This article is an excerpt from our Sefer

   Buy now here or on Amazon.com

Chapter 3: The Mitzvah of dwelling in a Sukkah

1. The Mitzvah:[1]

The Torah commands us to dwell in a Sukkah for seven days from the 15th of Tishrei through the 21st of Tishrei. This Mitzvah is a positive Biblical command[2] and is fulfilled every moment that one dwells in the Sukkah.[3]

The reason behind the Mitzvah:[4] The verse[5] states that the reason Hashem commanded us to dwell in a Sukkah for seven days is in order, so our future generations remember that G-d settled the Jewish people in Sukkos when he took them out of Egypt. In the words of the verse: “Lemaan Yeidu Doroseichem Ki Besukkos Hoshavti Es Bnei Yisrael Behotzi Osam Meieretz Mitzrayim.” The term Sukkos in this verse refers to the clouds of glory [Ananei Hakavod] which surrounded the Jewish people for the sake of giving them shade, so they are not exposed to the heat and sun.[6] Thus, as a replica of this event, G-d commanded us to [build and then] dwell in a Sukkah that is made for the purpose of providing shade in order so we recall the miracles and wonders [done for us in the desert, in which the clouds of glory surrounded us for shade, and served as a protection from the sun]. Therefore[7], when dwelling in the Sukkah, every person must have intent to do so in order to fulfill G-d’s command to dwell in the Sukkah in commemoration of the Exodus, as explained next.

The greatness of the Mitzvah of Sukkah: See Shaar Hachassidus Halacha 2!   No quarrels in home:[8] One who is careful in the Mitzvah of Sukkah, and makes it properly, is guaranteed to not suffer from quarrels and fights amongst his household for the entire year.   Kissing the Sukkah:[9] Some are accustomed to also kiss the Sukkah upon entering and exiting to show their belovedness of the Mitzva. [This is not the Chabad custom.[10]]   The Ushpizin: See Chapter 11 Halacha 6!

May one eat and drink in the Sukkah on Erev Sukkos?[11] Yes. However, it is forbidden for him to intend to do so for the sake of the mitzvah, due to the prohibition of Bal Tosif.[12]

2. The Kavana when dwelling in the Sukkah:[13]

Every person must have in mind when dwelling in a Sukkah [throughout the seven days of Sukkos[14]], that he is dwelling in it in order to fulfill G-d’s command to sit in a Sukkah in commemoration of the Exodus.[15] [Meaning, that by the Mitzvah of Sukkah, in addition to the general requirement by every Mitzvah to intend to fulfill the Mitzvah of God with its performance[16], by the Mitzvah of Sukkah one must also intend to do so for the sake or fulfilling the reason behind the mitzvah, which is to remember the exodus.[17] Practically, upon dwelling in the Sukkah one is to think of commemorating the following matters:[18] 1) The exodus[19]; 2) The clouds of glory[20]; 3) The general miracles and wonders that Hashem performed for us.[21] One is to announce this matter to his family prior to eating in the Sukkah.[22] It does not suffice to merely think about the exodus in passing thought, but rather the main point is for one to contemplate it.[23]]

Q&A If one did not have the above Kavana upon dwelling in the Sukkah, does he fulfill his obligation? Intent to remember the exodus:  Some Poskim[24] rule that one who does not have the above-mentioned intent upon dwelling in the Sukkah, does not fulfill the Mitzvah. Other Poskim[25], however, rule that although one has certainly not fulfilled the command properly[26], nonetheless, he does fulfill his obligation. Practically, we rule like the latter opinion. Intent to fulfil the Mitzvah of Hashem: Prior to fulfilling any Mitzvah, one must intend to perform it in order to fulfill the command of Hashem.[27] One who dwells in a Sukkah without even this intent, does not fulfill the Mitzvah at all.[28] However, if one came to the Sukkah in order to fulfill the Mitzvah then he fulfills his obligation even if at the time of the eating he did not have explicit intent to fulfill the Mitzvah.[29] Furthermore, some Poskim[30] rule that one is only required to repeat a Mitzvah if he did not have explicit intent if it is possible that he intended on doing the action of the Mitzvah for other purposes. If, however, it is clearly evident that he did the action for the sake of the Mitzvah then he fulfills his obligation even if he did not have explicit intent.[31] Nevertheless initially one is to have explicit intent before the Mitzvah.[32]   Must one have this intent every time he dwells in the Sukkah? Yes. Each time one eats in the Sukkah, and fulfills the Mitzvah of dwelling in the Sukkah, he is to intend to fulfill the Mitzvah for the above-mentioned reason of commemorating the exodus.

3. Who is obligated to live in a Sukkah?

A. Women:[33]

Women are exempt from dwelling in the Sukkah.[34] However, if a woman desires to dwell in the Sukkah, she may do so.[35] [Unlike the Mitzvah of Lulav and Shofar, women did not accept upon themselves the Mitzvah of Sukkah, and it hence remains completely optional. Nonetheless, it is a Mitzvah on the husband to have his family, wife and daughters join him in the Sukkah so he fulfills the Mitzvah of dwelling just like in his home and have them merit the holiness of the Sukkah.[36]]

The blessing:[37] A woman [of Ashkenazi origin[38]] who dwells in a Sukkah may choose to recite a blessing prior to doing so, just as a man recites prior to performing the Mitzvah. If, however, a woman does not know how to say the blessing, then a man who already said the blessing of Leisheiv Basukkah on his own behalf, may not repeat the blessing of Leisheiv Basukkah on behalf of the woman.[39] [A blessing may only be recited at certain times, and therefore, it is imperative for women who desire to say a blessing to be aware of the laws involved of when a blessing may and may not be said.]

B. Children:[40]

Although children are Biblically exempt from [all Mitzvos, including the Mitzvah of] in the Sukkah until they reach 13 years of age[41], nevertheless, Rabbinically all [male] children who have reached the age of Chinuch are obligated in the Mitzvah of Sukkah dwelling [i.e. eating and sleeping[42]], in order to educate him in Mitzvah’s.[43] [Despite the above obligation, in some areas they are not accustomed to educate the children to eat in the Sukkah, seemingly due to the cold weather.[44]]

The definition of age of Chinuch:[45] A [male] child is defined to have reached the age of education, and becomes obligated in the mitzvah of Sukkah, when the child no longer needs his mother, which for a normal child is from after he reaches six years of age.[46] However, if the child is sharp and advanced to the point that he does not need his mother even after he has already reached five years of age, then he is obligated to be educated in the Mitzvah of Sukkah from that age and onwards.[47] However, so long as he still needs his mother, then just as his mother is exempt from the Mitzvah, so too he is exempt from the mitzvah even Rabbinically, being that he needs her [to assist him and provide him].[48]

Who is obligated to educate the child?[49] Although a child who no longer needs his mother is obligated in the mitzvah of Sukkah, nevertheless, if he eats and sleeps outside of the Sukkah, one is not obligated to protest against him and reprimand him with exception to his father.[50] It is the father’s obligation to educate his child to dwell in the Sukkah, and thus if he sees him not doing so, he must protest his actions and reprimand him until he enters into the Sukkah in order to educate him in Mitzvos. However, his mother is not obligated to educate the child in Mitzvah’s [and hence she does not have educate him to dwell in the Sukkah], just as is the rule regarding other people.[51] Furthermore, she may even present him a meal outside of the Sukkah for him to eat even if she knows for certain that he will not enter into the Sukkah to eat and will rather eat the food in the area that she served it, so long as she does not explicitly tell him to eat it outside the Sukkah [which is forbidden according to all].[52] [Likewise, it is forbidden according to all for another person to tell a child who has reached the age of education for the mitzvah of Sukkah to eat outside of the Sukkah. It goes without saying, that it is forbidden for any person to place wooden his actual mouth outside of the Sukkah.[53]]

Q&A Must a child be educated to sleep in the Sukkah?[54] Yes. A child is to be educated to sleep in the Sukkah.[55] If, however, it is cold outside, then there is no need to do so, and hence based on this majority of children are not accustomed to sleep in the Sukkah.[56] Must a child be educated to eat all foods in the Sukkah, or only a meal of bread?[57] The legal obligation to educate a child of age to eat in a Sukkah is only with regards to eating Mezonos or bread in a Sukkah, if he plans on eating 55gr or more. However, regarding all other foods and beverages, there is no obligation to educate him to eat and drink in the Sukkah, even though it is proper for an adult to do so. If a child turns Bar Mitzvah during Sukkos, should he say Shehechiyanu upon dwelling in the Sukkah after turning Bar Mitzvah?[58] It is proper for the child to say Shehechiyanu on a new fruit while in the Sukkah.

C. Chasan:[59]

In today’s times, a Chasan, and his entourage, are obligated in the Mitzvah of Sukkah throughout the seven days of Sheva Brachos, just like anyone else. [He is to say a blessing upon eating a meal in the Sukkah, just like any other person.[60] Seemingly, this obligation applies even if his Sukkah only contains three walls.[61]]

D. Avel:[62]

A mourner is obligated in the mitzvah of Sukkah even during the first day of mourning.[63] He is obligated to remove the sadness from his heart and dwell in the Sukkah in a way that he is not paying at all while sitting in the Sukkah. However, if in truth he is unable to remove the sadness from his heart, such as if the deceased relative was very dear to him, and he is therefore in a state of pain while in the Sukkah being that he needs privacy and seclusion inside his home in order to handle the mourning, then he is exempt from the Mitzvah.[64]

Onen: An Onen on Erev Sukkos may build the Sukkah if there is no one else available to do so for him.[65] An Onen is obligated to dwell in the Sukkah during Yom Tov and is to recite a blessing. However, on Chol Hamoed, some Poskim[66] rule the Onen is not obligated to dwell in the Sukkah. Other Poskim[67], however, rule he is obligated to dwell in the Sukkah. Practically, he is to eat in the Sukkah without a blessing.[68]

4. Desecrating Shabbos and Yom Tov, in order to dwell in the Sukkah:[69]

One may not desecrate Shabbos or Yom Tov for the sake of dwelling in a Sukkah.[70] This applies even regarding performing Rabbinical prohibitions for the sake of dwelling in a Sukkah as even in such a case the Sages forbade desecrating Yom Tov.[71] Thus, one may not enter a Sukkah that is built on a tree or animal on Shabbos or Yom Tov.[72] [Likewise, on Shabbos or Yom Tov one may not cross a river by boat in order to get to a Sukkah.[73]] However, one may ask a gentile to perform a Rabbinical prohibition on his behalf in order to fulfill the Mitzvah of Sukkah which cannot be performed otherwise.[74]

5. The Mitzvah of dwelling Teishvu Keiyn Taduru-What is one obligated to do in the Sukkah:[75]

Dwell in the Sukkah as if it were your home:[76] The verse[77] states “Besukkos Teishvu Shivas Yamim,” and the Sages received in an oral tradition that this means “Teishvu Keiyn Taduru,” which means to say that [the Mitzvah/obligation of Sukkah is that] in the same manner that one is accustomed throughout the year to live in his home, so too during Sukkos, the Torah obligated him to leave his home and dwell here in the Sukkah [in the same manner], with his bed and blankets and all of his other belongings. From here the sages learned, that throughout all seven days a person is to make his house his temporary location and make his Sukkah his permanent residence. This is fulfilled through entering one’s belongings into the Sukkah as will be elaborated in Halacha 9, and through doing all one’s actions in the Sukkah as will be explained next.

What is one obligated to do in the Sukkah?[78] How is the Mitzvah of dwelling the Sukkah fulfilled? It is fulfilled by doing the following: One is [obligated[79]] to eat, drink[80], sleep[81], relax[82] [i.e. “Yitayel,” read, learn, socialize, and simply spend time of relaxation[83]] and dwell within the Sukkah throughout all seven days both by day and night, just as one lives within his actual house throughout the rest of the days of the year. [Even] if one needs to have a conversation with a friend, he is to do so in the Sukkah.[84] The general rule is follows: A person should always treat his Sukkah as if it his house, and anything that one would not do outside his house he should not do outside his Sukkah.[85] Now, although all the above actions are required to take place in the Sukkah, nonetheless, the main mitzvah of dwelling in the Sukkah is specifically the eating, as will be explained in Halacha 11A.[86]

What is one to do in the Sukkah? Eat Drink Sleep Learning Davening Socialize Relax Q&A Making the Sukkah as comfortable as possible:[87] Based on the above ruling, one is to make a Sukkah as comfortable as possible, so he be able to remain in it throughout Sukkos without feeling uncomfortable. [Thus, if the weather is very hot one is to enter a fan or portable air conditioner into the Sukkah. Likewise, it is very cold he should enter a heater into the Sukkah. He should try to enter a couch into the Sukkah for him to lie down and relax. If he is accustomed to use a computer, then he should enter the computer into the Sukkah. Obviously, during the times of rain these items are to be removed or properly covered.]   Is one literally obligated to spend all his time and perform do all his actions in the Sukkah, or is it merely optional, and if he chooses to do so then he gets a mitzvah?[88] Many Poskim[89] rule that it is an actual active obligation to spend all of his time, and do all the above actions in the Sukkah, and it is thereby a prohibition to spend time and perform the above actions outside the Sukkah, and so is implied from the wording of Admur above.[90] Nonetheless, there are Poskim[91] who rule that other than eating a Halachically defined meal, it is merely voluntary and not an obligation to spend one’s time inside the Sukkah, similar to the mitzvah of Tzitzis which is not an obligation to wear, and hence one who chooses to relax or have a conversation on the couch in his home rather than in the Sukkah, does not transgress, although one who chooses to do so certainly fulfills a Biblical command. Practically, one is to be stringent, and so it is known regarding many Gedolei Yisrael that they would remain in the Sukkah for the entire seven days without leaving at all with exception to when they needed to take care of their bodily needs. They would spend the entire time learning in the Sukkah and would even arrange for a Minyan to take place in their Sukkah throughout Sukkos.[92] Nonetheless, even according to the stringent approach, it is not necessary to perform in the Sukkah those matters that one would not do in his home and would rather go outside to perform.   May one speak mundane words and have casual non-Torah conversations and business conversations in a Sukkah? Yes. Not only is it permitted for one to do so, but if one chooses to speak of such subjects, one is actually obligated to do so in the Sukkah, just as one would speak such conversations in his home, as stated above, and by doing so one fulfills the Mitzvah of dwelling in the Sukkah.[93] Nonetheless, one should diminish the amount of mundane non-Torah conversations that take place during Sukkos, and rather increase in words of Torah and holiness throughout the time that he’s in the Sukkah.[94] This especially applies in light of the fact that according to the Zohar we host the special guests known as the Ushpizin within the Sukkah, and one who acts in an unbefitting way disturbs their peace and causes them anger.[95] Due to this, some were accustomed not to speak of any subject other than Torah while in the Sukkah [and throughout the holiday Sukkos].[96] It goes without saying, that one must especially beware not to speak gossip and other forbidden language and forbidden content of speech in the Sukkah.[97] Likewise, one is to beware not to speak even mundane speech that is considered Bittul Torah.[98]   Should one perform recreational activity in the Sukkah, such as playing board games, building puzzles, and the like?[99] Yes, even recreational activities that contain no holiness are to be done in the Sukkah. [However, some Poskim[100] write that this is to be avoided as much as possible.]   Must a private conversation between a two people take place in the Sukkah? Only if the Sukkah can provide the privacy that they need, otherwise they may talk wherever they feel appropriate, as Teishvu Keiyn Taduru. Must a conversation between a man and a woman [i.e. one’s wife, relative, Shidduch date] take place in the Sukkah? Seemingly, one is to try to do so, although if one needs privacy which will not be achieved inside of the Sukkah, then he may talk at home or elsewhere. Likewise, by a Shidduch date, since it normally does not take place inside of a home but rather in a public lobby or other public area, therefore one is not obligated to have a take place in the Sukkah, as Teishvu Keiyn Taduru. Furthermore, seemingly even when in a conversation with one’s wife, if for whatever reason she does not want to do it in the Sukkah, one is not required to do so being that she is not obligated in the Mitzvah.[101] Must a conversation between a Jewish man and gentile take place in the Sukkah? Seemingly not, as he himself is exempt from the mitzvah of Sukkah, and initially one is not to allow a Gentile to enter one’s Sukkah.[102] Should one enter his cell phone or smart phone into the Sukkah?[103] Yes, just as one would do in his house, and if he needs to have a conversation he should have it in the Sukkah, as stated above. May one look at news or research something on the Internet while in the Sukkah? Yes, one is to do so just as he would do in his house, although being extra careful to avoid any inappropriate material.

6. Eating & Drinking- The obligation of eating and drinking in the Sukkah:[104]

* The following Halacha will specifically deal with those foods that are permitted to be eaten outside of the Sukkah versus those foods that one must enter the Sukkah in order to eat. In Halacha 7, we will deal with the general question of whether throughout Sukkos there is an obligation to eat an obligatory meal in the Sukkah, or if one can simply choose to eat those foods that do not require a Sukkah throughout the entire holiday of Sukkos.

**Regarding the blessing of Leisheiv Basukkah and when it is to be said, see Halacha 12!

A. Eating in a Sukkah–Which foods may be eaten outside the Sukkah, and which may not?

The letter of the law-A temporary meal versus a set meal:[105] As state above in Halacha 5, one is required to eat in a Sukkah.[106] Nevertheless, one is only required to eat a set meal inside a Sukkah. However, it is permitted to eat a temporary meal outside the Sukkah.[107] [This allowance applies even to a Torah scholar.[108] This applies even on Shabbos and Yom Tov.[109]]

The definition of a temporary meal versus a set meal-Mezonos and Hamotzi:[110] How much is a temporary meal [that may be eaten outside of a Sukkah]? A temporary meal is defined as eating a Kibeitza or less of Hamotzi bread[111], or a Kibeitza or less of Mezonos products[112].[113] [This applies whether one eats this amount in several bites or simultaneously.[114] The Kibeitza is measured without the shell[115], and is equivalent to more than 53.8 grams.[116] The more than Kibeitza of bread or Mezonos must be eaten within Kdei Achilas Pras, which is equivalent to between 3-9 minutes[117], in order to be obligated to eat it within the Sukkah.[118] Thus, in summary, one is only required to eat in the Sukkah, if he will be eating at least 54 g of bread or Mezonos within nine minutes. If he will eat less than this amount, or more than this amount, but not within nine minutes, then it may be eaten outside of the Sukkah]

Other foods:[119] By all other foods [i.e. meat, fish, cheese[120]], and certainly by fruits and vegetables, no matter what the amount that one eats, it is always considered a temporary meal [which may be eaten outside of the Sukkah].[121] This applies even if one sets a meal on these other foods and eats a large enough amount of these foods to suffice for a meal, nevertheless, it is permitted for him to eat them outside of the Sukkah.[122] [Thus, one is only required to eat his food in the Sukkah if he is eating more than a Kibeitza of bread or Mezonos.[123]]

The praiseworthy custom:[124] [The above is only from the letter of the law, however] whoever is stringent upon himself to not drink even water [and certainly fruits[125] and a snack of bread or Mezonos[126]] outside the Sukkah is praised. Thus, one who is stringent to eat his entire meal inside the Sukkah in times that it is not raining.[127] [Practically, the Chabad custom is that those who are meticulous do not drink even water outside the Sukkah, and certainly other foods, even on Shemini Atzeres.[128]]

 

B. Drinking-General rule:

The letter of the law:[129] [From the letter of the law] it is permitted to drink all beverages outside the Sukkah, even wine. This applies even if one drinks more than a Revius.[130] [This allowance however only applies by one who drinks the beverage casually for thirst and the like, however, to settle oneself down on a beverage such as wine or beer or mead, this must be done in the Sukkah as will be explained!]

The praiseworthy custom:[131] [The above is only from the letter of the law, however] whoever is stringent upon himself to not drink even water outside the Sukkah, is praised. [Practically, the Chabad custom is that those which are meticulous do not drink even water outside the Sukkah, even on Shemini Atzeres.[132]]

Q&A May one drink, eat other foods, or a Kibeitza or less of bread outside the Sukkah if he is within a meal of bread that he is eating in the Sukkah?[133] From the letter of the law, it is permitted for one to eat the bread part of the meal inside the Sukkah and eat the remaining foods of the meal, and even a Kibeitza or less of bread, in his home and outside the Sukkah. Nonetheless, one who is stringent to eat the entire meal in the Sukkah is praised. [Certainly then, from the letter of the law it is permitted for one to exit the Sukkah in the midst of chewing a food, and he does not have to wait until he swallows it, even if he is in the middle of the meal.]    Must one who is stringent not to even drink water outside a Sukkah, swallow medicine inside a Sukkah?[134] The custom of the Rebbe Rashab was to be stringent to enter the Sukkah even in order to swallow medicine.   Must one who is stringent not to even drink water outside a Sukkah, drink water while traveling if he is very thirsty?[135] It is praiseworthy and an act of piety[136] to be meticulous even in such a case and avoid drinking until one enters a Sukkah.[137] Nevertheless if this will cause one to fast past midday then he is to drink or eat something.[138]

Chewing gum outside Sukkah Question: In general, I am careful not to eat or drink anything outside of the sukkah. May I chew gum outside sukkah?   Answer: One who is stringent to eat and drink everything in the sukkah is to begin chewing the gum in the sukkah, and only after all of its flavor is dissipated, can he continue chewing it outside the sukkah.   Explanation: Chewing gum requires a before blessing to be said prior to chewing it due to its flavor which is chewed and swallowed just like a regular food. Accordingly, it should not be eaten outside of the sukkah if one is careful not eat or drink anything outside the sukkah. However, once the flavor has dissipated, then since there is no more eating taking place, and one is simply chewing elastic, therefore there is no problem in continuing to chew it outside of the sukkah.   Sources: See regarding saying a blessing over chewing gum: Beir Moshe 2:12; Kinyan Torah 5:17; Yabia Omer 7:33; Piskeiy Teshuvos 202:34; Yaskil Avdi 8:7

 

C. Drinking wine and other significant beverages:[139]

Settling oneself over the beverage:[140] The above exemption of needing to drink in the Sukkah only applies when one drinks in an unsettled manner [irrelevant of amount], however, one who settles[141] himself to drink wine, or any other beverage of significance of which it is common to settle oneself upon such as mead and beer [and perhaps even tea and coffee, and coco drink[142]] which is customary in this country [i.e. Russia in the 1700’s] for one to settle himself upon even without a meal[143], is obligated to be drunk in the Sukkah. [This applies even if he is drinking it alone without another person.[144]] However, the blessing of Leisheiv Basukkah is not said upon drinking it, [with exception to Kiddush and Havdalah in which it is said[145]], as will be explained in Halacha 11. Due to this that no blessing is said, it is proper to only drink wine in a settling manner, or other significant beverages which the custom is for people to settle themselves upon, in a Sukkah which one has said in it Leishev Basukkah that day [or plans on doing so later on[146]].[147] However, when eating in a Sukkah that one has said Leisheiv Basukkah that day, or plans on doing so, then there is no need to refrain from drinking the wine, as it is already included in the blessing of Leishev which was or will be said that day.[148] See Halacha 10A for the full details of this matter!

Drinking the beverage casually:[149] From the letter of the law, it is permitted to drink wine or other significant beverages in an unsettling manner outside of the Sukkah even if one drinks a [lot more than a] Revius of the beverage. However, one who is stringent to not even drink water outside the Sukkah is praised, as explained in B.

 

D. Kiddush:[150]

Kiddush on Shabbos and Yom Tov of both the night and day meal is required to be recited inside the Sukkah.[151]

 

E. Havdalah:[152]

One is obligated to enter the Sukkah to say Havdalah [over wine or other beverage].[153] [One says the blessing of Leisheiv Basukkah after Havdalah prior to drinking from the wine, as explained in Halacha 11A. Those who are accustomed to being Yotzei Havdalah in Shul, may hear Havdalah in Shul during Sukkos, and are not required to enter a Sukkah.[154] Seemingly, this applies even to the person saying the Havdalah, that he may say it in Shul.[155] However, practically, it is proper for the person saying Havdalah in Shul to enter the Sukkah for Havdalah, and so is the Chabad custom.[156]]

Q&A May one make Havdalah outside a Sukkah for an ill patient who cannot come into the Sukkah?[157] If the patient is unable to make Havdalah himself then one may do so for him, although he should try to drink only the majority of a Revius, as opposed to a full Revius.[158]

Summary-Eating in a Sukkah: According to the letter of the law, one is only required to eat in the Sukkah if he is eating more than a Kibeitza [54 grams] of bread or Mezonos [within Kdei Achilas Pras, which is between 4-9 minutes]. All foods which do not carry the blessing of Mezonos or Hamotzi, may be eaten or drunk outside the Sukkah without limitation, even if one sets a meal over those foods, with exception to wine and other beverages of the sort that must be drunk in the Sukkah if one settles over them, and with exception to Kiddush and Havdalah that must be said in the Sukkah. However, one who is stringent to eat all foods and drink all beverages in the Sukkah, is praised. The Chabad custom is not to eat anything outside the Sukkah, including even water.

 

*6. Repeating the blessing over the food after if one left and then returned to the Sukkah:

Question:

I would like to know what I am to do when I temporarily leave my sukkah in middle of eating and then come back, if I’m required to repeat the before blessing over the food? For example, if I’m drinking a coffee in my Sukkah and then left my Sukkah to get something from the house and then came back, should the blessing of Shehakol be repeated prior to be continuing to drink my coffee?

 

Answer:

This follows the regular law of whether one is required to repeat a blessing when one changes in area, and practically is dependent on where your sukkah is located.

Sukkah is located directly adjacent to door of home, or in closed backyard or porch: If it is located in your porch, or your backyard which is completely closed from all sides and does not have an entrance to the outside, then the blessing is not to be repeated, and you should initially have in mind whenever you say a blessing over food in the Sukkah to also intend to in the home if you so choose [even though in actuality you will only be eating in the sukkah, if you are a male]. Certainly, if your sukkah is built directly adjacent to an entrance to your home [such as a sliding door of a porch] and hence after entering through the door you enter straight into the sukkah, then the blessing is not to be repeated.

Sukkah is located in front yard or outside property of home: If the sukkah is located in one’s front yard from which one leaves his property, and certainly if it is not located in his property at all, such as if it is built in the courtyard of his building, or on the lawn near the street, then a before blessing of Shehakol, Hadama, and Haeitz [of non-seven species], must be repeated prior to continuing to eat foods and beverages of these blessings, if one left the sukkah in middle of eating them and then returned, and was not eating together with another person who remained there in the interim awaiting his return to continue their eating. One does not repeat the blessing of Mezonos, Hamotzi, Hagafen, or Haeitz of seven species unless he has yet to eat a Kezayis prior to initially leaving the sukkah in middle. However, initially one is to avoid leaving the sukkah in middle even when eating these foods [with exception to Hamotzi] being that it enters into a dispute as to whether the blessing is to be repeated, and hence one is to have someone else bring him something he needs rather than go himself and enter into a question of repeating the blessing. It all the above cases, one does not repeat the blessing if he was eating together with a friend in the sukkah who remained there in the interim while he left and awaited his returned. Likewise, in all the above cases, if one is able to see his original area of eating throughout the entire time of his exiting and leaving the sukkah, then the blessing is not to be repeated. To note, however, that this is quite difficult to achieve especially being that most Sukkos contain four walls which block one’s view of the area of eating.

Explanation: The laws of repeating the before blessing when leaving and then reentering a Sukkah in the midst of an eating or drinking session follows the same laws as any other time during the year in which we differentiate between one who goes from one room to another in the same home versus one who goes from outside to inside or vice versa. Thus, the law by a sukkah is dependent on where the Sukkah is located, and if it can be considered and defined as another room of the home, or is considered a courtyard of the home. Practically, in the laws of Kiddush Bemakom Seuda, Admur rules as we stated above and differentiates between whether the sukkah is found adjacent to the entrance of the home or in the courtyard, and so we differentiate above. The Poskim of today clarify that a backyard which is closed by all sides is treated like another room of the home and is not defined as a courtyard. However, seemingly this only applies by a backyard that does not have an entrance of the outside, as otherwise it is similar to a regular Chatzer, and certainly a front yard from which one leaves to the outside has the status of a Chatzer. Vetzaruch Iyun, as from some Poskim of today it is implied that even the front yard is the status of another room if it is completely enclosed.

Sources: See Admur 273:4; 178:1; Seder Birchas Hanehnin 9:11-14; Rama 273:1; M”A 273:2; Piskeiy Teshuvos 178:4 footnote 14; SSH”K 54 footnote 33

  

7. Must one eat a meal of Hamotzi or Mezonos in the Sukkah on Yom Tov or Chol Hamoed?[159]

A. Chol Hamoed weekdays:[160]

There is no minimum or maximum number of meals that one must eat in the Sukkah [and rather the matter is completely dependent on whether the food that one is eating is required to be eaten in the Sukkah, as explained in Halacha 6].[161] Thus, if one desires to eat in the Sukkah, then he may do so, and if he desires [to not eat in the Sukkah throughout Chol Hamoed Sukkos] and rather to eat only foods that are not obligated to be eaten in a Sukkah [such as fruits and nuts[162], and meat and fish, and not more than a Kibeitza of bread or Mezonos etc], then he may do so.[163] [Accordingly, if one avoids eating more than a Kibeitza of bread or Mezonos throughout Chol Hamoed Sukkos, then from then from the letter of the law he may eat outside of the Sukkah throughout the entire Chol Hamoed. Nonetheless, according to some opinions[164], it possibly remains an initial non-obligatory mitzvah to eat a meal of bread[165] in the Sukkah every day of Sukkos, just as there is a non-obligatory Mitzvah to eat matzoh each day of Pesach.[166] This is in addition to the general mitzvah recorded in Poskim[167] to have a meal (of more than a Kibeitza[168]) of bread on each night and day of Chol Hamoed.[169] A further advantage of having a daily meal of more than a Kibeitza of bread in the Sukkah, is that by doing so one has the blessing of Leishev Basukkah cover all of his daily activity in the Sukkah.[170]]

 

B. The law on Yom Tov and Shabbos Chol Hamoed:[171]

The debate: The above-mentioned lack of requirement to eat a meal of bread in the Sukkah only applies on Chol Hamoed [when there is no obligation to eat a meal of bread[172]], however on Yom Tov and Shabbos Chol Hamoed, since according to some Poskim[173] one is [Rabbinically] obligated to eat more than a Kibeitza of bread [for the Shabbos and Yom Tov meal], therefore he must eat this bread in the Sukkah.[174] However, in the event of rain, then it is permitted for one to enter his home and eat the meal at home, as explained in Halacha D.[175] [Furthermore, even according to this opinion, if one chooses, he may decide to eat only up to a Kezayis of bread in the Sukkah, and then eat up to a Kibeitza of bread outside of the Sukkah and eat the rest of his meal outside the Sukkah, as explained next regarding the first night. Nonetheless, in such a case the blessing of Leisheiv Basukkah is not recited.] However, other Poskim[176] argue on the above and rule that there is never an obligation to eat more than a Kezayis of bread by the Shabbos and Yom Tov meals, and therefore even during the Yom Tov and Shabbos meals of Sukkos, if he chooses to only eat a Kezayis of bread [and at least not more than a Kibeitza of bread[177]], then he may eat it outside of the Sukkah.

The final ruling: Practically, the main ruling follows the former opinion[178], [and therefore on Shabbos and Yom Tov of Sukkos, one is to eat more than a Kibeitza of bread in the Sukkah]. [Alternatively, he can eat some of the bread in the Sukkah without a blessing of Leisheiv Basukkah, and then eat the remainder of bread to make up the more than Kibeitza of bread, outside the Sukkah, as explained next regarding the first night of Sukkos. Nonetheless, initially one should eat the full more than Kibeitza of bread in the Sukkah, in order to be able to say the blessing of Leishev Basukkah, as explained in A.]

 

C. The law on the first night of Sukkos:[179]

The obligation to eat a Kezayis of bread:[180] [According to all opinions,] on the first night of Sukkos one is [Biblically[181]] obligated to eat at least a Kezayis[182] of bread in the Sukkah [within Kidei Achilas Peras[183]].[184]  [On the first night of Sukkos one is not obligated to eat more than a Kezayis of bread in the Sukkah even though the blessing of Leishev Basukkah is recited. This is in contrast to all the other meals of the other days of Sukkos in which one must eat more than a Kibeitza of bread in the Sukkah in order to say the blessing of Leisheiv Basukkah. Nonetheless, even on the first night of Sukkos, one must eat a total of more than a Kibeitza of bread to fulfill his Mitzvah of Seudas Yom Tov, even if he only plans on eating a Kezayis of bread in the Sukkah, as explained next. Regarding the second night of Sukkos in the Diaspora, one is Rabbinically required to eat at least a Kezayis of bread in the Sukkah, due to Sfeika Deyoma[185], and is to eat more than a Kibeitza of bread in the Sukkah in order to justify the blessing of Leishev Basukkah, as explained next.]

The blessing of Leisheiv Basukkah:[186] On the first night of Sukkos, one is to say a blessing of Leisheiv Basukkah even when eating only a Kezayis inside the Sukkah. [However, on the second night of Sukkos even in the Diaspora, the blessing of Leisheiv Basukkah is not to be recited unless he eats over a Kibeitza of bread. Thus, if he only has a Kezayis of bread, it is to be eaten in the Sukkah without a blessing.[187]]

Must one eat the entire meal in the Sukkah?[188] Once he has eaten a Kezayis of bread in the Sukkah, then he is no longer required to eat the remainder of the meal in the Sukkah, and if he chooses to leave the Sukkah after eating the Kezayis of bread, he may eat up to a Kibeitza of bread inside of his home [and may certainly eat all the other non-Mezonos and Hamotzi foods of the meal inside his home without limitation]. This allowance to eat the remainder of the meal outside of the Sukkah applies even when it is not raining. [However, prior to eating a Kezayis of bread in the Sukkah, it is seemingly forbidden for him to eat even a Kezayis of bread outside the Sukkah, even though he plans to later on eat a Kezayis of bread in the Sukkah.[189] However, some Poskim[190] are lenient.] Nonetheless, one who is stringent to eat his entire meal inside the Sukkah in times that it is not raining, is praised as explained above in A.[191] In the event that one only plans on eating a Kezayis of bread in the Sukkah on the first night, the blessing of Leishev Basukkah is nonetheless recited, as stated above. Nonetheless, he is required to eat a total of at least more than a Kibeitza of bread between the eating that he does in his home and the Sukkah, in order to fulfill his obligation of Seudas Yom Tov.[192]

 

D. The law on the first night of Sukkos-During rain [and other cases of pain]:[193]

The dispute: The above law which exempts needing to eat the Shabbos and Yom Tov meal in the Sukkah during the rain applies only after the first night of the festival. However, on the first night of the festival, which is on the 15th of Tishreiy, some Poskim[194] rule that one remains [Biblically] obligated to eat a Kezayis of bread in the Sukkah even during [situations of pain[195], such as] times of rain.[196] However, other Poskim[197] argue on the above and rule that there is never an obligation to eat in the Sukkah during times of rain even on the first night of Sukkos.[198]

The final ruling: Practically, the main ruling follows the former opinion.[199] [Therefore on the first night of Sukkos one is to eat at least a Kezayis of bread in the Sukkah even if it is raining or is in another state of pain due to the Sukkah, and is to likewise say a blessing of Leishev Basukkah.[200]].

Must one eat the entire meal in the Sukkah?[201] After eating a Kezayis of bread in the Sukkah, he may then eat the remainder of his meal at home [if he had in mind to do so by Hamotzi[202], and he may then recite Birchas Hamazon there at home[203] after eating some more bread there[204]], as explained above that this is permitted even when it is not raining and certainly during times of rain. However, in the event that one is only eating a Kezayis of bread in the Sukkah on the first night during rain, then he must eat more bread at home in order to fulfill his Mitzvah of Seudas Yom Tov.[205]

The order of Kiddush:[206] When one eats in the Sukkah on the first night during times of rain, he needs to also recite Kiddush inside the Sukkah[207], and is to say the blessing of Leisheiv Basukkah prior to the blessing of Shehechiyanu, just like would be done if there were no rain.

The law on the second night of Sukkos in the Diaspora-During rain:[208] On the second night of Sukkos in the Diaspora, one may be lenient like the second opinion above, and therefore he is not required to eat in the Sukkah during times of rain.[209] Furthermore, even one who desires to be stringent upon himself also on the second night to follow the first opinion [and eat a Kezayis of bread in the Sukkah even during the rain], is not required to recite Kiddush in the Sukkah and rather may recite Kiddush and eat his entire meal at home[210], and after the meal enter Sukkah and eat a Kezayis of bread there.[211] Upon eating the Kezayis of bread in the Sukkah on the second night in the Diaspora [during the rain] he is not to say the blessing of Leisheiv Basukkah.[212] [However, if it stopped raining, then he is required to eat more than a Kibeitza[213] of bread in the Sukkah and recite the blessing of Leisheiv Basukkah.[214]]

Summary: One is obligated to have a meal in the Sukkah on all the following occasions: 1. Any time throughout the entire festival of Sukkos that one plans on eating more than a Kibeitza of bread or Mezonos, he must eat it within the Sukkah. 2. On the first night of Sukkos one is biblically obligated to eat a Kezayis of bread in the Sukkah even during times of rain or other causes of pain, and even if he does not wish to eat bread. 3. On Shabbos Chol Hamoed, and Yom Tov day [and second night and day of Sukkos in the Diaspora] one is to eat over a Kibeitza of bread in the Sukkah in order to fulfill the Shabbos and Yom Tov meals. 4. On Chol Hamoed Sukkos, although one is not required to have a meal of bread in the Sukkah, it is proper to do so by both night and day. Q&A on the obligation of first night On the first night of Sukkos, does one fulfill his obligation of eating in the Sukkah with eating “rich man’s bread” [i.e. bread that is kneaded with eggs, or oil, or sugar]?[215] Some Poskim[216] rule that on the first night of Sukkos one only fulfills his obligation of eating in the Sukkah if he eats a Kezayis of “poor man’s bread” which is defined as bread made with simply flour and water, without any spices or other juices.[217] According to this approach, one should specifically eat water Challah on the first night of Sukkos. Other Poskim[218], however, argue on this and rule that there is no basis for this requirement and that one fulfill his obligation with any type of bread. Practically, however, the widespread custom is unlike this opinion.[219] On the first night of Sukkos, how is the first Kezayis of bread to be eaten?[220] Some Poskim[221] write that it is a Mitzvah Min Hamuvchar for the entire Kezayis of bread to be chewed and swallowed simultaneously, as is the law regarding matzoh on the night of Pesach. Likewise, some Poskim[222] write that the first Kezayis of bread is to be eaten plain without being dipped into any other food, in order so it is eaten within its proper time. Likewise, one should not stop to talk until he finishes eating this amount of bread.[223]   On the first night of Sukkos, does one fulfill his obligation of eating in the Sukkah with eating Mezonos products such as Mezonos bread and crackers and cake and the like?[224] No, one must eat a Kezayis of actual bread that is Hamotzi or eat enough Mezonos products to recite Hamotzi and Birchas Hamazon. This applies likewise to the second night of Sukkos in the Diaspora.[225]

On the first night of Sukkos, is one required to eat a Kezayis or more of bread and Mezonos in the Sukkah throughout the night [such as if he decides to eat a Mezonos desert after the meal], and should the blessing of Leisheiv Basukkah be recited in such a case? Once one has eaten a Kezayis of bread in the Sukkah, he is no longer obligated eat any bread or Mezonos products inside the Sukkah unless he eats more than a Kibeitza, as stated in Admur above.[226] Accordingly, the blessing of Leisheiv Basukkah is not to be repeated unless he eats this amount [and had Hesech Hadaas from the blessing that was said during the meal].[227]   Q&A on rain during first night If it is raining on the first night of Sukkos, should one initially delay eating until it stops raining, and if so for how long?[228] Some Poskim[229] rule that one is to delay eating until [close to[230]] midnight to see if the rain will stop in order to eat in the Sukkah with a blessing of Leisheiv Basukkah according to all. Other Poskim[231], however, rule that one should not wait so long, and should rather eat in the Sukkah in the rain in order not to delay the rejoicing of one’s family on Yom Tov. [Practically, according to Admur who concludes that it is an absolute obligation to eat in the Sukkah on the first night even during rain, and thus permits saying a blessing even during rain on the first night, there is no need to wait until it stops raining in order to eat in the Sukkah. Even according to the first opinion, one was very hungry or tired or has ravished guests waiting, should not wait until it stops raining.[232]] If one ate in the Sukkah during the rain on the first night, and it then stopped raining, is one obligated to eat another meal of bread in the Sukkah?[233] Some Poskim[234] rule that if he has yet to fall asleep[235] then after it stops raining [up until daybreak[236]], he is obligated to eat more than a Kibeitza[237] of bread in the Sukkah and recite the blessing of Leisheiv Basukkah.[238] Accordingly, some Poskim[239] rule that one is to try to stay awake throughout the night, up until daybreak, to see if it stops raining so he can eat in the Sukkah while it is not raining. [However, according to the rulings of Admur who concludes that it is an absolute obligation to eat in the Sukkah on the first night even during rain, there is no need to eat more bread in the Sukkah.]

 

8. Matters relating to the first meal eaten on the first night of Sukkos [and second night in Diaspora]:[240]

As stated above in Halacha 7C-D, on the first night of Sukkos one is obligated to eat a Kezayis of bread in the Sukkah even during times of rain. In addition, one may not begin eating in the Sukkah until it is after nightfall [i.e. Tzeis Hakochavim][241], and is likewise to beware to eat [at least a Kezayis of bread in the Sukkah] prior to midnight. [These laws apply likewise on the second night of Sukkos in the Diaspora, that one should eat at least a Kezayis of bread in the Sukkah after nightfall and before midnight.[242] However, on the second night, one is not required to eat in the Sukkah during the rain, as explained in 7D. On the second night, Leishev Basukkah may only be recited if he eats more than a Kibeitza of bread in the Sukkah, as explained in 7C.] Likewise, on Erev Yom Tov one is to avoid eating [a meal] from the time of Mincha[243] and above in order so he eat in the Sukkah with an appetite.[244] [The same applies on the 1st day of Yom Tov in the Diaspora, that one should try to begin his Yom Tov day meal prior to the 10th hour of the day.[245]]

Summary: On the first night of Sukkos one is obligated to: 1. Eat a Kezayis of bread in the Sukkah even during times of rain. 2. Not begin eating in the Sukkah until it is after nightfall [i.e. Tzeis Hakochavim]. 3. Beware to eat at least a Kezayis of bread in the Sukkah prior to midnight. 4. Avoid eating a meal from the tenth hour of the day of Erev Sukkos. On the second night of Sukkos in the Diaspora one is obligated to: 1. Eat a Kezayis of bread in the Sukkah if it is not raining. 2. Not begin eating in the Sukkah until it is after nightfall [i.e. Tzeis Hakochavim]. 3. Beware to eat at least a Kezayis of bread in the Sukkah prior to midnight. 4. Avoid starting a meal from the tenth hour of the day of Sukkos.

Q&A May Kiddush be recited prior to nightfall on the first night of Sukkos?[246] No.[247] However, on the second night of Sukkos one may recite kiddush prior to nightfall.[248] Nonetheless, some Poskim[249] state that even on the second night one is to wait until after nightfall. What is the law if one ate the meal on the first night of Sukkos prior to Tzeis Hakochavim?[250] In such a case, he is to eat an additional Kezayis of bread in the Sukkah after nightfall, although without saying a blessing of Leisheiv Basukkah the time of his initial meeting was during Bein Hashmashos. What is one to do if it is already past midnight on the first night of Sukkos and he has yet to eat his meal?[251] In such a case, he is required to eat his meal after midnight[252], although is to only recite the blessing of Leishev Basukkah if he eats more than a Kibeitza of bread.

  

9. Learning, Davening, and performing Mitzvos in a Sukkah:

A. Learning Torah [and Lehavdil other material] in a Sukkah:[253]

Throughout all seven days of Sukkos, one is required to learn Torah inside the Sukkah.[254]

Learning in a Beis Midrash versus inside a Sukkah:[255] (The above obligation only applies to one who is not learning inside of the Beis Hamidrash, however, if one is learning inside the Beis Midrash, or plans to do so[256], then he is not required to learn inside the Sukkah.)

Learning outside under fresh air versus inside the Sukkah:[257] If one is learning a subject in depth and analytical research, then he may study it outside of the Sukkah [under the fresh air of the sky, or in his house[258]] in order so he have a more serene mind [to assist him in his understanding and research].[259] Nevertheless, it all depends on the situation, as if he is able to learn comfortably in his Sukkah [without disturbances of household members[260], and without feeling too hot or cold[261]], then he must do so [even when learning in depth].[262]

Difficulty moving Sefarim into Sukkah:[263] If one requires many Sefarim for his learning, then if he has enough space in in his Sukkah to store the books in a way that he is not required to remove the Sefarim from the Sukkah during the meals and upon sleeping and then need to reenter them at the time of his learning, then he must set up the Sefarim in his Sukkah and learn in the Sukkah. However, if he is unable to easily prepare an area for the Sefarim without great[264] effort, and it will be of great trouble for him to need to remove the Sefarim during the mealtimes and then return them afterwards, then he may learn outside the Sukkah [in his own home].[265] 

Summary: One is required to learn Torah and other subjects inside of his Sukkah, unless one of the following apply: He desires to learn in the Beis Midrash. He desires to learn outside under fresh air for greater understanding. He does not have room to store his Sefarim in the Sukkah.

Learning Miseches Sukkah:[266] One is to study Mishnayos of Tractate Sukkah on each night of Sukkos, while inside the Sukkah.

B. Davening in a Sukkah:[267]

[If one is unable to Daven in Shul, then] if he is able to Daven in his Sukkah without disturbances and he can thus Daven there with a clear mind and proper concentration, then he must enter his Sukkah to Daven there.[268] [If he is unable to Daven with concentration in his Sukkah, then he may Daven inside his house.[269]] This, however, only applies if he does not have a shul in his area or is unable to go to Shul for whatever reason. However, if he is able to go to Shul, then he is to do so and is not required to Daven in his Sukkah.[270]

Summary: One is required to Daven inside of his Sukkah, unless the following apply: 1. He desires to go to Shul to Daven. 2. He cannot concentrate in the Sukkah. Q&A When Davening inside a Sukkah may one spit by Aleinu?[271] Seemingly, it is permitted to do so, just as is the law regarding a Shul. However, one should rub the spit with his foot until it becomes absorbed within the ground.   Is a Shul to have its Minyanim take place inside of the Shul’s Sukkah? There is no need to do so.   May one make a breakaway Minyan in his Sukkah during Sukkos?[272] No, one is to Daven in Shul with the rest of the community.

C. Daled Minim-Fulfilling the Mitzvah of Lulav in the Sukkah:[273]

It is a Mitzvah Min Hamuvchar to fulfill the Mitzvah of shaking Lulav in the Sukkah.[274] [However, from the letter of the law, one fulfills the Mitzvah of shaking Lulav anywhere, whether outside or in his house.]

Q&A Should one eat Mezonos and say the blessing of Leisheiv Basukkah after shaking Lulav?[275] Some rumor that the Rebbe stated to eat a Kibeitza of Mezonos and say Leisheiv Basukkah after shaking it, as perhaps the shaking itself requires a blessing.[276] Practically, however, this rumor has been debunked[277], does not seem to have Halachic necessity[278], and therefore there is no need to be particular in following it.

D. Bris Mila, Shalom Zachar, Vacht Nacht, Pidyon Haben, Bar Mitzvah-Must they take place in the Sukkah?[279]

The meal of a Bris Mila and the meal eaten by the Yoledes [i.e. Vacht Nacht, which is the night before the Bris[280], as well as the meals of a Shalom Zachar, engagement, Pidyon Haben, Siyum Misechta, and Bar Mitzvah[281] are all] obligated to take place in a Sukkah. This applies, even if there [are a lot of guests participating and therefore there] isn’t a lot of space to sit in the Sukkah, and they are unable to rejoice properly while there, nonetheless they are to eat in the Sukkah.[282] Those people who do not have enough space to eat there should simply not participate at all in the meal.[283]

Q&A Must the actual Bris Mila, or Pidyon Haben take place in the Sukkah? There is no requirement for the actual ceremony of the circumcision and Pidyon Haben to take place in the Sukkah. On the contrary, the circumcision should specifically take place indoors, as falling debris from a Sukkah can be dangerous for the child.[284] Nonetheless, if the Sukkah is deemed safe, then it is proper to have the circumcision take place there, even though it is not required.[285]   If the Sukkah is so small that it cannot even for 10 people for the meal of the Bris, may the eat inside her home?[286] From some Poskim[287] it is implied that it is permitted to have the meal inside the home in such a case. Practically, however, other Poskim[288] rule that it is forbidden even in such a case, and so is implied ruling of Admur, and so is the final ruling.   If the sukkah is too small to hold all the guests, may they build a larger Sukkah during Chol Hamoed?[289] Yes.   On Shemini Atzeres, may a feast for a Bris Milah take place inside the home?[290] Yes, if they wish.

10. Sleeping in Sukkah:[291]

A. The letter of the law:

Part of the Mitzvah and [Biblical] obligation of dwelling in a Sukkah, is to sleep in the Sukkah throughout all seven days of Sukkos, both by day and night, just as one does in his home throughout the year.[292] It is forbidden to sleep outside of a Sukkah, even for a mere nap [even by simply resting his head between his knees[293], or on the table].[294] [If one fell asleep outside the Sukkah, and then woke up, he must enter the Sukkah to continue sleeping.[295]]

Sleeping under a bed, or canopy: See Chapter 2 Halacha 20!

 

B. The custom today:[296]

Today, the custom of the world is to be lenient and not sleep in the Sukkah [and so is the Chabad custom[297]], with exception to those who are meticulous in Mitzvos.[298] Some[299] have learned merit for their practice based on the fact that [it is too cold to sleep in the Sukkah[300], or alternatively] regarding married men, due to the fact a married person may sleep at home with his wife [as will be explained below].

 

C. The cases of exemption and reason behind todays custom:

Despite the above-mentioned obligation and prohibition, today the custom of the world is to be lenient and not to sleep in the Sukkah, with exception to those who are meticulous in Mitzvos. [Likewise, the Chabad practice is not to sleep in the Sukkah, due to reasons to be explained.] The following are the cases of exceptions and reasons of leniency for why many no longer sleep in the Sukkah:[301]

1. Rain [explained in D]
2. Insects-Mosquitos [explained in E]
3. Bad weather-hot/cold. [explained in F]
4. Space-Not enough room in the Sukkah for a bed. [explained in G]
5. Married. [explained in H]

D. Rain-Exemption from sleeping in Sukkah during rain:[302]

During times of rain, even if it is only a mere drizzle, one is exempt from sleeping in the Sukkah, being that it is uncomfortable to sleep there.[303] Thus, if one already fell asleep in the Sukkah and woke up due to the rain, he may leave the Sukkah and sleep in his home.

Stopped raining in middle of night while lying in bed or after awaking from sleep:[304] If the rain stopped after one already entered his home in order to finish sleeping, then if he did not yet lie down to go to sleep in his home, he is obligated to return to sleep in the Sukkah.[305] If, however, he already laid down in his house to go to sleep[306] [or removed his clothing[307]] and then the rain stopped, then he is not required to return to the Sukkah and rather may sleep in his home throughout that entire night.[308] [This applies not only if he originally fell asleep in the Sukkah and then left due to the rain, but even if he initially planned on sleeping at home due to the rain, and after he lied down in his bed the rain stopped, nevertheless he is exempt from sleeping in his Sukkah.[309]] This applies even if he woke up from his sleep in middle of the night prior to daybreak, nonetheless, we do not trouble him to return to the Sukkah to finish sleeping and rather he may finish sleeping at home.[310] [Certainly, he is not required to ask someone to wake him up when it stops raining.[311]] Furthermore, he may even be allowed to continue sleeping past daybreak until he wakes up on his own, and does not need to be woken up from his sleep after daybreak.[312]

Woke up after daybreak after stopped raining:[313] However, once he wakes up past daybreak, then [if he notices the rain has ended] he must return to the Sukkah to sleep, if he desires to continue sleeping. [Some Poskim[314], however, rule that this only applies if he already got out of bed. If, however, he simply opened his eyes and is still half-asleep, then he is not required to get out of bed and go to the sukkah the finish sleeping. In the event that he went to sleep in his house during the day due to the rain, then one is not obligated to wake him up when it stops raining, just as we rule regarding the night. However, if he already woke up, then he must return to the Sukkah to finish sleeping.[315] However, according to the opinion above, so long as he has not yet gotten out of bed then is not required to return to his Sukkah to continue sleeping and may rather continue sleeping at home.[316]]

 

E. Insects-Mosquitos:[317]

If one is disturbed by mosquitos in the Sukkah, he is exempt from sleeping in the Sukkah.

Placing a netting over the bed:[318] In a case that insects are disturbing one’s sleep, it is better that he remains in the Sukkah and sleep in a bed that is enclosed with a canopy that protects him from the insects, then to sleep inside of his home. This applies even if the canopy is over 10 Tefachim high [from the ground and bed] and contains a flat roofing of at least one Tefach.[319]

 

F. Bad Weather-Too hot or cold:

Hot weather:[320] During times of heat, one is not obligated to sleep in the Sukkah, if it is uncomfortable to sleep there.

Cold weather:[321] In cold climate areas, in which it is painful [i.e. uncomfortable] to sleep inside the Sukkah, and one does not own enough blankets and sheets to properly warm himself up[322], then he is not obligated to sleep inside the Sukkah [and should not do so[323]].[324] [If he does own warm enough blankets to protect him from the cold inside the Sukkah, then he must enter them into the Sukkah and sleep there, unless one of the following other exceptions apply.]

 

G. Space:

Not enough space to sleep properly:[325] If one’s Sukkah is very small to the point that it is difficult for him to sleep comfortably while inside, such as if he is unable to stretch his arms and legs and must sleep in a fetal position with his arms and legs bent inward, the Sukkah nonetheless remains valid, and he is obligated to sleep in it in the above fetal position.[326]

Not enough room in the Sukkah for a bed:[327] Even if one owns enough blankets to keep him warm in the Sukkah, if [the Sukkah is small and] one is unable to set up his sleeping quarters in the Sukkah for all seven days of the festival, in a way that he will not need to remove the [bed and] sleeping accessories from the Sukkah during meal times [in order to make space], then he is exempt from sleeping in his Sukkah. This however only applies if removing and setting up the sleeping quarters [daily] is considered an extra burden, and one is distressed by this burden to the point that if he had such a burden in his home he would not [enter the bed and accessories into the bedroom and] sleep there [but would rather sleep in the room that the bed and accessories are currently located in].[328]

 

H. One who is married:[329]

Some Poskim[330] suggest, in defense of those who do not sleep in the Sukkah, that a married man is exempt from sleeping in the Sukkah [at night[331]] if he desires to sleep with his wife in the same room [and his wife does not want to sleep in the Sukkah, or the Sukkah does not provide enough privacy[332]].[333] This applies even if his wife is a Nida.[334] This exemption applies during the nighttime [however not during the day[335]]. Nevertheless, [despite the above suggestive justification] it is proper to be stringent to build a private Sukkah in which one is able to sleep there [even at night] together with his wife.[336]

I. Wind, and foul odor:[337]

One who is unable to sleep in the Sukkah due to that the wind is disturbing him, or due to that the flies and mosquitoes and the like are bothering him [as explained in E], or due to that there is a foul smell that can be smelled inside the Sukkah, and when one leaves the Sukkah, he will be saved from this pain. [In all the above cases, one is exempt from sleeping in the Sukkah.]

Summary: It is an obligation to sleep in the Sukkah, and it is forbidden to sleep even a mere nap outside of the Sukkah. Despite this obligation and prohibition, today the custom of the world is to be lenient and not sleep in the Sukkah, with exception to those who are very particular in Mitzvos. Some have defended their practice based on the fact that one is obligated to rejoice his wife during the festival and since the wife does not sleep in the Sukkah they sleep with the wife in the house, and hence since one is involved in one Mitzvah, he is exempt from another Mitzvah. Practically, the Chabad practice is not to sleep in the Sukkah due to that one is unable to be conscious of the holiness of the Sukkah during sleep, and this causes one pain, and anyone who is in pain upon dwelling in the Sukkah is exempt from the Mitzvah. The following is the list of exceptions of cases in which one is exempt from sleeping in the Sukkah: The exceptions of cases that permit one to sleep outside his Sukkah: Rain: One is not obligated to sleep in the Sukkah when it is raining even slightly. Mosquitos: One is not obligated to sleep in the Sukkah, if he feels uncomfortable to sleep there due to mosquitos. Hot: One is not obligated to sleep in the Sukkah, if he feels uncomfortable to sleep there due to the heat. Cold:  If one feels cold in the Sukkah, due to the cold weather and lack of blankets, then he is not obligated to sleep in the Sukkah. Space: If one is unable to set up his sleeping quarters in the Sukkah without needing to remove the furniture from the Sukkah during mealtimes, in a way that he would not trouble to do so in his house, then he is exempt from sleeping in his Sukkah. Married: Some learn that married men are exempt from sleeping in the Sukkah at night if he desires to sleep in the same room as his wife in order to rejoice her. Wind Foul odor Noise: One who is unable to sleep in his Sukkah due to noise, is exempt from doing so and may sleep in his home. Small Sukkah that can’t hold enough people:[338] If one’s Sukkah is too small to allow for enough space for all the male family members to sleep in the Sukkah simultaneously, then they should take turns sleeping in the Sukkah switching off each day. Alternatively, if they really desire the Mitzvah, then they could switch off each night every few hours. Ideally, however, if the Sukkah is too small, then whoever cannot fit inside is exempt from sleeping there. The Chabad custom:[339] The custom: The custom of many[340] Chabad Chassidim is not to sleep in the Sukkah even if one of the above listed exceptions do not apply, due to the reason to be explained below. This custom dates back to the Alter Rebbe[341], and was instructed by the Mittler Rebbe to the Chassidim.[342] The Rebbe, Rebbe Rayatz and Rebbe Rashab did not sleep in the Sukkah, but rather at home.[343] This custom was also practiced by other Chassidic groups and Chassidic masters, who followed the ways of the Baal Shem Tov.[344] This was the widespread custom of the world in the times of the Rama, as quoted above.[345] Nonetheless, despite this custom and its justification, there are Chabad Chassidim who sleep in the Sukkah[346], and the Rebbe instructed that those who did so until this point are to continue to do so despite the custom and its justification.[347] Furthermore, the Rebbe instructed that one may only follow the custom to not sleep in the Sukkah if the reason to be explained is applicable to him, or if one of the other previous mentioned exceptions apply to him. However, one who feels that the reason to be explained is not applicable to him, and also does not have any of the other exceptions apply to him, is obligated to sleep in the Sukkah as is required from the letter of the law, even if he is a Chabad Chassid.[348] [Unfortunately, some have understood the Chabad custom to dismiss the obligation of sleeping in a Sukkah, or even prohibit it, all together. This is clearly a distortion of the custom, and the intents of those who justified it.[349] In addition, some troubled individuals have unfortunately used this custom as a platform to attack the legitimacy of Chabad Chassidim, and spread slander, baseless hatred and transgress various prohibitions of the Torah, which are too many to enumerate. The custom has clear Halachic basis, was defended and instructed by the greatest of Poskim, and was practiced by all Jewry for one reason or another. Those who attack the custom are in truth attacking all those Poskim and the longstanding tradition of Jewry.[350]] The reason and application:[351] The reason behind the custom is due to another aspect of the exception of Mitztaer/distress, which exempts one from sleeping in the Sukkah, and was not listed above. This aspect of Mitztaer is explained as follows: The Sukkah contains a sublime level of holiness, or G-dly revelation, called Makifim Debina.[352] Chabad Chassidus emphasizes the study of Chassidus which internalizes the knowledge of the above level of Divinity. One who has knowledge of this holiness contained in a Sukkah, will naturally be disturbed to perform any action that is unbefitting of the holiness it contains. Now, since during sleep one is unable to be conscious of the holiness of the Sukkah, as well as the act of sleep in it of itself can be viewed as a disrespect to the holiness of the Sukkah, therefore there is distress involved in sleeping in the Sukkah. Accordingly, since sleeping in the Sukkah causes one spiritual pain, he is exempt from doing so, as anyone who is in pain upon dwelling in the Sukkah is exempt from the Mitzvah. This reason especially applies to those Tzaddikim and Chassidim who are on a level that they could feel the holiness of the Sukkah, and therefore simply cannot fall asleep. Furthermore, it even applies to those who do not feel this level of holiness, if they are nevertheless distressed over the fact that they know it contains this holiness and are disturbed to act in a disrespectful way towards it, such as to sleep in it. Furthermore, it even applies to those who are not disturbed to sleep in the Sukkah due the holiness of the Sukkah, but simply due to the fact that this is the custom of their Rebbe, and they are distressed to not follow in their Rebbe’s custom. As stated above, if none of these reasons, or other exceptions, are applicable, and one hence finds no disturbance at all in his sleeping in the Sukkah, then he is obligated to do so.   Q&A May one sleep with his legs hanging outside of the Sukkah?[353] Yes.   If one sees that an individual fell asleep outside of the Sukkah, must he be woken up? Some Poskim[354] rule that one is obligated to awake him.   May one remove someone from the Sukkah while he is asleep? Some Poskim[355] rule that it is permitted to do so being that one who is sleeping is exempt from all Mitzvos. Others however object to this and rule that it is forbidden to do so.[356]   If one fears sleeping in the Sukkah due to getting his house robbed, may he sleep at home?[357] Yes. Must one leave the table in his Sukkah when sleeping?[358] No, there is no requirement for the table to remain in the Sukkah when one sleeps, although some are particular to do so.

Must one sleep in the Sukkah if he needs to care for children at home, such as a single father, or if his wife is away?[359] He is exempt from sleeping in the Sukkah. May one who is traveling on a plane, or bus, or car fall asleep during the ride?[360] Yes.[361] Nonetheless, some are stringent even regarding this.   May one learning in the Beis Midrash put his head down for a short nap if he feels himself drifting asleep? Some Poskim[362] write that it is permitted to do so as Teishvu Keiyn Taduru. Nonetheless, some are stringent even regarding this. May one sleep alone in a Sukkah?[363] Yes, so long as there is no evident danger. Although one is not to sleep alone in a room due to danger[364], nonetheless, it is permitted for one to sleep alone in the Sukkah, as one who keeps a mitzvah knows no evil.[365] [Some even go as far and say that one sleeps in the Sukkah does not need to recite the bedtime Shema.[366] Nonetheless, some are particular not to sleep alone even in a Sukkah.[367]] May one wash Neigal Vaaser in the morning inside the Sukkah?[368] Yes.

11. The blessing of Leisheiv Basukkah:[369]

The blessing of Leishev Basukkah is to be recited throughout the seven days of Sukkos upon fulfilling the mitzvah of dwelling in the Sukkah, as is the law regarding all Mitzvos that a blessing is to be said prior to its fulfillment.[370] This Halacha will discuss the exact occasions in which the blessing is to be said, prior to which actions [Halacha A], when during the meal [Halacha B and E], and how often it is to be repeated [Halacha C-D].

What to have in mind while saying the blessing: When reciting the blessing prior to eating the food, one is to intend to include in the blessing all the dwelling that he will be doing that day in that Sukkah.[371] This is in addition to the general intents of the Mitzvah, which are enumerated in Chapter 3 Halacha 2, and brought in the Chart at the end of this Halacha-See there!   Looking at the Sechach while saying the blessing:[372] The Rebbe’s custom was to look at the Sechach upon saying the blessing of Leishev Basukkah. Many in Chabad follow likewise.

A. When-By what actions is the blessing of Leishev Basukkah recited?

Eating:[373] The blessing of “Leishev Basukkah” is said when eating in the Sukkah [more than a Kibeitza[374], 53.8 grams[375], of Hamotzi[376] or Mezonos[377] products, within the time of Kdei Achilas Pras[378], which is within 3-4 minutes[379]]. [It is not said prior to eating any food other than Mezonos or Hamotzi foods, and even when eating Hamotzi or Mezonos foods, it is only said if one eats over a Kibeitza of the food.[380]] On the first night of Sukkos, the blessing is recited even when eating only a Kezayis of bread, as explained in Halacha 7C.

Sleeping and relaxing:[381] The blessing of “Leishev Basukkah” is said only upon eating in the Sukkah, as explained above. It is not said prior to performing other actions of dwelling in the Sukkah, such as relaxing, or sleeping, in the Sukkah, being that it is included in the blessing of Leishev recited over the eating [that day[382]].[383] [Accordingly, when reciting the blessing prior to eating the food, one is to intend to include in the blessing all the dwelling that he will be doing that day in that Sukkah.[384]] This applies even if he left the Sukkah after eating and made a long interval between the eating and the current drinking, sleeping, and relaxation.[385] This applies even if one sleeps and relaxes in the Sukkah prior to eating [that day].[386] [However, if one does not plan to eat bread or Mezonos in the Sukkah that day and thus blessing of Leishev Basukkah will not be said that day in that Sukkah, then the blessing is to be recited even over relaxing and sleeping in the Sukkah, as explained in D regarding a second Sukkah.[387]]

Drinking wine and other beverages:[388] One who settles himself to drink wine, or any other beverage of significance of which it is common to settle oneself upon, is obligated to drink it in the Sukkah, as explained in Halacha 6C. However, the blessing of Leisheiv Basukkah is not said upon drinking it, [with exception to Kiddush and Havdalah in which it is said, as will be explained next].[389] This applies even if he has not and will not say the blessing of Leishev Basukkah in the Sukkah that day.[390] However, it is proper not to drink wine in a settling manner in a Sukkah which one has not said in it Leishev Basukkah that day as will be explained in D. However, when eating in a Sukkah that one has said Leisheiv that day, or plans on doing so, then there is no need to refrain from drinking the wine, as it is already included in the blessing of Leishev which was or will be said that day.[391]

Kiddush:[392] The blessing of Leishev Basukkah is said by Kiddush, as explained in Halacha B, see there.

Havdalah: One is obligated to say Havdalah [over wine or other beverage] inside the Sukkah.[393] [One says the blessing of Leisheiv Basukkah after Havdalah prior to drinking from the wine.[394]]

Summary: The blessing of ‘Leishev Basukkah’ is only said when eating more than a Kibeitza [53.8 grams] of Mezonos or Hamotzi within 4 minutes, and not when eating other foods, drinking wine, sleeping or relaxing. However, on a day that one will not be eating this amount in the Sukkah, then the blessing is to be said over the mere relaxing and sleeping in the Sukkah, however not over other foods or beverages, including wine. However, one is not to settle himself over wine or other important beverages in a Sukkah if one does not plan to recite the blessing of Leishev Basukkah in that day.

B. When to say-Before or after the blessing over the food:[395]

From the letter of the law, it would be deemed proper for the blessing of Leisheiv Basukkah to be recited prior to the blessing of Hamotzi [or Mezonos].[396] Nevertheless, the [widespread] custom [of all communities in previous times[397]] was to only say the blessing of Leishev Basukkah after reciting the blessing of Hamotzi [or Mezonos[398]].[399] [Practically, the widespread Sephardi custom of today is like the former approach, to recite the blessing of Leishev Basukkah while standing, and only then recite the blessing over the food while sitting.[400] However, the Ashkenazi custom of today retains the original custom to first recite the blessing over the food and only then recite the blessing of Leishev. Thus, if one eats more than a Kibeitza of bread, he first says the blessing of Hamotzi and then says the blessing of Leisheiv Basukkah and then eats. Likewise, if one eats more than a Kibeitza of Mezonos, he first says the blessing of Mezonos end then the blessing of Leishev Basukkah and then eats the Mezonos. Nonetheless, if one first said the blessing of Leisheiv, prior to the blessing of the food, he fulfills his obligation.[401]]

When is the blessing of Leisheiv Basukkah said during the Yom Tov/Shabbos meals?[402] One is required to recite Kiddush inside the Sukkah, as explained in Halacha 6D. During Kiddush of the night meals of the Yom Tov of Sukkos, as well as the night meal of Shabbos Chol Hamoed Sukkos, the blessing of Leishev Basukkah is said prior to drinking the wine.[403] However, on the 1st night of Sukkos, it is said before the blessing of Shehechiyanu[404], [while on the 2nd night it is said after the blessing of Shehechiyanu[405]]. However, during the Kiddush of the day meal of the Yom Tov of Sukkos, and the day meal of Shabbos Chol Hamoed Sukkos, the blessing of Leisheiv is said after the blessing of Hamotzi, and not by Kiddush prior to drinking the cup.[406] [However, some Poskim[407] rule that even by the day meal the blessing of Leisheiv is said after the blessing of Hagafen, prior to drinking from the wine, and so is the Chabad custom.[408]]

Summary: The Ashkenazi custom is to say the blessing of Leisheiv Basukkah after saying the blessing of the food, but prior to eating it. Thus, if one eats bread, he first says Hamotzi and then say Leisheiv and then eat. If he is eating a Kibeitza of Mezonos he first says Mezonos, then Leishev and then eats the Mezonos. The Sephardi custom, however, is to say the blessing of Leisheiv Basukkah prior to saying the blessing of the food, while standing. Q&A When are the family members who were Yotzei Kiddush to recite the blessing of Leishev Basukkah? They are Yotzei the blessing with the person who said Kiddush and hence do not have to repeat it to themselves. Nonetheless, the widespread Chabad custom is for each family member to recite the blessing to themselves after Hamotzi[409], and thus in such a case they are to explicitly have in mind to not be Yotzei the blessing with the person saying Kiddush.

C. A second eating-How often is the blessing said when eating Mezonos/Hamotzi foods in the same Sukkah more than one time:[410]

Left the Sukkah and made a Halachic interval between the two meals:[411] Each time that one eats [more than a Kibeitza of Mezonos or Hamotzi] in the Sukkah [throughout the seven days of Sukkos[412]] he is to say a blessing of Leisheiv Basukkah[413], if he left the Sukkah and made a Halachic interval between the previous eating and the current eating.[414] Thus, if one entered the Sukkah to relax and have a drink, and then decided to eat [more than a Kibeitza of Mezonos], then although he was not required to recite a blessing prior to his drinking [as explained in A], he is required to say blessing over the eating. This applies even if he already ate with a blessing of Leishev Basukkah earlier in the day, and his current relaxing and drinking was exempt with that blessing [as explained in A], nonetheless, a new blessing is required over the new eating, if a Halachic interval was made, as will be defined below, and explained next. [Furthermore, this applies even if he left in middle of the email and then returned to eat more, as explained in the Q&A.]

Did not leave the Sukkah, or made no interval, in the interim:[415] The above requirement to repeat the blessing by a second session of eating only applies if a Halachic interval was made in between the two meals, as will be defined below. If, however, no interval was made between the previous and current eating, then he is not to repeat the blessing prior to the current eating, as the blessing that was recited prior to the previous eating still covers his current eating. This applies even if one remains in the Sukkah throughout all seven days of Sukkos without leaving, nonetheless, he will only say the blessing on the first meal he eats in the Sukkah [even though many hours, or even days have passed between the two meals].[416]

The definition of an interval:[417] The definition of an interval is defined as leaving the Sukkah and is dependent on either the intent one had upon leaving the Sukkah, or the amount of time spent outside of the Sukkah. The Halacha is as follows: If one left the Sukkah after eating and had intent to remain outside the Sukkah for a while and not return right away [within one to two hours], then even if he returns to the Sukkah immediately, he must repeat the blessing prior to eating [more than a Kibeitza of Mezonos or Hamotzi].[418] Likewise, [even if one left the Sukkah with intent to return within one to two hours, but] in actuality returned after one to two hours[419], then it is considered an interval and he must repeat the blessing prior to eating [more than a Kibeitza of Mezonos or Hamotzi]. [Thus, if during or after a meal, one left the Sukkah to use the bathroom, or to bring something to the Sukkah, he is not to repeat the blessing upon eating there a second time.[420] Likewise, if one left the Sukkah in order to Daven in Shul, it is not considered an interval.[421] Likewise, if one never left the Sukkah between the two eating sessions, then it is not considered an interval even if many hours, or even days, have passed between the two meals, as explained above.]

Summary: Every time one eats more than a Kibeitza of Mezonos or Hamotzi in the Sukkah he is to say a blessing of Leisheiv Basukkah, if there was an interval between the previous time he ate and the current eating. Thus, if one left the Sukkah after eating and had intent to not return within one to two hours then even if he returns immediately, he must repeat the blessing prior to eating more than a Kibeitza of Mezonos or Hamotzi.  Likewise, even if one intended to return within one to two hours, but in actuality returned after one to two hours, then he must repeat the blessing prior to eating more than a Kibeitza of Mezonos or Hamotzi. Q&A What is the law if one left the Sukkah without any intent and returned within one to two hours? Ø  Example: If one left the Sukkah to take a walk without intent to return or not return, if he returned to eat within 1-2 hours, does he repeat the blessing? This matter requires further analysis.[422] Practically, the blessing should not be repeated.

If one left the Sukkah in middle of a meal and returned more than two hours later, must he say a blessing of Leisheiv prior to continuing his meal?[423] Yes. If, however, he simply left to Daven Mincha or Maariv, and returned within 2 hours, then a blessing is not to be repeated.[424] What is the law if one left the Sukkah in middle of a meal due to rain or other discomfort, and returned after the rain or discomfort ceased?[425] In such a case, he is to repeat the blessing of Leishev Basukkah, if he eats more than a Kibeitza of Mezonos or Hamotzi, unless he was waiting for it to stop raining from the time he left the Sukkah, in which case the blessing is not repeated.

D. A second Sukkah-Repeating the blessing when eating or dwelling in a second Sukkah [i.e. a friends Sukkah]:[426]

Eating in the second Sukkah:[427] The above requirement for there to be a Halachic interval between the first and second eating in order to need to repeat the blessing of Leishev Basukkah, only applies when eating in the same Sukkah. However, when eating [more than a Kibeitza of Mezonos or Hamotzi] in a second Sukkah, one must repeat the blessing of Leishev Basukkah even if no interval was made between his first and second eating. [Thus, one must repeat the blessing in every Sukkah that he eats more than a Kibeitza of Mezonos or Hamotzi within, irrelevant of how much time has passed in between eating’s, and irrelevant of his intents. Thus, he must repeat the blessing in the second Sukkah even if at the time that he ate and said the blessing in the first Sukkah he had in mind to also eat in the second Sukkah as well.[428] Seemingly this applies even if one owns both Sukkah’s.[429]]

Second Sukkah is in same courtyard as first Sukkah and the law if one switches Sukkahs in middle of meal:[430] This requirement to repeat the blessing in the second Sukkah applies even if both Sukkah’s are within the same courtyard and are next to each other.[431] It applies even if a new first blessing is not required to be repeated when eating in the second Sukkah, such as one switched Sukkos in middle of the meal[432] [after eating more than a Kibeitza of bread, and having intent to eat also in the second Sukkah[433]], nevertheless, a new blessing of Leishev Basukkah must be repeated in the second Sukkah prior to eating more than a Kibeitza of bread or Mezonos. [Seemingly this applies even if one owns both Sukkah’s. [434]]

Relaxing or sleeping in a second Sukkah:[435] If one enters into a second Sukkah in order to sleep or relax[436] and he does not plan to eat [more than a Kibeitza of Mezonos or Hamotzi in that Sukkah, and has yet to eat this amount that day in that Sukkah] then he must recite the blessing of Leishev Basukkah prior to relaxing or sleeping in the second Sukkah.[437] [Thus, if one has two Sukkos, one for eating and one for sleeping, then the blessing of Leishev Basukkah is to be said prior to sleeping in the sleeping Sukkah. However, if one plans on eating more than a Kibeitza of Mezonos or Hamotzi in the second Sukkah, or if he already did so, then the blessing is not to be recited prior to relaxing and sleeping. Likewise, if he is only entering the second Sukkah for a short while, such as to do a quick errand and the like, then the blessing is not recited.[438] Likewise, if he is entering the second Sukkah to eat a quick snack that does not require a Sukkah, then the blessing is not to be said, as explained next.]

Snacking in a second Sukkah:[439] If one enters into a second Sukkah in order to eat in it those foods that are permitted to be eaten outside of the Sukkah, then the blessing of Leishev Basukkah does not need to be repeated. [However, if he plans to relax in the Sukkah for some time while eating, and after eating, the snack, then seemingly the blessing is to be said, as stated above.]

Drinking wine in a second Sukkah:[440] From the letter of the law, one who settles himself to drink wine, or any other beverage of significance of which it is common to settle oneself upon, is obligated to drink it in the Sukkah, as explained in Halacha 6C, and therefore is to recite the blessing of Leishev Basukkah prior to drinking it [if he does not plan to eat more than a Kibeitza of Mezonos or Hamotzi in that Sukkah, and has yet to eat this amount that day in that Sukkah]. Nonetheless, since there are Poskim[441] who question whether a blessing may be said prior to this settled drinking of wine, therefore it is proper not to drink wine in a settling manner, or other significant beverages which the custom is for people to settle themselves upon, in a Sukkah which one has not eaten within that day and said in it Leishev Basukkah, [and does not plan on doing so later on[442]].[443] [Hence, when invited to someone else’s Sukkah to settle with him and drink wine, one is to eat more than a Kibeitza of Mezonos or Hamotzi in order so the blessing of Leishev Basukkah cover the wine.]

Summary: One must say the blessing of Leishev in every Sukkah that he eats more than a Kibeitza of Mezonos or Hamotzi. This applies even if he had in mind to eat in the second Sukkah at the time, he began eating in the first Sukkah, and applies even if both Sukkah’s are next to each and a new first blessing is not required to be repeated, nevertheless a new blessing must be said. Furthermore, even if one enters into someone else’s Sukkah just in order to spend time of leisure, or in order to sleep in it, and he does not plan to eat more than a Kibeitza worth of Mezonos or Hamotzi in that Sukkah, then he must say the blessing of Leishev Basukkah prior to relaxing or sleeping in it.

E. If one forgot to say Leishev before eating:[444]

If one forgot to recite Leishev Basukkah prior to eating [more than a Kibeitza of Mezonos or Hamotzi, then he is to say the blessing in middle of the meal, upon remembering]. If he already finished eating his meal [when he remembered to say the blessing, then if he is still in the Sukkah] he is to say the blessing upon remembering [even after the meal, and even if he has already recited Birchas Hamazon or Al Hamichyah[445]].[446]

Summary: If one forgot to recite Leishev Basukkah prior to eating, he is to say it upon remembering. If he has already finished eating and then remembered to say the blessing, then if he is still in the Sukkah, he is to say the blessing upon remembering, even if he has already Bentched.

 

F. How to say-Sitting versus standing:[447]

The blessing of Leishev Basukkah may be said even while sitting.[448]

Singing the blessing:[449] The blessing of Leishev Basukkah is proper to be recited slow and aloud and in a sweet melody.   The punctuation of the blessing:[450] The Lamed and Shin of the word Leishev is to be said with a Tzeirei. The Beis of the word Basukkah is to be said with a Patach.

 

12. Items to enter into the Sukkah:

A. General rule:[451]

The verse[452] states “Besukkos Teishvu Shivas Yamim,” and the Sages received in an oral tradition that this means “Teishvu Keiyn Taduru,” which means to say that [the Mitzvah/obligation of Sukkah is that] in the same manner that one is accustomed throughout the year to live in his home, so too during Sukkos, the Torah obligated him to leave his home and dwell here in the Sukkah [in the same manner], with his bed and blankets and all of his other belongings. From here the sages learned, that throughout all seven days a person is to make his house his temporary location and make his Sukkah his permanent residence. How is this fulfilled?[453] If one owns beautiful rugs and nice vessels, then he is to bring it to the Sukkah. Likewise, all the drinking cups that he needs should be with him in the Sukkah just like they are with them in the house throughout the year.[454] This will be further elaborated in the Halachos below.

 

B. The table:[455]

The table which holds the food that one eats while in the Sukkah must be inside the Sukkah, as opposed to it being outside the Sukkah, as explained in Chapter 1 Halacha 9. [This does not mean that every Sukkah must have a table and if not, then the Sukkah is invalid, but rather that simply that whatever table one uses to hold the food that one is eating from while in the Sukkah, must itself be inside the Sukkah, and it does not suffice to take food from the table and eat it inside the Sukkah.]

 

C. Vessels:[456]

One should enter his most beautiful vessels, tapestries, and drinking utensils into the Sukkah, as stated above in A.[457] [This applies even if they are made of earthenware.[458]] See next regarding entering pots, pans and plates into the Sukkah.[459]

Vessels used for dough, flour and holding water: However, vessels that hold flour and dough and water[460] [and incense[461]], are not required to be in the Sukkah, and the same applies for all other vessels that are not normally left within the [living quarters of the] house [i.e. but rather in the kitchen[462]].[463] Likewise, vessels that are used to draw water [from a well] should not be entered into the Sukkah.[464]

 

D. Pots, pans, and dirty dishes-Entering pots and pans into a Sukkah and cleaning up after the meal:[465]

[It is permitted to enter pots and pans of food into a Sukkah for the sake of the meal.[466]] Nonetheless, once the meal has been completed, one is to remove the [dirty] pots, pans, and plates from the Sukkah, being that after their use they are considered repulsive [and it is belittling to the Sukkah to have them remain]. [However, one may leave used cups in the Sukkah even after they are used, and even if they are made of earthenware.[467] According to some opinions[468], leaving dirty pots and plates in a Sukkah can invalidate the Sukkah, and it is hence to be removed immediately after the meal is completed.[469] The above allowance to initially bring pots of food into a Sukkah is from the letter of the law, however, many Poskim[470] record that the custom is not to enter pots and pans of food into a Sukkah at all even for the purpose of serving the food, and rather the food is serving in a dish a tray.[471] This especially applies in those homes that are accustomed to never bring the pots and pans to the table, and rather first make the plates in the kitchen and only then serve them to the table.[472] However, if there are no plates available, and one needs to eat directly from the pot, then one may enter it into the Sukkah.[473]]

Summary: It is permitted from the letter of the law to enter pots of food into one’s Sukkah, although the custom is to avoid doing so. In all cases in which one is lenient, one is to be careful to remove the pots right away, as soon as the meal concludes.   Building a Sukkah in one’s kitchen that contains a removable roofing: One may not build a Sukkah inside of a kitchen that contains a removable roof, being that one is not allowed to leave dirty pots and dishes in a Sukkah, as explained in Chapter 1 Halacha 5G in Q&A-See there!

Question: May one enter and leave a garbage can, or garbage bag, into the Sukkah?   Answer: Although one may enter the garbage can or garbage bag into the sukkah temporarily for the sake of cleaning up, it should not be left there afterwards to stay and rather should remain outside of the Sukkah. Furthermore, it is best top not enter it into the Sukkah at all, if possible, even when cleaning up, and rather it should be left outside the Sukkah. Explanation: While I have yet to find any explicit discussion in Poskim regarding entering garbage cans into a sukkah, nonetheless, logic dictates that it is permitted to do so for the sake of cleaning up, just as one would do in his own home to make it both easier to clean and prevent the garbage from falling all over the Sukkah if one were required to transport it outside. However, to have it remain in the sukkah is seemingly forbidden just as we rule regarding dirty pots and pans. Furthermore, it is proper not to enter it into the Sukkah at all, just as is accustomed regarding pots to not enter it at all into the Sukkah.   Sources: See regarding leaving dirty pots in the sukkah: Admur 639:2; Michaber and Rama 639:1; Rambam 6:5; Sukkah 29a; See also Michaber 666:1; Piskeiy Teshuvos 639:2; See regarding garbage cans: Alei Siach p. 183 and Moadei Hagrach p. 237 that Rav Chaim Knaievsky answered that it may not even be entered into the Sukkah for the sake of cleaning; Sefer Chut Shani Sukkos p. 239 that one may enter it for the sake of cleaning; Minchas Dovid 1:11 that one may leave it even inside his Sukkah

 

E. Candles:[474]

One must have light in his Sukkah and thus he is to enter candles [or electric light] into the Sukkah. [However, once again the candles have extinguished, he is to remove them from the Sukkah.[475]]

Fire hazard:[476] If the Sukkah is small, thus causing it to be a fire hazard being that the flame may reach too close to the wall or Sechach of the Sukkah and cause the Sukkah to go up in flames[477] [or cause one to become scared of a possible fire and avoid entering the Sukkah[478]], then in such a case one is required to leave the candle outside the Sukkah, even if it is made of gold. [Nonetheless, even in such a case, it is to be placed near the Sukkah outside in a way that its light shines within the Sukkah, such as if it is placed by the windowsill of one’s house that is near the Sukkah.[479] Certainly, if the fire is encased in a glass casing then it can be considered safe to leave in the Sukkah.[480] Accordingly, everyone should  try to arrange to have electric light bulbs in the Sukkah.]

An earthenware candle:[481] It is customary not to enter [even brand-new[482]] earthenware candles into the Sukkah [due to it being repulsive, or eventually becoming repulsive after being lit] even if the Sukkah is very large. [Rather, one only brings candlesticks made out of metal, or wax.[483] If, however, the earthenware candlesticks are glazed with glass then it is permitted to be entered into the Sukkah, and certainly glass candelabras and candlesticks may be entered.[484]]

 

13. Belittling acts in the Sukkah:[485]

One may not do any belittling acts inside a Sukkah.[486]

Washing dishes:[487] Thus, one may not wash pots and plates inside the Sukkah.[488] However, one may wash drinking vessels, such as cups and pitchers, in the Sukkah. 

Q&A May one use a Sukkah as a short cut?[489] No. One is not to make his Sukkah into a shortcut to reach another area. May one spit in the Sukkah? From the letter of the law, it is permitted to do so just as is the law regarding a Shul.[490] However, initially one should avoid doing so in a Sukkah unless necessary [as explained next].[491] When Davening inside a Sukkah may one spit by Aleinu? Seemingly, it is permitted to do so as stated above. However, one should rub the spit with his foot until it becomes absorbed within the ground. May one hang laundry in the Sukkah?[492] No. May one allow a gentile to enter one’s Sukkah?[493] One should not invite a gentile into the Sukkah as this causes the holiness to leave, and makes the seven Holy Ushpizin become very agitated with the host. Therefore, one should have a gentile maid clean the Sukkah inside. May one urinate in a Sukkah? It is forbidden to urinate in a Sukkah.[494] Nevertheless certain Tzadikim were accustomed to urinating in the Sukkah in a time of need, within a pail that contained a Revius of water.[495] May a couple engage in marital relations in a Sukkah? It is permitted for a married couple to engage in marital intimacy in a Sukkah.[496] However, there are Poskim[497] who rule that it is forbidden to do so. May one wash Neigal Vaaser for the morning washing, or for bread, inside the Sukkah?[498] Yes.   Must one sift flour in the Sukkah? Seemingly one is not to do so as it is a belittling act to the Sukkah.[499]

14. The laws of Mitztaer-The exemption of dwelling in the Sukkah due to pain and discomfort:[500]

*For the specific exemptions relevant to sleeping in the Sukkah please refer to Halacha 10!

A. General Rule:[501]

The Torah only obligated one to dwell in his Sukkah in the same manner that he would dwell in his home throughout the year.[502] Thus, one who is pained to dwell in his Sukkah, and through leaving the Sukkah he will be saved from this pain[503], then he is exempt from dwelling in the Sukkah.[504] [This applies to both eating and sleeping.[505]]

The law on the first night of Sukkos:[506] The above law applies throughout all the meals of the holiday with exception to the first night of Sukkos, in which case one is obligated to eat at least a Kezayis [of bread] in the Sukkah even if he is pained by doing so [such as if it is raining, as explained in Halacha 7D].

Dwelling in the Sukkah when one is exempt due to the law of Mitztaer?[507] Anyone who is exempt from dwelling in a Sukkah [due to experiencing pain or distress due to the dwelling] and does not leave the Sukkah, does not receive any reward for that dwelling and is considered a Hedyot [i.e. a fool or ignoramus, or simpleton, being that he is diminishing in Simchas Yom Tov by remaining there[508]].[509] [It is thus certainly forbidden to be stringent and say a blessing upon dwelling in a Sukkah at a time that one is exempt, and one who does so is saying a blessing in vain.[510] The above is the letter of the law. However, the custom of Chassidim, based on the Baal Shem Tov, is to always eat in the Sukkah even during times of discomfort, such as during rain.[511] It is disputed whether one is to say the blessing of Leishev Basukkah when eating there during rain.[512] Practically, the Chabad custom is to say a blessing even during the rain and cases of discomfort.[513]]

How to leave the Sukkah when Mitztaer:[514] One who leaves his Sukkah due to rain [or other case of distress] is not to [leave angrily and] kick [the Sukkah] but is rather to leave with humility, viewing himself like a slave who served a cup of wine to his master and the master pours it on his face, meaning to say “I am not interested in your service.” [He is to leave the Sukkah right away without delay.[515]]

Exemption due to being a caretaker for one who is exempt:[516] In general, one who is exempt from dwelling in a Sukkah due to one of the reasons listed below, does not exempt any of his caretakers from  their obligation  up dwelling in the Sukkah, unless he is ill, in which case they too are exempt during the time that they are caring for him. [Thus, if it is too cold for one’s elderly father to eat in the Sukkah, the son who is his caretakers still remains obligated to do so, and he must still continue to eat and sleep in the Sukkah.]

 

B. The circumstances of pain and discomfort that exempt one from Sukkah:

The pain is relevant to the action:[517] Pain and discomfort only exempt one from needing to do a certain action in the Sukkah, if the pain and discomfort is experienced when performing that action. If, however, the pain and discomfort is only experienced by a specific action, then it does not exempt other actions from being performed in the Sukkah. Thus, if there is discomfort for one to sleep in the Sukkah it does not automatically exempt him from eating in the Sukkah, unless he also experiences discomfort during the eating.

Will be relieved of the pain upon leaving the Sukkah:[518] One who is pained to dwell in his Sukkah is only exempt from dwelling in the Sukkah as a result if through leaving the Sukkah he will be saved from this pain. If, however, he will be in the same state of pain even outside of the Sukkah, inside of his home, then the pain does not exempt him from living in the Sukkah.

Did not initially build the Sukkah in an area of discomfort:[519] The exemption from dwelling in a Sukkah due to reasons of pain only applies if the pain unsuspectingly arrived only after the Sukkah was built. However, if one initially built the Sukkah in an area in which he knows that he will have discomfort in afterwards, then it is invalid.[520] [Thus, it is forbidden to build a Sukkah in an area that one knows contains discomfort that will exempt him from dwelling there.] This applies whether the discomfort is experienced while eating there, or even if it is only experienced while sleeping there, [or while relaxing there]. For example, if one built a Sukkah in an area that wind commonly blows in a way that causes one discomfort [to eat or sleep there], the Sukkah is invalid. Similarly, if one built a Sukkah in the middle of the street and he fears sleeping there due to robbers, and thus cannot sleep there comfortably, the Sukkah is invalid. In such a case, he does not fulfill his obligation even when he eats there, even though he experiences no pain while eating there.[521] [Some Poskim[522] rule that if it is not possible for one to build a Sukkah within his city due to robbers, then he is exempt from the Mitzvah and is not required to move from his city for the duration of Sukkos.] However, if a person who built a Sukkah in the street does not fear for his life to sleep there at night, then even if he fears his items in the Sukkah may be stolen [while he is sleeping there at night and therefore may not sleep comfortably], nevertheless the Sukkah remains valid].[523] Nonetheless, initially one should never built a Sukkah in the street, as explained in chapter 1 Halacha 4A-B. [The above invalidation, only applies if there are other options available within the city for him to build the Sukkah in which he will not experience the set discomfort, if however, he lives in a very cold area and irrelevant of where he built a Sukkah in the city or country it will be too cold for him to sleep there, then the sukkah is valid and he is exempt from sleeping there but is obligated to eat there.[524]]

Matters which only cause discomfort to a minority of individuals:[525] A person is only exempt from the Mitzvah of Sukkah if his discomfort is something that people are commonly discomforted from. However, a person who receives discomfort from a matter that most people are not commonly discomforted from, then he must dwell in the Sukkah despite the discomfort, as we follow the common way of living of most people. However, if one knows himself to be a very sensitive and pampered individual, and the matter of discomfort is a matter that all sensitive and pampered individuals are likewise discomforted from, then he is exempt from dwelling in the Sukkah. However, not every individual can make the claim that he is a very sensitive and pampered individual, unless he is known for being so.[526]

Q&A If one forces himself to dwell in the Sukkah despite it having been built in an area of discomfort, is it valid? Seemingly, it is invalid, as one must be able to dwell there pleasantly just like a house.

C. Examples-Wind, and foul odor:[527]

What is considered pain? An example is one who is unable to eat or sleep in the Sukkah due to that the wind is disturbing him[528], or due to that the flies and mosquitoes and the like are bothering him [as explained next in D], or due to that there is a foul smell that can be smelled inside the Sukkah, and when one leaves the Sukkah, he will be saved from this pain. [In all the above cases, one is exempt from remaining in the Sukkah. This exemption applies even to eating.[529]]

Summary: The following are examples of things that can cause one pain and hence exempt him from dwelling in the Sukkah: Wind Flies, Gnats, and other insects. Foul odor

D. Insects-The exemption from Sukkah due to insects:[530]

Just like it is permitted for one to leave the Sukkah due to the rain, so too it is permitted to leave the due to the insects. Thus, if there are flies and mosquitoes and insects of the like in the Sukkah which are bothering him, then he is exempt from dwelling [i.e. eating or sleeping[531]] in the Sukkah. [This applies even if one’s food would not become ruined due to the insects, so long as the insects are a disturbance to his dwelling there.] Likewise, even if the insects are not an actual disturbance to him, but are ruining the food by entering into it, then he is exempt from remaining in the Sukkah and may eat his entire meal at home.[532] [Thus, if a bee, wasp, or hornet has entered one’s Sukkah and is a disturbance due to fear of getting stung, then one may leave the Sukkah even in middle of eating.]

Placing a netting over the bed:[533] In a case that insects are disturbing one’s sleep, it is better that he remain in the Sukkah and sleep in a bed that is enclosed with a canopy that protects him from the insects, then to sleep inside of his home. This applies even if the canopy is over 10 Tefachim high [from the ground and bed] and contains a flat roofing of at least one Tefach.[534]

 

E. Rain-Dwelling in a Sukkah during rain:[535]

One is exempt from dwelling in the Sukkah while it is raining [and even after the rain, so long as there are still drops of water falling from the Sechach to the point of discomfort.[536] However, prior to its raining one is required to dwell in the Sukkah even if the weather forecast predicts rain, and even if the skies are already gray with rain clouds.[537]] The following will discuss the level of strength of rain that exempts one from dwelling in the Sukkah.

Eating:[538] Throughout all the meals of the Sukkos holiday, one is exempt from eating in the Sukkah while it is raining, with exception to the first night, as explained above. How much rain is necessary to exempt one from eating there? If the drops of rain that penetrate one’s Sukkah are abundant to the point that one’s food would become ruined, then he is exempt from eating in the Sukkah and may leave it in middle of the meal.[539] This applies even if only a very delicate food [such as Pol-fava bean] which is easily ruined by even a slight amount of rain, would be ruined by the rain. This applies even if he currently does not have any food in the Sukkah, nonetheless, if there is an amount of rain that can potentially ruin this food, then he is exempt from eating there.[540] If one is unsure of whether the current amount of rain would ruin even a delicate food, then if it is raining to the point that one would leave his house if this occurred in his house, then he is exempt from Sukkah and may likewise leave the Sukkah.[541] However, on the first night of Sukkos one must eat a Kezayis of bread in the Sukkah even if it is raining, as explained in Halacha 7D.[542] On the second night of Sukkos in the Diaspora one is not required to eat a Kezayis in the Sukkah if it is raining although one who desires to be stringent may do so.[543] Regarding the other Sukkos meals, anyone who remains in the Sukkah during rain, does not receive any reward for that dwelling and is considered a Hedyot, as explained in A.[544] [It is thus certainly forbidden to be stringent and say a blessing upon dwelling in a Sukkah at a time that one is exempt, and one who does so is saying a blessing in vain.[545] The above is the letter of the law. However, the custom of Chassidim, based on the Baal Shem Tov, is to always eat in the Sukkah even during times of discomfort, such as during rain.[546] It is disputed whether one is to say the blessing of Leishev Basukkah when eating there during rain.[547] Practically, the Chabad custom is to say a blessing even during the rain and cases of discomfort.[548]]

Sleeping:[549] If it is raining in the Sukkah even slightly one is exempt from sleeping there and may sleep outside the Sukkah.[550] [The same applies regarding relaxing and learning in the Sukkah.[551]]

If one left the Sukkah due to rain and it then stopped raining-Eating:[552] If one left the Sukkah in midst of a meal due to the rain and he entered his home to finish the meal, and it then stopped raining, then if he already sat down[553] to finish the meal then he is not required to return to the Sukkah and may rather finish the meal in his house. [If, however, he has yet to sit down to finish his meal at home, then he is required to return to the Sukkah to finish his meal if it has already stopped raining.[554] In such a case, he is to repeat the blessing of Leishev Basukkah, if he eats more than a Kibeitza of Mezonos or Hamotzi, unless he was waiting for it to stop raining.[555] The same applies if prior to beginning the meal one saw that it was raining and sat down to eat the meal in his home, that he does not have to enter the sukkah even after it stops raining.[556]]

If one left the Sukkah due to rain and it then stopped raining-Sleeping: If one was sleeping in the Sukkah and he left due to the rain and it stopped raining before he had a chance to lie down in his bed in his house, then he must return to his Sukkah. If, however, one already lied down to go to sleep, then he is not required to return to his house. This applies even if one woke up in middle of the night and realized the rain stopped, nevertheless, one is not required to return to the Sukkah to sleep. However, once it is past Alos, then if one wakes up and notices the rain has ended, he must return to the Sukkah if he desires to continue sleeping. However, others are not obligated to wake him up past Alos. See Halacha 10D!

Placing a sheet over or under the Sechach? At times of rain, it is better to place a sheet over or under the Sechach, and prevent rain from entering, then to eat inside the house. See Chapter 2 Halacha 13E and 20E!

How to leave the Sukkah due to rain:[557] One who leaves his Sukkah due to rain is not to [leave angrily and] kick [the Sukkah] but is rather to leave with humility, viewing himself like a slave who served a cup of wine to his master and the master pours it on his face, meaning to say “I am not interested in your service.” [He is to leave the Sukkah right away without delay.[558]]

Having a sheet spread in order to catch leaves, or rain: In a time of need, it is better to place a sheet under the Sechach and prevent rain, leaves, wind, from entering the Sukkah if lack of doing so will require one to eat enter his house. See Chapter 2 Halacha 13E for the full details of this subject!

 

F. Heat-Dwelling in a Sukkah during a heat wave:[559]

Just like it is permitted for one to leave the Sukkah due to the rain, so too it is permitted to leave the due to the heat. [Thus, if one is experiencing very hot weather in the Sukkah, and one is uncomfortable due to it, he is exempt from dwelling, and sleeping and eating in the Sukkah.] [This applies even if one’s food would not become spoiled due to the heat, so long as the heat is a disturbance to his dwelling there.] Likewise, even if the heat is not an actual disturbance to him, but is ruining the food, then he is exempt from remaining in the Sukkah and may eat his entire meal at home.[560]

 

G. Cold-Dwelling in a Sukkah during very cold weather:

Sleeping:[561]  In cold climate areas, in which it is painful [i.e. uncomfortable] to sleep inside the Sukkah, and one does not own enough blankets and sheets to properly warm himself up[562], then he is not obligated to sleep inside the Sukkah [and should not do so[563]].[564] [If he does own warm enough blankets to protect him from the cold inside the Sukkah, then he must enter them into the Sukkah and sleep there, if there is enough space to keep them in his Sukkah without needing to enter them into his house daily in order to make room to eat.[565]]

Eating:[566] If one is experiencing very cold weather in the Sukkah to the point that his fatty foods congeal while there, then he is exempt from dwelling in the Sukkah and may eat his entire meal at home. [Likewise, if one is very cold, then he is exempt from eating in the Sukkah, unless he is able to wear a coat and the like to warm him up. Accordingly, when it is very cold one is to make sure to enter the Sukkah with warm garments in order so his blessing is not in vain.[567]]

One who is not feeling well:[568] Any person who is not feeling well for whom the cold can worsen his illness is exempt from [eating, sleeping, and] dwelling in the Sukkah if it is slightly cold. This applies, even if he caused himself to not feel well, such as he took a home remedy for the sake of clearing his bowels. However, initially, one may not do things that cause him to not feel well and then be exempt from dwelling in the Sukkah.

 

H. Sick, headache, or in pain:[569]

One who is sick is exempt from eating and sleeping in the Sukkah even if his illness does not pose any danger, if it is difficult [i.e. uncomfortable] for him to do so. Even if he has a mere headache, or pain in his eyes [or other limbs] he is exempt from dwelling in the Sukkah if it is difficult for him to do so.

A caretaker of an ill person: A Jewish caretaker for an ill Jew [irrelevant of either gender or age] is exempt from dwelling in the Sukkah during the time that he is caring for the ill patient.[570]

Medical procedure:[571] If one had a medical procedure performed, and he is weak and the Sukkah is a bit cold, then he is exempt from being in the Sukkah if it is detrimental for his health. Nonetheless, initially, one is never to have a medical procedure performed during Sukkos, if it can be done prior to Sukkos, or postponed until after Sukkos, as a person should not bring himself to being exempt from dwelling in the Sukkah due to pain.

Q&A If one suffers from depression, is he obligated in the mitzvah of Sukkah? Some Poskim[572] suggest that he is exempt from the mitzvah being that the whole purpose of the mitzvah is to think of God’s greatness which he cannot do in his depressed state.

 

I. Darkness-Eating in a Sukkah that does not have light:[573]

If the lights extinguished within the Sukkah during Shabbos of the festival [i.e. Shabbos Chol Hamoed Sukkos], and he has light within his house, then he is permitted to leave his Sukkah and eat in his house near the light.[574] One is not obligated to enter into another person’s Sukkah which contains light in order to eat there.[575] Nevertheless, if one is able to enter another person’s Sukkah without great difficulty, then he is to do so and is not to be lenient in this matter.[576] [The same would apply in the event of loss of electricity in one’s Sukkah on Yom Tov or Chol Hamoed, that if he is unable to fix it, and cannot bring candles into his Sukkah, then if he has light in his home, then he may eat at home if it is difficult to eat by a neighbors Sukkah. If, however, the blackout is also in his own house, or he is able to bring candles into the Sukkah, then he must continue to eat in the Sukkah. However, on the first night of Yom Tov one is obligated to eat at least a Kezayis of bread in the Sukkah even if it is pitch black, or to go to his friends Sukkah, as explained in Halacha 7D.[577]]

 

J. Space:

Not enough space to sleep properly:[578] If one’s Sukkah is very small to the point that it is difficult for him to sleep comfortably while inside, such as if he is unable to stretch his arms and legs and must sleep in a fetal position with his arms and legs bent inward, the Sukkah nonetheless remains valid, and he is obligated to sleep in it in the above fetal position.[579]

Not enough room in the Sukkah for a bed:[580] Even if one owns enough blankets to keep him warm in the Sukkah, if [the Sukkah is small and] one is unable to set up his sleeping quarters in the Sukkah for all seven days of the festival, in a way that he will not need to remove the [bed and] sleeping accessories from the Sukkah during meal times [in order to make space], then he is exempt from sleeping in his Sukkah. This however only applies if removing and setting up the sleeping quarters [daily] is considered an extra burden, and one is distressed by this burden to the point that if he had such a burden in his home he would not [enter the bed and accessories into the bedroom and] sleep there [but would rather sleep in the room that the bed and accessories are currently located in].[581]

Not enough room to enter one’s vessels:[582] One is obligated to build a Sukkah by his home and dwell in it even if it will not be spacious enough to house all of his family and belongings that he desires to have with him while in the Sukkah. Nevertheless, during travel, if one passes by a Sukkah that is too small to enter his family and other items that he has with him, then he is exempt from it. Nonetheless, one who is stringent is blessed.

K. Fear of robbers:

If one built a Sukkah in the middle of the street and he fears sleeping there due to robbers, and thus cannot sleep there comfortably, the Sukkah is invalid. [If, however, it was built in a safe area and robbers came upon the area in middle of Sukkos, then the Sukkah remains valid, and one is exempt from sleeping there so long as the fear exists.[583]] See Halacha B!

Q&A Is one obligated to walk a great distance for the sake of eating/dwelling in a Sukkah, if there is no Sukkah available in his current area?[584] One who does not have room in his property to build a Sukkah [i.e. no porch or backyard with space under the sky] is nevertheless required to build a Sukkah [or visit a friends or Shul’s Sukkah] even a distance from his home, and dwell in it throughout Sukkos.[585] This comes to negate those who do not build a Sukkah, and do not dwell in any Sukkah over Sukkos, under the claim that they are only required to build a Sukkah near their home, and since they cannot do so therefore they are exempt.[586] [However, some Poskim[587] rule that we do not require one to move or travel to a different city, or to a hotel, for the duration of Sukkos simply for the sake of being able to have a Sukkah nearby, and the matter is to be measured in accordance to the degree of effort that one would pursue to dwell in his own home. Thus, if it is not possible for one to build a Sukkah within his city, such as due to robbers, then he is exempt from the Mitzvah and is not required to move from his city for the duration of Sukkos.]   Embarrassed or uncomfortable to be in the Sukkah with certain people present:[588] If one is embarrassed or uncomfortable to remain in the Sukkah with certain people present, then he is exempt from being in the Sukkah.   Claustrophobic-Too many people in the Sukkah: Feeling claustrophobic due to too many people being in the Sukkah, does not exempt him from the mitzvah.[589] However, some Poskim[590] are lenient.

15. One who is traveling:[591]

[During the time of travel by foot, car, train or plane one is exempt from eating or sleeping in a Sukkah if there is none readily available, and finding one will delay his travels.[592] Nevertheless, it is praiseworthy and an act of piety to be meticulous even in such a case and avoid even drinking until one enters a Sukkah, if this will not cause one to fast past midday, as explained in the Q&A.[593] The below Halacha will discuss if one is obligated to build, or dwell in a Sukkah upon arrival to the area that he will be spending the night in midst of his travels.]

Sleeping in the field [i.e. camping]:[594] One who is traveling during the holiday of Sukkos through in an uninhabited area, and is sleeping and eating in the fields, is exempt from taking the trouble with building a Sukkah. This applies even if he will remain in that area for the entire holiday, and even if he has ability to build the Sukkah, nonetheless, he may eat and drink and sleep in the field, unless there is a prebuilt Sukkah already available in his area, in which case he is to dwell in it [if it can fit his family and belongings[595]].[596] [Thus, soldiers who are on a training mission and sleeping in middle of a deserted area are not required to build a Sukkah in their area, and may eat, drink, and sleep, outside of a Sukkah.]

Sleeping in the city:[597] The above exemption of a traveler from needing to build a Sukkah only applies if he sleeps in the field. However, when he arrives to a town, even a town of gentiles, and he desires to eat or sleep there, then he is obligated to build a Sukkah to eat and sleep there if he has enough time to build it prior to the normal time that a traveler eats and sleeps and travels the next day.[598] If, however, troubling him to build a Sukkah will cause him to delay his eating and sleeping in a way that his travels the next day will need to be delayed, then he is not required to build a Sukkah and may eat and sleep in a house. Likewise, if he does not desire to remain in the town for one moment more than necessary, and plans to continue traveling as soon as he is finished eating and sleeping upon arriving in the town, then he is not obligated to build a Sukkah.[599] [The above exemption, however, only applies if there is no already built Sukkah available in the city, otherwise, he is obligated to eat in the Sukkah.[600]] In the event that one has the time to build a Sukkah without delaying his travels and chooses not to do so, then it is forbidden for him to eat [more than  Kibeitza of Mezonos or Hamotzi] and sleep outside of a Sukkah, and thus he must return home each night to eat and sleep there.[601] [Thus, if one has a stopover flight during Sukkos and leaving the airport to reach a Sukkah in the city may jeopardize him from catching his next flight, then he is exempt from doing so.]

One who is traveling for a Mitzvah:[602] If one is traveling for a Mitzvah purpose[603], such as to redeem a captive or to greet his Rebbe and the like [such as learning Torah[604]], then so long as he is yet to fulfill the mitzvah purpose of his travels, he is not required to dwell in the Sukkah during his travels even if he is in an inhabited area that contains a Sukkah, and may rather eat and sleep in a house.[605] However, this only applies if there is some difficulty involved in searching or traveling to the nearby Sukkah. However, if the Sukkah is near him, and he is able to dwell in the Sukkah without any impediments being caused to the fulfillment of the Mitzvah, then he is obligated to dwell in the Sukkah and eat and sleep there. If, however, he will not be able to sleep well in the Sukkah and will sleep better in a house and sleeping in the Sukkah will cause him to be exhausted the next day due to lack of sleep which will prevent him from doing the mitzvah properly, then he is exempt from sleeping in the Sukkah.

Q&A May one even initially travel during Sukkos if he knows that there will not be a Sukkah available during his travels?[606] Yes, however, one should only do so for purposes of business or other need, and the need of a Mitzvah.   During Sukkos, may one travel for leisure purposes, like going on an overnight hike, if there will not be a Sukkah available during their stay?[607] One may not do so. One may only travel through areas without a Sukkah for business purposes or other necessary purposes. May one who is traveling by car, train or plane on Chol Hamoed eat or drink in the car, train, or plane? Yes.[608] Nevertheless, it is praiseworthy and an act of piety[609] to be meticulous even in such a case and avoid even drinking until one enters a Sukkah.[610] Nevertheless, if this will cause one to fast past midday then he is to drink or eat something.[611]

16. Guards and Mashgiach Kashrus:[612]

Guards who perform surveillance:[613] Guards of a city, who perform surveillance in the city to guard it from enemy attacks, are exempt from dwelling or eating in a Sukkah during their time of surveillance, whether during daytime or nighttime, and they are thus permitted to eat outside of the Sukkah. This applies even if there is a Sukkah available in the area that they are guarding, nonetheless they are not required to enter into it in order to eat, if doing so will jeopardize their guarding. However, after their duty is over, they are obligated to eat in a Sukkah. [Thus, a policeman or crime watch personnel are exempt from eating in a Sukkah while they are doing surveillance.]

Guards who remain stationary such as guards of a building:[614] The guard of a field or orchard[615] [or building] who remain stationary, and guard from one set area, are obligated to build a Sukkah [to eat and sleep in, if they are able to continue performing their duty of guarding even while in the Sukkah]. If, however, [entering the Sukkah will jeopardize their ability to guard, or if they are not stationary need to do surveillance in various areas of the field or building, or if they] need to hide their position from potential thieves, then they are exempt from building a Sukkah and may eat outside of the Sukkah. [Thus, all building guards are exempt from eating in a Sukkah while they are guarding if they are unable to guard while in the Sukkah. However, if they are able to build a Sukkah outside of the building and sit in it while they are guarding the building, then they must do so, and are obligated to eat in the Sukkah even while on guard.[616] Thus, if there is already a guard post there, then one is to either switch the roofing for material that is kosher for Sechach, or should build a Sukkah extension from the guard post.]

Mashgiach Kashrus:[617] A Mashgiach, Kashrus supervisor, who is working during Sukkos, is exempt from the mitzvah of Sukkah while supervising, if the supervision Halachically requires them to be there the entire time, such as when supervising the winemaking process in the vineyard of a gentile in which case they must constantly guard it from being touched by a gentile. However, if they are Halachically able to suffice with going in and out of the area [i.e. Yotzei Venichnas], then they are obligated in the mitzvah of Sukkah, and must build a Sukkah near the factory of supervision.

Does a soldier who is doing guard duty need to wait to eat until he is off duty?[618] No. He can eat on guard out of the Sukkah. However, if he is remaining stationary in a guard post [or outside], then he is obligated to build a Sukkah there [if possible] and is to eat in the Sukkah and continue to guard from there.

17. Store owners:[619]

People who work in stores throughout the day [are not judged similar to a traveler or a city guard, and hence] remain obligated to eat in a Sukkah even during work, even if they live outside of the city of the store’s location, and their home is a distance from the store. Hence, they are obligated to build a Sukkah near their store in order to eat in it throughout the day, and it is forbidden for them to eat in the store [more than a Kibeitza of bread or Mezonos]. If they are unable to build a Sukkah near the store, then they must return home to their Sukkah in order to eat there. [However, they may eat all foods other than more than a Kibeitza of Mezonos and Hamotzi while in their store, outside of the Sukkah, as explained in Halacha 6A.]

_______________________________________

[1] Admur 625:1; See Piskeiy Teshuvos 625:1-2

[2] Mitzvah 168 in Rambam

[3] Admur 529:7; Siddur Yaavetz; Kaf Hachaim 639:12

[4] Admur 625:1; Michaber 625:1; Tur 625; Rebbe Eliezer in Braisa Sukkah 11b

Other opinions: According to Rebbe Akiva [Sukkos ibid] we slept in actual Sukkahs, and the reason behind the holiday of Sukkas is to remember all the kindness that Hashem provides us with throughout the year, as in the desert we lived in considerable lack of wealth, not having any land or produce. Thus, in order to remind us of this, and give gratitude to G-d for all that he has provided us with, therefore we sleep outside of our homes in a Sukkah and learn to gain appreciation for all that we have. [Rashbam Sukkah ibid; P”M 625 M”Z 1 agrees with reason of Rashbam, as we rule like Rebbe Akiva versus Rebbe Eliezer]

[5] Vayikra 23:42

[6] Admur ibid and 429:4; Michaber ibid; Bach 625; Levush 625; Rashi and Ramban on Vayikra 23:43; Rebbe Eliezer in Sukkah ibid; See Birkeiy Yosef 625 in name of Toras Kohanim for opposite Girsa of opinions; See Bach and Taz 625 for different explanations of their debate

Other opinions: According to Rebbe Akiva, we slept in actual Sukkahs and not in clouds of glory. [Sukkah ibid]

[7] So is written in some prints of Admur ibid. In other prints the word says “Vichein”; See Likkutei Sichos 32:140

[8] Yifei Laleiv 5:3; Kaf Hachaim 625:10

[9] Ateres Zekeinim 12 in name of Shelah; Kaf Hachaim 24:19; 475:9

[10] Sefer Haminhagim p. 67

[11] See Piskeiy Teshuvos 666:1 footnote 5

[12] See Michaber 668:1

[13] Admur 625:1; M”A 625; Bach 625; Taz  625:1 that so applies according to Rebbe Akiva; Beis Hashoeiva Hilchos Sukkah 2; Kaf Hachaim 625:2; Likkutei Sichos 32:140, printed in Shulchan Menachem 3:313; Piskeiy Teshuvos 625:1-2

[14] See Ben Ish Chaiy Ha’azinu; Minchas Chinuch Mitzvah 325; Minchas Shlomo 1 based on Biur Halacha 60:4; Piskeiy Teshuvos ibid footnote 9

[15] The reason: As the verse explicitly states that Hashem commanded us this Mitzvah in order “So you shall know.” Therefore, the intent is an integral part of the Mitzvah. [Implication of Admur ibid according to version of “Lechen” in Admur; Bach 625; P”M 625 A”A 1]

Other opinions regarding what to intend: Some Poskim rule that the main intent is for the clouds of glory, and not for the exodus. [Beis Yosef 625; Taz  625:1 that so applies according to Rebbe Eliezer] See Beis Hashoeiva Hilchos Sukkah 2; P”M 625 A”A 1; Likkutei Sichos 32:140; Background of Admur brought next!

Background on opinion of Admur: VeTzaruch Iyun from this wording of Admur if one is to intend on the clouds of glory as well as the exodus, or simply intending on the exodus suffices. From the fact that Admur and Michaber ibid bring the above reason of the clouds of glory it implies that it is this specific intention that one must have. Vetzaruch Iyun based on this as to why Admur and the Magen Avraham ibid wrote exodus as opposed to the clouds of glory. Perhaps, however, the intent of Admur in his wording is to hint to that one is to have all the intentions in mind, according to all opinions, as the Taz 625:1 explains that remembering the exodus is the reason according to Rebbe Akivah, while remembering the clouds of glory is the reason according to Rebbe Eliezer. Practically, the Peri Megadim 625 A”A 1 writes that it is implied from the Magen Avraham ibid that there is no need to intend for the clouds of glory, although based on the Taz ibid he concludes that it is proper to have both intentions. Accordingly, it is possible to likewise learn in Admur ibid that one is required to have both intents and he thus brought down both reasons. [So learns the Rebbe in his initial understanding in Likkutei Sichos 32:146] Nonetheless, in Likkutei Sichos 32:140 and footnote 47 the Rebbe concludes that according to Admur there is no need to intend on the clouds of glory as that is the essence of the Sukkah, and one only needs to intend on the exodus.

[16] See Admur 60:5

[17] Bach ibid

[18] See P”M 625 A”A 1, M”Z 1; M”B 625:1; Piskeiy Teshuvos 625:1 footnote 3; Likkutei Sichos 32:140; Previous footnote

[19] Admur ibid; M”A ibid; Bach ibid; Taz 625:1 that so applies according to Rebbe Akiva; Likkutei Sichos 32:140 that so is the main opinion of Admur ibid, as rules Bach

[20] Beis Yosef 625; Taz 625:1 that so applies according to Rebbe Eliezer; P”M 625 A”A 1 and M”Z 1 based on Taz ibid; Possible implication of Admur ibid who mentions this in the reason for the Mitzvah, and so learns the Rebbe in his initial understanding in Likkutei Sichos 32:146. However, in his conclusion there it is implied that according to Admur ibid there is no need to have this intent, as we would have explicitly stated this otherwise.

[21] Possible implication of Admur ibid who mentions this in the reason for the Mitzvah; See Rashbam ibid in explanation of Rebbe Akiva

[22] Bikureiy Yaakov 625:3

[23] Igros Kodesh 4:14, Printed in Shaariey Halacha Uminhag 2:267, Shulchan Menachem 3 p. 209

[24] Bach 625; Bikureiy Yaakov 625:3; Derech Pikudecha Hakdama 1:5; Moed Lekol Chaiy 20; Beis Yitzchak Y.D. 2:168

On the first night of Sukkos: According to this opinion, if one did not have this intent on the 1^st night of Sukkos when there is an active obligation to eat in the Sukkah, he must re-eat a Kezayis of bread there. [Bikureiy Yaakov ibid]

On the other nights of Sukkos: See Minchas Chinuch Mitzvah 325 that according to this opinion, if one did not have this intent on the other nights of Sukkos, although it is not considered as if he ate outside of the Sukkah, it likewise is not considered that he fulfilled the Mitzvah. See however Minchas Shlomo 1 based on Biur Halacha 60:4; Piskeiy Teshuvos ibid footnote 9

[25] P”M 625 A”A 1; M”B 625:1; Kaf Hachaim 625:3 Implication of Rebbe in next footnote [So is implied from Rebbe that one does fulfill his obligation despite having lack of intention, and so rules the Poskim ibid.

[26] Igros Kodesh 4:14, Printed in Shaariey Halacha Uminhag 2:267, Shulchan Menachem 3 p. 209

[27] See Admur 60:5

[28] If one does not have this intent, then he does not fulfill his obligation as explained in 60:5. [There Admur brings a dispute regarding whether Mitzvos require intent and he rules like the stringent opinion.] See Biur Halacha 60:4 “Veyeish Omrim”

[29] Admur 589:9 regarding Shofar

The reason: As his original intent of his coming to Shul to fulfill his obligation is carried into his current hearing. [ibid] 

[30] Chayeh Adam Klal 68, brought in M”B 60:10

[31] Thus, if he read Shema during prayer, or ate Matzah during the Seder, or blew Shofar, or shook Lulav, he fulfills his obligation even if he did not have explicit intent as it is clearly evident that he is only doing these matters in order to do the Mitzvah. [Chayeh Adam ibid]

[32] M”B 60:10

[33] See Admur 640:1-2; Piskeiy Teshuvos 640:1

Tumtum and Androginis: See Admur 640:2 that they are questionably obligated in Sukkah, as perhaps they are male, and hence do not need to say a blessing of Leishev Basukkah, as Safek Brachos Lihakel, although they may say the blessing if they wish. [See also Michaber 640:1; Rambam Sukkah 6:1; Levush 639:1; Admur 17:2-3 regarding Tzitzis] Vetzaruch Iyun as to why this is considered a Safek Bracha Levatala, if he is allowed to say the blessing if he wishes, and hence there is nothing to lose in requiring him to say the blessing.

[34] Admur 640:1; Michaber 640:1; Tur 640:1; Mishneh Sukkah 28a

The reason: As the Mitzvah of Sukkah is a time bound Mitzvah. [Admur ibid; Taz 640:1; Sukkah 28a] This is learned from the verse “Lemaan Tihiyeh Toras Hashem Bificha” that is written regarding Tefillin, which teaches that the entire Torah is connected to the Mitzvah of Tefillin. Now, just like women and slaves are exempt from wearing Tefillin, due to the reason explained in 38/3, and Tefillin is a time dependent Mitzvah, as the Mitzvah of Tefillin does not apply on Shabbos and Yom Tov, so too from here we learn that women and slaves are exempt from all time dependent Mitzvos, with exception to some specific Mitzvos. [Admur 17:3; Levush 17/2] Alternatively, the reason women are exempt is because the verse states “Kol Haezrach Beyisrael” with an extra Hei. That Hei is coming to exclude women. The reason this teaching is needed even though it is a time dependent command, is because we might have thought that due to the rule of Teishvu Kieiyn Taduru men are obligated to live with their wives in the Sukkah. Alternatively, we would have thought that due to the Hekesh of 15^th 15^th between Pesach and Sukkos, that just as women must eat Matzah, so too they are obligated in Sukkah. Thus, the extra Hei of the verse comes to teach us that women are exempt. [Sukkah 28b; Levush 640; Kaf Hachaim 640:1]

Slaves: Slaves are exempt from the Mitzvah of Sukkah, just as women. However, a slave who is half free, is obligated in Sukkah due to his freed half. [Admur ibid]

[35] Admur 640:2; 17:3; 589:2; Michaber 589:6; R”H 33a as rules Rebbe Yossi and Rebbe Shimon; Rabbeinu Tam; Ran; Rosh there; Beis Yosef 589; See Kaf Hachaim 589:22

Custom of Tzanz: See Divrei Yatziv 2:274 that Rav Chaim of Tzanz ruled that women should not fulfill any time dependent Mitzvah that they are exempt from, and thus they should not eat in a Sukkah, and are even blessed for avoiding to do so. See also Darkei Chaim Veshalom 778 that by the Minchas Elazar, the women did not eat with them in the Sukkah

[36] Yifei Laleiv 2:640; Kaf Hachaim 640:5; Piskeiy Teshuvos ibid

[37] Admur 640:2; Aruch Hashulchan 640:2; Chayeh Adam 11:43; Halichos Beisa 22 footnote 6 in name of Rav SZ”A; See also: Admur 17:3; 589:2; Rama 589:6; Taz 658:9; M”A 658:11; M”B 655:1; Rabbeinu Tam R”H 33a; Ran; Rosh in name of Mahritz Geios; Tur 589; Ritva Sukkah 2; Rashba 123; Maggid Mishneh Shofar 2 in name of Rashba; Shut Min Hashamayim 1; Birkeiy Yosef 654:2; Yosef Ometz 82; See Kaf Hachaim 17:4; 589:23; Darkei Chaim Veshalom 778

Other Opinions-Sephardim: Some Poskim rule that women may never recite a blessing over any Mitzvah that they are not obligated in. [Michaber 589:6; Beis Yosef 589; Rambam Hilchos Tzitzis; Igur in name of Reb Yeshaya; Rashi, brought in Hagahos on Rambam; Chacham Tzevi Hosafos 8; Divrei Yatziv 2:274 that so ruled Rav Chaim of Tzanz] The Michaber ibid rules that they cannot say a blessing as Safek Brachos Lihakel. [Beis Yosef 589] Accordingly, some Sephardic Rabbis rule that Sephardic women may not say a blessing. [Yabia Omer 4:50; 5:43] However, the Birkeiy Yosef ibid states that after seeing the answer from heaven in Shut Min Hashamayim he retracted from ruling like the Michaber and would tell women to recite a blessing. He concludes that if the Michaber would have seen the Shut Min Hashamayim certainly he too would have retracted his ruling. Practically, so conclude other Sephardic Rabbanim, that the custom of even Sephardic women is to say a blessing, as rules the Chida. [Sdei Chemed Mareches Mem, 136; Rav Poalim 1:12] See Piskeiy Teshuvos ibid footnote 3-4

Other Opinions-Ashkenazim: Some Ashkenazi women are accustomed to not recite a blessing when dwelling in the Sukkah. [Minhagei Chasam Sofer 8:11; See Poskim in Piskeiy Teshuvos 640 fotnote 6]

May a woman who is a Nidda recite blessings? See Darkei Teshuvah Y.D. 195:58; Shulchan Melachim Nida 4; Yalkut Hagershoni 658:5; Nitei Gavriel 41:3

[38] See previous footnote

[39] Admur 640:2; 589:2; M”A 640:1; Rama 589:6; Darkei Moshe 589:2

The reason: Being that women are not obligated in the [Mitzvah and its subsequent] blessing, it is thus considered a blessing in vain, as explained in 589:2. [Admur ibid] Being that women are not obligated in the command of Sukkah and hence are not commanded to say the blessing, thus, a man has no obligation to recite the blessing for them to fulfill this optional Mitzvah. In such a case, if a man says the blessing for women, it is considered a needless blessing and is hence defined as a blessing in vain. However, women themselves can choose to say the blessing for reasons explained in previous footnotes. [Admur 589:2 regarding Shofar] Vetzaruch Iyun as to how to understand this reason. Why can’t men say this optional blessing for women just like women can say it for themselves? In other words, if we permit an optional blessing for women why can’t we also permit it for men to say for the sake of women. Perhaps the reason is because since the blessing is optional and the man gains nothing for saying it [not even an exemption from Areivus], it is therefore considered an unnecessary blessing for him to say. However, women may say it being that she gains the fulfillment of the Mitzvah and hence it is not unnecessary. 

[40] See Admur 640:3-4; Michaber 640:1-2; Sukkah 28a-b

[41] Admur 640:3; Michaber 640:1; Tur 640:1; Mishneh Sukkah 28a

[42] See Admur 640:4

[43] Admur ibid; Michaber 640:2; Tur ibid; Gemara Sukkah 28b

[44] Aruch Hashulchan 640:2

[45] Admur 640:3; Michaber ibid; Mishneh Sukkah 28a

[46] Admur ibid; Michaber ibid “5 or 6 years old”; Tur ibid “6 and 7 years old; Rambam Sukkah 6:1; Eiruvin 82b; Taz 640:2; M”A 640:2; M”B 640:4; See Admur Hilchos Talmud Torah 1 Kuntrus Achron 1

The reason: The reason why if a child needs his mother, he is exempt from being educated is because his mother is exempt from eating in the Sukkah and therefore since he needs his mother, he therefore is also exempt from being educated. [Admur ibid; Admur ibid; Ran Sukkah 13a; Levush 640:2]

Other opinions: Some Poskim rule that a child is obligated to dwell in a Sukkah starting from five years of age if his father is in the city, and even if the child is not sharp and advanced. [Bach 640:1; Elya Raba 640:3; Bikureiy Yaakov 640:4; Beis Meir; Opinion in M”B 640:4; See Tur ibid; Kaf Hachaim 640:9; Omitted form Admur ibid]

[47] Admur ibid; Taz ibid; M”A ibid; M”B ibid

[48] Admur ibid; Ran Sukkah 13a; Levush 640:2

[49] Admur 640:4;

[50] Admur ibid; See Admur 343:1

[51] Admur ibid; M”A 640:3

[52] Admur ibid; M”A 616:2

Other opinions: Some Poskim rule that if the father is not around, the mother must educate the child. [Elya Raba 640:4; Shaareiy Teshuvah 640:2; Bikureiy Yaakov 640:5; Aruch Hashulchan 640:2; M”B 640:5; Kaf Hachaim 640:11; See Terumas Hadeshen 94, brought in Beis Yosef 640; ] Likewise, some Poskim rule that and it is never proper for the mother to give the child food outside of the Sukkah. [Aruch Hashulchan ibid]

[53] M”A ibid; M”B 640:5; See P”M 640 A”A 3; Machatzis Hashekel 640:3

[54] See Piskeiy Teshuvos 640:2

[55] See Admur 640:4

[56] See Aruch Hashulchan 640:2

[57] Yeshuos Chochmah 135:15; Piskeiy Teshuvos 640:2

[58] Piskeiy Teshuvos 640:2

[59] Admur 639:10; M”A 640:11; Aruch Hashulchan 640:14; Ginas Veradim 4:13; Chaim Sheol 2:35-4; Shaareiy Teshuvah 640:10; Shulchan Gavoa 640:14; Yifei Laleiv 2:3; M”B 640:33; Kaf Hachaim 640:53; Piskeiy Teshuvos 640:9; See Michaber 640:6; Rambam Sukkah 6:3; Sukkah 25b

The law in previous times: In previous times, when it was accustomed for the bride and groom to stay together for seven days alone in the privacy of their own designated room which was known as the Chuppah, the Chasan was exempt from the mitzvah of Sukkah, as it was not possible for him to dwell with his bride inside the Sukkah being that the Sukkah’s only had three walls and lacked privacy. Furthermore, those people who would come and celebrate with the bride and groom during the set times of the day were likewise exempt from the mitzvah of Sukkah throughout the seven days of celebration. [Admur ibid; Michaber ibid; Tur 640 in name of Rambam; Rav in Sukkah ibid; See Kaf Hachaim 640:53] However, in today’s times that it has become customary to make four walls by a Sukkah, even the Chasan is obligated. [Admur ibid; M”A ibid; All Poskim ibid] This is aside for the fact that today we are no longer accustomed to have the seven-day celebration as was the custom in previous times. [Aruch Hashulchan ibid]

Other opinions: Some Poskim rule even in previous times a Chasan was obligated to eat in a Sukkah. [Rosh Sukkah 2:8, brought in Tur 640:6 and M”A 640:11; See Kaf Hachaim 640:52] Some Poskim rule that even in today’s times a Chasan is not obligated to eat in a Sukkah. [Implication of Michaber 640:6 and Rama ibid who raises no argument; See M”B 640:33 who also learns that according to the Michaber ibid the exemption applies even today]

[60] Implication of Admur ibid; Kaf Hachaim 640:54; SSH”K 68 footnote 115 in name of Rav SZ”A

Other opinions: Some Poskim rule that a Chasan is to dwell in the Sukkah without saying a blessing. [Elya Raba 640:17; Derech Hachaim 8; M”B 640:33] According to this opinion, it is questionable whether the guests of a Sheva Brachos meal are to say a blessing when eating in the Sukkah. [See Shaareiy Teshuvah 640 in name of Chaim Sheol; Zera Emes 3:69; Kaf Hachaim 640:55] However, on the first night of Sukkos, according to all everyone is to say a blessing. [Binyan Shlomo 47; However, see Bikureiy Yaakov from whom it is understood that a blessing is not that even the first night]

[61] See Aruch Hashulchan ibid; Vetzaruch Iyun according to Admur and M”A ibid

[62] Admur 640:13; Michaber 640:5; Tur 640:5; Rav in Sukkah 25b

[63] The reason: Although it is painful for a mourner to dwell in the Sukkah being that he desires to be left alone so he can properly mourn and digest his pain and grieving, nonetheless, he is obligated to remove this pain from his heart and dwell in the Sukkah in a way that he feels no pain. [Admur ibid; M”A 640:10; Rosh Sukkah 2:7; See M”B 640:31]

[64] Admur ibid; M”A ibid; Tanya 83; M”B 640:31; Kaf Hachaim 640:48

Other opinions: Some Poskim rule that a mourner is always obligated in the mitzvah of Sukkah even if he is very distraught and in a great state of grieving. [Yeshuos Yaakov 640:4; Brought in M”B 640:31 and Kaf Hachaim 640:48]

[65] Darkei Hachaim 2:33

[66] Bikureiy Yaakov 640:19; brought in M”B 640:31; Kaf Hachaim 640:49

[67] Possibility offered in P”M 640 A”A 10 that only Sheiv Veal Taaseh is exempt, brought in M”B ibid; Darkei Hachaim 2:3

[68] See Nitei Gavriel 32:4

[69] Admur 586:22 regarding Shofar and 628:5 that the same applies to a Sukkah

[70] The reason: The reason for this is because observing Yom Tov is both a positive and negative command as is written in chapter 498:34, and thus the positive command of blowing Shofar does not override the positive and negative command of Yom Tov. [ibid]

[71] The reason: Now although Shofar is a Biblical command nevertheless it is overridden by the Rabbinical decree. The reason for this is because the Sages gave their commands the same power as Biblical commands and hence, they established that even their commands have ability to override Biblical commands in a situation that one is not required to actively nullify the command but simply to avoid performing it [Sheiv Veal Taaseh]. [Admur ibid] In other words in cases that there is a Biblical command to perform an action and that action involves a Rabbinical prohibition, the Sages established that one is to refrain from fulfilling the action. However, the Sages did not establish that one is to do a Biblically forbidden action for the sake of performing a Rabbinical command. [See also 128:3; 498 K”A 5; 628:5; 640:10] 

[72] Admur 628:5

[73] M”A 639:1; Maharash Yonah 51; Kneses Hagedola 640; M”B 639:1; Kaf Hachaim 639:1

Through a gentile: Some Poskim rule that it is permitted to have him cross the river on a boat that is run by a gentile. [Chayeh Adam 146:48, brought in M”B ibid; See Admur in next footnote] Other Poskim, however, forbid this. [Opinion in M”B ibid; See M”A 613:8; Peri Chadash 613:6; Shaar Hatziyon 639:2; Kaf Hachaim 639:5]

[74] See Admur 586:24; 594:2

[75] Admur 639:1 and 4

[76] Admur 639:1; Michaber 639:1; Tur 639:1; Mishneh and Gemara Sukkah 28b;

[77] Vayikra 23:42

[78] Admur 639:4; Michaber and Rama 639:1; Tur 639:1; Rambam Sukkah 6:5; Sukkah 26a, 28b

[79] See Q&A!

[80] This refers to a set drinking session of wine, as explained in Halacha 6C. [Biur Halacha 639:2 “Veyayin] Alternatively, it teaches us that the drinking within a mela of bread must take place within a Sukkah. [Shaar Hatziyon 639:29] Practically, however, Admur does not rule this way, as explained in Halacha 6

[81] Admur ibid; Rama ibid; Tur ibid; Mishneh Sukkah 20b

[82] Admur ibid; Rama ibid; Tur ibid

[83] See Tosefes Bikurim 640; Shivilei Dovid 639:5; Piskeiy Teshuvos 639 footnote 1

[84] Admur ibid; Taz 639:1; Darkei Moshe 639:1; Maharil Hilchos Sukkos p. 370; M”B 639:2; Kaf Hachaim 639:5

[85] Admur ibid; Darkei Moshe ibid; Levush 639; Kaf Hachaim 639:7

[86] Admur 639:12; See Likkutei Sichos 29:217

[87] Bikureiy Yaakov 639:2; Piskeiy Teshuvos 639:1

[88] See Piskeiy Teshuvos 639:1

[89] Maharil Hilchos Sukkos; Siddur Yaavetz “For every moment that one spends inside of his house, he transgresses a positive command.”; Hagahos Chasam Sofer 639; Chesed Leavraham 24; Shulchan Gavoa 639:10 in name of Rivash; Yesod Veshoresh Havoda 11:12 based on Abudarham; Tiferes Adam 43; Michzeh Avraham 126; Pischa Zuta 639:5; Kitzei Hamateh 625:27 and 37 based on Ran Shabbos 131 and Ritva Sukkah 27; Nimukei Orach Chaim 639:1; Kaf Hachaim 639:12; See Piskeiy Teshuvos ibid footnote 2

[90] Vetzaruch Iyun from the fact that Admur writes in 639:17 that one is not required to eat in the Sukkah throughout Sukkos, so long as he avoids bread and Mezonos, and that one may even eat a meal of other foods outside the Sukkah [Admur 639:7, 11-12], which implies that it is not a requirement to spend all one’s free time in the Sukkah, and in fact directly contradicts his statement here that one should eat and drink in the Sukkah. Vetzaruch Iyun! However, see Ginas Veradim 4:6 in end, brought in Shaareiy Teshuvah 639:5 and Kaf Hachaim 639:33, who seems to answer this question by stating that people are accustomed to eating the other foods outside of their home, as opposed to mere relaxing and other activities; See also Admur 639:15 who differentiate between temporary eating and other activities regarding the blessing of Leishev Basukkah.

[91] Tashbeitz 1:100; Lechemmishneh on Rambam 3 Nedarim 10; Machtzis Hashekel end of 639; Micnhas Chinuch Mitzvah 325:10; Maharam Shick O.C. 323; Maharsham 1:209; See Moadim Uzmanim 6:65

[92] See Simchas Haregel of Chida Limud Alef p. 23 [brought partially in Kaf Hachaim 639:43] “Majority of God-fearing Jews almost never enter their home at all during Sukkos and rather remain the entire time in the Sukkah”; Darkei Chaim Veshalom 769; Orchos Rabbeinu 2:222 that so was the custom of the Steipler

[93] Implication of Admur ibid; Darkei Moshe ibid in name of Maharil “One who desires to speak Shemuos with his friend”; Shaar Hatziyon 639:4; Elya Raba 639:1; See Bikureiy Yaakov 639:2; Piskeiy Teshuvos 639 footnote 5

[94] Shelah Ner Mitzvah 8; Kitzur Shelah Miseches Sukkah; M”B 639:2; Kaf Hachaim 639:6

[95] Shach Al Hatorah Parshas Emor; Beis David 444; Kaf Hachaim 639:6

[96] Shelah ibid; Elya Raba 639:1; Kaf Hachaim 639:5

[97] Poskim ibid

[98] P”M 639 M”Z 1; Kaf Hachaim 639:5

[99] Darkei Moshe 639 in name of Maharil and Maryu regarding “Misacheik Bekubya”; P”M 639 M”Z 1; ; See Kaf Hachaim 639:5; Piskeiy Teshuvos 639 footnote 5

[100] Yosef Ometz 1025

[101] In other words, although one should initially try to have all of his conversations of the Sukkah, if the other person does not desire to do so, and certainly if they are not obligated to do so, then one may have a conversation with them in his current area, with them if somebody does not want to talk to them while in the house

[102] See Shach Parshas Emor; Beis Dovid 444; Kaf Hachaim 639:6; Midrash Pinchas; Divreiy Yatziv 2:274

[103] See Piskeiy Teshuvos 639 footnote 5

[104] See Admur 639:1, 7, 11-12; Michaber 639:2; Kaf Hachaim 639:33-41; Piskeiy Teshuvos 639:8,9,12

[105] Admur 639:11

[106] Admur 639:1

[107] Admur 639:7 and 11; Michaber 639:2; Tur 639:2; Rambam Sukkah 6:5; Mishneh Sukkah 25a “One eats and drinks temporarily outside of the Sukkah”

[108] Beis Yosef 639 in name of Ran; Ateres Zekeinim; Biur Halacha 639:2 “Aval Mutar”; Kaf Hachaim 639:29

[109] Setimas Kol Haposkim; See Shaareiy Teshuvah 639:4; Kaf Hachaim 639:34

Other opinions: Some Poskim rule that on Shabbos and Yom Tov even a temporary meal must be eaten in a Sukkah. [Hatanya 84; Shibulei Haleket in name of Rav Avigdor, brought in Elya Raba 639:11 and Birkeiy Yosef 639:5; Tzelach Sukkah 49b; Gloss of Rav Akiva Eiger 639; Bikureiy Yaakov 639:20; Kaf Hachaim 639:31 concludes to be stringent; Luach Eretz Yisrael Tukichinsky; See Piskeiy Teshuvos 639:8 footnote 34]

[110] Admur 639:11 [See Admur 274:6; 291:1; 286:4; 471:2]; See Michaber 639:2; Tur 639:2; Tosafos Sukkah 26a; Rashi Sukkah ibid; Rosh Sukkah 2:13; Abayey Sukkah 26a-27a; Yuma 79b; M”A 639:6

[111] Admur ibid; Michaber ibid; Tur ibid; See Yuma ibid; Sukkah 27a; Mamar Mordechai 639:1 in name of Rashba and Geonim; Kaf Hachaim 639:31

Other opinions: Some Poskim rule that one may only eat up to a Kibeitza of bread outside of the Sukkah, while a Kibeitza and more must be eaten in the Sukkah. [See Rashi Sukkah] The Geonim, and Rishonim, negate this opinion. [Mamar Mordechai 639:1; Kaf Hachaim 639:31] Other Poskim rule that Shabbos and Yom Tov is an exception to the rule of more than a Kibeitza, and that if one ate a Kibeitza of Hamotzi or Mezonos after kiddush on Shabbos or Yom Tov then it must be eaten in the Sukkah with a blessing. [Shaareiy Teshuvah ibid; See Kaf Hachaim 639:33]

The law on the first night of Sukkos: See Halacha 7C!

[112] Admur ibid; M”A 639:6; Elya Raba 639:12; Levushei Serud 639; Ginas Veradim O.C. 4:6 regarding Pas Habah Bekisnin that the Shiur is more than a Kibeitza; Michaber ibid and Tur ibid regarding Kevius Seuda on Mezonos products; Shaareiy Teshuvah 639:5 in name of Ginas Veradim to eat more than a Kibeitza of Mezonos in a Sukkah, but without a blessing; See M”B 639:15; Kaf Hachaim 639:39 [concludes to be stringent]; Piskeiy Teshuvos 639:8

Other opinions: Some Poskim rule that one is only obligated to eat Mezonos products in a Sukkah if he sets a meal over them. [Michaber ibid; Tur ibid; See Chaim Sheal 1:71-1; Machazik Bracha 639:5; Bigdei Yesha 639; Mamar Mordechai 639:3; M”B 639:13; Kaf Hachbaim 639:39-40] Thus, he may even eat more than a Kibeitza of Mezonos outside of the Sukkah so long as he does not set a meal over it. [M”B 639:15] Some Poskim rule that this applies even by Pas Haba Bekisnin. [Chaim Sheal 1:71-1; Machazik Bracha 639:5; Shaareiy Teshuvah 639:5; See Kaf Hachaim 639:33] If one eats together with a group, then it is considered to be like one set a meal over it. [M”B 639:15; Shaar Hatziyon 639:35 in name of Bigdei Yesha; Kaf Hachaim 639:39] See Kaf Hachaim 639:40 for the exact definition of Kevius and how much one needs to eat; Other Poskim rule that Shabbos and Yom Tov is an exception to the rule of more than a Kibeitza, and that if one ate a Kibeitza of Mezonos after kiddush on Shabbos or Yom Tov then it must be eaten in the Sukkah with a blessing. [Shaareiy Teshuvah ibid; See M”B 639:16 and Kaf Hachaim 639:33]

[113] The reason: The reason one may eat up to a Kibeitza of Mezonos or bread outside the Sukkah is because it is common for a person to snack on a single mouthful of food outside of his home, and a Kibeitza is a mouthful worth of food, as the mouth cannot hold more than a Kibeitza. [Admur ibid; Levush 639; Ritva Sukkah 25a; Tosafos ibid; Rosh ibid; Ran Sukkah 11a; Yuma 80a; M”B 639:12; Kaf Hachaim 639:30 and 32]

Shabbos and Yom Tov: Some Poskim rule that on Shabbos and Yom Tov one is required to eat even a temporary meal in a Sukkah, which is from a Kezayis and above of Hamotzi or Mezonos. [See Poskim in previous footnotes, and Piskeiy Teshuvos 639:8 footnote 34] Practically, we do not rule like this opinion. [Setimas Haposkim, and Admur]

[114] See M”B 639:12; Kaf Hachaim 639:30

[115] Shiurei Torah 2:2 [see there for the proofs of this matter]; 3:9

[116] Shiureiy Torah 3:9; This is opposed to a Kibeitza with its Kelipa which is a Shiur of 57.6 grams; See Piskeiy Teshuvos 639:8

Other opinions: Some Poskim rule that this is equivalent to 45 grams. [Midos Vishiureiy Torah 17:8; Piskeiy Teshuvos 639:8]

[117]  For a full overview on this subject, See: Shiurei Torah 3:15 for the following other opinions mentioned: 4.5, 5, 6, 7.5, 8, 9; See Sefer Haminhagim ibid and footnotes 342-344; Piskeiy Teshuvos 158:7 and 210:1; 271:9; 475:10; The following are the various opinions in Poskim:

Two minutes: Some Poskim rule that Kdei Achilas Peras is 2 minutes. [Rav Y.Y. Kanievsky in Shiuran Shel Torah Shiureiy Hamitzvos 30]

Three minutes: Some Poskim rule that Kdei Achilas Peras is 3 minutes. [Igros Moshe 4:41 in name of Marcheshes; Orchos Rabbeinu p. 70 that so was custom of Chazon Ish; Sefer Haminhagim ibid and footnotes 342-344 in tradition from the Tzemach Tzedek, in name of Rav Hillel Miparitch, that the minimum of Achilas Peras is 3 minutes and maximum 7 minutes. The Rebbe concludes there in the footnote that one is required to suspect for the above tradition.]

Four minutes: Some Poskim rule that Kdei Achilas Peras is 4 minutes. [Shiurei Torah 3:15 [p. 303]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1 that so is the widespread custom]

Opinion of 6-8 minutes: Some Poskim rule that the Shiur of Kdei Achilas Peras is 6-7 minutes. [Tzemach Tzedek Shaar Hamiluim 1:8-10, brought in Ketzos Hashulchan 36 footnote 5; 59 footnote 4; Shiureiy Torah ibid footnote 35; Sefer Haminhaghim [English] p. 93 regarding Tishe Beav] Other Poskim rule that the Shiur of Kdei Achilas Peras for 4 Kibeitzim [i.e. Yom Kippur] is 8 minutes, while the Shiur for eating Mitzvos or after blessing is 6 minutes. [Gulot Ariel Chidushei Mishnayos Mikvaos 10:7 in name of Alter Rebbe “I received in the name of my great uncle, the Alter Rebbe, that the Shiur is eight minutes, as he measured the eating an egg by an average person and it took two minutes, and so is my custom to rule”]

Opinion of 9 minutes: Some Poskim rule that the Shiur of Kdei Achilas Peras is 9 minutes. [See Shiurei Torah 3:15; Piskeiy Teshuvos ibid]

Chabad custom: See Gulot Ariel Chidushei Mishnayos Mikvaos 10:7 in name of Alter Rebbe that the Shiur is two minutes per Beitza for a total of 6 minutes for food Mitzvos and 8 minutes for Yom Kippur [See Shiuriei Torah p. 204]; See Sefer Haminhagim ibid and footnotes 342-344 for a quote of various opinions of Achilas Peras, and for a tradition from the Tzemach Tzedek, in name of Rav Hillel Miparitch, that differs from the response of the Tzemach Tzedek which placed Achilas Peras as 6-7 minutes and rather places Achilas Peras as minimum 3 minutes and maximum 7 minutes. The Rebbe concludes there in the footnote that one is required to suspect of the above tradition. Accordingly, one should try to eat the Kezayis within three minutes. However, if one ate it within four minutes, and perhaps even within 6-7 minutes, one can rely on the Tzemach Tzedek’s other rulings. Vetzaruch Iyun, as perhaps Safek Brachos Lihakel. In any event one is to be very careful in the above.]

^[117] Piskeiy Teshuvos ibid in name of “all Poskim”

Other opinions: See Shiurei Torah 3:15; Sefer Haminhagim ibid and footnotes 342-344; Piskeiy Teshuvos 210:1

[118] Bikureiy Yaakov 639:13; Piskeiy Teshuvos 639:8; Omitted from Admur ibid and all previous Poskim; See M”B 639:22 regarding the Kezayis on the first night that it must be eaten with Achilas Peras

Opinions who hold of two times Kdei Achilas Peras: Some Poskim explain that each Kezayis needs to be eaten with Achilas Peras, which hence doubles the time to be between 6-18 minutes, and therefore one is to eat in the Sukkah if he will be eating a Kibeitza of Mezonos or Hamotzi within 18 minutes. [Hagahos Chochmas Shlomo 639; See Piskeiy Teshuvos 639 footnote 32 in name of Rav SZ”;A]

[119] Admur 639:11

[120] Implication of Admur ibid, Michaber ibid who do not differentiate [Kaf Hachaim 639:41]; Rosh ibid; M”B 639:12;

[121] Admur ibid; Michaber ibid; Rosh ibid, brought in Tur ibid; Rambam ibid; Rava in Yuma ibid; Mamar Mordechai 639:2; Shaareiy Teshuvah 639:5; Derech HaChaim 3; M”B 639:15; See Kaf Hachaim 639:36 and 41

Other opinions by meat and cheese: Some Poskim rule that although fruits do not need to be eaten in a Sukkah, one is required to eat meat and cheese inside of the Sukkah. [Rabbeinu Peretz, brought in Tur 639] Some Poskim conclude to be stringent like this opinion. [Bach 639; Kitzur SHU”A 135:7; M”B 639:15; Kaf Hachaim 639:36; See Piskeiy Teshuvos 639:9] This, however, only applies if one sets a meal over the meat or cheese. [Rosh ibid; Tur ibid; Bach 639; M”B 639:15] The Kitzur SHU”A 135:7 rules that one who settles himself to eat cheese or meat must do so inside the Sukkah and say the blessing of Leishev on bread [or Mezonos].

Other opinions by fruits and vegetables: Some Poskim rule that one is required to eat even fruits in a Sukkah. [Maharam Merothenberg, brought in Tur 639:2; Rabbeinu Tam, brought in Rosh, brought in M”A 639:5;Chayeh Adam 147:3 concludes to be stringent] This, however, only applies if one sets a meal over the fruits. [Rosh Sukkah 2, brought in Tur and Beis Yosef 639] See Kaf Hachaim 639:36

[122] Admur ibid; Rama 639:2; M”A 639:6; Or Zarua Sukkah 301; Rava Yuma ibid; Mamar Mordechai 639:2 that so rules Michaber; See Kaf Hachaim 639:36

The reason: The reason for this is because setting a meal over these foods is considered like a mere snack of bread. [Admur ibid; M”A ibid; Rosh ibid; Yuma ibid; M”B 639:12]

Other opinions: Some Poskim rule that in today’s times that people are accustomed to set meals on meat and cheese without bread, one is obligated to eat such meals in the Sukkah. [Teshuvos Vehanhagos 1:371; Piskeiy Teshuvos 639”19]

[123] See previous footnotes for other opinions who rule that by Mezonos products, one may eat even more than this amount outside of the Sukkah so long as he does not set a meal over it.

[124] Admur 639:12; Michaber 639:2; Tur 639:2; Rambam Sukkah 6:6; Mishneh Sukkos 26b; Kaf Hachaim 639:37

Other opinions: Some Poskim rule that the above stringency is unnecessary. [Tzeida Laderech; Maharil; Birkeiy Yosef 639:6; Shaareiy Teshuvah 639; See Kaf Hachaim 639:37]

[125] Maharam Merothenberg, brought in Tur 639:2; Kaf Hachaim 639:38

[126] M”B 639:14; Kaf Hachaim 639:38

[127] Admur 639:17

[128] Sefer Haminhagim p. 143 [English]

[129] Admur 639:12; Michaber 639:2; Tur 639:2; Rambam Sukkah 6:6; Rosh Sukkah 2:3; Sukkah 26b; Taz 639:6; Kaf Hachaim 639:35

[130] Admur ibid

Other opinions: Some Poskim rule that a Revius of wine is required to be drunk in a Sukkah. [Biur Halacha 639:2 “Yayin” in name of Ritva Sukkah 25a] See Halacha C!

[131] Admur 639:12; Michaber 639:2; Tur 639:2; Rambam Sukkah 6:6; Mishneh Sukkos 26b; Kaf Hachaim 639:37

Other opinions: Some Poskim rule that the above stringency is unnecessary. [Tzeida Laderech; Maharil; Birkeiy Yosef 639:6; Shaareiy Teshuvah 639; See Kaf Hachaim 639:37]

[132] Sefer Haminhagim p. 143 [English]

[133] Admur 639:17 “One may eat a Kezayis [of bread] in the Sukkah and a Kibeitza in his home, however, one who is stringent to eat the entire meal in the Sukkah is praised.”; ; M”B in Shaar Hatziyon 639:44

Other Opinions: Some Poskim rule that one who is within a meal of bread is possibly required to eat the entire meal in the Sukkah, including the beverages. [Shaar Hatziyon 639:29; See Meiri Sukkah 26b regarding drinking] Some Poskim extend this stringency even to one who eats Mezonos in the Sukkah, and he may not then go out and eat even a small amount outside of the Sukkah. [Mikraeiy Kodesh Sukkos 1:31; Shoel Umeishiv Mahdurah Daled 3:11; Binyan Shlomo 41] See Teshuvos Vehanhagos 2:305; Piskeiy Teshuvos 639:12

[134] Otzer Minhagei Chabad 117 in name of Rav Yaakov Landau

[135] M”A 640:15

[136] Levushei Serud ibid as from the letter of the law it is permitted to eat and drink while traveling

[137] The reason: The Yerushalmi states that Rav Huna was traveling and was very thirsty and he did not want to drink until he entered a Sukkah. [M”A ibid]

[138] See M”A 652:4 that it is forbidden to fast past midday on Chol Hamoed

[139] Admur 639:12; See M”B 639:13; Kaf Hachaim 639:36

[140] Admur ibid; Taz 639:7; M”A 639:4; Bach 639; Rishonim brought in Darkei Moshe 639:4; Beis Yosef 639:2 that so applies according to opinion that even fruits must be eaten the Sukkah when one settles himself upon them; Hagahos Ashri, brought in Bach ibid; Shibulei Haleket 344 in name of Rav Avigdor; Iggur 978; Or Zarua Sukkah 301 [leaves this matter in doubt]; Levush 639:3; Perisha 639:3; Elya Raba 639:13; Achronim in M”B 639:13; Biur Halacha 639:2 “Veyayin”; Kitzur SH”A 135:7

Other Opinions: Some Poskim rule that one is not obligated to drink wine and other beverages in a Sukkah even if he drinks them in a settling way. [Yeish Mipakpikin in Admur 639:15; Rama 639:2 “and wine…even if he settles himself on it”; Darkei Moshe 639:4; Beis Yosef ibid according to those who argue on Maharam Merothenberg; Tur 639:2; M”A 639:5 in name of Darkei Moshe ibid; Opinion in Bach 639:2; Mamar Mordechai 639:2 that so applies according to Michaber; Rosh 13; Ran 11a and Mordechai 741, brought in Bach ibid; Opinions in M”B 639:13; Kaf Hachaim 639:36 that so is the letter of the law]

Proof for opinion of Admur: The Gemara [Sukkah 28b] says that one is obligated to eat, drink, and sleep in the Sukkah. This ruling is brought down in the Shulchan Aruch 639:2 and in Admur 639:4. Now, if there are no drinks that are obligated to be drunk in the Sukkah then what is the meaning behind this ruling regarding drinking. Hence, we must conclude that significant beverages which one settles on is obligated to be drunk inside the Sukkah. [Biur Halacha 639:2 “Veyayin”]

[141] What is the definition of settling oneself over a beverage? Some rule that this refers to one who drinks it with a group of people. [Bach 639 who suggests that according to the Hagahos Ashri, Kevius is defined as above; M”B 639:13 and 15; See Admur 213:1] Others rule that it perhaps applies even when drinking alone [Kaf Hachaim ibid in his understanding of Bach] and rather it refers to one who spends time over the drink.  [See M”B ibid] Some Poskim rule that drinking a Revius of wine is already defined as “Kevius.” [Biur Halacha 639:2 “Yayin” in name of Ritva Sukkah 25a] However, it is clear from Admur that he does not accept the amount of liquid consumed as the measuring factor in the definition of “settling,” and rather one settling refers to its simple meaning of spending time over the drink.

[142] Machatzis Hashekel 639:4 regarding coffee, brought in Shaar Hatziyon 639:33 and Kaf Hachaim ibid

Other opinions: Some Poskim rule that coffee and chocolate drink is not considered a beverage of Kevius, as we only consider a drink as Kevius if it is commonly drunk with friends after eating for recreational purposes. [Olas Shmuel 97, brought in Pischeiy Teshuvah 639, Shaar Hatziyon 639:33 and Kaf Hachaim ibid; Bikureiy Yaakov 639:]

[143] Admur ibid; See also Admur 213:1; Taz 213:2; M”A 213:6;

[144] Kaf Hachaim ibid in his understanding of Bach; See Bach 639 who suggests that according to the Hagahos Ashri, Kevius is only with a Chaburah, and so likewise can be learned from Admur 213:1; See M”B ibid who writes “Especially if one drinks Bechaburah” which implies the stringency applies even Beyachid

[145] As will be explained next.

[146] See Admur 639:12

[147] Admur 639:15; Bach 639:2 “And one should recite Leishev Basukkah [over the wine when drank in a settled manner]. This is Lehalacha, however Lemasseh, one should be stringent to only drink it within a meal.”

[148] Admur 639:12 and 15

Other Opinions: Some Poskim rule that although one is not to say the blessing of Leishev Basukkah over drinking wine in a settling manner, nevertheless in order to fulfill the obligation like all opinions one is not to settle himself over wine or other significant beverage unless he drinks it within a meal or directly after eating a Kibeitza of Mezonos. [M”B 639:13; Kitzur SHU”A 135:7] This implies that according to this opinion, wine may require a Leishev Basukkah even when drunk in the same Sukkah that one has already said Leishev Basukkah on that day, unlike the ruling of Admur in 639:12, hence he rules that one is to only drink it within a meal and not simply within a Sukkah that Leishev Basukkah has or will be said in, as rules Admur. Possibly the reason for this ruling is because he views wine similar to bread or Mezonos which are significant on their own and are not secondary to any previous blessings said.]

[149] Admur 639:12; Setimas Kol Haposkim that Kevius is not measured by a Revius

Other opinions: Some Poskim rule that a Revius of wine is already defined as “settling down to drink” and is therefore required to be drunk in a Sukkah. [Biur Halacha 639:2 “Yayin” in name of Ritva Sukkah 25a]

[150] Admur 639:18 and Rama 639:5 and Terumas Hadeshen 95 that even during rain on the first night of Sukkos one must say Kiddush in the Sukkah due to Ein Kiddush Ela Bemakom Seuda; See Michaber 643:1 and Rama 643:3 and Admur 643:1 that the blessing of Leishev Basukkah is said by Kiddush, thus implying that the Kiddush itself obligated to be said in the Sukkah and so is implied from Admur 639:6 [and all Poskim who record his ruling-See Halacha E] that Havdalah must be said in the Sukkah, as it is said in the house the rest of the year, that even more so this would apply to Kiddush that it must be said in the Sukkah; This is in addition to the fact that we rule that all wine of Kevius must be drank in the Sukkah, and seemingly the wine of Kiddush is considered wine of Kevius. Now, although the Rama 643:3 writes of a scenario where one says Kiddush at home and eats in the Sukkah, seemingly, this is referring to a case where it was raining at the time the kiddush was recited and therefore was said at home, and then after kiddush the rain ended. So can also be proven from the fact that he writes “Oa Ipcha [that one said kiddush in the sukkah and desires to eat at home]” this can only be Halachically allowed during times of rain.

[151] The reason: As Ein Kiddush Ela Bemakom Seuda. [Admur 639:18] and because so is the custom throughout the year to make Kiddush at home, and during Sukkos, one must treat his Sukkah as his home [Admur 639:6] and perhaps also because the wine of Kiddush is considered Kevius.

[152] Admur 639:6; Taz 639:14; P”M 639 M”Z 14; Chayeh Adam 147:5; M”B 639:30; Kaf Hachaim 639:66

[153] The reason: As throughout the rest of the year one enters into his house to say Havdalah, and one must live in his Sukkah as he does in his house. [Admur ibid]

[154] Shaar Hatziyon 639:57; Kaf Hachaim 639:66

[155] Setimas Haposkim ibid; Vetzaruch Iyun why this is not defined as a Kevius due to the Mitzvah

[156] As aside for the fact that we are always stringent to eat and drink in the Sukkah, all the more so by wine of Havdalah which may be defined as a Kevius and be required to be drunk in a Sukkah.

[157] Ruling of Rav Greenwald brought in Sheivet Halevy 6:42; Piskeiy Teshuvos 639:10 in footnote.

Seemingly this ruling would apply even in accordance to our custom as it is usual during the year to make Havdalah near a patient in a case that they are ill. [See M”B 639:30 and Shaar HaTziyon there!]

[158] Vetzaruch Iyun as by doing so one enters himself into a questionable after blessing, as well as that according to Admur 639:12 there is seemingly no relevance to the concept of a Revius to making ones drinking defined as Settling.

[159] Admur 639:17-19; Michaber 639:3; Tur 639:3-5; Kaf Hachaim 639:47-61 and 73-80

[160] Admur 639:17; Michaber 639:3; Tur 639:3; Rambam Sukkah 6:7; Chachamim in Mishneh Sukkah 27a

Other opinions: Rebbe Eliezer is of the opinion that one is obligated to be 14 meals in the Sukkah, one by day and one by night of each day of Sukkah, and if he did not eat the first night then he can make it up the last night. [Mishneh Sukkah ibid]

[161] Admur ibid; Tur ibid; Mishneh ibid

The reason: As Teishvu Keiyn Taduru, and just like during the rest of the year sometimes one chooses to eat bread and sometimes not, so too on Sukkos. [Sukkos ibid] Likewise, the verse does not state that one should eat in the Sukkah for seven days. [Levush 639; Kaf Hachaim 639:54]

[162] Michaber ibid

[163] Admur 639:17; Michaber ibid

The reason: As [there is no Mitzvah to specifically eat food in the Sukkah, but] rather the mitzvah is that if one desires to eat a meal then he should not eat it outside of the Sukkah. [Admur ibid; Tur ibid; Levush 639:3; Rashi Sukkah ibid]

[164] M”B 639:24 leaves this matter in question

[165] Seemingly, in this regard a mere Kezayis suffices, however see next for other reasons for why one should eat specifically more than a Kibeitza.

[166] Some opinions [Gr”a and others] hold that even though there is an obligation to eat a Kezayis of matzoh only on the first night of Pesach, nonetheless there is an initial mitzvah to eat matzoh every single day. [M”B 639:24]

[167] M”A 530:1; Elya Raba 530; P”M 530 A”A 1; M”B 530:1; Kaf Hachaim 530:4; 639:55; Implication of Tashbatz that one is required to have to have two meals a day on Chol Hamoed; See Nimukeiy Orach Chaim 530:1 that states that perhaps one meal suffices, although he concludes that according to the Tashbatz two meals are required.

[168] Seemingly, also on Chol Hamoed one should eat more than a Kibeitza of bread for the Mitzvah, as rule the Poskim regarding the Shabbos and Yom Tov meal, and hence he needs to do so in a Sukkah. So seems to learn Kaf Hachaim 639:55

[169] The reason: As it is a Mitzvah to honor Chol Hamoed with food and drink, and the main part of a meal is bread. [M”B ibid] The reason that one is to have a meal with bread both by day and by night is because it is similar to Yom Tov on which we also have two meals with bread, one by day and one by night. [Shaar Hatziyon 530:5] However see Nimukeiy Orach Chaim ibid that explains why by Chol Hamoed it would suffice to eat only one meal as the only reason two meals is required on Yom Tov is because of the Kiddush obligation, which is not relevant to Chol Hamoed.

[170] Kaf Hachaim 639:55

[171] Admur 639:17; Rosh Brachos 7:23; Hagahos Semag 93; Tosafos Rabbeinu Yehuda Brachos 49b

[172] See Admur 188:10

[173] First and Stam Opinion in Admur 639:17 and in 274:6 and in 291:1 and in 529:4 as the only opinion; Michaber 291:1; Tur 291:1; M”A 291:1 [unlike his ruling in 188:9 and 639:10, see M”B 639:23]; Bahag , brought in Ran Shabbos 117; Shut Rashba 5:3; See Kaf Hachaim 639:55; 291:5

[174] The reason: As it is forbidden to eat more than a Kibeitza outside the Sukkah. [Admur 639:17]

[175] Admur ibid; Rosh Brachos 7:23; Hagahos Semag 93; Tosafos Rabbeinu Yehuda Brachos 49b

[176] 2^nd opinion in Admur 639:19 and in 274:6 and in 291:1 [in parentheses]; M”A 639:10 “On Yom Tov and Shabbos one needs to eat a Kezayis of bread, although not in the Sukkah” and M”A 188:9 [unlike his ruling in 291:1, see M”B 639:23]; Ritva Sukkah 27a; Ran Sukkah 12b; Taz 639:10 in name of Or Zarua and Semak that they prove this from the fact that the Talmud needed a special Gezeira Shava to teach us of the obligation to eat the meal of the first night of Sukkos inside of the Sukkah, thus proving that normally it is not required; M”B 639:19 and 23 and explains that even the M”A in 291:1 who writes to eat more than a Kibeitza of bread, this is only LeMitzvah Lechatchila and not an actual requirement

[177] M”B 639:19

[178] Admur 639:18; 291:1 in parentheses; 529:4; Taz 639:17; See also Admur 529:4

[179] Admur 639:17; 640:5; Michaber 639:3; Tur 639:3; Chachamim in Mishneh Sukkah 27a; M”B 639:19

[180] Admur ibid; Michaber ibid; Tur ibid; Ran Sukkah 12b; Chachamim ibid; M”B ibid

[181] Pashut from the Talmud and all Poskim from the fact that it is learned from a Hekish, which is Biblical; See Shaar Hatziyon 639:43 “as it is a question regarding a Biblical matter”; Kaf Hachaim 639:50 and 53 and 77 regarding having in mind to fulfill the Biblical positive command on the first night to eat a Kezayis of bread; See also Ben Ish Chaiy Hazinu 6 and Moed Lekol Chaiy 20:13

[182] Admur ibid; Michaber ibid; Tur ibid; M”A 639:9; Beis Yosef 639:3; Opinion in Ran Sukkah 12b; Kaf Hachaim 639:48 and 59

Other opinions: Some Poskim rule that one is required to eat more than a Kibeitza of bread in the Sukkah to fulfill his biblical obligation on the first night, just as applies throughout the seven days of Sukkos. [Ran ibid in his own opinion, brought in Beis Yosef ibid, M”B 639:22 and Kaf Hachaim 639:50; The M”B and Kaf Hachaim ibid thus conclude that initially one is to eat more than a Kibeitza of bread in the Sukkah in order to suspect for this opinion. It is clear, however, from Admur ibid that he does not hold of this opinion, as he rules that once a Kezayis of bread is eaten, then he may eat the rest of the meal at home.]

[183] Hagahos Rav Akiva Eiger 639; Pischeiy Olam 639:17; M”B 639:22; Kaf Hachaim 639:51; As is always the law regarding eating a kezayis. Vetzaruch Iyun as to why no explicit mention of this was made in the Poskim.; See Q&A that some write that one is to eat and swallow the entire piece of bread simultaneously

[184] The reason: As even according to the opinion who holds that one need only eat a Kezayis for Shabbos meals, they learn from a Gezeiras Shava from Pesach that just like on the night of the 15^th of Nissan one is required to eat a Kezayis of Matzah, similarly on the night of the 15^th of Tishrei one is required to eat a Kezayis of bread in the Sukkah. [Admur 639:19; Michaber ibid “Like eating Matzah on Pesach”; Rebbe Yochanon in Sukkah 27a; Beis Yosef 639:3; Ran Sukkah 12b; Taz 639:10; M”B 639:19-20; Kaf Hachaim 639:48] Thus, it ends up that the first night of Sukkos is more severe than the other nights regarding two matters, 1) that one is actually obligated to have a meal of bread in the Sukkah and b) that the obligation applies even if one only desires to eat a Kezayis, and that once a Kezayis is eaten he fulfill his obligation, and therefore may say a blessing over it. This is in contrast to the other nights, that if he decides he does not have to eat bread at all, and if he chooses to eat bread then only if he eats more than a Kibeitza is he obligated to eat in the Sukkah, and may he say a blessing. [See Taz 639:10]

[185] Implication of Admur 639:19 regarding when it is not raining; Derech Hachaim 7; Moed Lekol Chaiy 20:13; Ben Ish Chaiy Hazinu 6; Kaf Hachaim 639:53; Birkeiy Yosef 639:7 in name of Radbaz 6:2320; M”B 639:36 and Shaar Hatziyon 639:71; So rule regarding eating a Kezayis on second night even during rain: Taz 639:17 and 10; Hagahos Ashri, and conclusion of Mahariy, brought in Taz 639:10; Olas Shabbos 639:1; Elya Raba 639:25; Derech Hachaim; Chayeh Adam 147:10; Birkeiy Yosef 639:7 in name of Radbaz 6:2320; M”B 639:36 and Shaar Hatziyon 639:71; Kaf Hachaim 639:47; Now, although Admur 639:19 was lenient regarding the second night, that is only regarding times of rain which is itself a dispute and on the contrary, from the fact that he had to exempt it due to that reason implies that regularly it applies even the second night]

[186] Admur 639:18; M”A 639:9; Taz 639:17; P”M 639 A”A 9; Chayeh Adam 147:9; Derech Hachaim; M”B 639:22; Kaf Hachaim 639:49; See Tur 639:3

[187] Derech Hachaim 7; Kaf Hachaim 639:53; Vetzaruch Iyun from Admur 639:19 who only makes this statement of omitting the blessing in the event that it is raining on the second night, which implies that if it is not raining then a blessing may be recited

[188] Admur 639:17; M”B in Shaar Hatziyon 639:44

Other opinions: Some Poskim rule that on the first night one is required to eat his entire meal in the Sukkah even during rain, and it does not suffice to simply eat a Kezayis of bread there and then eat the rest of his meal at home. [Zekan Aron 165; Orchos Chaim 38; Machazik Bracha 639:1 in Kuntrus Achron; Shaareiy Teshuvah 639:13; Kaf Hachaim 639:77; See Tur 639:3 from whom it can be understood that on the first night of Sukkos it is forbidden to eat a Kezayis of bread outside of the Sukkah, just as we rule regarding more than a Kibeitza by the other days]

[189] Implication of Admur 639:17 and 639:19 who is only lenient in this regarding the second night; See M”A 639:9; Tur 639:3; M”B 639:22

[190] M”B 639:36 rules that the only reason why one should start off his meal and eat the first Kezayis of bread in the Sukkah is because he needs to say kiddush in the Sukkah in order so the blessing of Shehechiyanu also covers the Sukkah and he not be required to say it twice.

[191] Admur ibid

[192] Admur 639:17; M”B 639:22; See Admur ibid and the first opinion brought in the previous segment of this Halacha that one must eat a Kibeitza to fulfill his mitzvah of Seudas Yom Tov, however, no mention of this is made here

[193] See Admur 639:17 and 19; 640:5; M”B 639:35; Kaf Hachaim 639:47 and 73

[194] 1^st and Stam opinion in Admur 639:17; Stam opinion in 640:5; Rama 639:5 and 640:5; Tur 639:3; Rosh Brachos 7:23; Hagahos Semag 93; Ran Sukkah 12b; Kol Bo 71; Taz 639:10 and 17; 1^st opinion in M”B 639:35

Opinion of Michaber: The Michaber completely omits this law of what one is to do when it is raining and makes no mention of either the stringent or lenient opinion. See Shaar Hatziyon 639:41 that the Michaber did not want to give an arbitration on this matter; However, the Mamar Mordechai 639:6 writes that according to the Michaber, he is exempt even on the first night during rain.

[195] Admur 640:5; Rama 640:4; Kol Bo 71

[196] The reason: Although in general we rule that whoever is in pain is exempt from the mitzvah of Sukkah, and certainly one is considered to have pain due to the rain, nonetheless on the first night he is obligated to eat in the Sukkah, as learned from a Gezeira Shava from the festival of Pesach. The Gezeira Shava is as follows: It states here regarding the festival of Sukkos [Vayikra 23:34] “on the 15th day of the month” and it likewise states later on regarding the festival of Pesach [Vayikra 23:6] “on the 15th day of the month.” Now, we learn from this that just like on the first night of Pesach [i.e. the 15^th of Nissan] one is required to eat a Kezayis of Matzah, similarly on the night of the 15^th of Tishrei one is required to eat [a Kezayis of bread] in the Sukkah. Now, one fulfills his obligation with eating a Kezayis of bread in the Sukkah just as he fulfills his obligation with eating a Kezayis of Matzah. [Admur ibid; Rebbe Yochanon in Sukkah 27a; Beis Yosef 639:3; Ran Sukkah 12b; Taz 639:10; M”B 639:35] Now, on the first night one is obligated to eat in the Sukkah even during the rain, as otherwise we would not need a Gezeira Shava to teach us of the need to eat in the Sukkah on the first night, as in any event one is obligated to eat more than Kibeitza of bread for his Yom Tov meal, and this amount of bread must be eaten in the Sukkah. Thus, we must conclude that the purpose of the Gezeira Shava is to teach us that one must eat in the Sukkah even during times of rain. [Taz 639:10 in name of Rosh and Semag; Implication of Admur ibid; Biur Halacha 639:3 “Beleil”] Vetzaruch Iyun as to why we can’t just simply say that the Gezeira Shava is coming to teach us the Biblical obligation of eating a Kezayis of bread in the Sukkah even during times that it is not raining, as there is never a Biblical obligation to eat a meal on Shabbos and Yom Tov that consists of more than a Kibeitza of bread, as at best this obligation is only a rabbinical, and hence we need the Gezeira Shava to teach us that on the night of the 15th there is a Biblical obligation. Likewise, even if there were a Biblical obligation to eat more than a Kibeitza of bread by the meals of Shabbos and Yom Tov, it is possible for one to circumvent needing to eat in the Sukkah by simply eating a small amount of bread in the Sukkah and eating the rest of the Kibeitza outside of the Sukkah. Accordingly, the Gezeira Shava would be necessary to teach us the essential obligation of eating a Kezayis of bread in the Sukkah on the first night, just as rule the second opinion, and therefore is not understood how this opinion uses the Gezeira Shava to Avenue one to eat in the Sukkah even during times of rain. Vetzaruch Iyun! See Biur Halacha 639:3 “Beleil” who asks a similar question.

The blessing of Leishev Basukkah: According to this opinion, the blessing of Leishev Basukkah is recited [even when only eating a Kezayis of bread in the Sukkah]. One is to recite Kiddush inside the Sukkah and is to say the blessing of Leishev Basukkah prior to the blessing of Shehechiyanu, just like would be done if there were no rain. [Admur 639:18]

[197] 2^nd opinion in Admur 639:19, 274:6, 291:1; M”A 639:10; 188:9; Ritva Sukkah 27a; Ran Sukkah 12b; Teshuvos Rashba 3:287; 4:78; Or Zarua 2:301; Taz 639:10 in name of Or Zarua and Semak; 2^nd opinion in M”B 639:35 and Shaar Hatziyon 639:63 that so rules the Raavad and Tosafos Brachos 49b; Biur Hagr”a 639 that so is main opinion; Mamar Mordechai 639:6 in implication of Rambam and all other Poskim who make no mention of the rain scenario

[198] The reason: As according to this opinion, the Gezeira Shava from Pesach to Sukkos is needed to teach us the essential obligation of eating a Kezayis of bread in the Sukkah even when it is not raining, as in their opinion there is never an obligation to eat more than a Kibeitza of bread for the Shabbos meals. Hence, there is no extra room left in the Gezeira Shava to also learn that one is obligated during times of rain, and since he is in pain due to the rain he is therefore exempt from the Sukkah even on the first night. [Taz ibid; See Admur ibid]

[199] Admur 639:19 and 640:5; Rama 639:5 and 640:5; Taz 639:17; P”M 639 M”Z 17; Derech Hachaim 8; Tzelach Brachos 49b; Beis Meir; Chayeh Adam 147:9; M”B 639:35 in name of some Achronim

[200] Implication of conclusion of Admur ibid who only negates a blessing regarding the second night and not the first night as we do not view it as a Safek to say Safek Brachos Lihakel, and so he explicitly rules in 639:18; Taz 639:17 that a blessing is the first night even during rain being that we rule like the Rosh and Semag

Other opinions: Some Poskim rule that a blessing is not to be said when eating in the rain even on the first night due to Safek Brachos Lihakel. [P”M 639 M”Z 17; Derech Hachaim 8; Tzelach Brachos 49b; Beis Meir 639:5; Chayeh Adam 147:9; Mamar Mordechai 639:6; M”B 639:36; Kaf Hachaim 639:47] To note, that in any event the custom of Chassidim is to always recite the blessing when eating in a Sukkah even during times of rain so long as he eats more than a Kibeitza of bread.

[201] Admur 639:17; Levush 639; Ateres Zekenim 639; M”B in Shaar Hatziyon 639:44; Conclusion of Kaf Hachaim 639:77 and 79-80

Other opinions: Some Poskim rule that on the first night one is required to eat his entire meal in the Sukkah even during rain, and it does not suffice to simply eat a Kezayis of bread there and then eat the rest of his meal at home. [Zekan Aron 165; Orchos Chaim 38; Machazik Bracha 639:1 in Kuntrus Achron, brought in Shaareiy Teshuvah 639:13 and Kaf Hachaim 639:77; See Tur 639:3 from whom it can be understood that on the first night of Sukkos it is forbidden to eat a Kezayis of bread outside of the Sukkah, just as we rule regarding more than a Kibeitza by the other days]

[202] Zera Emes O.C. 92; Machzik Bracha 639:13; Shaareiy Teshuvah 639:13; Kaf Hachaim 639:80

[203] Ateres Zekeinim ibid; Zera Emes O.C. 92; Machzik Bracha 639:13; Shaareiy Teshuvah 639:13; Kaf Hachaim 639:80

[204] See Admur 178:4 and 184:1 and Seder Birchas Hanehnin 9:16

[205] The reason: By every Yom Tov meal it is an obligation to eat more than a Kibeitza of bread. However, during times of rain on the first night there is no obligation to eat more than a Kezayis of bread within the Sukkah, just as one is only required to eat a Kezayis of matzoh [Admur ibid]

[206] Admur 639:18; See M”A 639:11; M”B 639:36; Kaf Hachaim 639:79

[207] Admur 639:18; Rama 639:5; Terumas Hadeshen 95

The reason: As kiddush can only be recited in the area of one’s meal. [Admur ibid; See Admur 273:1] Now, regarding the reason why one needs to initially eat the first Kezayis of bread in the Sukkah and cannot start off his meal at home and then later on eat a Kezayis of bread in the Sukkah, some explained that this is because he needs to say kiddush in the Sukkah in order so the blessing of Shehechiyanu also covers the Sukkah and he not be required to say it twice. [M”B 639:36] However, according to the explanation of Admur ibid that Kiddush is said in the Sukkah due to Kiddush Bemakom Seuda, it is implied that the initial eating of the meal itself must in truth take place in the Sukkah, and seemingly the reason for this is because on the first night of Sukkos there is an actual prohibition to eat the first Kezayis of bread outside of the Sukkah, as implied from of Admur 639:17 and M”A 639:9; Tur 639:3; M”B 639:22.

[208] Admur 639:19; See Kaf Hachaim 639:47 and 75

[209] Admur ibid; Implication of Rama 639:5 as writes Taz 639:17; M”A 639:15; Darkei Moshe 679:5; Terumas Hadeshen 95; Hagahos Maimanis

The reason: As today we are fully aware of the dates of the month, and the celebration on the second day in the Diaspora is due to a mere custom. [Admur ibid; See Admur 600:1]

Other opinions: Some Poskim rule that one is required to eat a Kezayis of bread in the Sukkah during rain even on the second night, being that we mainly rule like the stringent opinion. Nonetheless, even so a blessing is not to be recited. [Taz 639:17 and 10; Hagahos Ashri, and conclusion of Mahariy, brought in Taz 639:10; Olas Shabbos 639:1; Elya Raba 639:25; P”M 639 M”Z 17; Derech Hachaim 8; Chayeh Adam 147:10; Birkeiy Yosef 639:7 in name of Radbaz 6:2320; M”B 639:36 and Shaar Hatziyon 639:71; Kaf Hachaim 639:47 and 75] According to this opinion, also on the second night if it is raining then one is to delay eating for some time until it stops raining. [Elya Raba ibid; Derech Hachaim ibid; Chayeh Adam ibid; M”B ibid; Kaf Hachaim 639:75; See Shaar Hatziyon 639:73]

[210] Although in such a case he loses the blessing of Shehechiyanu from counting also for the Sukkah, nonetheless, he already fulfill his obligation in this regard when he said the blessing the first night by Kiddush. [M”B 639:36]

[211] Admur ibid; M”A 639:10; Taz 639:17; Darkei Moshe 679:5; Terumas Hadeshen ibid; Elya Raba 639:25; Derech Hachaim; Chayeh Adam 147:10; M”B 639:36;

[212] Admur ibid; Taz ibid

[213] Vetzaruch Iyun as to why eating a Kezayis in the Sukkah in such a case does not suffice, although seemingly the reason is because we do not attach the leniency of a Kezayis to the second night.

[214] M”B 639:36

[215] See Piskeiy Teshuvos 639:13

[216] P”M 643 M”Z in end; Sefer Beis Hashoeiva 4; Yad Eliyahu23; See Moadim Uzmanim 1:86; Tzitz Eliezer 15:32; Az Nidbaru 9:46; Shraga Hameir 4:66

[217] The reason: This is similar to the night of Pesach in which one can only fulfill his obligation of matzoh with Lechem Oni, which is matzoh that is made of simply flour and water without any other ingredients. Now, since the entire obligation of eating a Kezayis of bread in a Sukkah on the first night is learned from the eating of matzoh on the first night of Pesach, therefore it carries with it the same laws. [P”M ibid]

[218] Setimas Kol Haposkim; Tzelach Pesachim 108a; Ashel Avraham Butchach Tinyana 639; Ketzei Hamteh 625:90; Cheshev Haefod 2:30;

[219] Moadim Uzmanim ibid

[220] See Piskeiy Teshuvos 639:13

[221] Mateh Efraim 625:52

[222] Alef Lamateh 625:87

[223] Kaf Hachaim 639:50

[224] Yosef Ometz 48; Machazik Bracha 639:7; Shaareiy Teshuvah 639:8; Rosh 2:15; Biur Hagr”a 639; Erech Hashulchan 639:5; P”M 639 A”A 15; M”B 639:21; Kaf Hachaim 639:52

[225] P”M ibid; Kaf Hachaim 639:52

[226] See Admur 639:17

[227] Bikureiy Yaakov 639:31; Derech Hachaim 8; Shaar Hatziyon 639:69; However, see Chayeh Adam ibid that he may say the blessing even if he only eats another Kezayis of bread on the first night.

[228] See M”B 639:35; Kaf Hachaim 639:73

[229] 1^st opinion in M”B ibid; Chayeh Adam 147:9; Bikureiy Yaakov 639:33; See M”A 289:4

[230] He should not wait past midnight being that the meal must initially be eaten prior to midnight as stated in Halacha F. [Shaar Hatziyon 639:66]

[231] 2^nd opinion in M”B ibid; Shvus Yaakov 3:55; Shaareiy Teshuvah 639:13; Elya Raba 639:24 and P”M 639 M”Z 17 write to simply wait one or two hours

[232] Bikureiy Yaakov 639:33; Shaar Hatziyon 639:67; See Kaf Hachaim 639:73-74

[233] See M”B 639:36; Kaf Hachaim 639:76

[234] Bikureiy Yaakov 639:31; Derech Hachaim 8; Chayeh Adam 147:9; M”B ibid

[235] If, however, he has already fallen asleep that he is exempt from eating in the Sukkah even according to the dissenting opinion, as Hamitztaer is exempt from Sukkah. [M”B ibid] Likewise, according to the Zohar it is forbidden to eat once one has fallen asleep. [Kaf Hachaim 639:76]

[236] Shaar Hatziyon 639:68; Kaf Hachaim ibid

[237] As perhaps he already fulfilled his obligation with the eating of the Kezayis, and hence in order to be allowed to say the blessing of Leishev Basukkah according to all, he must eat more than a Kibeitza of bread. [Bikureiy Yaakov 639:31; Derech Hachaim 8; Shaar Hatziyon 639:69; Kaf Hachaim ibid] However, see Chayeh Adam ibid that he may say the blessing even if he only eats a Kezayis of bread.

[238] The reason: In order to suspect of those opinions who rule that even on the first night there is no obligation to eat in the Sukkah during rain, and hence according to them one has not yet fulfilled his obligation of eating in the Sukkah on the first night. [M”B ibid]

[239] Chayeh Adam 147:9, brought in Shaar Hatziyon 639:70; Maaseh Rav of Gr”a

[240] Admur 639:20; Rama 639:3; Maharil Sukkos p. 370; Orchos Chaim Sukkah 36; Or Zarua 2:301

[241] Admur ibid; Rama ibid; Maharil ibid; Mahariy Viyal 191

[242] Birkeiy Yosef 639:7 in name of Radbaz 6:2320; M”B 639:36 and Shaar Hatziyon 639:71; So rules P”M 639 A”A 11 regarding eating after nightfall [See Biur Halacha 639:3 “Velo Yochal” who suggests being lenient being that it is only a rabbinical and that so is implied from the Rama; So rule regarding eating a Kezayis during rain and certainly this would apply regarding these aspects as well: Taz 639:17 and 10; Hagahos Ashri, and conclusion of Mahariy, brought in Taz 639:10; Olas Shabbos 639:1; Elya Raba 639:25; Derech Hachaim; Chayeh Adam 147:10; Birkeiy Yosef 639:7 in name of Radbaz 6:2320; M”B 639:36 and Shaar Hatziyon 639:71; Kaf Hachaim 639:47; Now, although Admur 639:19 was lenient regarding the second night, that is only regarding times of rain which is itself a dispute and on the contrary, from the fact that he had to exempt it due to that reason implies that regularly it applies even the second night]

[243] Admur 639:20 writes “Min Hamincha Ulimalah”; This seemingly means the 10^th hour, as rules Admur 249:9 regarding Erev Shabbos; 471:1-2 regarding Erev Pesach and 529:2 regarding Erev Yom Tov, and there is no reason in Admur to assume that Erev Sukkos is any different, since he makes no explicit differentiation and so rules Kaf Hachaim 639:60 in opinion of Admur ibid. So also rule regarding Erev Sukkos: Implication of M”A 639:12 who questions Rama and so concludes Kaf Hachaim ibid that so is ruling of Admur and M”A ibid; Gr”a 639; Mishneh Berurah 639:27 in name of Achronim; See background and other opinions

Other opinions regarding Erev Sukkos: Some Poskim rules it is forbidden to eat a meal from midday of Erev Sukkos just as is the law on Erev Pesach. [Rama 639:3] Some Poskim question this ruling of the Rama. [M”A 639:12; Gr”a] Other Poskim rule that bread may not be eaten from midday of Erev Sukkos while other foods are to be abstained from 10^th hour. [Chayeh Adam 147:17; P”M 639 A”A 12; Kitzur SHU”A; Kaf Hachaim ibid] Other Poskim rule one is to eat his meal prior to midday, although if one did not yet eat he may nevertheless eat a meal until the 10^th hour. [Mateh Efraim 625:7]

[244] The reason: Since the eating in the Sukkah on the first night is learned from a Gezeira Shava from the eating of matzah, it therefore needs to be similar to it regarding all matters including, to avoid eating a meal on Erev Yom Tov from the time of Mincha and above in order so he eat in the Sukkah with an appetite, and to not begin eating in the Sukkah until it is after nightfall, and to beware to eat prior to midnight, just as is required regarding the eating of matzoh as explained in the laws of Pesach. [Admur ibid; Rama ibid “similar to eating matzoh”; Taz 639:12; M”B 639:25-26; Kaf Hachaim 639:59; See Admur 471:1; 472:2; 477:6]

[245] Admur 529:2; M”A 529:1

[246] M”A 639:11; Biur Halacha 639:3 “Velo Yochal”; Kaf Hachaim 639:57

[247] The reason: Ideally, it is permitted to recite kiddush and drink the wine prior to nightfall even the first night of Sukkos, and it is not similar to Pesach in this regard as the entire reason for delaying kiddush until after nightfall on Pesach is because of the 4 cups [and has nothing to do with the matzoh obligation]. Nonetheless, since one is required to say the blessing of Leishev Basukkah prior to the blessing of Shehechiyanu, which is said by kiddush, therefore it is to be done after nightfall. [M”A ibid; See Levushei Serud on M”A ibid]

[248] P”M 639 A”A 11; Biur Halacha 639:3 “Velo Yochal”

[249] Kaf Hachaim 639:57

[250] Bikureiy Yaakov 639:22; M”B 639:25; Kaf Hachaim 639:58

[251] Bikureiy Yaakov 639:23; M”B 639:26; Kaf Hachaim 639:59

[252] As is the law regarding one who did not eat the Kezayis of matzoh before midnight on the first night of Pesach, that he is required to eat it after midnight. [M”B ibid; See Michaber 576:6]

[253] Admur 639:4

[254] Admur ibid; Michaber and Rama 639:4; Tur 639:1-4; Rambam Sukkah 6:9; Rava in Sukkah 28b

[255] Admur ibid in parentheses; Kaf Hachaim 639:63; See next Halacha regarding Davening, that one may do so in Shul rather than at home

[256] So is the understood intent of Admur ibid

[257] Admur ibid; Michaber ibid; Tur ibid; Rambam ibid; Rashi ibid; Sukkah ibid

Other opinions: Some Poskim rule on the contrary, that one who is learning in depth must learn inside the Sukkah while one who is learning superficially, can learn outside of the Sukkah. [Ran, brought in Beis Yosef 639, Taz 639:13, Elya Raba 639:3, and Kaf Hachaim 639:65]

[258] M”B 639:28; Kaf Hachaim 639:64

[259] The reason: [As by learning outside one is able to delve into the subject and understand it in greater depth], as the air of the outside is helps assist a person to have a broader mind. [Admur ibid; Beis Yosef 639; Rashi Sukkah ibid; Rambam ibid]

[260] Perisha 639:1, brought in Shaar Hatziyon 639:53

[261] M”B 639:29

[262] Admur ibid; M”A 639:13; Perisha 639:1; M”B 639:29; Kaf Hachaim 639:62

[263] Admur ibid; M”A 639:13 in name of Levush 640:4; Elya Raba 639:2; Chayeh Adam 147:5; M”B 639:28; Kaf Hachaim 639:62

Other opinions: Some Poskim rule that one must always bring the Sefarim into the Sukkah even if it is troublesome for him to bring it back into his house in order to make space, as doing so is not that big of a trouble [M”A ibid; See M”B 639:29 who simply writes “It is possible that he is exempt” thus giving over the stringent opinion of the M”A]

[264] If, however, it does not involve great effort but just minimal effort, then he is required to bring the books into the Sukkah. [Implication of Admur ibid; P”M 639 A”A 13; Machatzis Hashekel 639:13; M”B 639:28]

[265] The reason: As all matters of exceeding difficulty of which a person would not bother to trouble himself to deal with in order to permanently be in his home, then he is not obligated to do so in his Sukkah in order to make it his permanent dwelling place. [Admur ibid]

[266] Ben Ish Chaiy Parshas Hazinu 7; Kaf Hachaim 643:20

[267] Admur 639:5; See M”A 639:14; M”B 639:30; Kaf Hachaim 639:67 who interprets this way in the Michaber ibid

Other opinions: Some Poskim rule that one is not required to Daven inside of his Sukkah and it is completely voluntary. [Michaber 639:4; Tur 639:1-4 in name of Rambam Sukkah 6:9] The reason for this is because even during the year one Davens in Shul and not in his home. [Taz 639:14;See M”B ibid who interprets the above statement of Michaber ibid to mean that he should pray wherever he is more comfortable to pray with greater concentration; See also Kaf Hachaim 639:67 who interprets the above statement of Michaber ibid to mean exactly as Admur rules!] Some Poskim rule that while Shemoneh Esrei may be prayed outside of the Sukkah, one is to say Shema inside the Sukkah. [Shiltei Giborim, brought in Kaf Hachaim 639:67]

[268] Admur ibid; Elya Raba 639:2; P”M 639 A”A 14

The reason: As throughout the year, when one is unable to Daven in Shul he enters his home to Daven. [Admur ibid]

[269] See M”A 639:14 who implies that in such a case he should Daven inside his home;

[270] M”A 639:14; Bach 639; Shiltei Giborim 13a

The reason: As throughout the year, when one is able to Daven in Shul he does not Daven at home. [Machtzis Hashekel on M”A ibid; M”B 639:30]

[271] See Admur 90:14; Michaber 90:13 and 151:7; Brachos 62b; Minchas Elazar 4:73

[272] P”M 639 M”Z 14; Kaf Hachaim 639:67

[273] Siddur Admur; M”A 652:3; Peri Eitz Chaim 3; Mishnas Chassidim 5; Shlah

Opinion of Admur in the SH”A: In the Shulchan Aruch 644:1, Admur rules one is to shake the Lulav directly prior to Hallel.

[274] The reason: This is for two reasons: a) One is to do all his normal actions inside his Sukkah just as he would do in his house. Hence, it is a Hiddur in the Mitzvah of Sukkah. B) The dwelling in the Sukkah is what sanctifies the Holiday including the first day which one is obligated to shake Lulav. Hence it is proper that the shaking of the Lulav be done within the Mitzvah which to begin with gave it its significance. Hence it is a Hiddur in the Mitzvah of Lulav. [Likkutei Sichos 22 p. 124]

[275] See Article of Rav Pinchas Korf in Hearos Ubiurim 887 p. 59 and article of Rav Oberlander in Hearos Ubiurim

[276] Siddur Raskin p. 470 footnote 9; Otzer Minhagei Chabad p. 294; Hiskashrus Gilyon 426 p. 13; 481 p. 15

[277] In addition to the fact that we do not accept unsubstantiated rumors in the making of halachic decisions [See Igros Kodesh 8:332; 20:82; Maaneh of Rebbe in Introduction to Sefer “Likkut Piskeiy Halacha Uminhag”; Mikdash Melech 1:61; Tzemach Tzedek E.H. 413[ the above authors explain that in truth the source for the above rumor is from a Chassid named Rav Dubriskin, who deduced this from a talk of the Rebbe, and is not from the Rebbe himself. His own son, who in a counter article brought a story with a different Chassid and the Rebbe to prove the rumor, in a follow-up article debunked that as well as being incorrect after the person he quoted, called him up and told him that what he wrote in his name is not accurate. Thus, we see of the very unprofessional and risky path of making Halachic decisions on unsubstantiated claims.

[278] As a) the shaking of the Lulav in the Sukkah is only a Mitzvah Min Hamuvchar, and is thus similar to drinking water in a Sukkah, which does not require a blessing of Leishev Basukkah to be recited. B) In any event, the blessing of Leishev basukkah that is recited anytime during the day exempts all the actions of that day, and there is thus no reason to require it specifically after shaking Lulav.

[279] Admur 640:14; Rama 640:6; Maharik 178; M”A 640:13; M”B 640:34; Piskeiy Teshuvos 640:10

[280] See M”A ibid

[281] Bikureiy Yaakov 640:21; Biur Halacha 640:6 “Useudas Bris”; Kaf Hachaim 639:58

[282] Admur ibid; M”A ibid that ten people suffice; M”B ibid; See Biur Halacha 640:6 “Useudas Bris”

[283] The reason: Although the meal the takes place after a Bris Mila is considered a Seudas Mitzvah, nonetheless it is not such a great mitzvah to the extent that it’s able to defer the mitzvah of eating in the Sukkah, which is a positive command of the Torah, due to it. [Admur ibid; MA ibid; Maharik ibid]

Other opinions: Some Poskim defend those who are accustomed to eating outside of the Sukkah in such a case, being that there considered like travelers. [Aruch Hashulchan 640:15]

[284] Otzer Habris 1:179 in name of Rav Elyashiv; Piskeiy Teshuvos 640:10; See Moed Lekol Chaiy 20:36

[285] See Moed Lekol Chaiy ibid; Piskeiy Teshuvos ibid footnote 32

[286] See Biur Halacha 640:6 “Useudas Bris”; Kaf Hachaim 639:59

[287] M”A ibid

[288] P”M 640 A”A 13; Biur Halacha ibid in name of P”M and based on Gr”a; Kaf Hachaim ibid

[289] Biur Halacha 640:6 “Useudas Bris”; Kaf Hachaim 639:58

[290] Elya Raba 640:19; P”M 640 A”A 13; Derech Hachaim 9; M”B ibid; Kaf Hachaim 639:61

[291] Admur 639:7-9; Michaber and Rama 639:2; Tur 639; Piskeiy Teshuvos 639:5-7

[292] Admur 639:5; Michaber 639:2; Rama 639:1; Mishneh Sukkah 20b; Braisa Sukkah 26a

[293] See Mateh Moshe 813; P”M 639 M”Z 5; M”B in Biur Halacha 639:2 “Afilu”; Kaf Hachaim 639:26

[294] Admur 639:7; Michaber 639:2; Tur 639:2; Braisa and Rava Sukkah 26a

The reason: Although it is permitted to eat a mere snack outside the Sukkah [and only a set meal is forbidden], nevertheless, regarding sleep, even a temporary sleep is forbidden, as there is no reason to differentiate between a temporary sleep and permanent sleep. The reason for this is because at times a short nap suffices [to power and reenergize a person just like a regular sleep and] therefore it is considered like a complete sleep [Shinas Keva] for which one is obligated to enter into a Sukkah to perform. [Admur ibid; M”A 639:4; Taz 639:5; Rava Sukkah ibid; M”B 639:10; Kaf Hachaim 639:26]

Other opinions: Some Poskim write one may sleep up to 100 Ama worth outside the Sukkah. [Kneses Hagedola 639; P”M 639 M”Z 5; M”B 639:11; Kaf Hachaim 639:27] This is approximately 54 seconds. [Piskeiy Teshuvos 639:6] Practically, one is to be stringent to not sleep even less than this amount. [Mikraeiy Kodesh Sukkos 1:33; See Tashbeitz 1:100; Meiri end of Pesachim]

[295] Bikureiy Yaakov 639; M”B 639:11; Kaf Hachaim 639:28

[296] Admur 639:9; Rama 639:2

[297] See Sefer Hasichos 5699 p. 295; Likkutei Sichos 29 p. 211; Igros Kodesh 11:414; Hamelech Bemisibo 1:63; 2:33; Otzer Minhagei Chabad p. 301-302

[298] Admur 639:9; Rama 639:2; Darkei Moshe 639:3; Mordechai Sukkah; See Nimukei Orach Chaim 639 then every person today should be particular to sleep in the Sukkah

The Chassidic custom: See Nimukei Orach Chaim 639 that the students of the Baal Shem Tov were very particular to sleep in the Sukkah, although that there were Tzadikim who did not.

The custom in Eretz Yisrael: In Eretz Yisrael, the custom is to sleep in the Sukkah, being that the weather is good. [Simchas Haregel; Yifei Laleiv 3:1; Kaf Hachaim 639:43]

[299] Rama ibid; Taz ibid; M”A ibid

[300] Rama ibid

[301] The Rama ibid brings the exceptions of cold weather and being married as explanations behind the leniency. Admur ibid, however, only brings the custom in 639:9, after explaining the exception of cold climates in 639:8, and only brings the reason of marriage as justification.

[302] See Admur 639:22 and 26; Michaber 639:7; Sukkah 29a

[303] Admur 639:22; Rama 639:7; Mahariy Viyal 191

The reason: Although regarding the exemption of eating during rainfall we require the food to become ruined due to the excessive rain [in order to grant an exemption], regarding sleep one is not required to measure the amount of rain to this point, as even a mere drizzle disturbs one’s sleep, and anyone who is uncomfortable with his dwelling in the Sukkah is exempt from doing so. [Admur ibid]

[304] Admur 639:26

[305] Admur 639:26; M”A 639:16; Elya Raba 639:29; Chayeh Adam 147:8; Kaf Hachaim 639:83

[306] This applies even if he lay down with his clothing on. [P”M 639 A”A 16;] However, some Poskim are stringent and rule that if he did not yet change his clothing then he is required to enter the Sukkah. [Machatzis Hashekel 639:16; See also Bikureiy Yaakov 639; Shaar Hatziyon 639:15-16] See Kaf Hachaim 639:84

[307] P”M 639 A”A 16; Kaf Hachaim 639:84; See Shaar Hatziyon 639:77

[308] Admur ibid; Michaber 639:6; Sukkah 29a

[309] Chayeh Adam 147:8; M”B 639:39; Kaf Hachaim 639:83

[310] Admur ibid; M”B 639:42; Kaf Hachaim 639:86

[311] M”B 639:43

[312] Admur ibid; Taz 639:18; Levush 639:7; P”M 639 A”A 17; Kaf Hachaim 639:87

[313] Admur 639:26; Michaber ibid; Sukkah ibid; Kaf Hachaim 639:87

[314] Ashel Avraham Butchach 639

[315] Bikureiy Yaakov 639:37

[316] Piskeiy Teshuvos 639:16

[317] Admur 639:22; 640:6; M”A 639:15; Or Zarua Sukkah 305; Hagahos Ashri Sukkah 2:20; Yerushalmi Sukkah 2:5

[318] Admur 640:12; M”A 640:9, based on Sukkah 26a

[319] The reason: As although one who sleeps under such a netting does not fulfill his obligation, nevertheless if there are insects within the Sukkah that are disturbing him, then it is better for him to sleep under such a canopy them to sleep outside of the Sukkah, being that there are opinions who even initially permitted sleeping in such a canopy even when there are not insects in the area, although we do not rule this way in a case that insects are not found. [Admur ibid; M”A ibid]

[320] Admur 639:22; M”A 639:15; Or Zarua Sukkah 305; Hagahos Ashri Sukkah 2:20; Yerushalmi Sukkah 2:5

[321] Admur 639:8; Rama 639:2 in first justification of the custom to not sleep in the Sukkah; Bach 640 regarding Russia; Mordechai 741

[322] Admur ibid; M”A 639:7; Levush 640:4

[323] M”A 639:7; Levushei Serud 639; M”B 639:17; Kaf Hachaim 639:44

[324] The reason: As anyone who is uncomfortable with his dwelling in the Sukkah is exempt from doing so, as explained in 640:5. [Admur ibid]

[325] Admur 640:7; Rama 640:4; Terumos Hadeshen 92; M”A 640:9

[326] The reason: As this is not considered a true pain, as it is common on occasion for people to sleep in a fetal position with the body and limbs bent. [Admur ibid; Rama 640:4; Terumos Hadeshen 92; M”A 640:9

[327] Admur 639:8; Levush 640:4; See Rav Avraham Azulaiy in name of Rav Haiy Gaon; Birkeiy Yosef 639:1; Shaareiy Teshuvah 639; Kaf Hachaim 639:4

[328] The reason: As anyone who is uncomfortable with his dwelling in the Sukkah is exempt from doing so, as explained in 640:5. [Admur ibid] This means to say as follows: If one is troubled by the necessity to remove the table and enter the mattress and blankets for sleeping time and then remove the bed and accessories reenter the table during the time of the meals, then if one would not trouble himself this amount to sleep in his house, he is exempt from sleeping in the Sukkah as everyone who has pain from dwelling in a Sukkah is exempt from the Mitzvah. [Admur ibid]

[329] Admur 639:9; See Kaf Hachaim 639:45-46

Night of marital relations: On a night that one is obligated in relations with his wife [Mikveh, Onah] and is unable to do so in a Sukkah due to lack of privacy, he is not required to return to the Sukkah to sleep and rather may sleep in his home until Alos Hashachar. This applies even according to the dissenting opinion who does not generally agree that a Married man is exempt from sleeping in the Sukkah. [Shelah p. 245; M”B 639:18; Pischei Olam 639:14; Kaf Hachaim 639:46]

[330] Rama 639:2 “To me it appears…”; Taz 639:9; M”A 639:8; Shlah; See Divrei Yatziv O.C. 2:274 that the custom is for a Chasan not to sleep in the Sukkah during Shana Rishona

Other opinions: Some Poskim negate the above exemption of not sleeping in the Sukkah in order to sleep in the same room with one’s wife. [Biur Hagr”a 639, brought in M”B 639:18; Kaf Hachaim 639:46] Other Poskim rule that the exemption only applies on the night of Onah. [M”B 639:18, based on M”A ibid]

[331] Implication of Admur ibid and Taz ibid “Therefore he is exempt from sleeping in the Sukkah at night.”

[332] Rama ibid

[333] The reason: The reason a married man is exempt from sleeping in the Sukkah if he desires to sleep in the same room as his wife is because a husband is obligated to rejoice his wife during the festival and since women are exempt from [dwelling and sleeping in] the Sukkah [and they thus sleep at home] therefore, if the husband does not desire to sleep elsewhere and separate from his wife, it is considered that he is doing a Mitzvah, and whoever is involved in one Mitzvah is exempt from another Mitzvah, as explained in 640:18. Therefore, he is exempt from sleeping in the Sukkah at night. [Admur ibid; Taz ibid] Alternatively, the reason is because the Mitzvah of Sukkah is fulfilled by dwelling in it as a family, which includes one’s wife, just as one dwells in his home the entire year. Accordingly, if one does not have a private Sukkah in which he can sleep with his wife [and his wife thus will be sleeping at home] he is therefore exempt from sleeping in the Sukkah. [Rama ibid] Seemingly this means that one does not fulfill the Mitzvah of Teishvu Keiyn Taduru when one cannot sleep there with his wife as he does the entire year, and hence if he sleeps in the Sukkah alone he does not fulfill any Mitzvah. [See M”A ibid and explanation of Machatzis Hashekel in Rama and M”A who points to this understanding in Rama] Alternatively, [the Mitzvah is potentially fulfilled even when the husband sleeps there alone, however] when a husband cannot sleep with his wife in the same room he is distressed, and one who is in distress is exempt from the Mitzvah of Sukkah. [M”A ibid; See Machatzis Hashekel ibid that this is an alternative reason, and is not an explanation of the reason of the Rama ibid]

[334] Admur ibid; Taz ibid

The reason: As even when one’s wife is not pure it is possible to rejoice her when her husband secludes with her in a single room. [Admur ibid]

[335] Implication of Admur ibid and Taz ibid

[336] Admur ibid; Rama ibid

The reason: As in such a way, one is able to fulfill both Mitzvahs [of dwelling in the Sukkah and rejoicing one’s wife during the festival]. [Admur ibid]

[337] Admur 640:6; Michaber 640:4; Tur 640:4; Rambam Sukkah 6:2; Sukkah 26a; Rosh Sukkah 2:12; Orchos Chaim Sukkah 32; M”A 640:5

[338] Rav Avraham Azulaiy in name of Rav Haiy Gaon; Birkeiy Yosef 639:1; Shaareiy Teshuvah 639; Kaf Hachaim 639:4

[339] See Sefer Hasichos 5699 p. 295; Likkutei Sichos 29 p. 211; Igros Kodesh 11:414; Hamelech Bemisibo 1:63; 2:33; Otzer Minhagei Chabad p. 301-302; Talk of Rebbe with Rav Tzevi Kahana [printed in Toras Menachem 5750 10^th Sivan]; Articles of Rav Chaim Rappaport

[340] Likkutei Sichos ibid “The custom of Kama Vekama [i.e. many]”; See also Igros Kodesh ibid that “Some of Anash in certain areas do not sleep in the Sukkah”

[341] Talk of Rebbe with Rav Tzevi Kahana [printed in Toras Menachem 5750 10^th Sivan]

[342] Sefer Hasichos 5699 p. 295 “The Mittler Rebbe stated “How can one sleep in Makifim of Bina”; Likkutei Sichos 29 p. 211

[343] Likkutei Sichos ibid regarding Rebbe Rayatz; Sefer Hasichos 5745 p. 35 regarding Rebbe Rashab

[344] Nimukei Orach Chaim 639 “There are Tzaddikim who do not sleep in the Sukkah” [he himself wonders at this custom]; So was the custom of the following Chassidic groups: Belz, including Reb Ahron of Belz, [Talk of Rebbe with Rav Tzevi Kahana ibid and received in testimony as stated by the Poper Rebbe and Satmar Rebbe; Rav Yoel Deitch testified that he once witnessed the Belzer Rebbe tell a student to leave the Sukkah and sleep under the roof]; Dzikhov and Shndishov [Nezer Kodesh of Ropshitz p. 195]

[345] Rama 639:2 “Today, the custom of the world is to be lenient and not sleep in the Sukkah with exception to those who are very particular in Mitzvos.”

[346] Rav S.Z Gareleck, 1^st Rav of Kfar Chabad; Rav Meir Tzevi Gruzman, and many others; The Tzemach tzedek once directed his Shamash Rav Yosef Mordechai to sleep in the Sukkah even though it was very cold. [Sefer HaToldos Rebbe Maharash p. 70]

[347] Public directive of Rebbe to Rav S”Z Garelick [Rav of Kfar Chabad] that if he slept in the Sukkah until now, he is to continue doing so. The Rebbe told him that this is a directive to the public. [Heard from Rav Eli Landau, son of Rav Yaakov Landau Zatzal] Reb Itche Demasmid slept in the Sukkah even when raining. [Reshimos Devarim 1 p. 287

[348] English letter of Rebbe published in Lechaim # 668, written on the 7th Cheshvan, 5715 [1954] “However, if a Jew feels absolutely certain that his sleeping in the Succah will not in the slightest affect his attitude toward the sanctity of the Succah, and is consequently free from any mental pain that might be caused thereby, he is duty-bound to sleep in it, in accordance with the fullest meaning of Taishvu K’ain taduru, to make his Succah his dwelling place to the utmost.”

[349] See Talk of Rebbe with Rav Tzevi Kahana [printed in Toras Menachem 5750 10^th Sivan]; Article of Rav Chaim Rappaport in response to the distorted explanation of one individual in attempt to explain this custom

[350] Talk of Rebbe with Rav Tzevi Kahana [printed in Toras Menachem 5750 10^th Sivan]

[351] See Sefer Hasichos 5699 p. 295; Likkutei Sichos 29 p. 211; Igros Kodesh 11:414; English letter of Rebbe published in Lechaim # 668; Otzer Minhagei Chabad p. 301-302

[352] Meorei Or 60 based on Zohar

[353] M”B 640:27

[354] Ben Ish Chaiy Hazinu 30

[355] See Piskeiy Teshuvos 639 footnote 24 in name of Rav SZ”A

[356] Sdei Chemed Mareches Yad Kelal 32

[357] Mishneh Halachos 6:115; Piskeiy Teshuvos 640:13

[358] See M”B 640:27; Mikraeiy Kodesh 35; Tzitz Eliezer 8:22; Az Nidbaru 14:41; Moadim Uzmanim 1:87; Orchos Rabbeinu 2:229; Piskeiy Teshuvos 640:8

[359] See Makor Chaim [of Chavos Yair] 639; Shevet Hakehasi 1:198; Piskeiy Teshuvos 640:3

[360] Piskeiy Teshuvos 639:6 based on Bikureiy Yaakov 639:34

[361] The reason: As Teishvu Keiyn Taduru, and even during the year one sleeps on a bus or train during the ride.

[362] Bikureiy Yaakov 639:34; Piskeiy Teshuvos 639:6

[363] Gr”a in Maaseh Rav 221; Yifei Laleiv 2:1; Bikureiy Yaakov 639:18; Kaf Hachaim 639:13; Doveiv Meisharim 1:79; Piskeiy Teshuvos 639:5

[364] M”B 239:9; M”A 239 in name of Maharil

[365] See Rokeiach brought in Pesikta Derav Kahana 29; Gilyonei Hashas Sukkah 27b; Shem Mishmuel Sukkos p. 148

[366] Shem Mishmuel ibid in name of Avnei Nezer

[367] Orchos Rabbeinu 2:224 that so was the custom of the Steipler and Chazon Ish

[368] Piskeiy Teshuvos 639:4

[369] See Admur 639:13-16; Piskeiy Teshuvos 639:11; 19-21

[370] M”A 639:17 in name of Maharil Drashos Hilchos Sukkah that it is said all seven days, unlike Matzah which is only an obligation on the first day; Taz 639:20; Beis Yosef 639:8; Rebbe Yochanan in Sukkah 45b; Kneses Hagedola 639; Kaf Hachaim 639:2 and 94

Other Talmudic opinions: According to the opinion of Shmuel, the blessing is only said on the first day. [Sukkah ibid]

[371] Kaf Hachaim 639:3

[372] Otzer Minhagei Chabad 116

[373] Admur 639:12; Michaber 639:8; Tur 639 in name of Rabbeinu Tam; Rosh Sukkah 4:3; Taz 639:7 and 20

[374] See Admur 639:11 [See Admur 274:6; 291:1; 286:4; 471:2]; Michaber 639:2; Tur 639:2; Tosafos Sukkah 26a; Rashi Sukkah ibid; Rosh Sukkah 2:13; Abayey Sukkah 26a-27a; Yuma 79b; M”A 639:6

The law on the first night of Sukkos: See Halacha 7C!

[375] Shiureiy Torah 3:9; This is opposed to a Kibeitza with its Kelipa which is a Shiur of 57.6 grams

[376] Admur ibid; Michaber ibid; Tur ibid; See Yuma ibid; Sukkah 27a; Mamar Mordechai 639:1 in name of Rashba and Geonim; Kaf Hachaim 639:31

Other opinions: Some Poskim rule that one may only eat up to a Kibeitza of bread outside of the Sukkah, while a Kibeitza and more must be eaten in the Sukkah [with a blessing]. [See Rashi Sukkah] The Geonim, and Rishonim, negate this opinion. [Mamar Mordechai 639:1; Kaf Hachaim 639:31] Other Poskim rule that Shabbos and Yom Tov is an exception to the above rule of Kibeitza and that if one ate a Kibeitza [or less, but more than a Kezayis] of Mezonos after kiddush on Shabbos or Yom Tov then it must be eaten in the Sukkah with a blessing. [Shaareiy Teshuvah ibid; See Kaf Hachaim 639:33]

[377] See Admur 639:11; M”A 639:6; Elya Raba 639:12; Levushei Serud 639; Ginas Veradim O.C. 4:6 regarding Pas Habah Bekisnin that the Shiur is more than a Kebeitza; Poskim in Shaar Hatziyon 639:36; Shaareiy Teshuvah 639:5, brought in M”B 639:16 and Kaf Hachaim 639:33 and 16, that so is the custom of the world to recite the blessing on Mezonos when eating more than a Kibeitza [although he negates this]; Bikureiy Yaakov 639:15; Birchas Habayis 52:15; Piskeiy Teshuvos 639:11 that so is custom; See Michaber ibid and Tur ibid regarding Kevius Seuda on Mezonos products; See M”B 639:13; 15 who after bringing all opinions concludes to be stringent and 639:16 concludes to remain in the Sukkah sometime after the eating to save oneself from a blessing in vain; See Kaf Hachaim 639:33 and 39 [brings opinions and concludes to be stringent]

Other opinions regarding Mezonos: Some Poskim rule that one is only obligated to eat Mezonos products in a Sukkah if he sets a meal over them, and only then may a blessing be recited over it, and it does not suffice with eating a mere more than Kibeitza. [Michaber ibid; Tur ibid; See Chaim Sheal 1:71-1; Machazik Bracha 639:5; Bigdei Yesha 639; Mamar Mordechai 639:3; Shaareiy Teshuvah 639:5; M”B 639:13 and 15 and 16; Kaf Hachaim 639:33 and 39-40;] This applies even by Pas Haba Bekisnin. [Chaim Sheal 1:71-1; Machazik Bracha 639:5; Shaareiy Teshuvah 639:5; Mamar Mordechai 639:3; See M”B 639:16; Kaf Hachaim 639:33] If one eats together with a group, then it is considered to be like one set a meal over it. [M”B 639:15; Shaar Hatziyon 639:35 in name of Bigdei Yesha; Kaf Hachaim 639:39] See Kaf Hachaim 639:40 for the definition of Kevius; Some Poskim rule that Shabbos and Yom Tov is an exception to the rule of more than a Kibeitza, and that if one ate a Kibeitza of Mezonos after kiddush on Shabbos or Yom Tov then it must be eaten in the Sukkah with a blessing. [Shaareiy Teshuvah ibid; See M”B 639:16 and Kaf Hachaim 639:33]

[378] Bikureiy Yaakov 639:13; Piskeiy Teshuvos 639:8; Omitted from Admur ibid and all previous Poskim; See M”B 639:22 regarding the Kezayis on the first night that it must be eaten with Achilas Peras

[379] Conclusion of Rebbe in Sefer Haminhagim [English] p. 93 to suspect for three minutes; Conclusion of four minutes: Shiureiy Torah 3:15 [p. 303] and Piskeiy Teshuvos 210:1 that so is the widespread custom; See Piskeiy Teshuvos 475 footnote 53 that if one is in doubt if he ate it within 4 minutes then he is not required to re-eat, and may rely on the other opinions; For a full overview on this subject, See: Shiurei Torah 3:15 for the following other opinions mentioned: 4.5, 5, 6, 7.5, 8, 9; See Sefer Haminhagim ibid and footnotes 342-344; Piskeiy Teshuvos 158:7 and 210:1; 271:9; 475:10

[380] Admur 639:11; Michaber 639:2; Rosh Sukkah 2:13, brought in Tur ibid; Rambam Sukkah 6:5; Rava in Yuma 79b; Mamar Mordechai 639:2; Shaareiy Teshuvah 639:5; Derech HaChaim 3; M”B 639:15; See Kaf Hachaim 639:33; 36 and 41 that we do not recite a blessing unless one eats more than a Kebeitza of bread

Other opinions by meat and cheese: Some Poskim rule that although fruits do not need to be eaten in a Sukkah, one is required to eat meat and cheese inside of the Sukkah [and say a blessing prior to eating it]. [Rabbeinu Peretz, brought in Tur 639] This, however, only applies if one sets a meal over the meat or cheese. [Rosh ibid; Tur ibid; Bach 639; M”B 639:15] The Kitzur SHU”A 135:7 rules that one who settles himself to eat cheese or meat must do so inside the Sukkah and say the blessing of Leishev on bread [or Mezonos].

Other opinions by fruits and vegetables: Some Poskim rule that one is required to eat even fruits in a Sukkah [and say a blessing over it]. [Maharam Merothenberg, brought in Tur 639:2; Rabbeinu Tam, brought in Rosh, brought in M”A 639:5;Chayeh Adam 147:3 concludes to be stringent] This, however, only applies if one sets a meal over the fruits. [Rosh Sukkah 2, brought in Tur and Beis Yosef 639] See Kaf Hachaim 639:36

[381] Admur 639:12; Michaber 639:8 “The custom is not to say a blessing over the Sukkah with exception to times of eating”; Rama ibid “so is the custom”; Tur 639 in name of Rabbeinu Tam; Rosh Sukkah 4:3; Mordechai 765 that so is custom; Maggid Mishneh 6:12 that so is custom; Beis Yosef and Bach 639 “The custom spread like Rabbeinu Tam”; Taz 639:7 and 20; M”A 639:17; M”B 639:46; Kaf Hachaim 639:94

Letter of the law-Other opinions: Some Poskim rule that according to the Talmud, the blessing is to be said every time one enters the Sukkah throughout the seven days whether to eat, drink, or sleep, and a blessing can be set even 10 times in one day prior to each one of these actions. [Stam opinion in Tur 639:8; Rosh 4:3; Rif 22a, brought in Taz 639:20; Tosafos Sukkah 45b; M”B 639:46; Kaf Hachaim 639:94] However, from other Poskim it is evident that saying a blessing by these actions, without eating, is a blessing in vain. [M”A 639:17 in name of Hagahos Semak; Taz 639:20 “Should suspect for a blessing in vain”]

[382] Implication of Admur 639:12 that each day requires a new blessing to exempt that day’s dwelling; Taz 639:20

[383] The reason: The reason for this is because the blessing of Leishev Basukkah which is said over food covers all acts of dwelling that one does in the Sukkah. One’s drinking is secondary to one’s eating, and hence the blessing of Leishev Basukkah which one says over his food in the morning exempts the drinks of the entire day. [Admur ibid; Taz 639:7 and 20] Likewise, it exempts the sleeping and relaxation that takes place in the Sukkah throughout the entire day. [Admur ibid; Taz ibid; Tur in name of Rabbeinu Tam; Tosafos Brachos 11b; Rosh Brachos 13; Mateh Moshe 914]. Thus, one is not required to recite a blessing over doing these actions even if he left the Sukkah after eating and made a long interval between the eating and the current drinking, sleeping, and relaxation, nonetheless, since all these actions are secondary to the eating which is the main mitzvah of dwelling in the Sukkah, therefore the blessing over the evening exempts them. [Admur ibid; Taz ibid; Rabbeinu Tam, brought in Rosh Sukkah 4:3] Furthermore, even if one is drinking, sleeping, or relaxing in the Sukkah prior to having eaten there that day, nonetheless, he is not required to say a blessing over these actions being that they are secondary to the future eating that will take place after them. [Admur ibid; Taz ibid]

Other reasons: Alternatively, the reason a blessing is not recited over the act of sleeping in the Sukkah, is because one may not fall asleep. [Rosh Sukkah; Tashbeitz 142; Kaf Hachaim 639:3] Admur 639:15 explicitly negates this reason

[384] Kaf Hachaim 639:3

[385] Admur ibid; Taz ibid; Rabbeinu Tam, brought in Rosh Sukkah 4:3; Daas Torah 639 that we do not rule like the Chayeh Adam

Other opinions: Some Poskim rule that if one will leave the Sukkah and make an interval between his next eating, then according to all opinions a blessing must be recited even on relaxing and sleeping, as the interval between the relaxing and the first meal, and the relaxing and the second meal, causes not to be included in the blessing of either the first or the second meal. [Chayeh Adam 147:15, brought in M”B 639:48 and explained in Shaar Hatziyon 639:92] Admur ibid explicitly negates this opinion, as he writes that an interval after eating still includes it in the blessing. See Piskeiy Teshiuvos 639:20 and footnote 91 that the Maharsham in Daas Torah writes the custom is unlike the Chayeh Adam

[386] Admur ibid; Taz ibid; M”A 639:17 [although concludes stringently, as brought next]; M”B 639:46; Kaf Hachaim 639:96

The reason: As the dwelling that takes place prior to the eating is included in the blessing that will be said in the later eating. [See Admur ibid; Taz ibid for his proofs]

Other opinions: Some Poskim rule that it is proper in the morning after Davening to eat more than a Kibeitza of Mezonos or Hamotzi with a blessing in the Sukkah when he first enters the Sukkah that day, in order to exempt all the dwelling done throughout the day. [M”A ibid; Elya Raba 639:15; Chayeh Adam 147:13; Bikureiy Yaakov 639:40; M”B 639:46; Kaf Hachaim 639:98; Omitted from Admur ibid; See Piskeiy Teshuvos 639:20 footnote 92 that it is implied from this omission that Admur does not hold this way]

[387] Implication of Admur 639:12 as stated above, as well as 639:16 regarding a second Sukkah, or a friends Sukkah, in which we rule that the blessing is to be recited even on mere sleeping and relaxing if one is not eating there. The same should apply in one’s own Sukkah, that if one does not eat there that day then the relaxing and sleeping requires its own blessing; Taz 639:20; Elya Raba 639:15; Halacha Berurah 639:3; Chayeh Adam 147:15; Derech Hachaim 19; M”B 639:48; Kaf Hachaim 639:97 and 100

How often to say the blessing in such a case: Some Poskim rule that the blessing must be repeated that day each time that one enters the Sukkah in order to sleep or relax. [Taz ibid based on original Talmudic ruling that if it is not exempt with the eating, then the blessing must be repeated every time one enters it in order to dwell, as writes Tur 639:8 and Tosafos Sukkah 45b] However, according to Admur ibid we would apply the rule of Hesech Hadaas in such a case, and that the blessing is only to be repeated if one left the Sukkah with intent to not return within the next two hours, or in actuality did not return within the next two hours, as we rule regarding eating. [So rules Derech Hachaim ibid, M”B ibid, and Kaf Hachaim ibid, that the blessing is repeated if there was Hesech Hadass] Vetzaruch Iyun as perhaps, here too we say the blessing is only to be said once a day, even with Hesech Hadass, just as all the days relaxation is included in the once a day blessing even with Hesech Hadass. [See P”M 639 M”Z 20 who writes such an option although concludes with Tzaruch Iyun] Practically, the main ruling seems to lean like the first approach that we would apply the rule of Hesech Hadass in such a case. In any event, certainly Admur would not agree with the ruling of the Taz ibid to always repeat the blessing, even without Hesech Hadass.

The law if one did not leave the Sukkah since the previous days eating: According to Admur, if one did not leave the Sukkah since the previous days eating and blessing, then the blessing is not to be repeated even over the eating of the next day, as explained in Halacha C, and certainly not over sleeping and relaxing. However, according to the Taz ibid, the blessing would be repeated even in such a case, as explained in D-see there in footnotes!

Other opinions: Some Poskim learn that perhaps the blessing is never said in a Sukkah even when one plans to relax there, unless one plans on eating there, as the custom is to only say a blessing over the eating. [Mamar Mordechai 639:8; Implication of Daas Torah 639; Aruch Hashulchan 639:28 that so is the custom; Ben Ish Chaiy Vayeilech 5; Shaar Hatziyon 639:93 in understanding of Admur 639:14; Vetzaruch Iyun Gadol as Admur explicitly states otherwise in 639:15 [See Piskeiy Teshuvos 639 footnote 91 who answers this question by saying that the Chayeh Adam rules that the blessing is to be said upon entering even if one does plan on eating there later on!]; Kaf Hachaim 639:97 concludes to hear the blessing from another person; see also Kaf Hachaim 639:100 who writes not to say a blessing on dwelling in the Sukkah even after a meal if forgot to say; See Piskeiy Teshuvos 639:20 and footnote 91 who concludes likewise to never dwell in another Sukkah without eating more than a Kebeitza of bread or Mezonos] Some Poskim imply that a blessing is never recited over the act of sleeping in the Sukkah, because one may not fall asleep. [Rosh Sukkah; Tashbeitz 142; See Kaf Hachaim 639:3; Admur 639:15 explicitly negates this reason]

[388] Admur 639:12 and 15; Taz 639:20 [is included in blessing of eating]; See Bach 639:2 “And one should recite Leishev Basukkah [over the wine when drank in a settled manner]. This is Lehalacha, however Lemasseh, one should be stringent to only drink it within a meal.”; M”B 639:13

[389] The reason: as A) It is already exempted within the blessing of Leishev which was said, or will be said, in that same Sukkah over Mezonos or Hamotzi. [Admur 639:12; Taz 639:20] and furthermore B) Even in a Sukkah where one does not plan on eating Mezonos or Hamotzi there, and one has not yet done so, the blessing of Leishev should not be said merely over drinking the wine, despite that it is said on sleeping or spending time there, as there are opinions [see Halacha D] which question whether a blessing of Leishev is to be said over the wine. [Admur 639:15]

[390] Admur 639:15

[391] Admur 639:12; Taz 639:20

Other Opinions: Some Poskim rule that although one is not to say the blessing of Leishev Basukkah over drinking wine in a settling manner, nevertheless in order to fulfill the obligation like all opinions, one is not to settle himself over wine or other significant beverage unless he drinks it within a meal or directly after eating more than a Kibeitza of Mezonos. [M”B 639:13; Kitzur SHU”A 135:7] This implies that according to this opinion, wine may require a Leishev Basukkah even when drunk in the same Sukkah that one has already said Leishev Basukkah on that day, unlike the ruling of Admur in 639:12, hence he rules that one is to only drink it within a meal and not simply within a Sukkah that Leishev Basukkah has or will be said in, as rules Admur. Possibly the reason for this ruling is because he views wine similar to bread or Mezonos which are significant on their own and are not secondary to any previous blessings said.]

[392] Admur 643:1; Michaber 643:1; Rama 643:3

[393] Admur 639:6; Taz 639:14; P”M 639 M”Z 14; Chayeh Adam 147:5; M”B 639:30; Kaf Hachaim 639:66

The reason: As throughout the rest of the year one enters into his house to say Havdalah, and one must live in his Sukkah as he does in his house. [Admur ibid]

[394] Siddur Tehilas Hashem, based on directive of Rebbe and previous Rebbe. See Otzer Minhagei Chabad 186-188. This custom is also brought in Sheivet Haleivi 6:42 which writes that many have such a custom [although he himself does not rule this way, he defends the custom]. Luach of Harav Tuchinsky writes to say Leishev after Havdalah.

The reason: This is similar to the ruling that Leishev is always said by Kiddush. Perhaps the reason for this is because when the drinking of wine is obligated for a Mitzvah it is considered significant enough to not be secondary to other blessings said on bread or Mezonos, and hence is given its own blessing of Leishev. [See Sheivet Halevy ibid which defends the custom based on that Havdalah is “Kevius”; Piskeiy Teshuvos 639:10]

Other Poskim:  There are those who are accustomed not to say Leishev by Havdalah. [Sheivet Halevy ibid] Others say Leishev and make sure to eat a Kibeitza of Mezonos afterwards. [RSZ”A brought in SSH”K 58 footnote 103]

[395] Admur 643:4 “From the letter of the law, it is proper to say the blessing [of Leishev] before Hamotzi, as one becomes obligated in the blessing of Leishev Basukkah as soon as he sits down to eat [even prior to eating], and it is therefore proper to precede it to the blessing of Hamotzi, which is not obligatory until he decides to actually taste the food. Nevertheless, the custom of the world is to say the blessing after Hamotzi, as [the custom is] to only say Leishev on a meal [and hence we first say Hamotzi which is the start of the meal and only after do we say Leishev]. This blessing is not considered a Hefsek between the blessing of Hamotzi and the eating being that this blessing is needed for the meal and any matter which is needed for the meal is not considered an interval.”; See Kaf Hachaim 643:14-20; Nitei Gavriel Sukkos 45:3

[396] Admur ibid; Michaber 643:3 [and so is his main opinion, as written in Beis Yosef 643]; Maharam Merothenberg in Tashbeitz 142 that so should be followed, brought in Rosh 4:3, and Tur 643; Bach 643; Mur Uketzia 643; Moed Lekol Chaiy 22:1; Yifei Laleiv 3:2; Ben Ish Chaiy Haazinu 5; Kaf Hachaim 643:16; Yalkut Yosef 643:5

The reason: As one becomes obligated in the blessing of Leishev Basukkah as soon as he sits down to eat [even prior to eating], and it is therefore proper to precede it to the blessing of Hamotzi, which is not obligatory until he decides to actually taste the food. [Admur ibid; Taz 643:4; Beis Yosef 643; M”B 643:6]

[397] Including Sephardic communities. [So is evident from Michaber ibid]

[398] Piskeiy Teshuvos 639:11 based on Bikureiy Yaakov 639:15; Birchas Habayis 52:15; However, see SSH”K 48 footnote 45 in name of Rav SZ”A who writes by Mezonos to say the blessing of Leishev before the blessing of Mezonos in order to suspect for those opinions who exempt Mezonos from a blessing of Leishev

[399] Admur ibid; Michaber 643:3; Tur 643; Rosh Sukkah 4:3; Hagahas Rabbeinu Peretz in Tashbeitz ibid

The reason: The custom is to say the blessing of Leishev Basukkah after the blessing of Hamotzi, as the saying of the blessing of Hamotzi is the start of the meal, and the people of the world saw it fit to begin the meal prior to saying the blessing over the Sukkah, as one only recites the blessing of Leishev Basukkah during a meal [and hence we first say Hamotzi and only after do we say Leishev]. The blessing of Leishev Basukkah is not considered a Hefsek/interval between the blessing of Hamotzi and the eating, being that this blessing is needed for the meal, and any matter which is needed for the meal is not considered an interval, as explained in 167:9. [Admur ibid; See M”A 643:2; Beis Yosef 643; Levush 643:3; m”b 643:7; See also Admur 190:1; 296:1; 473:6; See Kaf Hachaim 643:15]

[400] Yalkut Yosef ibid, following the ruling of the Beis Yosef ibid, Ben Ish Chaiy ibid, Kaf Hachaim ibid

[401] Pashut; Birchas Habayis Shaar 52:11; Nitei Gavriel ibid

[402] Admur 643:1 and 3; Michaber 643:1; Rama 643:3; Sukkah 56a

If saying Kiddush over bread: The order follows the same order as Kiddush over wine, simply switching the blessing of Hamotzi instead of Hagafen. [M”B 643:8]

[403] Admur 643:3; Rama 643:3; Mahariy Viyal 191

The reason: On the night of Yom Tov and on Friday night, since Kiddush Hayom is recited, therefore we say the blessing in middle of Kiddush in order to approximate the blessing of the Sukkah to Kiddush Hayom. [Admur ibid]

[404] Admur 643:1; Michaber ibid; Rama ibid; Tur 643:1; Sukkah 56a

The reason: The reason for this order is as follows: It is inevitable that the holiday first become sanctified prior to becoming obligated in the mitzvah of Sukkah [and therefore the blessing of Kiddush Hayom is said first, prior to Leishev Basukkah], and Shehechiyanu is recited last being that this blessing is going on both Kiddush Hayom and the mitzvah of Sukkah, as explained in Admur 641:1. [Admur 643:1; Levush 643:1]

Bedieved: Bedieved, if one said the blessing of Sukkah prior to Kiddush, he is Yotzei. [Shaar Hatziyon 643:1] Likewise, if one first said the blessing of Shehechiyanu and only afterwards said the blessing of Leishev Basukkah, he is Yotzei. [M”B 643:3]

[405] Implication of Admur 643:1; Michaber and Rama 661:1, Rosh 4:4; Hagahos Maimanis 6 Shin; Tur 643; Gloss of Rebbe Rashab on Torah Or; Sefer Haminhagim p. 67; Otzer Minhagei Chabad p. 306; See Piskeiy Teshuvos 661:1

Other Opinions: Some Poskim rule that on the second night as well the blessing of Leishev is to be said before the blessing of Shehechiyanu. [Bach; Rashal; Radbaz; brought in M”B 661:2; Custom of Talmidei Habaal Shem Tov, brought in Mishmeres Shalom 43:2; Nimukei Orach Chaim 661; Maaseh Rav 219] Practically, each is to follow his custom. [M”B ibid] Some Poskim rule that when the second night of Sukkos falls on Motzei Shabbos, then according to all the blessing of Shehechiyanu is to come last. [P”M in Noam Megadim]

[406] Admur 643:3; Taz 643:4; Tur 643; Devar Shmuel 215, brought in Shaareiy Teshuvah 643:3; Shaareiy Teshuvah 643:3; Alef Hamagen 59; Birchas Habayis 52:10; Misgeres Hashulchan 135:14; Opinion in M”B 643:9; See Kaf Hachaim 643:18

The reason: The blessing of Leishev Basukkah is only said by Kiddush of the night being that the night Kiddush contains the blessing of “Kiddush Hayom.” However, by day, being that it only contains the blessing of Hagafen and does not contain Kiddush Hayom, therefore it is not said by Kiddush but rather is required to be said by Hamotzi in order to approximate the blessing to the eating, which is the main aspect of the mitzvah that the blessing is going on. [Admur ibid; Taz ibid]

[407] Kneses Hagedola 661; Levush 660:2, brought in Beir Heiytiv 661:1; P”M 643 M.Z. 4; Mamar Mordechai 643:5; Birkeiy Yosef 643:5; Aruch Hashulchan 643:3; Kaf Hachaim 643:18; Opinion in M”B 643:9; Kaf Hachaim 643:18 that so is implied from Rama ibid; See Nitei Gavriel 45:2

Opinion of M”B: The M”B 643:9 brings down both opinions and rules that one may choose like whom to follow.

[408] Sefer Haminhagim p. 67; See Otzer Minhagei Chabad 135

[409] Custom of the family of Rav Yaakov Landau, who presumably witnessed this from the table of the Rebbe Rashab. [Informed to us by HaRav Eli Landau Shlita] And so is the widespread custom today even though I have yet to find any source for this custom.

[410] See Admur 639:13; Piskeiy Teshuvos 639:19

[411] Admur ibid

The law by sleeping and relaxing in a Sukkah that will not be eating in that day: If one will not be eating bread/Mezonos in the Sukkah for one day, then the law is that the blessing is to be said over the sleeping and relaxing. Now, if one sleeps and relaxes in the Sukkah several times in one day, seemingly the same laws apply, that only if a Halachic interval was made is a blessing to be repeated prior to each sleeping and relaxation, while if an interval was not made, then the blessing is not repeated. This applies according to Admur ibid. However, according to the Taz 639:20, the blessing is to be said prior to each time even if and interval was not made.

[412] Beis Yosef 639:8; Rebbe Yochanan in Sukkah 45b

Other Talmudic opinions: According to the opinion of Shmuel, the blessing is only said on the first day. [Sukkah ibid]

[413] Admur ibid; Taz 639:20; Tur 639:8 “One says a blessing over the Sukkah each time that he enters it.”; Pirush Hageonim of Shitas Rebbe Yochanon ibid, brought in Beis Yosef ibid; Tosafos Sukkah 45b, Rosh 4:3, Rif 22a, brought in Beis Yosef 639 and Taz 639:20, that the blessing is to be said every time one enters the Sukkah throughout the seven days whether to eat, drink, or sleep, and a blessing can be said even 10 times in one day prior to each one of these actions; ; M”B 639:46 even 100 times a day; Kaf Hachaim 639:94

[414] Admur ibid; See all Poskim in next footnote!

The reason: As a later eating session is not secondary to an earlier eating session, and rather it is considered of independent importance. [Admur ibid; Taz ibid]

[415] Admur ibid; M”A 639:17 in name of Levush 639:2 and Shelah Ner Mitzvah 6 and Magid Mishneh; Beir Heiytiv 639:18 in name of Levush that if an interval was not made it is a blessing in vain; Beis Yosef 639:8 in name of Maggid Mishneh on Rambam 6:12, brought in Taz 639:20, and so concludes Beis Yosef ibid that it is correct; Ravayah 644, Ritva Sukkah 45b; P”M 639 A”A 17 [concludes Safek Brachos Lihakel on ruling of Taz]; Halacha Berurah 639:4; Nehar Shalom 639:5; Elya Raba 639:18; Chayeh Adam 147:14; Derech Hachaim 16; M”B 639:46 and 47 and Shaar Hatziyon 639:86 that Safek Brachos Lihakel; See Kaf Hachaim 639:95; Piskeiy Teshuvos 639:19

Other opinions: Some Poskim rule that one is to say a blessing of Leishev Basukkah every time one leaves and then re-enters the Sukkah even if a Halachic interval was not made in between. [Implication of Tur and Tosafos ibid; Mur Uketzia 639; Bikureiy Yaakov 639:40; Possible understanding of Elya Raba ibid; Opinion in M”B 639:47; See Shaar Hatziyon ibid who concludes that Safek Brachos Lihakel; See Ashel Avraham Butchach 639; Piskeiy Teshuvos ibid] Furthermore, some Poskim rule that one is to say a blessing of Leishev Basukkah every time one eats in the Sukkah even if a Halachic interval was not made in between and he did not even leave the Sukkah in the interim, such as one who has cake after the meal. [Bach 643:3 in name of Maharil, brought and negated in M”A 639:17; Taz 639:2 that so is custom of world; Chemed Moshe; See Shaar Hatziyon ibid who negates this ruling stating that so agree almost all Achronim] See Kaf Hachaim 639:95 who after bringing the above opinions concludes that one should have in mind by the blessing to not exempt the next meal, and if he didn’t then he should try to hear the blessing from another person, but not say it himself due to Safek Brachos Lihakel, although writes that those communities who are accustomed to follow the Bach and Taz, they are not to be protested

[416] Admur ibid “Even if one were to remain throughout the entire seven days within the Sukkah without leaving it in a way that is defined as a complete Halachic interval, then he only recites the blessing of Leishev Basukkah the first time that he enters the Sukkah [and eats in it, that holiday].”; M”A 639:17 “Since he slept in the Sukkah, why should the sleep be considered an interval”; M”B 639:47 and Shaar Hatziyon 639:88

Other opinions: Some Poskim rule that one is to say a blessing of Leishev Basukkah every day that he eats in the Sukkah starting from the morning even if a Halachic interval was not made in between and he did not even leave the Sukkah in the interim, as the night itself is considered an interval. [Shelah and Bach 643 in name of Maharil, brought and negated in M”A 639:17; Taz 639:2 “If there was a night in between, it is obvious that yesterday’s eating and blessing does not count for today’s eating”]

[417] Admur 639:13, based on M”A 639:17, Magid Mishneh 6:12, Ravayah 644, Ritva Sukkah 45b; See M”B 639:46 and Shaar Hatziyon 639:91; Piskeiy Teshuvos 639:19

Other opinions: Some Poskim imply that only if one left the Sukkah with intent to return right away, such as to speak with his friend, or bring something in, then we say that it is not considered an interval. However, if one left for some time, even less than 2 hours, then it is considered an interval. [Possible understanding of M”A ibid; Maggid Mishneh ibid] Accordingly, some Poskim rule that if one left the Sukkah to deal with errands or to Daven in Shul even Mincha, then according to all opinions the blessing must be repeated prior to the second eating. [P”M 639 A”A 17; Bikureiy Yaakov 639:40; M”B 639:47; Shaar Hatziyon 639:91; See M”A ibid who mentions Davening as being an interval] Furthermore, even if he left in middle of his meal in order to Daven Mincha, he must repeat the blessing upon returning. [Bikureiy Yaakov ibid; Shaar Hatziyon ibid concludes with a Tzaruch Iyun and that according to the Beis Meir it is not a Hefsek, and so seems to be his final opinion to not repeat the blessing in middle of a meal] See Piskeiy Teshuvos 639:19

[418] The reason: In the event that one left the Sukkah on condition to not return right away, in the blessing over the original leaving no longer exempts the later eating, then an interval was made in between. [Admur ibid]

[419] Admur ibid; Rashi Yuma 30a; See Admur 8:24 regarding Tzitzis “several hours”; 25:29 regarding Tefillin “2-3 hours”; Ketzos Hashulchan 7 footnote 17

Background and opinion of Rebbe: The Rebbe [Igros Kodesh 3:210, printed in Shulchan Menachem 1:37] explains that the measure of time which is considered an interval [Hefsek] by a Mitzvah varies by each Mitzvah. One is to measure by every Mitzvah the amount of time that it takes to do that Mitzvah. Thus, by Tefillin, being that a person wears them for about 2-3 hours [as the Davening itself is meant to be least 1 ½ hours], then 2-3 hours is considered the amount of time that is considered an interval for Tefillin. By a Tallis however, since it is left on for even longer than Tefillin, it would have an even longer measure of time for it to be considered an interval, and hence is even more than 2-3 hours. By a meal in a Sukkah the measurement is 2-3 hours. [Rebbe ibid]

[420] M”A ibid in name of Levush and Shelah; M”B ibid

[421] Implication of Admur ibid; Possibility offered in Shaar Hatziyon 639:91 and 94 even regarding in between meals, and that so is proven from Beis Meir regarding in middle of a meal, brought in Shaar Hatziyon 639:94 and Kaf Hachaim 639:99; Shaar Hatziyon 639: 94 therefore concludes that it is best never to leave in middle of a meal; See Piskeiy Teshuvos 639:19

Other opinions: See other opinions in previous footnotes who rule that it is considered an interval in between meals, and that some even rule it is considered an interval even in middle of a meal.

[422] From the wording of Admur it is implied that so long as one did not intend to not return within 2 hours, then it is not considered Hesech Hadass, and a blessing is not required to be said. Meaning if one did not intend anything before leaving then if he returns within 2 hours it is valid, and only when he specifically has intent to not return must he say another blessing. However, in the laws of Tzitzis 8:25 Admur rules that the blessing is to be repeated in such a case unless one remained wearing another Tallis, and only if he had explicit intent to replace the Tzitzis is the blessing not repeated. The Biur Halacha 25:12 “Viyeish Omrim” in name of the Artzos Hachaim, applies the same rule regarding Tefillin, that the blessing is repeated unless removed with explicit intent to replace. However, perhaps we can compare the Mitzvah of Sukkah to the wearing of a Tallis Katan, as the Mitzvah of Sukkah applies 24/7, and one is required to treat his Sukkah like his home, and therefore there is never Hesech Hadass from the Mitzvah of Sukkah. Hence unless one left the Sukkah with explicit intent to not return [as writes Admur] then the blessing is not repeated. Vetzaruch Iyun!

[423] Implication of Admur 639:13 who does not differentiate; Admur 639:14 regarding a second Sukkah that a new blessing is said even in middle of a meal, and seemingly the same would apply if Hesech Hadass was done during the meal of a single Sukkah; Bikureiy Yaakov 639:40, brought in Shaar Hatziyon 639:91

Other opinions: See Shaar Hatziyon 639:91 that perhaps leaving the Sukkah in middle of a meal is never considered an interval, since many Poskim rule that switching areas is not an interval. However, according to Admur it is considered an interval, as explained in Halacha D. see there in footnotes!

[424] As explained above; See there in footnotes for other opinions; Shaar Hatziyon 639:91 concludes with a Tzaruch Iyun and that according to the Beis Meir it is not a Hefsek, and so seems to be his final opinion to not repeat the blessing in middle of a meal

[425] Birchas Habayis 52:7; Piskeiy Teshuvos 639:15 [see there footnote 56 regarding if he remained in the Sukkah with a closed awning]

[426] Admur 639:14; See Piskeiy Teshuvos 639:19-3 and 20

[427] Admur 639:14; M”A 639:17 in his conclusion; Tur 639:8 “Even if one enters his friends Sukkah to visit him, a blessing must be said each time.”; Rosh in name of Rav Haiy Gaon, brought in Beis Yosef 639:8; M”B 639:48 in name of M”A ibid

[428] Implication of Admur ibid regarding leaving in middle of meal to a neighboring Sukkah that even then the blessing must be repeated; Levushei Serud 639:17 in opinion of M”A ibid; M”B ibid in opinion of M”A ibid; See, however, other opinions brought in next footnote!

[429] See Beis Hillel Y.D. 289; Piskeiy Teshuvos 639:19

[430] Admur ibid; M”A 639:17; Elya Raba 639:18; Derech Hachaim 17; M”B 639:48 in name of M”A ibid; Kitzur SHU”A 135:14; Birchach Habayis 52:22; See Admur 8:21-22; M”A 8:17; See Beis Hillel Y.D. 289 regarding a Mezuzah; See Kaf Hachaim 639:99 and Piskeiy Teshuvos 639:19-3

Other opinions regarding if had in mind to eat in second Sukkah: Some Poskim rule that changing areas is never considered an interval, even if he went from inside to outside, unless he talked in-between, [and hence if he had in mind to eat in the second Sukkah at the time that the blessing of Leishev was recited in the first Sukkah, then it is not to be repeated in the second Sukkah]. [Bach 8; Olas Tamid 8:17; Taz 8:11; Zera Emes 1:2; Levushei Serud 639; Chayeh Adam 12:5; M”B 8:34; 639:48 and Shaar Hatziyon 639:94 in name of Beis Meir; Opinions in Kaf Hachaim 639:99; Kaf Hachaim 8:50; Piskeiy Teshuvos 8:23-6 and 8:26 that so is the practical custom, and 639:10] The Poskim negate this opinion. [Michaber 8:13; M”A 8:17; Admur ibid] In Kuntrus Achron 8:5 Admur answers all the questions of the Taz and concludes “After answering all the questions of the Taz, certainly we rule like the Shulchan Aruch.” However, some Poskim rule a blessing is not to be said even if an interval was made in-between. [2^nd opinion in Michaber Y.D. 19:5; Final ruling of Taz Y.D. 19:9; Final arbitration of P”M 8 A”A 14; Shaareiy Teshuvah 8:12; Zivcheiy Tzedek 1:19-24; Kaf Hachaim 8:45; In M”A 8:14 there is question as to the correct version of his statement, Admur in KU”A ibid states the correct Nussach is that he has to say the blessing] If, however, one did not have in mind to eat in the second Sukkah at the time he said the blessing of washing and Hamotzi etc in the first Sukkah, then the blessing is to be repeated prior to eating in the second Sukkah. [See Levushei Serud ibid; M”B ibid; Kaf Hachaim 639:99] However, some are lenient even in such a case, that he did not have in mind, that nevertheless, the blessing does not need to be repeated. [Beis Meir, brought in Shaar Hatziyon 639:94 and Kaf Hachaim 639:99; Maharshag Y.D. 1:57]

The law if one can see original area: Regarding Birchas Hanehnin [178:1; Seder 9:11] and Kiddush [273:2] Admur rules that if one sees the original area from his new area then it is not considered an interval. Seemingly, the same law applies regarding Birchas Hamitzvos, that if one can see the original area it is not considered an interval. Vetzaruch Iyun, as no mention of this has been made either here in 8:22 or in 432:8 regarding Bedikas Chameitz. See Piskeiy Teshuvos 639:19 footnote 85 who indeed concludes that seeing the original area does not help in this regard

[431] See Piskeiy Teshuvos 639:19 and footnote 85-86 that this only applies if one must pass through a communal area to get to the second Sukkah, such as a buildings courtyard and the like. If, however, one can pass straight from one Sukkah into the other Sukkah, or if all the Sukkahs are on the balconies of the same home, then the blessing is not repeated if one had in mind to eat in all these Sukkah’s when he first washed and said Hamotzi, as one has never left to a communal area. If, however, one did not have in mind, [or if he already recited Birchas Hamazon], then according to the M”A and Admur, the blessing is repeated even in such a case that the Sukkos are adjacent and by the same house, as its like two different rooms.

[432] See Admur 178:3

[433] Implication of Admur ibid; Levushei Serud 639:17 in opinion of M”A ibid; M”B ibid in opinion of M”A ibid

[434] See Beis Hillel Y.D. 289; Piskeiy Teshuvos 639:19

[435] Admur 639:15; Taz 639:20; Tur 639:8 “Even if one enters his friends Sukkah to visit him, a blessing must be said each time.”; Rosh 4:3 in name of Rav Haiy Gaon; Beis Yosef ibid; Chayeh Adam 147:15, brought in Shaar Hatziyon 639:93; M”B 639:48 in name of Taz regarding one’s own Sukkah that he does not plan to eat in [and Shaar Hatziyon ibid regarding other Sukkah]; Orchos Rabbeinu 2:25 in name of Chazon Ish; Rav SZ”A, brought in Sukkah Hashaleim Pesakim 22; Hiskashrus 949 p. 12; See Piskeiy Teshuvos 639:20;

Other opinions: Some Poskim learn that perhaps the blessing is never said in another Sukkah unless one plans on eating there, as the custom is to only say a blessing over the eating. [Mamar Mordechai 639:8; Implication of Daas Torah 639; Aruch Hashulchan 639:28 that so is the custom; Ben Ish Chaiy Vayeilech 5; Shaar Hatziyon 639:93 in understanding of Admur 639:14; Vetzaruch Iyun Gadol as Admur explicitly states otherwise in 639:15 [See Piskeiy Teshuvos 639 footnote 91 who answers this question by saying that the Chayeh Adam rules that the blessing is to be said upon entering even if one does plan on eating there later on!]; Kaf Hachaim 639:97 concludes to hear the blessing from another person; see also Kaf Hachaim 639:100 who writes not to say a blessing on dwelling in the Sukkah even after a meal if forgot to say; See Piskeiy Teshuvos 639:20 and footnote 91who concludes likewise to never dwell in another Sukkah without eating more than a Kibeitza of bread or Mezonos] Some Poskim imply that a blessing is never recited over the act of sleeping in the Sukkah, because one may not fall asleep. [Rosh Sukkah; Tashbeitz 142; See Kaf Hachaim 639:3; Admur 639:15 explicitly negates this reason] 

How often to say the blessing in such a case: Some Poskim rule that the blessing must be repeated that day each time that one enters the Sukkah in order to sleep or relax. [Taz ibid based on original Talmudic ruling that if it is not exempt with the eating, then the blessing must be repeated every time one enters it in order to dwell, as writes Tur 639:8 and Tosafos Sukkah 45b] However, according to Admur ibid we would apply the rule of Hesech Hadaas in such a case, and that the blessing is only to be repeated if one left the Sukkah with intent to not return within the next two hours, or in actuality did not return within the next two hours, as we rule regarding eating. Vetzaruch Iyun as perhaps, here too we say the blessing is only to be said once a day, even with Hesech Hadass, just as all the days relaxation is included in the once a day blessing even with Hesech Hadass. Vetzaruch Iyun, although the main ruling seems to lean like the first approach that we would apply the rule of Hesech Hadass in such a case. In any event, certainly Admur would not agree with the ruling of the Taz ibid to always repeat the blessing, even without Hesech Hadass.

[436] See end of this paragraph that relaxing entails spending considerable time in the Sukkah and negates simply entering for a few minutes

[437] The reason: The reason that the blessing in this case must be said even prior to sleeping and relaxing is because the sleeping and relaxing in this Sukkah is not exempt with the blessing of Leishev Basukkah that was said prior to eating in a different Sukkah. [Admur ibid]

[438] Implication of Admur 639:14-15; Shaar Hatziyon 639:93 in understanding of Admur ibid; Piskeiy Teshuvos 639:20

Other opinions: Some Poskim learn that the blessing is recited every time one enters the Sukkah, even not for the sake of sleeping or relaxing there but simply for the sake of visiting his friend. [Possible understanding of Beis Yosef and Rosh ibid who state “when he visits his friend the custom is to say the blessing whether he eats there or not”; Chayeh Adam ibid; See Shaar Hatziyon ibid for his explanation of this ruling that even they agree that only if one enters to spend time in the Sukkah is the blessing said, and not if he simply enters to do an errand; Kaf Hachaim 639:94; Piskeiy Teshuvos 639 footnote 91 that according to the Chayeh Adam ibid, this applies even if one plans on eating there later on]

[439] Admur ibid; Derech Hachaim 17; See Shaar Hatziyon 639:93; Kaf Hachaim 639:99; Piskeiy Teshuvos 639:19 footnote 80; Other opinions in previous footnotes!

[440] Admur ibid

[441] Yeish Mipakpikin in Admur 639:15; Rama 639:2 “and wine…even if he settles himself on it”; Darkei Moshe 639:4; Beis Yosef ibid according to those who argue on Maharam Merothenberg; Tur 639:2; M”A 639:5 in name of Darkei Moshe ibid; Opinion in Bach 639:2; Mamar Mordechai 639:2 that so applies according to Michaber; Rosh 13; Ran 11a and Mordechai 741, brought in Bach ibid; Opinions in M”B 639:13; Kaf Hachaim 639:36 that so is the letter of the law

[442] See Admur 639:12

[443] Admur ibid; Bach 639:2 “And one should recite Leishev Basukkah [over the wine when drank in a settled manner]. This is Lehalacha, however Lemasseh, one should be stringent to only drink it within a meal.”

[444] See Admur 639:16; M”A 639:17 in end; Elya Raba 639:18; Chayeh Adam 147:16; Derech Hachaim 18; Aruch Hashulchan 639:28; M”B 639:48; Kaf Hachaim 639:100; Piskeiy Teshuvos 639:21

[445] M”B 639:48

Other opinions: Some Poskim rule that if one already finished eating, another blessing is not to be recited. [Opinion of Shulchano Shel Avraham brought and explained in Kaf Hachaim 639:100; See Mamar Mordechai 639:8; Shaar Hatziyon 639:93; Kaf Hachaim 639:97; See Piskeiy Teshuvos 639:21 footnote 94]

[446] The reason: As although all blessings must be said prior to the fulfillment of the Mitzvah [Admur ibid; 46:3; Pesachim 7b], nevertheless, since here also the sitting in the Sukkah which takes place after the eating, is also part of the Mitzvah [of dwelling in the Sukkah], therefore, [he may still say the blessing, as] it is [still] considered as if he is saying the blessing prior to the Mitzvah. [Admur ibid; M”A ibid; M”B ibid; See also Admur 592:7; 639:4]

Eating some more after the blessing: Some Poskim rule that if one remembers prior to Birchas Hamazon, then one is to eat a small amount, or a Kezayis, or more than Kebeitza, of bread after saying the blessing of Leishev Basukkah. [P”M 639 A”A 17 (Kezayis); Levushei Serud on M”A ibid (a little); M”B ibid (eat a little); Mateh Efraim 625:61 and Kaf Hachaim 639:100 (eat more than Kibeitza); See Piskeiy Teshuvos 639:21 footnote 93; Omitted from Admur ibid]

[447] Admur 643:2; Tur 643; Rosh 4:3; Levush 643:2; Taz 643:2; M”A 643:1; See Admur 8:3; P”M 8 A”A 2

Other opinions: Some Poskim rule that the blessing of Leishev Basukkah must be said while standing, prior to sitting down. [Michaber and Tur 643:2 in name of Rambam; Maggid Mishneh 6:12 in opinion of Rambam; Bach; Biur HaGr”a 643; Yifei Laleiv 3:2; See Taz 643:2; Mur Uketzia 271; Biur Halacha 643:2; Kaf Hachaim 643:16 and 19]

[448] The reason: By all mitzvah the blessing is recited prior to the fulfillment, and therefore it would have been proper to recite the blessing of Leishev Basukkah before sitting down to eat. The reason for this is because the act of sitting in the Sukkah is the mitzvah, as the verse [Vayikra 23:42] states “and you shall sit in a Sukkah.” Now, although there is no mitzvah at all to literally sit in the Sukkah, as the term “sit” used in the verse refers to dwelling and spending time in it, as the verse [Devarim 1:46] states, “and they sat in Kaddish many days,” nonetheless, the blessing should only be said at a time that it is evident that one is planning to dwell in the Sukkah, which is apparent when one actually sits in it, as by doing so one shows that he desires to stay there. However, when one is standing, it is not recognizable at all that he desires to stay there, as it is possible that he plans to immediately leave. Now, since the main mitzvah of Sukkah is the spending of time in it, it would’ve been proper to recite the blessing prior to the dwelling within it, which is prior to sitting down. Nonetheless, since the main mitzvah that the blessing is said over is the eating as seen from the fact that if one sits in the Sukkah without eating the blessing is not recited as explained in 639:12, therefore, we only focus on preceding the blessing to the actual eating which is the main mitzvah that the blessing is said over, and do not care to proceed it to the actual sitting and dwelling being that it allowed without eating is not the main mitzvah that the blessing is said over. [Admur ibid]

[449] Shelah p. 245; Elya Raba 643:4; Kaf Hachaim 643:11

[450] P”M 643 M”Z; Kaf Hachaim 643:12

[451] Admur 639:1; Michaber 639:1; Mishneh and Gemara Sukkah 28b;

[452] Vayikra 23:42

[453] See Admur 640:20 regarding if one is exempt from Sukkah if he is unable to enter his items from his house into the Sukkah.

[454] Admur ibid; Michaber ibid; Rambam Sukkah 6:5; Rava Sukkah 29a

[455] Michaber 634:4; Mishneh Sukkah 28a; Piskeiy Teshuvos 634:3

[456] Admur 639:1

[457] Admur 639:1; Michaber 639:1; Rambam Sukkah 6:5; Rava Sukkah 29a

[458] M”B 639:3; Kaf Hachaim 639:14

[459] 639:2

[460] This seemingly refers to vessels that contain water which are used for bathing and washing and all other non-drinking purposes, and after they are already used, they are to not remain in the Sukkah and certainly are not to be brought into the Sukkah. [See Elya Raba 639:6; Biur Halacha 639:1 “Aval” and Aruch Laneir Sukkah 29a; Kaf Hachaim 639:15]

[461] M”A 639:1; Haleket 344; M”B 639:4; Kaf Hachaim 639:14; Omitted from Admur ibid

[462] See Shaar Hatziyon 639:10

[463] Admur ibid; M”A 639:1; Bahag Sukkah 32; Shibulei Haleket 344; Mordechai Remez 745; M”B 639:4; Kaf Hachaim 639:15

The reason: These vessels are not required to be in the Sukkah, as even during the year it is not common to have them with him in his house, and rather they are stored in their own home. [Admur ibid; Mordechai ibid]

[464] Admur 639:2; M”A 639:1; Rava ibid; M”B 639:4

[465] Admur 639:2; Michaber and Rama 639:1; Rambam 6:5; Sukkah 29a; See also Michaber 666:1; Piskeiy Teshuvos 639:2

[466] Implication of Admur ibid; Rama ibid, as explained in M”A 639:3; Machatzis Hashekel 639:3; P”M 639 A”A 3; M”B 639:5

Other opinions: Some Poskim rule one may not enter pots into a Sukkah even for the purpose of serving food. [Opinion in Beis Yosef 639 in name of Mordechai, brought in Machatzis Hashekel 639; Birkeiy Yosef 639:2 in name of Rabbanei Izmor, brought in Shaareiy Teshuvah 639:3 and Kaf Hachaim 639:18; Merkeves Hamishneh Sukkah 6; Opinion in M”B 639:5 and that possibly so agrees even Michaber and Rama ibid that pots may not entered; Shaar Hatziyon 639:10 in name of Bahag, Rabbeinu Tam on Sukkah 29a, Lechem Yehuda 6:5, Tosafos Sukkah 29a “Imri Nah, ]

[467] M”B 639:3; Kaf Hachaim 639:14

The reason: As drinking cups do not become repulsive after they are used, as well as that a person needs them around throughout the day to drink from. [Poskim ibid]

[468] Raavad Tamim Deim 241 in understanding of Rif; Ritva Sukkah ibid; Erech Hashulchan 639:2; Chayeh Adam 147:2 in name of Rabbeinu Manoach 6:14 and Rof Sukkah 23a, brought in Shaar Hatziyon 639:13 that the Sukkah is Rabbinically invalid so long as the dirty vessels remain, and one may not say a blessing of Leishev Basukkah; Kaf Hachaim 639:16; Shaar Hatziyon 639:13 in name of Chayeh Adam, Rabbeinu Manoach and Raavad, and therefore concludes to be initially stringent in this; See Michaber 666:1 that one is to enter dirty pots into the Sukkah to show that it is Pasul. However, see Kaf Hachaim 666:12 who implies from the Michaber ibid that on the contrary, it’s just a Heker and does not actually invalidate it.

Other opinions: Some Poskim completely negate the above opinion that states dirty plates can invalidate a Sukkah. [Bach 639; Ran and Ramban on Rif end of Sukkah, brought in Kaf Hachaim 666:12; M”B 639:6 in name of Achronim; Shaar Hatziyon 639:13 in name of Rif, Ran, and Maor]

[469] Kaf Hachaim 639:16

[470] M”A 639:3; Machatzis Hashekel ibid; Chayeh Adam 147:2; Derech Hachaim 1; Aruch Hashulchan 639:2; M”B 639:5; Kaf Hachaim 639:17

Other opinions: Some Poskim rule one may enter pots into a Sukkah for the purpose of serving food, and negate the ruling of the Poskim ibid. [Machatzis Hashekel 639; implication of Admur who omitted the ruling of the M”A ibid] Others suggest that the above ruling only applies to those who throughout the year never bring pots to the dining room table and only serve the food on plates. [P”M 639 A”A 3]

[471] The reason: As doing so is considered belittling to the Sukkah. [P”M ibid] Alternatively, it is because one is to live in the Sukkah as he does at home, and in one’s home, the pots are not brought to the table. [Machatzis Hashekel ibid]

[472] P”M 639 A”A 3; M”B 639:5

[473] Chayeh Adam 147:2; M”B 639:5; Kaf Hachaim 639:17

[474] Admur 639:3 “A candelabra at the time that is lit needs to be inside the Sukkah”; Michaber 639:1; Sukkah 29a

[475] Pischeiy Olam 639:5; Ben Ish Chaiy Hazinu 9; Piskeiy Tosafos Sukkah 68; Kaf Hachaim 639:20

[476] Admur ibid; Michaber ibid; Sukkah ibid; M”A 639:2; Taz 639:3; Bach 639; Beis Yosef 639; Tosafos Sukkah ibid; Or Zarua Sukkah 304; Hagahos Ashri; Ravayah 641; M”B 639:8; Kaf Hachaim 639:21

Other opinions: Some Poskim interpret a small Sukkah to mean that it is a 7×7 Sukkah. [Rashi Sukkah ibid, brought and negated in Taz ibid, and Kaf Hachaim 639:21]

[477] Admur ibid; Taz ibid; M”A ibid

[478] Bach 639, brought in Shaar Hatziyon 639:19

[479] Shaar Hatziyon 639:20

[480] M”B 639:8

[481] Admur ibid; M”A 639:2; Taz 639:2; Rokeiach Sukkah 219; M”B639:7

[482] P”M 639 A”A 2; M”B 639:7; Kaf Hachaim 639:19

[483] Taz 639:2; M”A 639:2; Bach 639; Beis Yosef 639 in name of Rokeiach; Elya Raba 639:7; Kaf Hachaim 639:19

[484] Darkei Moshe 639:2; P”M 639 A”A and M”Z 2; Bikureiy Yaakov 639:6; M”B 639:7; Kaf Hachaim 639:19

[485] Admur 639:2; See Piskeiy Teshuvos 639:3-4

[486] Admur ibid; Rama 639:1; Orchos Chaim Sukkah 34

The reason: This is forbidden to be done so Mitzvos do not becomes belittling to him. [Admur ibid; Rama ibid; Orchos Chaim ibid]

[487] Admur ibid; M”A 639:3; Elya Raba 639:8; Chayeh Adam 147:2; M”B 639:9; Kaf Hachaim 639:23

[488] Admur ibid; M”A ibid; Poskim ibid; Beis Yosef 639; Orchos Chaim ibid; M”B 639:9

[489] Sefer Meah Shearim of Maharitz Geios p. 72 in name of Rav Haiy GaonPiskeiy Teshuvos 639:3

[490] See Admur 90:14; Michaber 90:13 and 151:7; Brachos 62b; Minchas Elazar 4:73

[491] Piskeiy Teshuvos 639:3 in name of Rav Chaim of Tzanz

[492] Lev Chaim 3:140; Orchos Chaim 639:4; Piskeiy Teshuvos 639:3

[493] Shach Parshas Emor; Beis Dovid 444; Kaf Hachaim 639:6; Midrash Pinchas; Divreiy Yatziv 2:274; Piskeiy Teshuvos 639:3

[494] Chayeh Adam 147:2; M”B 639:9; Kaf Hachaim 639:23

[495] Minchas Elazar 4:73; Daas Torah; Birchas Chaim 4; Beir Moshe 6:1; Piskeiy Teshuvos 639:4

[496] Implication of Admur 639:9 and Rama 639:2 who rule it is proper to build a Sukkah in which one can sleep with his wife; Taz 639:4; Elya Raba 639:8 in name of Shlah; Siddur Rav Shabsi; Birkeiy Yosef 639:3; Chayeh Adam 147:2; Ben Ish Chaiy Haazinu 9; Bikkureiy Yaakov 639:8 in name of Arizal; Kitzur SHU”A 135:2l; Aruch Hashulchan 639:4; M”B in Biur Halacha 639:1 “Vial”; See Kaf Hachaim 639:22; Nitei Gavriel 59:11

The reason: As Teishvu Keiyn Taduru, as well as that Tashmish fulfills a positive command of having children and is not considered belittling at all. [Biur Halacha ibid]

[497] Beis Dovid 444; Shach Al Hatorah Emor; Emes Leyaakov 7; Shut Rav Yosef Gigtalya 7; Orchos Chaim 639:10 in name of Ikkarei Hadaat 32:12 in name of Beis David ibid, brought in Kaf Hachaim ibid; Daas Torah 639; Pischeiy Teshuvah 639:22

[498] Sukkah hashaleim 39:7; Piskeiy Teshuvos 639:4

[499] The reason: As Admur rules that one is not to bring the flour vessels into the Sukkah, and hence the same would apply regarding sifting flour.

[500] See Admur 639:21-26; 640:5-22

[501] Admur 640:5; Michaber 639:4; Tur 639:4; Rava Sukkah 26a; Taz 640:7; Tosafos Sukkah 26a; Yireim Hashaleim 421; Mordechai Remez 740; Levush 640:3

[502] Admur ibid; Taz ibid; Levush ibid; Rishonim ibid

[503] Admur ibid; Rama ibid; Mordechai ibid

[504] The reason: As even during the year one does not dwell in a house that he has pain living inside of. [Admur ibid]

[505] See Admur in many examples brought below that the exemption applies also to eating; M”A 640:5; Biur Halacha 640:4 “Mipnei”; Kaf Hachaim 640:21

Other opinions: Some Poskim rule that one must eat in a Sukkah even during times of discomfort. [Rabbeinu Peretz, brought in Beis Yosef 640 and Birkeiy Yosef 640:4, and Kaf Hachaim ibid]

[506] Admur ibid; Rama 640:4; Kol Bo 71; So rule earlier regarding rain: 1^st and Stam opinion in Admur 639:17 and conclusion of Admur 639:19; Rama 639:5 and 640:5; Tur 639:3; Rosh Brachos 7:23; Hagahos Semag 93; Ran Sukkah 12b; Kol Bo 71; Taz 639:10 and 17; 1^st opinion in M”B 639:35 Conclusion of: P”M 639 M”Z 17; Derech Hachaim 8; Tzelach Brachos 49b; Beis Meir; Chayeh Adam 147:9; M”B 639:35 in name of some Achronim

Other opinions: Some Poskim rule that there is never an obligation to eat in the Sukkah during times of rain [or other situations of pain] even on the first night of Sukkos. [2^nd opinion in Admur 639:19, 274:6, 291:1; M”A 639:10; 188:9; Ritva Sukkah 27a; Ran Sukkah 12b; Teshuvos Rashba 3:287; 4:78; Or Zarua 2:301; Taz 639:10 in name of Or Zarua and Semak; 2^nd opinion in M”B 639:35 and Shaar Hatziyon 639:63 that so rules the Raavad and Tosafos Brachos 49b; Biur Hagr”a 639 that so is main opinion; Mamar Mordechai 639:6 in implication of Rambam and all other Poskim who make no mention of the rain scenario]

[507] Admur 639:23; Rama 639:7; Hagahos Maimanis 6:2 in name of Rabbeinu Simcha; Shaareiy Teshuvah 640:6 in name of Shvus Yaakov; See also Admur 472:13 regarding one who is exempt from leaning by the Seder and nevertheless leans that he is considered a Hedyot

[508] See Biur Halacha 639:7 “Vechol” and “Hedyotos” based on Pischeiy Teshuvah 639 in name of Olas Shmuel 98; Kaf Hachaim 639:89 and 92

[509] The reason: As this is a sign that Hashem does not want him in the Sukkah. This is similar to a slave who served a cup of wine to his master and the master pours it on his face, meaning to say, “I am not interested in your service.” [See Admur and Poskim in next footnote]

[510] Taz 639:19; M”B 639:45; Kaf Hachaim 639:90

[511] Mishmeres Shalom 43:1; Minchas Elazar 4:31 that so is custom of Talmidei Habesht; Mahrshag 1:35; Eretz Tzevi 1:98; See Kaf Hachaim 639:91; Piskeiy Teshuvos 639:17 footnote 60; Nite Gavriel 51 footnote 31; Likkutei Sichos 29:211; Otzer Minhagei Chabad p. 302; See Meiri Sukkah 22b; Shaareiy Teshuvah 640:6; Bircheiy Yosef 639:8; Zichron Yehuda 1:183; See Biur Halacha 639:7 “Vechol” and “Hedyotos” based on Pischeiy Teshuvah 639 in name of Olas Shmuel 98 and Bikureiy Yaakov 639:38 for scenarios in which one is allowed to be stringent and is not considered a fool;

[512] The following Poskim permit even saying a blessing: Avraham Azulaiy brought in Bircheiy Yosef 639:8; Taamei Haminhagim; Maharshag ibid; However, see Piskeiy Teshuvos 639:17 and Poskim in Nitei Gavriel ibid footnote 32 who writes not to say a blessing, and so writes Bikreiy Yosef who negates the above ruling; However, see Nitei Gavriel 62:9 and footnote 14 that a blessing may be recited!

[513] Shevach Hamoadim p. 78; Koveitz Divrei Torah 5

[514] Admur 639:24; Rama 639:7; Maharil Sukkah p. 371; Avoda Zara 3b; Mishneh Sukkah 28b and Braisa 29a; See also Admur 615:2 regarding seeing Keri on Yom Kippur; See Likkutei Sichos 14:433

[515] Kaf Hachaim 639:93 in name of Rishonim

[516] Admur 640:7; Michaber 640:4; Tur 640:4; Sukkah 26a

[517] See below for various examples in which Admur and the Poskim differentiate between the degrees of discomfort necessary to exempt eating versus sleeping; See M”B 640:16

The status of external pain that has nothing to do with the Sukkah: See Admur 639:26 regarding exemption of sleeping during rain that he is exempt from returning to the sukkah if he already laid on his bed already suffering even if it already stopped raining; Mishneh Halachos 6:115; Mikraeiy Kodesh Sukkos 1:35; Piskeiy Teshvuos 640 footnote 21

[518] Admur 640:5; Rama 639:4; Mordechai Remez 740

[519] Admur 640:6; Michaber and Rama 640:4; Tur 640:4; Hagahos Ashri 2:12; Hagahos Maimanis 6:1; Mordechai Remez 740; Yireim Hashaleim 421; Levush 640:4; M”A 640:7; Poskim in Kaf Hachaim 640:33; See Piskeiy Teshuvos 640:6

Other opinions: Some Poskim rule that Bedieved the Sukkah remains valid even if it is not fit for sleeping, as nonetheless it is fit for eating and one therefore remains obligated to in it. [Shaareiy Teshuvah 640:5; Chacham Tzevi 94; Poskim in M”B 640:20 and Shaar Hatziyon 640:25 and Biur Halacha 640:4 “Demisyarei”; Poskim in Kaf Hachaim 640:33]

[520] The reason: The reason for this is because every Sukkah which is not fit for one to eat, drink, relax, or sleep pleasantly, without any pain, is not considered a dwelling at all, as it is not similar to his house in which he is able to do all of his needs in a pleasant manner. [Admur ibid]

[521] Admur ibid; M”A ibid; See Biur Halacha 640:4 “Demisyarei”

[522] Mishneh Halachos 6:115; Piskeiy Teshuvos 640:7

The reason: As we apply here the rule of Teishvu Keiyn Taduru, and one is thus exempt from the Mitzvah.

[523] Admur ibid; M”A ibid; Shut Rama 29; Darkei Moshe 639:4

The reason: As such a Sukkah is a fit dwelling place being that he does not fear to sleep there, and as for his belongings that are in it, he is able to enter these items into his house at night [and then sleep in the Sukkah in peace]. [Admur ibid]

[524] M”A 640:6; P”M 640 A”A 6; M”B 640:18; Shaar Hatziyon 640:20; Kaf Hachaim 640:31

[525] Admur 640:11; Rama 640:4; Tur 640:4; M”A 640:9; Taz 640:6; Bach 640; Rif Sukkah 13a; Rosh 2:20; Sukkah 29a; See Biur Halacha 640:4 “Ela” for other opinions

[526] Admur ibid; M”A ibid

[527] Admur 640:6; Michaber 640:4; Tur 640:4; Rambam Sukkah 6:2; Sukkah 26a; Rosh Sukkah 2:12; Orchos Chaim Sukkah 32; M”A 640:5

[528] See M”B 639:31 and Shaar Hatziyon 639:61, based on Sukkah 29a regarding if the wind causes pieces of Sechach to fall into one’s food.

[529] M”A 640:5; Biur Halacha 640:4 “Mipnei”

[530] Admur 639:22; 640:6 and 12; Michaber 640:4; M”A 639:15; Bach 639; Or Zarua Sukkah 305; Hagahos Ashri Sukkah 2:20; Yerushalmi Sukkah 2:5

[531] M”A 640:5; Biur Halacha 640:4 “Mipnei”

[532] Admur 639:22; M”A ibid; Bach ibid

[533] Admur 640:12; M”A 640:9, based on Sukkah 26a

[534] The reason: As although one who sleeps under such a netting does not fulfill his obligation, nevertheless if there are insects within the Sukkah that are disturbing him, then it is better for him to sleep under such a canopy them to sleep outside of the Sukkah, being that there are opinions who even initially permitted sleeping in such a canopy even when there are not insects in the area, although we do not rule this way in a case that insects are not found. [Admur ibid; M”A ibid]

[535] See Admur 639:21-26; Michaber 639:5; Tur 639:5-7; Piskeiy Teshuvos 639:14-18

Is rain during Sukkos a Siman Kelala: See Taanis 2a; Maggid Meisharim Parshas Emor; Piskeiy Teshuvos 639:18

[536] Shvus Yaakov 2:29; P”M 640 M”Z 5; M”B 640:23; Kaf Hachaim 640:33

[537] Daas Torah 639 in negation of Ritva Sukkah 28; Shevet hakehasi 1:199; 3:192; Piskeiy Teshuvos 639:14

[538] Admur 639:21; Michaber and Rama 639:5; Tur 639:5; Rambam Sukkah 6:10; Mishneh Sukkah 28b and Gemara 29a; Yerushalmi Sukkah 2:10; Taz 639:15; Or Zarua Sukkah 305; Hagahos Ashri 2:20; Yereim 421; Mordechai Remez 740; Maharil Sukkos p. 370

[539] Admur ibid; Michaber ibid; Rambam ibid; Mishneh ibid

[540] Admur ibid; Rama ibid; Tur ibid; Or Zarua ibid; Hagahos Ashri ibid; Semag Asei 43, brought and negated in Tur 639

Other Opinions: Some Poskim rule that one is not exempt from eating in the Sukkah unless he actually has food present which is getting ruined. [Tur ibid in his conclusion]

[541] Admur ibid; Rama ibid; Mordechai ibid; Maharil ibid; Yireim ibid

[542] This matter is disputed between the two opinions mentioned earlier. The first opinion learns the verse from Pesach to teach us that one must eat a Kezayis of bread in the Sukkah on the first night even in the rain. [639:17] However according to the second opinion the verse only teaches us that one must eat a Kezayis in the Sukkah on the first night when it is not raining. Practically we rule like the first opinion, although a blessing is not recited. [Admur 639:19] 

[543] Admur 639:19

[544] Admur 639:23; Rama 639:7; Hagahos Maimanis 6:2 in name of Rabbeinu Simcha; Shaareiy Teshuvah 640:6 in name of Shvus Yaakov; See also Admur 472:13 regarding one who is exempt from leaning by the Seder and nevertheless leans that he is considered a Hedyot

[545] Taz 639:19; M”B 639:45; Kaf Hachaim 639:90

[546] Mishmeres Shalom 43:1; Minchas Elazar 4:31 that so is custom of Talmidei Habesht; Maharshag 1:35; Eretz Tzevi 1:98; See Kaf Hachaim 639:91; Piskeiy Teshuvos 639:17 footnote 60; Nite Gavriel 51 footnote 31; Likkutei Sichos 29:211; Otzer Minhagei Chabad p. 302; See Meiri Sukkah 22b; Shaareiy Teshuvah 640:6; Bircheiy Yosef 639:8; Zichron Yehuda 1:183; See Biur Halacha 639:7 “Vechol” and “Hedyotos” based on Pischeiy Teshuvah 639 in name of Olas Shmuel 98 and Bikureiy Yaakov 639:38 for scenarios in which one is allowed to be stringent and is not considered a fool;

[547] The following Poskim permit even saying a blessing: Avraham Azulaiy brought in Bircheiy Yosef 639:8; Taamei Haminhagim; Maharshag ibid; However, see Piskeiy Teshuvos 639:17 and Poskim in Nitei Gavriel ibid footnote 32 who writes not to say a blessing, and so writes Bikreiy Yosef who negates the above ruling; However, see Nitei Gavriel 62:9 and footnote 14 that a blessing may be recited!

[548] Shevach Hamoadim p. 78; Koveitz Divrei Torah 5

[549] See Admur 639:22 and 26; Michaber and Rama 639:7; Sukkah 29a

[550] Admur 639:22; Rama 639:7; Mahariy Viyal 191

The reason: Although regarding the exemption of eating during rainfall we require the food to become ruined due to the excessive rain [in order to grant an exemption], regarding sleep one is not required to measure the amount of rain to this point, as even a mere drizzle disturbs one’s sleep, and anyone who is uncomfortable with his dwelling in the Sukkah is exempt from doing so. [Admur ibid]

[551] Ashel Avraham Butchach 639

[552] Admur 639:25; Michaber 639:6; Tur 639:6; Rambam Sukkah 6:10; Sukkah 29a; Piskeiy Teshuvos 639:15 -16

[553] Admur ibid; Rashi Sukkah 29a; M”B 639:38

Other Opinions: See Biur Halacha 639:6 “Hayah” for a dispute in Poskim and Rishonim on this matter regarding if sitting down suffices or if one must actually begin eating.

[554] Elya Raba 639:30; M”B 639:38; Biur Halacha 639:6 “Hayah”

[555] Birchas Habayis 52:7; Piskeiy Teshuvos 639:15 [see there footnote 56 regarding if he remained in the Sukkah with a closed awning]

[556] Chayeh Adam 147:8; Ritva Sukkah 29a; Ran 13a; M”B 639:37; Kaf Hachaim 639:82

[557] Admur 639:24; Rama 639:7; Maharil Sukkah p. 371; Avoda Zara 3b; Mishneh Sukkah 28b and Braisa 29a; See also Admur 615:2 regarding seeing Keri on Yom Kippur; See Likkutei Sichos 14:433

[558] Kaf Hachaim 639:93 in name of Rishonim

[559] Admur 639:22; M”A 639:15; Or Zarua Sukkah 305; Hagahos Ashri Sukkah 2:20; Yerushalmi Sukkah 2:5

[560] Admur 639:22; M”A ibid; Bach ibid

[561] Admur 639:8; Rama 639:2 in first justification of the custom to not sleep in the Sukkah; Bach 640 regarding Russia; Mordechai 741;

[562] Admur ibid; M”A 639:7; Levush 640:4; Biur Halacha 640:4 “Mipnei”

[563] M”A 639:7; Levushei Serud 639; M”B 639:17; Kaf Hachaim 639:44

[564] The reason: As anyone who is uncomfortable with his dwelling in the Sukkah is exempt from doing so, as explained in 640:5. [Admur ibid]

[565] Biur Halacha 640:4 “Mipnei” in name of Levush

[566] Admur 639:22; M”A 639:15; Bach 639; Levush 639:5; Biur Halacha 640:4 “Mipnei” that the exemption is even regarding eating

[567] Biur Halacha 640:4 “Mipnei”

[568] See Admur 640:8; Rama 640:3; Hagahos Ashri 2:12; Or Zarua Sukkah 299; Taz 640:3; M”A 640:4

[569] Admur 40:7; Michaber 640:3; Tur 640:3; Mishneh Sukkah 25a and Gemara 26a; Ritva Sukkah 25a; Orchos Chaim Sukkah 32Levush 640:3

[570] Admur ibid; Michaber ibid in name of Yeish Mei Sheomer

The reason: As taking care of the sick is a mitzvah and whoever is involved in one mitzvah is exempt from another Mitzvah. Due to this reason, they are only exempt during the time that they actually care for the sick [and not when they are on break]. [Admur ibid]

[571] Admur 640:8 regarding bloodletting and the same would apply here; See Rama 640:3; Hagahos Ashri 2:12; Or Zarua Sukkah 299; Taz 640:3; M”A 640:4

One who blood lets during Sukkos: Remains obligated in the mitzvah if done to simply upkeep his health and not due to any illness. See Admur ibid

[572] P”M 640 M”Z 8; Kaf Hachaim 640:46

[573] Admur 640:9; Rama 640:4; Terumos Hadeshen 93 and Pesakim 158; Levush 640:4

[574] The reason: As it is difficult for a person to eat in the dark without a candle. [Admur ibid]

[575] The reason: As this is also painful for a person to require him to eat his meal in another person’s home, as a person only feels comfortable in his own home. [Admur ibid]

[576] The reason: As this discomfort of eating in another person’s Sukkah is not a true pain to exempt oneself from Sukkah due to it. [Admur ibid] See Piskeiy Teshuvos 640:7

[577] See Poskim in Kaf Hachaim 640:33

[578] Admur 640:7; Rama 640:4; Terumos Hadeshen 92; M”A 640:9; See Poskim in Kaf Hachaim 640:42;

[579] The reason: As this is not considered a true pain, as it is common on occasion for people to sleep in a fetal position with the body and limbs bent. [Admur ibid; Rama 640:4; Terumos Hadeshen 92; M”A 640:9]

[580] Admur 639:8; Levush 640:4; See Rav Avraham Azulaiy in name of Rav Haiy Gaon; Birkeiy Yosef 639:1; Shaareiy Teshuvah 639; Kaf Hachaim 639:4

[581] The reason: As anyone who is uncomfortable with his dwelling in the Sukkah is exempt from doing so, as explained in 640:5. [Admur ibid] This means to say as follows: If one is troubled by the necessity to remove the table and enter the mattress and blankets for sleeping time and then remove the bed and accessories reenter the table during the time of the meals, then if one would not trouble himself this amount to sleep in his house, he is exempt from sleeping in the Sukkah as everyone who has pain from dwelling in a Sukkah is exempt from the Mitzvah. [Admur ibid]

[582] P”M 640 A”A 17; Kaf Hachaim 640:82; See regarding if one is exempt from Sukkah if he is unable to enter items from his house into the Sukkah; Admur 640:20; M”A 640:17; Levushei Serud on M”A ibid; Abayey in Sukkah 26a; Rashi Sukkah ibid; P”M 640 A”A 17; Kaf Hachaim 640:82

[583] See M”B 640:26 in name of Nehar Shalom

[584] See Piskeiy Teshuvos 640:7

[585] Gloss of Chasam Sofer 640; Bikureiy Yaakov 640:13; M”B 640:24; Shaar Hatziyon 640:30; Kaf Hachaim 640:38

[586] Chasam Sofer ibid; Shaar Hatziyon ibid

[587] Mishneh Halachos 6:115; Piskeiy Teshuvos 640:7

The reason: As we apply here the rule of Teishvu Keiyn Taduru, and one is thus exempt from the Mitzvah.

[588] Shaareiy Deiah 2:17; Betzel Hachochmah 5:9; Piskeiy Teshuvos 640:4

[589] See Admur 640:14; Piskeiy Teshuvos 640 footnote 12

[590] Piskeiy Teshuvos 640:4 footnote 12 in name of Rav SZ”A

[591] See Admur 64015-18; Sukkos 26a and 47a; Kaf Hachaim 640:62-78

[592] Levush 640; M”B 640:40; Kaf Hachaim 640:67

[593] See M”A 640:15 in name of Rav Huna in Yerushalmi; Levushei Serud ibid; Kaf Hachaim 640:81

[594] Admur 640:15; M”A 640:15; Ran Sukkah 12a; Orchos Chaim Sukkah 33

[595] P”M 640 A”A 17; Kaf Hachaim 640:83

[596] The reason: As a Sukkah is meant to be similar to one’s own home that he dwells in throughout the year, and a person does not dwell in an unsettled area. [Admur ibid]

[597] Admur 640:16; Michaber and Rama 640:7; M”A 640:15; Tosafos Sukkah 26a; See Biur Halacha 640:8 “Hoclehi Derachim”

[598] Other opinions: Some Poskim rule that he is never obligated to build a Sukkah but simply to search for one. [Implication of Rama 640:8; M”B 640:42; Shaar Hatziyon 640:62]

[599] The reason: As one is not obligated to live in a Sukkah in a permanent method throughout the holiday any more than the way he would permanently live within his home throughout the year. Now, just as it is common throughout the year for one to travel from his house, so too it is permitted for one to leave his Sukkah and travel on the road, and just like throughout the year one does not always eat in a home during travel in order not to delay his travels, so too it is permitted for him to eat and sleep outside of the Sukkah in order not to delay his travels. [Admur ibid; Rama ibid; Rashi Sukkah 26a; Kaf Hachaim 640:65]

[600] See Admur 640:15 even regarding one who dwells in the field; Rama ibid in interpretation of Michaber ibid that if a Sukkah is available he must dwell in it; Kaf Hachaim 640:63

[601] Admur 640:17; See Rama 640:8; M”A 640:15

[602] Admur 640:18; Michaber 640:7; Tur 640:7; Mishneh Sukkah 25a and Gemara 26a; Rosh 2:6; Or Zarua 299; Hagahos Ashri 2:6; Ran Sukkah ibid; Ravayah 635; Mordechai Remez 740; Hagahos Maimanis 6 Daled; M”A 640:14; Piskeiy Teshuvos 640:11

[603] The law if one’s intent is also for profit and also for Leshem Shamayim: Some Poskim rule that such a case is viewed as Lesheim Shamayim and he is exempt from fulfilling other Mitzvos. [Biur Halacha 38 “Hem”] Other Poskim rule he is not exempt unless he entirely does the work Leshem Shamayim. [Kesav Sofer 119; Aruch Hashulchan 38:11; Biur Halacha 640:7 “Shluchei”; Kaf Hachaim 64063; implication of Admur 38:7 who omitted the word “main intent” which were written in the M”A 38:10; See Chikrei Halachos 5:59; Sheyikadesh Atzmo ibid footnote 7; See Piskeiy Teshuvos 38:8 footnote 50]

[604] Rashi Sukkah ibid; Tur 640; M”B 640:35; Kaf Hachaim 640:62

[605] The reason: As so long as his mind is involved in the mitzvah and its fulfillment, is considered to be dealing with a mitzvah, and whoever is in the midst of dealing with one mitzvah is not required to trouble himself to fulfill another mitzvah while he is involved in the original mitzvah. This applies even if he is able to fulfill both mitzvahs without any delay to the original mitzvah, as nonetheless the Torah has exempted him from doing so. [Admur ibid] See however M”B 640:38, Biur Halacha 38 “Im”, Piskeiy Teshuvos ibid

[606] M”B 640:42; Kaf Hachaim 640:72

[607] Igros Moshe 3:93; Az Nidbaru 11:34; Piskeiy Teshuvos 640:12; Yalkut Yosef Moadim p. 147

[608] Levushei Serud on M”A 640:17; Kaf Hachaim 640:81

The reason: As while he is on transportation for his travels, he is no different than the traveler who sleeps in the field or cannot be delayed, and is exempt from Sukkah

[609] Levushei Serud ibid as from the letter of the law it is permitted to eat and drink while traveling; Kaf Hachaim 640:81

[610] M”A 640:15; Rav Huna in Yerushalmi; Kaf Hachaim 640:81

The reason: The Yerushalmi states that Rav Huna was traveling and was very thirsty and he did not want to drink until he entered a Sukkah. [M”A ibid]

[611] See M”A 652:4 and M”B 652:7 that it is forbidden to fast past midday on Chol Hamoed; Admur 288:1 rules that it is forbidden to fast until midday on Shabbos, even if one does not intend to do so as a fast. However regarding Rosh Hashanah however see Ateres Zekeinim 597; M”B 597:2; Kaf Hachaim 597:6

[612] See Admur 640:19-22; Tur 540:9-10

[613] Admur 640:19-20; Michaber 640:9; Tur 640:9; Sukkah 26a; Yerushalmi 2:5; M”A 640:16; See P”M 640 A”A 16 and Levushei Serud on M”A ibid

[614] Admur 640:20; Michaber 640:10; Tur 640:10; Sukkah 26a; Ran Sukkah 12a; M”A 640:17

[615] Vetzaruch Iyun regarding if the field or orchard is found in an uninhabited area, if one is nevertheless required to build a Sukkah, as in 640:16 Admur rules that a traveler is exempt from building a Sukkah in a field because nobody builds a Sukkah in an uninhabited area.

[616] Shaar Hatizyon 640:65

[617] Admur 640:22; Rama 640:10; Kol Bo Sukkah 71; Hagahos Maimanis 6:4; Hagahos Semak 93-53

[618] See Shaar Hatizyon 640:65

[619] Admur 640:21; M”A 640:16; Elya Raba 640:22; Chayeh Adam 147:23; Derech Hachaim 15; M”B 640:9; Kaf Hachaim 640:80; See Misgeres Hashulchan 135:19

Bookmark