Question:
During Sukkos, I attended a farbrengen in someone else’s Sukkah. I had already eaten earlier in my own Sukkah and recited Leishev Basukkah there. At the farbrengen, I do not plan to eat more than a Kebeitzah of bread or Mezonos. I only intend to sit, listen, participate in the farbrengen, and spend a considerable amount of time in the Sukkah. Must I recite Leishev Basukkah in this second Sukkah even though I am not eating, or does the blessing recited earlier in my own Sukkah cover me for the rest of the day?
Answer:
According to the ruling of the Alter Rebbe, one should recite Leishev Basukkah upon settling down at the farbrengen in the second Sukkah, even though one does not plan to eat more than a Kebeitzah of bread or Mezonos there.
Two principles lead to this conclusion. First, a blessing recited in one Sukkah does not cover eating or dwelling in another Sukkah. Second, although the general custom is to recite Leishev Basukkah specifically in connection with eating, this applies when one will eat a qualifying amount in that Sukkah. If one will not eat there at all, the blessing may be recited over another significant act of dwelling, such as sleeping, relaxing, or participating in a farbrengen for a considerable amount of time.
However, if one plans to eat more than a Kebeitzah of bread or Mezonos at the farbrengen, he should recite Leishev Basukkah in connection with that eating rather than upon merely sitting down. Likewise, if he is merely entering briefly to deliver something, greet someone, or perform a quick errand, no blessing is recited.
Explanation
The question of reciting Leishev Basukkah at a farbrengen in someone else’s Sukkah involves two separate halachic issues:
- Can the blessing recited in one Sukkah cover one’s activities in another Sukkah?
- Can Leishev Basukkah be recited over sitting and dwelling in a Sukkah when one does not intend to eat there?
Both issues must be addressed before reaching the practical conclusion.
Can the Blessing Recited in One Sukkah Cover Another Sukkah?
The Alter Rebbe rules that the blessing recited in one Sukkah does not cover a second Sukkah.
Ordinarily, when a person eats more than a Kebeitzah of bread or Mezonos in a Sukkah and recites Leishev Basukkah, that blessing includes the other acts of dwelling that he performs in that same Sukkah. Thus, the blessing recited over eating also covers subsequent drinking, learning, relaxing, and sleeping in that Sukkah.
This remains true even if a considerable amount of time passes between the meal and the later acts of dwelling. It may even cover relaxing or sleeping that takes place earlier in the day, before the meal, when the person later plans to eat in that Sukkah.
However, this rule applies only within the same Sukkah. Once a person enters a second Sukkah, the blessing recited in the first Sukkah does not cover the new location.
This can be seen clearly from the law of one who eats in two different Sukkos. If a person eats more than a Kebeitzah of bread or Mezonos in one Sukkah and later eats the same amount in another Sukkah, he must repeat Leishev Basukkah in the second Sukkah. This applies even if:
- Very little time passed between the two meals.
- The person intended from the outset to eat in both Sukkos.
- Both Sukkos belong to him.
- The two Sukkos are located near one another.
- He moved from one Sukkah to the other in the middle of the same meal, under circumstances in which he does not need to repeat the food blessing.
The change of Sukkah creates a new obligation regarding Leishev Basukkah. Accordingly, the blessing recited earlier in one’s family Sukkah cannot automatically cover the farbrengen taking place in someone else’s Sukkah.
May Leishev Basukkah Be Recited Without Eating?
Having established that the first blessing does not cover the second Sukkah, the next question is whether one may recite Leishev Basukkah in the second Sukkah when he does not intend to eat there.
The general custom is to recite Leishev Basukkah specifically in connection with eating. Accordingly, when a person eats more than a Kebeitzah of bread or Mezonos, he recites Leishev Basukkah, and that blessing covers the other acts of dwelling performed in that Sukkah.
This does not mean, however, that eating is the only act upon which the blessing can ever be recited.
Rather, the reason the blessing is ordinarily not recited over sleeping, relaxing, drinking, or learning is that these activities are included in the blessing recited over eating. Eating is considered the primary act of dwelling, and the remaining activities are therefore covered by its blessing.
However, if a person will not eat a qualifying amount in that Sukkah and no blessing will consequently be recited over eating there, the Alter Rebbe rules that the blessing is recited over another significant act of dwelling, such as sleeping or relaxing.
The important point is that the blessing is not being recited merely because the person entered the Sukkah. It is being recited because he intends to genuinely dwell there for a meaningful period.
How Does This Apply to a Farbrengen?
A farbrengen generally involves remaining seated for a considerable amount of time, listening, speaking, singing, learning, and participating with others. This is not comparable to entering a Sukkah briefly to retrieve an item or greet someone. Rather, it constitutes a meaningful act of dwelling and relaxation in the Sukkah.
Accordingly, if one enters a second Sukkah to participate in a farbrengen and does not intend to eat more than a Kebeitzah of bread or Mezonos there, he should recite Leishev Basukkah upon settling down for the farbrengen.
The earlier blessing recited in his own Sukkah does not cover this farbrengen because it is taking place in a different Sukkah. Since he will also not be reciting a new blessing over eating in the second Sukkah, the blessing is recited over the significant act of sitting and dwelling there.
What If He Plans to Eat Mezonos at the Farbrengen?
If he plans to eat more than a Kebeitzah of Mezonos or bread in the second Sukkah, the regular practice applies. He should recite Leishev Basukkah in connection with that eating, and the blessing will then include the remainder of his participation in the farbrengen.
For purposes of this law, a Kebeitzah is approximately 53.8 grams according to the measurements cited. The amount should be eaten within the required period of Kedei Achilas Pras, generally treated as approximately three to four minutes for this purpose.
If he has already eaten the qualifying amount and recited Leishev Basukkah in that second Sukkah earlier that day, he does not recite another blessing merely because he later sits there for a farbrengen, unless a new obligation was created through a qualifying interruption or diversion of attention.
What If He Only Eats a Small Snack?
If he eats fruit, drinks, or consumes a small amount of Mezonos that does not reach the required quantity, the snack itself does not generate the standard blessing of Leishev Basukkah.
Nevertheless, if he intends to remain in the second Sukkah for a considerable amount of time and participate in the farbrengen, the significant dwelling itself requires a blessing according to the Alter Rebbe’s ruling.
The determining factor is therefore not whether refreshments are present. The question is whether the person is eating the amount that ordinarily generates the blessing or, alternatively, whether he is engaging in substantial dwelling without planning to eat that amount.
What Is Considered Significant Dwelling?
The blessing is not recited every time one merely steps into another Sukkah.
A meaningful act of dwelling includes:
- Participating in a farbrengen for a considerable amount of time.
- Sitting and relaxing for an extended period.
- Learning in the Sukkah for a meaningful period.
- Sleeping or taking a nap.
- Visiting and remaining with someone in the Sukkah as an act of dwelling.
By contrast, no blessing is recited when one:
- Enters briefly to deliver or retrieve an item.
- Walks through the Sukkah.
- Stops in for only a moment.
- Performs a quick errand.
- Eats only a brief snack and does not remain to dwell there.
The exact distinction depends on whether the person has genuinely settled into the Sukkah or has merely entered temporarily.
The Alternative Opinions
Some Poskim maintain that, according to the accepted custom of connecting Leishev Basukkah to eating, one should not recite the blessing in a second Sukkah unless he eats a qualifying amount there. These authorities therefore recommend eating more than a Kebeitzah of bread or Mezonos rather than reciting the blessing solely over relaxing or dwelling.
Some consequently advise arranging to eat the required amount or hearing the blessing from another person who is eating.
Nevertheless, the explicit ruling of the Alter Rebbe is that when one enters another Sukkah for sleeping or meaningful relaxation and will not eat a qualifying amount there, Leishev Basukkah is recited over that act of dwelling. Therefore, according to the Alter Rebbe, the blessing may be recited upon settling down at the farbrengen.
Summary Table
| Scenario | Ruling |
| Ate in one Sukkah and later attends a farbrengen in another Sukkah without eating there | Recite Leishev Basukkah upon settling down |
| Plans to eat more than a Kebeitzah of bread or Mezonos at the farbrengen | Recite Leishev Basukkah in connection with the eating |
| Already ate a qualifying amount and recited Leishev Basukkah in that same second Sukkah | Do not repeat the blessing merely for the farbrengen |
| Eats only fruit, drinks, or a small snack but remains for a substantial farbrengen | According to the Alter Rebbe, recite the blessing over the significant dwelling |
| Enters the second Sukkah briefly to greet someone or perform an errand | Do not recite a blessing |
| Enters a second Sukkah to sleep without eating there | Recite Leishev Basukkah before sleeping |
| Recited Leishev Basukkah in the first Sukkah with the second Sukkah in mind | The earlier blessing does not ordinarily cover the second Sukkah |
| Wants to avoid the dispute among the Poskim | Eat more than a Kebeitzah of bread or Mezonos and recite the blessing over the eating |
Sources:
- Regarding the general custom to recite Leishev Basukkah in connection with eating: Admur 639:12; Michaber 639:8; Rama 639:8; Tur 639 in the name of Rabbeinu Tam; Rosh Sukkah 4:3; Mordechai 765; Maggid Mishneh, Hilchos Sukkah 6:12; Taz 639:7, 20; Magen Avraham 639:17; Mishnah Berurah 639:46; Kaf HaChaim 639:94.
- Regarding the qualifying amount of bread or Mezonos: Admur 639:11-12; Michaber 639:2; Magen Avraham 639:6; Elya Rabbah 639:12; Mishnah Berurah 639:13-16; Kaf HaChaim 639:33, 39-40; Shiurei Torah 3:9 regarding 53.8 grams.
- Regarding the eating being required within Kedei Achilas Pras: Bikurei Yaakov 639:13; Piskei Teshuvos 639:8; Shiurei Torah 3:15; Sefer HaMinhagim, English edition, p. 93.
- Regarding the blessing over eating including the other acts of dwelling in that same Sukkah: Admur 639:12; Taz 639:7, 20; Tur 639 in the name of Rabbeinu Tam; Tosafos Berachos 11b; Rosh Berachos 1:13; Mateh Moshe 914.
- Regarding the earlier blessing covering later sleeping and relaxing in the same Sukkah despite an interruption: Admur 639:12; Taz 639:20; Rabbeinu Tam cited in Rosh Sukkah 4:3.
- Regarding repeating Leishev Basukkah when eating in a second Sukkah: Admur 639:14; Magen Avraham 639:17; Tur 639:8; Rosh Sukkah 4:3 in the name of Rav Hai Gaon; Beis Yosef 639:8; Mishnah Berurah 639:48.
- Regarding repeating the blessing even where the second Sukkah is nearby or in the same courtyard: Admur 639:14; Magen Avraham 639:17; Elya Rabbah 639:18; Derech HaChaim 17; Mishnah Berurah 639:48; Kitzur Shulchan Aruch 135:14; Birchas HaBayis 52:22.
- Regarding reciting the blessing when sleeping or relaxing in a second Sukkah without eating there: Admur 639:15; Taz 639:20; Tur 639:8; Rosh Sukkah 4:3 in the name of Rav Hai Gaon; Beis Yosef 639; Chayei Adam 147:15; Mishnah Berurah 639:48; Orchos Rabbeinu 2:25 in the name of the Chazon Ish; ruling of Rav Shlomo Zalman Auerbach cited in Sukkah HaShaleim, Pesakim 22; Hiskashrus 949 p. 12; Piskei Teshuvos 639:20.
- Regarding brief entry or an errand not requiring a blessing: Implication of Admur 639:14-15; Shaar HaTziyon 639:93; Piskei Teshuvos 639:20.
- Alternative opinion that the blessing should not be recited without eating: Mamar Mordechai 639:8; Aruch HaShulchan 639:28; Ben Ish Chai, Vayeilech 5; Kaf HaChaim 639:97, 100; Piskei Teshuvos 639:20 and footnote 91.