Table of Contents
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DonateBeginning the review of the laws of Sukkos:[1]
It is a Mitzvah[2] upon every Jew to study[3] the laws of Sukkos prior to the festival until he is an expert in them, and knows what is to be done. One is to study the laws from the many available books dealing with the practical laws of Sukkos, or is to learn the laws from a teacher.
From when before Sukkos is one to begin studying the laws?[4] One is to begin studying the laws thirty[5] days prior to the festival. Practically, one is to begin studying the laws of Sukkos starting from the 14th of Elul.[6]
Increasing in study two weeks prior to Sukkos:[7] One should increase in learning these laws from two weeks before Sukkos thus following the opinion of Rav Shimon Ben Gamliel.
| Summary: Starting from the 14th of Elul it is a Mitzvah upon every individual to study the laws of Sukkos until he is expert in them. |
The 15th of Elul-the Founding of Tomchei Temimim:
On the fifteenth of Elul 5657 [1897; תרנ׳׳ז] the Tomchei Temimim Yeshiva was founded in Lubavitch.
| Directives of the Rebbe in connection with this date:[8] · One is to add in the learning of Chassidus on this day. This especially applies to the Torah of the Baal Shem Tov, Alter Rebbe, Rebbe Rashab and Rebbe Rayatz. · To strengthen and establish new classes in Chassidus. · To add in the service of prayer, which is uniquely connected to the purpose of this Yeshiva. · To hold a Chassidic gathering in all Yeshivas of Tomchei Temimim. · To open branches of Tomchei Temimim in all applicable areas. |
[1] Admur 429:1-3; Michaber 429:1; Pesachim 6a; Tosafus ibid; Rosh Hashanah 6a; Rashi Rosh Hashanah 6a; Sukkah 9a Yerushalmi Pesachim 1:1; Rokeiach 244; Bach 429:1; M”A 429:1; Chok Yaakov 429:1-2; Yad Aaron; Hisvadyos 1982 Vol. 4 p. 2154
Background of this ruling from Admur 429:1-3:
Initial institution: The early Sages, which existed at the time that the Temple was established, instituted that the preachers should begin to publicly teach the laws of the upcoming festival, thirty days prior to the festival. Thus, from Purim [itself, starting on the 14th of Adar] and onwards they would expound on the laws of Pesach. From the fifth of Iyar and onwards they would expound on the laws of Atzeres [Shavuos], and from the 14th of Elul and onwards they would expound on the laws of the Chag [Sukkos]. [Admur 429:1; Michaber 429:1; Pesachim 6a; Tosafus ibid; Rosh Hashanah 6a; Rashi Rosh Hashanah 6a; Sukkah 9a Yerushalmi Pesachim 1:1; Rokeiach 244; Bach 429:1; M”A 429:1; Chok Yaakov 429:1-2; Yad Aaron]
The reason behind this institution: Every Jew living in Eretz Yisrael at the time of the Temple was obligated to bring three sacrifices [to the Temple] on the Festival, [the Olas Riiyah, Shalmeiy Simcha and Shalmeiy Chagigah]. [Admur ibid; Pesachim 8b; Tosafus 3b; ] Now, being that the animals to be sacrificed must be clean of blemishes and other invalidations, therefore the Sages instituted for the preachers to begin expounding on these laws thirty days prior to the holiday, in order to remind the people of the festival, so they do not forget to prepare animals which are kosher for the sacrifice. They thus had thirty days for preparation. [Admur 429:1; Beis Yosef 429; Tosafus Bechoros 57b; Mur Uketzia 429]
Does this institution apply even today? Even after the destruction of the Temple this institution remained active, as every Rebbe would teach his students the laws of the upcoming festival thirty days prior, in order so they become experts in the laws of the festival, and know that which has to be done. [Admur 429:2; Michaber C.M. 346:13; Taz 429:1; Beis Yosef 429; Tosafus Avoda Zara 5b; Bava Metzia 97a; Yerushalmi 1:1; ] In today’s generations however since the Rabbi’s no longer teach the laws to the students being that they are already all written in books, it is therefore a Mitzvah on every person to learn the laws of the festival prior to the festival until he is expert in them, and knows what is to be done. [Admur 429:3; Bach 429; Chok Yaakov 429:3; Maharil]
[2] What is the meaning of the term “Mitzvah”; is it obligatory, or voluntary? Some write that the term Mitzvah is not a complete obligation. [Chazon Ovadia Pesach p. 1; See also Kelalei Haposkim page 187 that the term Mitzvah is not an obligation.] Possibly one can say as an explanation of why learning the laws is not an absolute obligation is because since everything today is written in Sefarim one can simply look up a Halacha when it comes up, and thus there is no obligation to actually learn all the laws prior to Sukkos. Alternatively, one can explain that the institution of the Sages was only for the teachers and not the students, thus one cannot consider it an obligation for the student to learn. [See previous footnote]
[3] Admur ibid; M”A 429:1; Majority of Poskim and Rishonim brought in Biur Halacha 429:1 “Shoalin”
Other Opinions-Asking the laws? Some Poskim write that “One asks about the laws of Pesach thirty days before” and not that “one expounds the laws of Pesach thirty days before.” [Michaber 429:1; Tur 429; Rif; Wording in Pesachim 6a and Bechoros 58] This can possibly be interpreted to mean that the Mitzvah is not to teach the laws but rather that if two people ask a question to a Rabbi, then the one who asks regarding Pesach receives precedence. And so is the ruling of the Ran Perek Kama Pesachim and Rashba Perek Daled Megillah that there is no Mitzvah to teach the laws and rather the Mitzvah is simply to give precedence to questions. Admur ibid, based on the Magen Avraham ibid, is thus negating this opinion in their wording. Furthermore, see Biur Halacha ibid who learns that majority of Poskim and Rishonim rule that one must teach the laws and that is the intent behind the word Shoalin in the Gemara ibid and used by the Michaber ibid. There is thus no dispute between the Michaber ibid and Admur in this matter, and the opinion of the Rashba and Ran are negated in face of all the other Poskim.
[4] Admur 429:1
[5] Admur 429:1 regarding the initial Takana; Ateres Zikeinim 429 that so applies even today; Hisvadyos 1982 Vol. 4 p. 2154 mentions to begin learning the laws from the 14th of Elul
Ruling of Admur: In 429:1 Admur writes that the institution of the Sages was to begin studying the laws starting thirty days before the festival, which regarding the laws of Sukkos is from the 14th of Elul. However, this ruling refers to the preachers in the times of the Temple, however regarding today’s times that all the laws are written in Sefarim Admur does not write how many days before hand one is to begin the study. However, in Ateres Zikeinim 429 he writes that even in today’s times that all the laws are written in books one is to study the laws 30 days before.
[6] Admur ibid
The calculation: Tishrei includes 14 days of learning until Sukkos which is on the 15th. Thus, one needs to learn an additional 16 days in Elul to make up the 30 day period prior to the festival. Now since Elul is always a 29-day month, even in a leap year, therefore one must begin from the 14th for a total of 30 days.
[7] Based on Rebbe brought in Hamaaseh Hu Haikur regarding Pesach; See Pesachim 6a
[8] Hisvadyos 1989 4:315; Hiskashrus 995
Checklist of the laws of a Kosher Sukkah:
- Begin building the Sukkah on Motzei Yom Kippur. Complete the entire Sukkah the day after Yom Kippur, after Shacharis.
- Verify that the area you desire to build the Sukkah does not contain any obstructions which will hover over the Sechach of the Sukkah. This includes trees, laundry lines, another neighbors Sechach, etc.
- First build at least three complete walls that are ten Tefach high and within three Tefach from the ground and are seven Tefach wide. If using tarp for the walls, make sure to use “Lavud,” or to at least tie it very strongly.
- Place Kosher Sechach on the walls only after the walls are built.
- Don’t use Sechach that has bad odor or with leaves that will fall off.
- Make sure the supports of the Sechach are also Kosher to be used as Sechach. Thus, don’t use nails or non-Kosher rope to attach the Sechach.
- Make sure to fasten down the Sechach with Kosher material so it does not fly with the wind. One can place a wood board on top of the Sechach and then tie the wood board down with any material.
- Verify the Sechach gives majority shade, allows rain and star light to penetrate.
- Everyone should try to have their own Sukkah.
- Don’t build the Sukkah in public property.
- Try to personally build the Sukkah versus having someone else do so for you.
- Do not have gentiles, women, or children, place the Sechach on the Sukkah. They may however build the walls.
- Verify that all pictures and decorations are placed within 4 Tefachim from the Sechach. It is not the Chabad custom to place decorations.
- The eating table of the Sukkah must be within the parameters of the Kosher Sukkah.
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A solar or lunar eclipse:
The Talmud[1] states that an eclipse is a bad omen for the entire world.[2] More particularly, a solar eclipse is a bad omen for the gentile nations, while a lunar eclipse is a bad omen for “The enemies of Israel[3].”[4] [Although an eclipse is set in nature as part of the orbit of the sun and moon, and is foreseen many years in advance, nonetheless, the Sages learned that its occurrence is a bad omen for the world due to the four sins found amongst people, as will be explained. Several explanations for this have been offered: 1) It refers to G-d arranging visibility of the eclipse, which is weather dependent.[5] 2) The occurrence itself is not caused by the sins, but rather the occurrence represents a time of bad omen in which the below mentioned sins are punished for, if applicable in that area. It is a time of severity in which the above sins are more likely to get punished.[6] Furthermore, this bad omen causes people to have feelings for the sins to be mentioned, and create within them a bad nature. Nonetheless, man has ability to control these instincts and not give into his inclination.[7]] 3) The Talmud is not referring to an eclipse, but rather to sunspots, which are black dots found by the sun.[8]
The location of the bad omen: The Talmud[9] states that the bad omen given by an eclipse applies to the location in which the eclipse was seen. If it was seen in the eastern hemisphere than it is a bad omen for those who live in the eastern hemisphere. If it was seen in the western hemisphere than it is a bad omen for those who live in the western hemisphere. If it was seen in the middle of the sky, then it is a bad omen for the entire world.
Who receives retribution? The Talmud[10] states that aside for the nations who live in the area of the eclipse receiving Divine retribution, so too their deity [which refers to the angelic minister who oversees that nation[11]] receives punishment.
Avoiding punishment:[12] At times that the Jewish people fulfill the will of G-d they do not need to fear the eclipse, as the verse[13] states “Don’t learn from the ways of the gentiles and from the signs in Heaven do not fear.”
What sins cause G-d to bring an eclipse and its bad omen:[14] There are four sins which case the bad omen of the solar eclipse to take place.
- The sin of not respecting the leader of the Beis Din through giving a proper eulogy at the time of his funeral.
- The sin of rape of a young married woman, which the community ignores.[15]
- Homosexuality.
- Simultaneous murder of siblings.
There are four sins which case the bad omen of the lunar eclipse to take place.
- Forgeries, such as forged documents and papers which slander an individual.
- False testimony.
- Raising domestic livestock in Eretz Yisrael and letting them eat from others fields.
- Cutting down good trees [who can bear fruit].
Fasting: Some Poskim[16] record that one is to fast when a lunar eclipse occurs.[17]
Teshuvah: The sighting of an eclipse should bring a person to perform Teshuvah and pray to Hashem to nullify the upcoming evil decree.[18] The sighting of the natural phenomenon is to bring a Jew to a renewed recognition of G-d’s managing of the world.[19]
Q&A Is a blessing recited upon seeing a solar or lunar eclipse?[20] No.[21] One is not to say any blessing, including the blessing of Oseh Maaseh Bereishis.
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[1] Sukkah 29a
[2] The reason: This is similar to a king who made a feast for his servants and then got angry at them and asked his servant to remove the torch [i.e. turn off the lights]. [Sukkah ibid] Accordingly, the concealment of the light of the sun or the moon is a sign that Hashem is angry and is hiding his Chesed from us.
[3] This is a euphemism, referring to the Jewish people.
[4] The reason: As the gentile follow a solar calendar while the Jews follow a lunar calendar. [Sukkah ibid]
[5] 1st explanation in Likkutei Sichos 15 p. 7; Igros Kodesh 15:260
[6] Likkutei Sichos ibid; Aruch Laneir Sukkah ibid
[7] Likkutei Sichos ibid
[8] Yearos Devash 2 Drashos 3 of Rebbe Yonason Eibashits
[9] Sukkah ibid
[10] Sukkah ibid
[11] Rashi ibid
[12] Sukkah ibid
[13] Yermiyahu 10:2
[14] Sukkah ibid
[15] The Talmud ibid refers to a Naarah Meurasa
[16] M”A 580:1; Sefer Chassidim 230; M”B 580:2; See Mamar Mordechai 580:5; Iyun Yaakov Sukkah ibid; Yifei Laleiv 2:12; Kaf Hachaim 580:3
[17] This is due to the fact that it is a bad omen for Jewry. [ibid]
[18] Igros Kodesh 15:260 [printed in Shulchan Menachem 1:355]
[19] Toras Menachem 5751 p. 308-309
[20] Igros Kodesh 15:260 [printed in Shulchan Menachem 1:355]; Orchos Rabbeinu p. 95
[21] The reason: The Sages never established a blessing for an eclipse. No Poskim record that a blessing should be recited for an eclipse. Seemingly, the reason the Sages did not establish a blessing for an eclipse is because it is a bad omen, and requires prayer to nullify it and not a blessing. [Igros Kodesh ibid]
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