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Eating in the Sukkah: Difference between revisions

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==Eating in the Sukkah==
==Eating in the Sukkah==
# There’s an obligation to eat a [[Kezayit]] of bread in the Sukkah on the first night of [[Sukkot]]. <Ref> Rambam Hilchot Succa 6:7, S”A 639:3, Chazon Ovadyah pg 132 </ref> During the remaining days there is no obligation to eat in the succa because you can just eat fruits or vegetables but there is still a mitzva to eat bread in the succa every day. <ref> Mishna Berura 639:24 </ref>
# There’s an obligation to eat a [[Kezayit]] of bread in the Sukkah on the first night of [[Sukkot]]. <Ref> Rambam Hilchot Succa 6:7, S”A 639:3, Chazon Ovadyah pg 132 </ref> During the remaining days there is no obligation to eat in the Sukkah because you can just eat fruits or vegetables but there is still a mitzva to eat bread in the succa every day. <ref> Mishna Berura 639:24 </ref>
# While sitting in the Sukkah, one should have intent that one will fulfill the mitzvah, and that Hashem commanded us to sit in [[Sukkot]] in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the [[Sukkot]] are in commemoration for the clouds of glory. <ref> There is a dispute in Gemara Sukkah 11b whether the [[Sukkot]] that Jews sit in are in commemoration of actual sukkot that Bnei Yisrael sat in in the desert or the Ananei Hakavod (clouds of glory) that God gave us for protection. The Tur 625:1 writes that the [[Sukkot]] are in commemoration of the Ananei Hakavod and the Jews sit in the Succa specifically in the winter (instead of when Bnei Yisrael left Eygpt) to show that even though the norm is to move back into your house for the winter, we move outside to fulfill G-d’s will. The Bach 625:1 s.v. BaSukkot says that the fact that the Tur wrote this indicates that one hasn't fulfilled one's mitzva completely if while sitting in the Sukkah one didn’t remember the exodus from Egypt (Yetsiyat Mitzrayim) since the pasuk states explicitly that the mitzvah of [[Sukkot]] is to remind us of the exodus. The Mishna Brurah 625:1 writes that one should have the intent that Hashem commanded us to sit in [[Sukkot]] in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the Sukkat are in commemoration for the clouds of glory.  
# While sitting in the Sukkah, one should have intent that one will fulfill the mitzvah, and that Hashem commanded us to sit in [[Sukkot]] in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the [[Sukkot]] are in commemoration for the clouds of glory. <ref> There is a dispute in Gemara Sukkah 11b whether the [[Sukkot]] that Jews sit in are in commemoration of actual sukkot that Bnei Yisrael sat in in the desert or the Ananei Hakavod (clouds of glory) that God gave us for protection. The Tur 625:1 writes that the [[Sukkot]] are in commemoration of the Ananei Hakavod and the Jews sit in the Succa specifically in the winter (instead of when Bnei Yisrael left Eygpt) to show that even though the norm is to move back into your house for the winter, we move outside to fulfill G-d’s will. The Bach 625:1 s.v. BaSukkot says that the fact that the Tur wrote this indicates that one hasn't fulfilled one's mitzva completely if while sitting in the Sukkah one didn’t remember the exodus from Egypt (Yetsiyat Mitzrayim) since the pasuk states explicitly that the mitzvah of [[Sukkot]] is to remind us of the exodus. The Mishna Brurah 625:1 writes that one should have the intent that Hashem commanded us to sit in [[Sukkot]] in order to remember the exodus from Egypt (Yetsiat Mitzrayim) and that the Sukkat are in commemoration for the clouds of glory.  
* See also the Tur 417 who quotes his brother regarding the connection between Sukkot and Yacov Avinu. See more about that idea on [https://www.dailyhalacha.com/WeeklyParasha.asp?PageIndex=26&ParashaClipID=328 dailyhalacha.com].</ref> According to most authorities, after the fact, if one didn't have these intentions then one fulfills the mitzvah as long as one had intention to fulfill the mitzvah. <ref> The Pri Megadim (A"A Intro to Siman 625) writes that this is only in order to do the mitzvah in it's best way, however, after the fact even without the intent one has still fulfilled one's obligation as long as one had the intent to fulfill the mitzvah (as part of the concept that mitzvot need kavana). Chazon Ovadyah (Sukkot pg 97) and Mishna Berura (625:1) agree with the Pri Megadim, unlike the Bikkurei Yaakov (625:3) who holds that one doesn't fulfill one's obligation at all without the proper intent. Rav Shternbach in Moadim UZmanim (vol 1 pg 169) writes that although lacking the Kavanna doesn’t take away the mitzvah, however, one still looses the separate mitzvah of having kavanah.</ref>
* See also the Tur 417 who quotes his brother regarding the connection between Sukkot and Yacov Avinu. See more about that idea on [https://www.dailyhalacha.com/WeeklyParasha.asp?PageIndex=26&ParashaClipID=328 dailyhalacha.com].</ref> According to most authorities, after the fact, if one didn't have these intentions then one fulfills the mitzvah as long as one had intention to fulfill the mitzvah. <ref> The Pri Megadim (A"A Intro to Siman 625) writes that this is only in order to do the mitzvah in it's best way, however, after the fact even without the intent one has still fulfilled one's obligation as long as one had the intent to fulfill the mitzvah (as part of the concept that mitzvot need kavana). Chazon Ovadyah (Sukkot pg 97) and Mishna Berura (625:1) agree with the Pri Megadim, unlike the Bikkurei Yaakov (625:3) who holds that one doesn't fulfill one's obligation at all without the proper intent. Rav Shternbach in Moadim UZmanim (vol 1 pg 169) writes that although lacking the Kavanna doesn’t take away the mitzvah, however, one still looses the separate mitzvah of having kavanah.</ref>
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# If one only ate a [[Kezayit]] of bread and other foods, according to Ashkenazim this is a meal and one must eat it in the Sukkah and even make the bracha of Leshev BaSukkah<ref>Natai Gavriel 48:7</ref>, however, according to Sephardim one doesn't have to eat this in the Sukkah and even if one eats in the Sukkah one does not make the bracha of LeShev BaSukkah. <ref>Chazon Ovadyah  (Sukkot pg 134)</ref>
# If one only ate a [[Kezayit]] of bread and other foods, according to Ashkenazim this is a meal and one must eat it in the Sukkah and even make the bracha of Leshev BaSukkah<ref>Natai Gavriel 48:7</ref>, however, according to Sephardim one doesn't have to eat this in the Sukkah and even if one eats in the Sukkah one does not make the bracha of LeShev BaSukkah. <ref>Chazon Ovadyah  (Sukkot pg 134)</ref>
===Fruits===
===Fruits===
# It is permissible to eat fruits even if one eats a lot of fruit. <ref> This is an argument in the gemara Yoma 79b. Tosafot 26a "tarti" rule that it is permitted even in a large quantities because fruit is always considered arai. The Rosh Sukkah 2:13 quotes the Maharam Mirutenberg that one may not eat even fruit outside the sukkah but explains that the Maharam only refers to eating more than a k'beitzah but permits eating less than a k'beitzah of fruit. S"A and Rama 639:2 rule like tosafot, as does Natai Gavriel 50:1 </ref>Nonetheless, it's praiseworthy to have fruit in the Sukkah. <ref>Chazon Ovadyah (pg 138), Yalkut Yosef (Moadim pg 143), Nitai Gavriel 50:12</ref>
# It is permissible to eat fruits even if one eats a lot of fruit. <ref> This is an argument in the gemara Yoma 79b. Tosafot 26a s.v. tarti rule that it is permitted even in a large quantities because fruit is always considered arai. The Rosh Sukkah 2:13 quotes the Maharam Mirutenberg that one may not eat even fruit outside the sukkah but explains that the Maharam only refers to eating more than a k'beitzah but permits eating less than a k'beitzah of fruit. S"A and Rama 639:2 rule like tosafot, as does Natai Gavriel 50:1 </ref>Nonetheless, it's praiseworthy to have fruit in the Sukkah. <ref>Chazon Ovadyah (pg 138), Yalkut Yosef (Moadim pg 143), Nitai Gavriel 50:12</ref>
===Drinks===
===Drinks===
# One may have drinks outside the Sukkah. <ref>S"A 639:2 </ref> However, if one sits down to drink wine in a fixed manner (not just as a snack) especially if a group of people sit to drink wine one must drink it in the Sukkah but not make the Bracha of Leshev BaSukkah. According to Ashkenazim, preferably, one should not establish a fix drink of wine or beer except in a meal of a [[Measurements#KeBaytzah|KeBaytzah]] of bread or at least a cooked dish made out of the five grains in which must eat in the Sukkah and could even make the Bracha of Leshev BaSukkah. <ref>Mishna Brurah 639:13, Natai Gavriel 50:3 </ref> Nonetheless, it's praiseworthy to have all drinks in the Sukkah. <ref>S"A 639:2 </ref>
# One may have drinks outside the Sukkah. <ref>S"A 639:2 </ref> However, if one sits down to drink wine in a fixed manner (not just as a snack) especially if a group of people sit to drink wine one must drink it in the Sukkah but not make the Bracha of Leshev BaSukkah. According to Ashkenazim, preferably, one should not establish a fix drink of wine or beer except in a meal of a [[Measurements#KeBaytzah|KeBaytzah]] of bread or at least a cooked dish made out of the five grains in which must eat in the Sukkah and could even make the Bracha of Leshev BaSukkah. <ref>Mishna Brurah 639:13, Natai Gavriel 50:3 </ref> Nonetheless, it's praiseworthy to have all drinks in the Sukkah. <ref>S"A 639:2 </ref>
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# One who usually learns in a Bet Midrash doesn't have to learn in a Sukkah. <ref>S"A HaRav 639:4, Kaf HaChaim 639:63, Natai Gavriel 58:6 </ref>
# One who usually learns in a Bet Midrash doesn't have to learn in a Sukkah. <ref>S"A HaRav 639:4, Kaf HaChaim 639:63, Natai Gavriel 58:6 </ref>
# One should pray in a shul and not in one's Sukkah even if one can get a minyan in the Sukkah. If there's no shul in one's city if one is able to concentrate in the Sukkah one should pray in the Sukkah. <ref>S"A 639:4 writes that if one wants one may pray in the Sukkah. The Mishna Brurah 639:30 explains that in the place where one  has greater kavanah (concentration) one should pray unless there is a shul in the city in which case one should go there (because during the rest of the year one would leave one's house to go to the shul. Pri Megadim (M"Z 639:14), Kaf HaChaim 639:67, and Natai Gavriel 58:8 add that one should pray in the established shul even if one can get a minyan in the Sukkah. </ref>
# One should pray in a shul and not in one's Sukkah even if one can get a minyan in the Sukkah. If there's no shul in one's city if one is able to concentrate in the Sukkah one should pray in the Sukkah. <ref>S"A 639:4 writes that if one wants one may pray in the Sukkah. The Mishna Brurah 639:30 explains that in the place where one  has greater kavanah (concentration) one should pray unless there is a shul in the city in which case one should go there (because during the rest of the year one would leave one's house to go to the shul. Pri Megadim (M"Z 639:14), Kaf HaChaim 639:67, and Natai Gavriel 58:8 add that one should pray in the established shul even if one can get a minyan in the Sukkah. </ref>
# If one usually does [[Havdalah]] at home during [[Sukkot]] one should do it in the Sukkah. However, those who listen to [[Havdalah]] in the shul can do so also on [[Sukkot]]. <ref>Mishna Brurah 639:30, Shaar HaTzion 639:57, Kaf HaChaim 639:66. </ref> If one does it in the succah there is a discussion if you should recite the beracha. <ref> Shevet ha-Levi 6:42 says no beracha of leshev basuccah is recited because it isn't a keviat seuda, see above. However, Chazon Ish quoted in Rivevos Efrayim 1:428 and 3:424 rules that since it is wine for havdala it elevates the level of drinking to keviat seuda, and therefore would require the beracha. Rav Elyashiv in Succas Chayim page 202 rules that this applies only to wine and not to grape juice. The steipler in Orchos Rabbeinu 2: page 228 as well as Shemirat Shabbat Kehilchita 58:22 recommend eating bread immediately after havdala to avoid any doubts, and recite leseh basuccah Shemirat Shabbat kihilchita recommends reciting the leshev basuccah before the boreh pri hagefen. </ref>   
# If one usually does [[Havdalah]] at home during [[Sukkot]] one should do it in the Sukkah. However, those who listen to [[Havdalah]] in the shul can do so also on [[Sukkot]]. <ref>Mishna Brurah 639:30, Shaar HaTzion 639:57, Kaf HaChaim 639:66. </ref> If one does it in the succah there is a discussion if you should recite the beracha. <ref> Shevet ha-Levi 6:42 says no beracha of leshev basuccah is recited because it isn't a keviat seuda, see above. However, Chazon Ish quoted in Rivevos Efrayim 1:428 and 3:424 rules that since it is wine for [[havdala]] it elevates the level of drinking to keviat seuda, and therefore would require the beracha. Rav Elyashiv in Succas Chayim page 202 rules that this applies only to wine and not to grape juice. The steipler in Orchos Rabbeinu 2: page 228 as well as Shemirat Shabbat Kehilchita 58:22 recommend eating bread immediately after havdala to avoid any doubts, and recite leseh basuccah Shemirat Shabbat kihilchita recommends reciting the leshev basuccah before the boreh pri hagefen. </ref>   
# A community committee meeting can take place as usual and doesn't have to be in the Sukkah. <ref>Natai Gavriel 58:10 who explains that the Sukkah is supposed to replace one's home but anyway for the meeting one always leaves one's home to go another place and also that they wouldn't be able to concentrate as well in the Sukkah. </ref>
# A community committee meeting can take place as usual and doesn't have to be in the Sukkah. <ref>Natai Gavriel 58:10 who explains that the Sukkah is supposed to replace one's home but anyway for the meeting one always leaves one's home to go another place and also that they wouldn't be able to concentrate as well in the Sukkah. </ref>
==Sources==
==Sources==
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