-color:#D9D9D9;" |Utensil
| style="background-color:#FF0;" |Peel<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14334&pgnum=74 Chazon Ish YD 22:6], Taz 94:15, Badei Hashulchan 94:105. See, however, Shach 94:32 who seems to have another approach in which most foods can go into a utensil to an Eztbah but cheese is unique and doesn't go into utensils more than a peel. Chazon Ish disagrees and thinks that there's no reason or source to distinguish between foods and rather a utensil is hard and can't absorb more than a peel with dry heat.</ref>
| style="background-color:#F00;" |Completely<ref>Badei Hashulchan 94:106. Badei Hashulchan Biurim s.v. im proves this from the Rama 98:4. See [https://www.hebrewbooks.org/pdfpager.aspx?req=14334&st=&pgnum=75 Chazon Ish YD 22:7 s.v. vadayin] who isn't certain about this halacha.</ref>
|}
===Intrinsically Forbidden===


#Some say that It's proper to say the bracha of Leshev before making the [[HaMotzei]]. However, it's not an interruption if one does [[HaMotzei]] before the beracha of Leshev basukkah. On [[Shabbat]] and [[Yom Tov]], the Leshev beracha is said in [[Kiddish]] before one drinks from the wine. <ref>Shulchan Aruch and Rama 643:3, Yalkut Yosef Moadim pg 145, Chazon Ovadyah ([[Sukkot]] pg 172).<br />
#Roasting something forbidden together with something permitted will make the permitted thing forbidden up to the thickness of a [[Etzbah]] where they touched.<ref>There are three opinions of how far roasting can transfer taste. The Rashba thinks that essentially it could only transfer up to the thickness of a peel. But he is strict for the opinion of Tosfot for any question of biblical nature. Tosfot  Chullin 99b s.v. ad and Rosh Chullin 7:24 hold that it could transfer up to the thickness of a netila, which is an [[Etzbah]]. Lastly, the Ri Halavan (cited by) holds that roasting can transfer taste completely just like cooking. Shulchan Aruch follows the Rashba. Maharshal follows the Ri Halavan but the Shach disagrees.</ref>
The Rosh (Sukkah 4:3) cites the practice of the Maharam Rotenberg to recite the bracha of leshev ba’sukkah prior to making a hamotzei on a meal he would eat in the sukkah. He explained that the Maharam held that one should recite a bracha for any use of the sukkah including sitting in there. Since one is technically obligated in the bracha prior to eating, one should recite that bracha first. However, the Rosh notes, the minhag is only to recite leshev ba’sukkah when one eats a meal. If so, one should first recite hamotzei to start the meal and then leshev ba’sukkah. The S”A 643:3 codifies the opinion of the Maharam but also mentions the common minhag. Chazon Ovadia (Sukkot p. 172) writes it is proper to follow the Maharam. Nitai Gavriel 45:3 advises following the minhag. [http://www.dailyhalacha.com/displayRead.asp?readID=2769 Rabbi Eli Mansour] writes that both practices are valid </ref>
#A non-kosher food that was roasted on a kosher utensil the utensil absorbs up to a peel.<ref>Taz 94:15 implies this but the Pri Megadim vehemently argues that this is an incorrect reading of Shulchan Aruch. Nonetheless, the Badei Hashulchan 94:105 based on Chazon Ish 22:6 rules like the implication of the Taz that food roasted on a utensil only enters the utensil up to a peel. See however, Shulchan Aruch 92:5.</ref>
#One who eats while standing can nevertheless recite the beracha of leshev besukkah. <ref>Chazon Ovadia [[Sukkot]] pg. 175 </ref>
#For which foods it's proper to make LeShev BaSukkah, see above [[#Which_foods_can_one_eat_outside_the_Sukkah?]].
#If one is fasting for a taanit chalom on [[sukkot]], one should still not recite the beracha on sleeping or sitting in the [[sukkah]], because the beracha was established for eating only. <ref>Yalkut Yosef Moadim pg. 145 </ref>


===Temporarily Leaving the Sukkah===
===Absorbed Forbidden Tastes in Food===


#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>
#A food which absorbed a taste of something forbidden that is then roasted together with another food that other food doesn't become forbidden at all<ref>Taz 105:14 clarifies that ''ein beluah blo rotev'' means that the other food isn't affected at all even the width of a peel.</ref> unless the food that absorbed the taste is fatty.<ref>The Rashba cited by Shulchan Aruch 105:7 holds that taste absorbed in a food can't impart taste with roasting unless it is fatty. Maharshal in Yam Shel Shlomo Chullin 7:45 and Isur Vheter LMaharshal siman 37 writes that ein beluah yotzei blo rotev only applies to tata gavar or two pieces next to one another but it doesn't apply to tzeli or [[melicha]]. He explains that he is following the Ri Halavan that tzeli and [[melicha]] transfer taste completely just like cooking. Shach 105:18 quotes the Maharshal and disagrees.</ref> Even Ashkenazim agree that in this case we don't assume that all foods might be fatty.<ref>Shach 105:17-18 is lenient for an absorbed forbidden taste to not assume that all foods are fatty since anyway the question of whether a fatty absorption spreads from one food to another is a dispute between the Rashba and Maharam.</ref>
##Some don't distinguish between whether the non-fatty food with an absorbed taste is transferring into a pot or a food, either way it doesn't forbid the next thing at all. However, many achronim distinguish and say that only when a non-fatty food with an absorbed taste is transferring to a food do we say that it has no effect, but from that food to a utensil it would have the effect up to a peel's worth and would require kashering.<ref>Chavot Daat is lenient but most achronim are strict (Ezer Lshulchan p. 82). The Chavot Daat 96:6 is lenient to hold that the taste absorbed in a food doesn't transfer to a utensil. He is only strict if it is a fatty absorption. Pri Megadim MZ 447:13 has a unresolved inquiry about the point of the Chavot Daat. Bet Shlomo YD 1:168 is strict like the Magen Avraham unlike the Chavot Daat.</ref>
#A kosher food that absorbed non-kosher tastes which was then roasted without liquids on a kosher utensil the utensil remains kosher.<ref>Taz 105:16</ref>


===If one is not Eating===
===Absorbed Forbidden Tastes in Utensils===


#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.
#A dry kosher food that was roasted on a non-kosher utensil only absorbs up to a peel. If the kosher food was wet it would absorb up to a Etzbah.<ref>Shulchan Aruch 94:8, Rama 105:7, Shach 105:23, 94:33, Horah Brurah 105:71. Bet Yosef 95:1 s.v. masati writes that roasting on a utensil transfers a Etzbah, but see Shach 94:9.</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>
#A kosher utensil that touched a non-kosher utensil with dry heat the kosher utensil remains completely kosher<ref>Rama 92:8, Shulchan Aruch 105:7</ref> whether or not the absorption in the non-kosher utensil was fatty.<ref>Ezer Lshulchan p. 82</ref>


==First Night of Sukkot==
==Pressure of a Knife (Duchka Dsakina)==
{| class="wikitable" style="vertical-align:bottom; background-color:#F9CB9C;float:right"
|- style="background-color:#EFEFEF;"
!Knives
!Used Within 24 Hours
!What Was Cut
!Was The Knife Clean
!How Much Is Affected
|- style="background-color:#F90;"
|Hot Kli Rishon
| style="background-color:#F0F;" |Ben Yomo
| style="background-color:#0FF;" |Not Dvar Charif
| style="background-color:#DD7E6B;" |Either
| style="background-color:#F00;" |Entire Piece<ref>Shulchan Aruch Y.D. 94:7. Shach 94:27 has two approaches as to why a dairy knife can forbid a piece of meat completely if it is simply like dry heat which can at most infuse taste up to a Etzbah. He answers that the pressure of the knife combines with the heat to infuse taste throughout the piece. Alternatively, we're assuming that the knife is dirty and that fatty residue can be infused throughout the meat. Rabbi Akiva Eiger 94:7 points out that the [https://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=259 Rashba Torat Habayit 34a] holds that the halacha of cutting with a knife in a kli rishon is like using a knife to cut a cold dvar charif.</ref>
|- style="background-color:#F90;"
|Hot Kli Rishon
| style="background-color:#EAD1DC;" |Not Ben Yomo
| style="background-color:#0FF;" |Not Dvar Charif
| style="background-color:#E6B8AF;" |Clean
| style="background-color:#0F0;" |Wash<ref>Horah Brurah 94:50. It is also implied by Badei Hashulchan 94:89.</ref>
|- style="background-color:#F90;"
|Hot Kli Rishon
| style="background-color:#EAD1DC;" |Not Ben Yomo
| style="background-color:#0FF;" |Not Dvar Charif
| style="background-color:#85200C;" |Fat Residue
| style="background-color:#FF0;" |Peel<ref>Shulchan Aruch 94:7, Badei Hashulchan 94:89</ref>
|-
|Hot Kli Sheni
| style="background-color:#F0F;" |Ben Yomo
| style="background-color:#0FF;" |Not Dvar Charif
| style="background-color:#E6B8AF;" |Clean
| style="background-color:#0F0;" |Wash<ref>Torat Chatat 61:13, Rabbi Akiva Eiger 94:7, Aruch Hashulchan 94:31, Horah Brurah 94:52, Madanei Hashulchan 94:89. </ref>/Peel<ref>Badei Hashulchan (Biurim 94:7 s.v. habasar) argues with Rabbi Akiva Eiger and says that even though the Torat Chatat ruled that a Kli Sheni has no infusion of taste at all we're concerned with the pressure of the knife together with a kli sheni there's a small infusion of taste up to a peel. This is the opinion of the Gra 94:26 and Badei Hashulchan proceeds to show that the Rama retracted from his opinion in the Torat Chatat.</ref>
|-
|Hot Kli Sheni
| style="background-color:#F0F;" |Ben Yomo
| style="background-color:#0FF;" |Not Dvar Charif
| style="background-color:#85200C;" |Fat Residue
| style="background-color:#FF0;" |Peel<ref>Rama 94:7</ref>
|-
|Hot Kli Sheni
| style="background-color:#EAD1DC;" |Not Ben Yomo
| style="background-color:#0FF;" |Not Dvar Charif
| style="background-color:#E6B8AF;" |Clean
| style="background-color:#0F0;" |Wash<ref>Rabbi Akiva Eiger 94:7. Here the argument of the Badei Hashulchan (Biurim 94:7 s.v. habasar) doesn't apply.</ref>
|-
|Hot Kli Sheni
| style="background-color:#EAD1DC;" |Not Ben Yomo
| style="background-color:#0FF;" |Not Dvar Charif
| style="background-color:#85200C;" |Fat Residue
| style="background-color:#FF0;" |Peel<ref>Rama 94:7</ref>
|- style="background-color:#FCE5CD;"
|Cold
| style="background-color:#C27BA0;" |Either
| style="background-color:#D0E0E3;" |Onion ([[Dvar Charif]])
| style="background-color:#DD7E6B;" |Either
| style="background-color:#FF0;" |Up to 2cm/Entire Piece<ref>Shulchan Aruch Y.D. 96:1 quotes one opinion who says that even if the knife isn't Ben Yomo and is clean still it has an effect of taste up to a netila. The Rama cites another opinion that dvar charif in fact effects the food completely and we're strict for the opinion initially. See [[Dvar Charif]] for all of the opinions.</ref>
|- style="background-color:#FCE5CD;"
|Cold
| style="background-color:#C27BA0;" |Either
| style="background-color:#76A5AF;" |Turnip (hard)
| style="background-color:#DD7E6B;" |Either
| style="background-color:#0F0;" |Wash<ref>Shulchan Aruch Y.D. 96:5. Horah Brurah 96:49 writes that if the knife were clean it wouldn't even need to be washed. Madanei Hashulchan 96:76 implies otherwise. See also Badei Hashulchan 96:70.</ref>
|- style="background-color:#FCE5CD;"
|Cold
| style="background-color:#C27BA0;" |Either
| style="background-color:#76A5AF;" |Cucumber (soft)
| style="background-color:#DD7E6B;" |Either
| style="background-color:#FF0;" |Scrape<ref>Shulchan Aruch Y.D. 96:5. Shach 96:21 explains that washing off the cucumber doesn't work since it is soft and moist and the fat upon it doesn't come off by washing it. Badei Hashulchan 96:69 cites another reason but sides with the Shach. Shach also writes that even if the knife is dirty scrape off a layer to clean the cucumber is sufficient. Badei Hashulchan 96:70 agrees and isn't certain if the knife is clean but there wasn't neytza, sticking the knife into the ground, whether the cucumber needs to be scraped or not. Perhaps even for a clean knife we're concerned that there's a little residue left on it.</ref>
|}


#There is an obligation to eat a Kezayit of bread in the Sukkah on the first night of Sukkot.<ref>The Rabbis in the Mishna (Sukkah 27a) hold that there is an obligation to eat in the Sukkah on the first night and afterwards it is optional to eat in the Sukkah. The gemara explains that the reason for the Rabbis is that there is a gezerah shava between Sukkot and Pesach and just like there is an obligation to eat Matzah on the first night of Pesach, so too there is an obligation to eat bread on the first night of Sukkot. This is codified by the Rambam (Sukkah 6:7) and Shulchan Aruch 639:3.</ref> According to many rishonim, there is an obligation to eat a meal in the Sukkah each day and night of Yom Tov.<ref>The Gemara Brachot 49b states that on Yom Tov one would have to repeat Birkat HaMazon if one forgot to say Yaaleh VeYavo because there is an obligation to eat a meal. The rishonim point out that this seems to be at odds with the gemara Sukkah 27a which says that it is optional to have a meal on Sukkot other than on the first night.  
#If a cold knife is used to cut a non-sharp food there's no transfer of taste between the food and the knife.<ref>Shulchan Aruch YD 96:5</ref>
#If a cold knife is used to cut a sharp food there is a transfer of taste up to a thickness of a Etzbah and for Ashkenazim initially there is a complete transfer.<ref>Shulchan Aruch YD 96:1. In the rishonim there are three opinions of how far a sharp food transfers taste when cut. Some say it transfers taste up to a peel (Rosh Chullin 8:31), some say up to a Etzbah (Raavad cited by Torat Habayit Haaruch 4a), and some say completely (Rashba Torat Habayit Hakatzar 4a).</ref>
#If a knife is used to cut a non-sharp food that is in a Kli Rishon whether it has liquids or solids there is a complete taste transfer.<ref>Shulchan Aruch YD 94:7. The Bet Yosef asks why there is a complete transfer if a Kli Rishon could transfer taste from a utensil to a food up to a peel. He answers that a knife has the ability to transfer more taste and instead of it only going up to a peel, it transfers completely. The Bet Yosef gives another answer that acknowledges that the knife doesn't transfer taste completely unless there is fat on the knife. Also, the Shach has a third answer which would yield the same position about knives in a Kli Rishon. Nonetheless, the poskim are strict for the first answer of the Bet Yosef alone (Badei Hashulchan 94:76 citing Pri Megadim).


*Some rishonim answer that there is an obligation to eat a meal each day and night of Yom Tov because of Yom Tov, but the obligation unique to the Sukkah is just the first night. If so, what's the difference between the obligation to eat a meal due to the fact that it is Yom Tov and the obligation to eat a because of the Sukkah? Rabbenu Yehuda (Tosfot Brachot 49b s.v. Iy) answers that if it rains and one has to eat inside, if the obligation is just because of Yom Tov one would fulfill one's obligation. However, if the obligation is because of the Sukkah one would have to eat in the Sukkah anyway after the rain stops. The Rosh (Brachot 7:23) quotes Rabbenu Yehuda with a slight discrepancy; he states that one should eat one's meal in the rain as opposed to waiting until the rain stops.
*Pri Chadash 94:23 argues that there is an absorption up to a Etzbah. His proof is the Rashba Chullin 111b who states that the Raavad compared cutting with a hot knife non-sharp foods to cutting a sharp food with a cold knife and both transfer taste up to a Etzbah.</ref>
*Some rishonim argue that there is no obligation to eat in the Sukkah if it rains outside and the first night is no different. Such is the opinion of the Rashba (responsa 4:78) and Raavad (cited by Kol Bo 87 and Beit Yosef 639:3). According to the Trumat HaDeshen (Pesakim n. 160), the Smag (Asin 43), and Or Zaruah 2:301 also agree. S”A 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 S”A in both instances.
#If a knife is used to cut a non-sharp food that is in a Kli Sheni there is a major dispute but most hold that there is only a transfer of a peel.<ref>In the poskim there are three possible approaches:
*However, the Magen Avraham (188:7 and 639:10) and Mishna Brurah 639:23 hold that one is obligated to eat in the sukkah each day and night of Sukkot. Also, the Rama 639:5 rules that one is obligated to eat in the sukkah on the first night if it rains.
*Alternatively, the Ritva (Sukkah 27a s.v. VeShiur) quotes his Rebbe as explaining that while one can fulfill the regular Yom Tov meal by eating a Kezayit of bread outside the Sukkah, the first night meal needs to be eaten in the Sukkah even if it is only a Kezayit. The Tur 639:3 agrees. This opinion is also cited by the Ran (Sukkah 12b s.v. Matnitin). Accordingly, one would be obligated to eat a meal each day and night of Yom Tov.
*Other rishonim answer simply that the Gemara Brachot which said that it is an obligation to eat a meal on Yom Tov was only referring to the first nights of Pesach and Sukkot. However, there's no obligation to eat a bread meal the rest of the days of Pesach and Sukkot. This is the opinion of the Tosfot (Sukkah 27a s.v. Iy), Rashba (Brachot 49b s.v. Tefillah and responsa 3:287), and Smag (Asin 43).</ref>


===Kiddush===
#The Torat Chatat 61 holds that there is no transfer of taste in a Kli Sheni even if there is also pressure of a knife. There is only a transfer from the knife when it is dirty with fat left on it. This is cited by Rabbi Akiva Eiger 94:9.
#The Rama 94:7 holds that there is a transfer of taste up to a peel when the pressure of a knife is used in conjunction of a Kli Sheni. His proof is the Gemara Chullin 8b that the pressure of a knife together with the temperature of an animal's neck at the time of slaughtering cause a transfer of a peel. The Gra 94:27-8 cites this proof.
#The Maharshal (Chullin 7:44 and 8:71) holds that there is a complete transfer of taste for two reasons. 1) He holds that generally a kli sheni causes a complete taste transfer. 2) He holds that a solid item from a kli rishon isn't considered a kli sheni, it is still considered a kli rishon in which case it causes a complete taste transfer. Taz 94:14 accepts the first argument and the second argument he generally doesn't hold of except for when there's pressure of a knife.</ref>
#If a knife is used to cut a non-sharp food that is in a Kli Shelishi most say that there is a taste transfer of only a peel.<ref>The Chatom Sofer 95 writes that we treat a kli shelishi like a kli sheni, while the Pitchei Teshuva 94:7 writes that we treat it more lenient. Rama 94:7 writes that a kli sheni with pressure of a knife only requires a peel.</ref>
#If a knife is used to slaughter an animal according to Sephardim there is no transfer of taste at all, while according to Ashkenazim there is a transfer of taste up to a peel into food but not into the knife since utensils don't absorb as easily as food does.<ref>If a person slaughters a kosher animal with a non-kosher knife there is a dispute in Chullin 8b whether the meat absorbs non-kosher taste. One opinion is that it doesn't and simply needs to be washed, while the other opinion is that it transfers a taste up to a peel. Ashkenazim follow the opinion that there is a transfer of taste up to a peel (Rama 10:1, Shach 10:9), while Sephardim follow the opinion that the meat can be washed. On the other hand, if a person slaughtered a non-kosher animal with a kosher knife the gemara has another dispute whether the knife becomes non-kosher but the halacha according to everyone is that the knife remains kosher (Shulchan Aruch YD 10:3). Rashi Chullin 8b s.v. vhilchata explains that the reason to be more strict on food than the knife is that food absorbs more easily than utensils.</ref>
#If a knife isn't used within 24 hours it doesn't transfer taste.<ref>Shulchan Aruch Y.D. 94:7</ref>
===Knife was Cold===
#If a non-kosher knife is used to cut a non-dvar charif and it is cold, if the knife is clean then the food is kosher. If the knife isn't clean then the food needs to be washed off. If the food is soft it needs to be scrubbed thoroughly to remove all of the taste it might have absorbed.<ref>Shulchan Aruch Y.D. 96:5, Badei Hashulchan 96:69 based on Shach</ref> Practically, if you buy a fruit platter or cut watermelon from a supermarket you can assume that they used a clean knife or a knife that is designated for fruit. However, otherwise you can't assume a knife is clean.<ref>[https://jewishaction.com/food/kashrut/cut-fruit-at-the-office/ Rabbi Gersten (OU's Jewish Action Winter 2012)]. If the knife was dirty but was used to cut many fruits which were not dvar charif then theoretically nullification is relevant (Badei Hashulchan 96:65 citing Yad Yehuda). However, if it is possible to wash each one then you should do so because washing each one is a dvar sheyesh lo matirin (Badei Hashulchan 96:65).</ref>
# If a non-kosher knife is used to many lemons and it is impossible to tell which was cut first and which last, then all are permitted because the non-kosher knife only transfers taste to the first lemon and afterwards its taste is mitigated by the taste of the lemon. The first lemon is nullified by the others.<ref>Rama Y.D. 96:4, Badei Hashulchan 96:63</ref>


#On the first night of Sukkot, one should wait to do [[Kiddush]] until after [[Tzet HaKochavim]]. However, after the fact if one made [[Kiddish|Kiddush]] during [[Bein HaShemashot]] and ate a [[Kezayit]] of bread one should make sure to have another [[Kezayit]] after [[Tzet HaKochavim|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]]. Nitei 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>
==Salting==
#The order of Kiddush is hagefen, kiddush hayom, leshev ba’sukkah, and then on the first night, shehechiyanu. The reason that leshev follows kiddush hayom is because we only sit in the sukkah due to the sanctity of the day. Also, we delay shehechiyanu until the end in order to ensure that it covers both the kiddush hayom and the sukkah itself.<ref>S”A 643:1, Mishna Brurah 643:1, Chazon Ovadia Sukkot pg. 95 </ref> After the fact, if one made [[Shehecheyanu]] before [[Kiddish|Kiddush]] one fulfilled one's obligation (and one shouldn't go repeat it after [[Kiddish]]). <ref>Mishna Brurah 643:3 </ref>
# Kosher and non-kosher food which were salted together or if there's an interaction between a kosher food and non-kosher food through the medium of salt there could be a transfer of taste up to a peel, klipah.<ref>Gemara Pesachim 75a, Chullin 112a, Shulchan Aruch Y.D. 91:5</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>
# A food that is salted to taste good is not sufficient salt to transfer taste. Only if there is a lot of salt, the amount necessary to [[kasher meat]], is that considered enough salt to transfer taste.<ref>Rashi Chullin 112a s.v. deino says that only if the meat is salted so much that it is meant to be preserved that way is it considered enough to transfer taste. See Rashi Pesachim 76a s.v. shein who has a stricter definition. Tosfot 112a s.v. hani quote Rav Yakov Yisrael as espousing the view that if the salt isn't enough to make the meat processed like a hide it isn't enough. Tosfot then quote Rabbenu Tam who thinks that the amount of salt depends on the amound necessary to kasher meat. He proves this from Menachot 21a and Bahag. Shulchan Aruch Y.D. 91:5 rules like Rabbenu Tam since it is the consensus of rishonim including the Rosh, Mordechai, Ran, Rabbenu Yerucham, and Rashba.</ref> Today we're not experts in how much salt that is,<ref>Rama 91:5</ref> but if one could taste that there's salt but it isn't a lot of salt then it is certainly not enough to transfer taste.<ref>Yad Yehuda cited by Darkei Teshuva 91:43</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 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.<ref>S”A 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 S”A 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 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, some poskim hold that 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 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 639:3 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.
*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.
*However, the Shvut Yaakov 3:45 (cited by Shaarei Teshuva 639:13) writes vehemently against those who would wait until midnight to start the meal to wait for the rain to stop. He explains that either one is exempt from the sukkah altogether, like S”A, or one should eat in the sukkah while it is raining, but waiting to eat only detracts from simchat Yom Tov.
*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>
#If one recited [[Kiddush]] and are 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 say that one does not have to get up to eat in the [[Sukkah]]<ref>Mishna Brurah 639:36</ref>, while others say that one should get up to eat 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. </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. Rav Elyashiv quoted in Succat Chayim page 52, however, does not permit this. The Brisker Rav (HaSuccah Hashalem, Miluim 13:4) did in fact do this himself. </ref>
 
==Kiddush During the Day==
 
#According to Ashkenazim, if one plans to eat mezonot products after reciting the daytime kiddush he should recite leshev ba’sukkah before drinking the wine. <ref>Mishna Brurah 643:9</ref> According to Sephardim, no leshev is recited for mezonot. <ref>Chazon Ovadia p. 134 </ref>
#Regarding one who plans on eating bread after the daytime kiddush, some recite leshev before drinking the wine, whereas others recite leshev only before eating the bread. <ref>Mishna Brurah 643:9 </ref>
#According to Sephardim, it is proper to stand for Kiddush. The Ashkenazic practice, however, is to sit. <ref>The Rambam (Sukkah 6:12) writes that one should stand for kiddush and then sit for the bracha of leshev ba’sukkah. The Maggid Mishna explains that the Rambam held that one should recite the bracha immediately prior to fulfilling the mitzvah of sitting in the sukkah. The Raavad, however, argues that the bracha is really made upon the eating and so it should be said sitting before eating. The Maggid Mishna and Rosh (Sukkah 4:3) agree with the Raavad and explain that the language of ‘leshev ba’sukkah’ doesn’t refer to literally sitting but to dwelling as per the pasuk “BaSukkot Teshvu”. Shulchan Aruch 643:2 holds the Rambam and Rama like the Raavad. </ref>
 
==Lighting Candles in the Sukkah==
 
#Ideally the Yom Tov candles should be lit where they are going to eat. That is, the Sukkah. However, if there is any concern that it might cause a fire one should just have electric lights in the Sukkah and light the candles indoors in the kitchen or bedroom where they can be enjoyed on Yom Tov.<ref>Mateh Efraim 625:33 writes that the candles should be lit in the sukkah. Chazon Ovadia (Sukkot p. 207) writes that the candles can be lit indoors if there's any concern of danger. Responsa Maamer Mordechai 4:12 clarifies that the candles can be lit in the kitchen or bedroom but the woman should be sure to benefit from them during the night and not just leave them in the kitchen and go somewhere else. Aseh Lecha Rav 2:42 agrees.</ref>
#Even though women are exempt from eating in the Sukkah the mitzvah of lighting Yom Tov candles, nonetheless women have the initial right to light the candles instead of having the men light.<ref>Chazon Ovadia (Sukkot p. 213)</ref>
 
==Forgetting to say Yaale VeYavo==
 
#If on the first night of [[Sukkot]] one had the required [[Kezayit]] of bread and in [[benching]] one forgot to say Yaale VeYavo
 
*if one remembers after saying Baruch Atta Hashem and didn’t conclude [[Boneh]] Yerusalayim, one should conclude with Lamdeni Chukecha, and go back to Yaale VeYavo.
*if one remembers after the entire Bracha of [[Boneh]] Yerushalayim, one should insert the Bracha of Baruch Atta Hashem… Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim (as printed in the siddur).
*if one remembers after saying Baruch Atta Hashem Eloken Melech HaOlam (of the Bracha of HaTov VeHaMeitiv), one should conclude with Asher Nattan Moadim Lisimcha… and then start the Bracha of HaTov VeHaMeitiv again.
*if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one must repeat [[benching]]. <ref>Chazon Ovadyah (pg 101) </ref>
 
#If one forgot Yaale VeYavo in [[benching]] any other day or night of [[Sukkot]]
 
*if one remembers after [[Boneh]] Yerusalayim one should say Baruch Atta Hashem…Asher Nattan Moadim LeSimcha…Mikadesh Yisrael VeHaZmanim.
*if one didn’t remember until the middle of HaTov VeHaMeitiv or later, one doesn’t repeat [[benching]]. <ref>Chazon Ovadyah (pg 101) </ref>
 
==Ushpizin==
 
#It is proper to bring a chair for the ushpizin, like we have a chair at a [[brit mila]] for eliyahu hanavi zachur latov, because if there's no chair they will not come. <ref>Chid"a in Moreh Bietzbah 289, Leket Hakatzir 32:5 pg. 461 </ref>
 
==Eating or sleeping in the Sukkah before [[Sukkot]]==
 
#It’s permissible to eat in the [[Sukkah]] before [[Sukkot]] (erev [[Sukkot]]) and it’s not an issue of Bal Tosif. <ref>Chazon Ovadyah pg 481 holds that’s there no issue of Bal Tosif before the mitzvah was done. </ref>
 
==Other activities in the Sukkah==
 
#[[Sleeping in the Sukkah]] (click the link)
#One should live in one's [[Sukkah]] like one lives in one's house the rest of the year. Therefore, one should eat, drink, sleep, hang out, speak to one's friend, and learn in the [[Sukkah]]. <ref>Shulchan Aruch 639:1 writes that one should live in one's [[Sukkah]] like one lives in one's house the rest of the year which includes eating, drinking, and sleeping. Mishna Brurah 639:2 adds speaking to one's friend and BeYitzchak Yikare 639:1 adds hanging out. Regarding speaking with friends, Chazon Ovadia [[Sukkot]] pg. 147 quotes those who disagree and say that one should only speak words of torah in the [[sukkah]]. See also Sh"t Minchat Shlomo 2:58. Minhagei Chatam Sofer 8:12 it is tells that that the Chatam Sofer only left the sukka once each day for [[Shacharit]]. He even said [[mincha]] and [[maariv]] in the [[sukkah]]. Regarding learning in the [[Sukkah]] see further. </ref>
#One should even bring one's nice utensils into the [[Sukkah]] just like uses them during the year in the house, however, one should not bring one's [[cooking]] pots into the [[Sukkah]]. <ref>Shulchan Aruch 639:1 writes that one should bring one's nice untensils into the [[Sukkah]], however, the [[cooking]] pots shouldn't brought in the [[Sukkah]]. The Rama adds that one may leave the [[cooking]] pots in the [[Sukkah]] during the meal but not after the meal, however, the Mishna Brurah 639:5 writes that the minhag is to be strict not to even bring [[cooking]] pots in the [[Sukkah]] during the meal. </ref>
#One should not do any degrading activity in the [[Sukkah]]. Therefore one should not clean the dishes in the [[Sukkah]], however, one may clean the cups. <ref>Rama 639:1, Mishna Brurah 639:9. However, the Ben Ish Chai Haazinu Halacha 9 forbids even cleaning cups except if they are small cups like coffee cups. </ref>
#One may not go to the bathroom in the [[Sukkah]] even if one goes in a pot. <ref>Chayei Adam 147:2, Kitzur Shulchan Aruch 135:2, Aruch Hashulchan 639:4. Chazon Ovadia [[Sukkot]] pg. 131 is mekil for someone who is old or sick and it is too difficult for him to leave the sukka to go in a pot, just he warns that he should make sure to cover the pot properly. </ref>
#One shouldn't change a baby's diaper in the [[sukkah]]. <ref>Yalkut Yosef moadim pg. 142, Chazon Ovadia [[Sukkot]] pg. 129.  </ref>
#It is permissible to have marital relations in the [[sukkah]]. <ref>Chazon Ovadia [[Sukkot]] pg. 130 </ref>
#It is permissible to smoke in the [[sukkah]], disregarding the permissibility of smoking in general. <ref>Chazon Ovadia [[Sukkot]] pg. 130, for smoking in general, see Yalkut Yosef Hilchot Kibbud Av Vaem 7:footnote 16 and [[Hygiene_%26_Health#Smoking|Smoking]] </ref>
#Because of the holiness of the [[Sukkah]], it's proper to minimize one's mundane speech in the [[Sukkah]] and increase one's speech in Torah and holy matters and all the more so one should be careful not to speak any forbidden speech such as [[Lashon Hara]] or getting angry. <ref>Mishna Brurah 639:2, Baer Heitev 639:2, Kaf Hachaim 639:5-6, Bikkurei Yaakov 639:2</ref>
 
==Learning in the Sukkah==
 
#One should learn in the [[Sukkah]] unless one isn't unable to concentrate in which case one should learn inside.<ref>Shulchan Aruch 639:4. Nitei Gavriel 58:1 quotes the Yarot Dvash (Dorosh 6 s.v. VeZehu) who explains that one who sits in the [[sukkah]] with pure intent, learns, and enjoys the holiday merits a special level of divine presence.</ref>
#If the cold or heat (if one doesn't have air conditioning in the [[Sukkah]]) bothers oneself and one can't concentrate to learn one may learn inside. <ref>Mishna Brurah 639:29 writes that if it's too cold for oneself in the [[sukkah]] and one can't concentrate one may learn inside. Natai Gavriel 48:7 extends this where it's too hot and one doesn't have air conditioning in the [[sukkah]]. </ref>
#If it's a pain to bring all the Seforim into the [[Sukkah]] many times (as one needs the space to eat or sleep) then one doesn't have to learn in the [[Sukkah]], however, if one can leave all the Seforim in the [[Sukkah]] for the entire holiday one must do that. <ref>Mishna Brurah 639:29, Natai Gavriel 58:3. see also Kaf Hachaim 639:62 Chazon Ovadia [[Sukkot]] pg. 127 and Yalkut Yosef Moadim pg. 141 </ref>
#One who usually learns in a Bet Midrash doesn't have to learn in a [[Sukkah]]. <ref>Shulchan Aruch HaRav 639:4, Kaf HaChaim 639:63, Natai Gavriel 58:6 </ref>
#One should pray in a shul and not in one's [[Sukkah]] even if one can get a [[minyan]] in the [[Sukkah]]. If there's no shul in one's city if one is able to concentrate in the [[Sukkah]] one should pray in the [[Sukkah]]. <ref>Shulchan Aruch 639:4 writes that if one wants one may pray in the [[Sukkah]]. The Mishna Brurah 639:30 explains that in the place where one  has greater kavanah (concentration) one should pray unless there is a shul in the city in which case one should go there (because during the rest of the year one would leave one's house to go to the shul. Pri Megadim (M"Z 639:14), Kaf HaChaim 639:67, and Nitei Gavriel 58:8 add that one should pray in the established shul even if one can get a [[minyan]] in the [[Sukkah]]. </ref>
#If one usually does [[Havdalah]] at home during [[Sukkot]] one should do it in the [[Sukkah]]. However, those who listen to [[Havdalah]] in the shul can do so also on [[Sukkot]]. <ref>Mishna Brurah 639:30, Shaar HaTziyun 639:57, Kaf HaChaim 639:66. </ref> If one does it in the succah there is a discussion if you should recite the beracha. <ref>Shevet ha-Levi 6:42 says no beracha of leshev basuccah is recited because it isn't a keviat seuda, see above. However, Chazon Ish quoted in Rivevos Efrayim 1:428 and 3:424 rules that since it is wine for [[havdala]] it elevates the level of drinking to keviat seuda, and therefore would require the beracha. Rav Elyashiv in Succas Chayim page 202 rules that this applies only to wine and not to grape juice. The steipler in Orchos Rabbeinu 2: page 228 as well as Shemirat [[Shabbat]] Kehilchita 58:22 recommend eating bread immediately after [[havdala]] to avoid any doubts, and recite leseh basuccah Shemirat [[Shabbat]] kihilchita recommends reciting the leshev basuccah before the boreh pri hagefen. Sh"t Minchat Yitzchak 9:163 says that one should have in mind when eating seudat shlishit to have in mind specifically, that the leshev basukkah recited then will not cover [[havdala]], then when reciting [[havdala]] say the beracha and immediately start eating melaveh malka. </ref>
#A community committee meeting can take place as usual and doesn't have to be in the [[Sukkah]]. <ref>Nitei Gavriel 58:10 who explains that the [[Sukkah]] is supposed to replace one's home but anyway for the meeting one always leaves one's home to go another place and also that they wouldn't be able to concentrate as well in the [[Sukkah]]. </ref>
 
==Links==
 
*[http://www.hebrewbooks.org/55400 Yalkut Yosef Hilchot Sukkah (Hebrew 5776)]


==Sources==
==Sources==
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[[Category:Holidays]]
[[Category:Sukkot]]
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[[Category: Kashrut]]
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