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** Below this Succot Derasha, please find some Halachot (not published before on DailyHalacha.com) on the holiday of Succot. For complete Halachot on Succot, go to www.dailyhalacha.com.


Sukkot and Yaakov Avinu

Rabbenu Yaakov Ba'al Ha'Turim (Spain, 1275-1349) cites his brother as commenting that the three Regalim (pilgrimage festivals) – Pesah, Shavuot and Sukkot – correspond to the three patriarchs – Avraham, Yishak and Yaakov. Avraham was visited by three angels on Pesah, and the horn from the ram offered at Akedat Yishak was sounded when the Torah was given at Mount Sinai, which we commemorate on Shavuot. The connection between Yaakov and Sukkot emerges from a verse in the Book of Bereshit (33:17), which tells that upon Yaakov's return to the Land of Israel, "He built for himself a house, and for his cattle he made Sukkot."

How exactly are we to understand the connection between Yaakov Avinu and Sukkot? Why does the fact that he constructed Sukkot for his cattle establish an association between him and the festival of Sukkot?

Earlier in Bereshit, we read of the famous confrontation between Yaakov and a mysterious man, whom the Sages identify as the angel of Yaakov's brother, Esav. The Torah tells (Bereshit 32:24) that at one point as Yaakov and his family made their way back to Israel, Yaakov was left alone and was then attacked by the angel. The Sages explain that Yaakov left his family because he had forgotten "Pachim Ketanim," small utensils which he wished to retrieve. These utensils were not expensive items, yet Yaakov went through the trouble of leaving his family at nighttime to bring the utensils. The Talmud (Hulin 91) comments regarding this episode, "We learn from here that righteous people's money is more precious to them than their bodies." That Yaakov made a point of turning back to retrieve the missing utensils demonstrates the value that righteous men afford to their earthly possessions.

Why do the righteous afford such great importance to their material belongings? Shouldn't we expect that to the contrary, they disregard their earthly possessions and focus their attention solely upon Torah and Misvot?

The Arizal (Rabbi Yishak Luria, Egypt-Israel, 1534-1572), as cited by his disciple, Rabbi Haim Vital (Israel, 1542-1620), explained that the righteous regard their earthly possessions because they recognize that these have been granted to them by God Himself. When a person owns something, even the most seemingly trivial item, it is certain that God awarded him that object to assist him in completing the goal for which he came to the earth. Yaakov went to retrieve the "Pachim Ketanim" because he understood that even they, like everything he owned, were given to him by God for a purpose. Neglecting these objects would constitute a terrible affront to God, who gave him these items for him to use as part of his spiritual mission on earth.

Thus, Yaakov's affinity for the "Pachim Ketanim" demonstrates not a lust for material wealth, Heaven forbid, but, to the contrary, his recognition of the subordinate role that material wealth plays in a person's life. One who looks upon wealth as an end and value unto itself would not turn around for relatively unimportant, inexpensive objects. They aren't worth the time and effort entailed. Somebody like Yaakov, however, who understood that wealth is the means by which one fulfills his spiritual mission on earth, goes to great lengths to keep everything he has. He cannot disregard the "Pachim Ketanim," because they, too, play a role in the achievement of his religious goals.

This perspective on wealth manifests itself again later, when Yaakov builds a house for himself and Sukkot for his cattle. Targum Yonatan Ben Uziel (an ancient, Midrashic translation of the Tanach) comments that this "house" was actually a Bet Midrash, a study hall. When it came to Torah, Yaakov build a "house," a permanent structure, whereas his cattle – his wealth, his earthly possessions – were consigned to a Sukka, a temporary dwelling. Yaakov realized that Torah and Misvot must be placed at the top of one's priority list, and be given primary importance. The benefits of this world are to be seen as but temporary assets with which to achieve spiritual greatness and thereby earn a share in the World to Come.

Herein lies the connection between Yaakov and the festival of Sukkot. During this holiday we leave our homes and eat in a temporary, makeshift Sukka in order to remind ourselves that Olam Ha'zeh – this world – is only transient, a temporary dwelling where we work to earn our share in the eternal world. We remind ourselves of the message taught to us by Yaakov Avinu, who exemplified this perspective on wealth and material pursuits, as something that is subordinate to Torah and our spiritual pursuits.

This lesson has become particularly important in the society in which we live. Years ago, children would spend their Sunday afternoons playing sports or engaging in other recreational activities. Today, so many youngsters spend their off-days going to malls to shop. They do not enter the malls with any shopping lists, as there is nothing in particular that they need. But shopping, acquiring material goods, has become an end unto itself, rather than just a means to help one reach loftier goals. People today shop not because they need something, but because acquiring material possessions is itself deemed an intrinsically valuable pursuit.

During the week of Sukkot, let us reflect upon this theme and remind ourselves of the transient nature of life in this world. We are here but for a brief period for the purpose of performing Misvot and earning a share in the next world. We must resist the tendency to look upon material life as a value unto itself, and direct our priorities towards Torah and Misvot, rather than towards the endless pursuit of material wealth.


How to Conduct Oneself in the Sukka; Which Amounts of Food Require a Sukka

Hacham Ovadia Yosef, in his work Hazon Ovadia – Laws of Sukkot (p. 127), discusses the Halachic principle of "Teshevu Ke'en Taduru," which requires that throughout the festival of Sukkot one must treat his Sukka as his home. Accordingly, one should use in the Sukka the same chinaware, glasses and other fine utensils that he normally uses in his home. It is improper to use disposable plates and utensils in the Sukka if one normally does not use disposable goods. Similarly, one should not bring pots and the like into the Sukka. Just as food is normally served to the table in comely serving bowls and platters, so should one bring food to the Sukka in proper serving utensils. And even if there are those who bring pots directly to the table, since they comprise the minority of people, they, too, must bring food to the Sukka in proper serving utensils.

It is forbidden to perform in the Sukka any activity that might seem degrading to the Sukka, such as washing dishes and diapering a baby. Hacham Ovadia rules that smoking is permissible in the Sukka, as it does not constitute a degrading activity. (He does not address here the issue of smoking generally and the health hazard it could present.) He further writes that one may wash Netilat Yadayim at the table in the Sukka, just as many people are accustomed to doing at their tables inside the home.

Throughout the festival of Sukkot, it is forbidden to eat bread outside the Sukka, unless one eats a quantity of 2 oz. or less. If one eats more than 2oz, he must eat in the Sukka and recite the Beracha of "Lei'shev Ba'sukka." If one eats 2oz or less of bread and wishes to do so in the Sukka, he does not recite the Beracha of "Lei'shev Ba'sukka." If after eating 2 oz. he decides to eat some more, then he should recite the Beracha even though he intends to eat only a small amount. Since altogether the amount of bread he eats on that occasion amounts to more than 2 oz., he must recite the Beracha. This is the ruling of Hacham Ovadia Yosef (ibid. p. 133).

Other grain products, too, such as cake and pastries, must be eaten in the Sukka if one eats more than 2 oz. In such a case, however, one does not recite the Beracha of "Lei'shev Ba'sukka" unless he partakes of 8 oz. or more of these products.

Summary: Throughout the festival of Sukkot one should use in his Sukka the same kinds of utensils he uses at home, including serving utensils. One may not performing degrading activities in the Sukka such as washing dishes and diapering a child. During Sukkot, one who eats more than 2 oz. of bread or other grain products must do so in the Sukka. He recites the Beracha of "Lei'shev Ba'sukka" if he eats more than 2 oz. of bread, or if he eats 8 oz. or more of other grain products.


Eating Bread in the Sukka on the First Night of Sukkot; Eating on Erev Sukkot; Rainfall on the First Night of Sukkot

Hacham Ovadia Yosef, in his Hazon Ovadia – Laws of Sukkot (p. 115), cites a debate as to whether one may fulfill the obligation to eat bread in the Sukka on the first night of Sukkot by eating bread with a spread or dip. According to one view, the Ke'zayit of bread eaten to fulfill this obligation must be eaten plain, without any spreads and without dipping it in any condiments such as Tehina and the like. Although other authorities allow eating the Ke'zayit of bread with spreads and dips, Hacham Ovadia rules that one should preferably follow the stringent view and eat the Ke'zayit of bread plain. (Of course, after eating a Ke'zayit of plain bread one may then eat bread with spreads and the like.)

The Rama (Rabbi Moshe Isserles, Poland, 1520-1572), in his work Darchei Moshe, cites the ruling of the Maharil (Rabbi Yaakov Halevi Molin, Germany, 1365-1427) forbidding the consumption of bread during the afternoon of Erev Sukkot. This ruling stems from the Halachic association between the obligation to eat bread in the Sukka on the first night of Sukkot and the requirement to eat Masa on the first night of Pesah. Just as Halacha forbids eating during the afternoon of Erev Pesah, to ensure that one eats the Masa with a hearty appetite, it is likewise forbidden on Erev Sukkot to eat after midday, so that the Ke'zayit of bread in the Sukka will be eaten with an appetite. However, Hacham Ovadia Yosef cites numerous authorities, including the Mishna Berura (work by Rabbi Yisrael Kagan, the "Hafetz Haim," Lithuania, 1839-1933), who limit this prohibition to the late afternoon hours of Erev Sukkot. In their view, the prohibition begins at ten hours into the day, which this time of year (in the New York City area) is at approximately 3-3:30 PM. It should be emphasized that this prohibition applies only to bread; it is permissible to eat other foods, even after the tenth hour, provided that one does not fill his stomach completely.

Later in the aforementioned work (p. 122), Hacham Ovadia makes reference to the debate among the Rishonim (Medieval Halachic scholars) as to whether one must eat a Ke'zayit of bread in the Sukka on the first night even when rain falls. The Hacham follows the opinion that one is not required to eat in the Sukka when rain falls on the first night, in light of the famous Halachic principle of "Mista'er Patur Min Ha'Sukka" – one is exempt from the Sukka obligation if residing in the Sukka would cause discomfort. This is in contrast to the ruling of the Rama, who held that one must eat a Ke'zayit of bread in the Sukka on the first night even in inclement weather. Hacham Ovadia notes that even according to this stringent view, one would not recite the Beracha of "Lei'shev Ba'sukka" when he eats in the Sukka in the rain.

In such a case, when rain falls on the first night of Sukkot and one therefore eats indoors, does he recite the Beracha of She'heheyanu the following day, when he eats in the Sukka for the first time?

Hacham Ovadia (ibid. p. 125) cites authorities who indeed require reciting She'heheyanu in such a case given the occasion of eating in the Sukka for the first time. Others, however, disagree, claiming that this Beracha is unnecessary as the individual recited it the previous night to mark the occasion of Yom Tov. Hacham Ovadia employs here the rule of "Safek Berachot Le'hakel" – that one should not recite a Beracha if it is uncertain whether it is required – and therefore She'heheyanu should not be recited in such a case.

Summary: When one fulfills the Torah obligation to eat a Ke'zayit of bread in the Sukka on the first night of Sukkot, he should eat the bread plain, and not with any spreads, condiments and the like. One should refrain from eating bread after the tenth hour of the day on Erev Sukkot. One may eat small quantities of other foods, provided that he will still have an appetite for the meal in the Sukka. If rain falls on the first night of Sukkot, one is not required to eat even a Ke'zayit of bread in the Sukka. When he then eats in the Sukka for the first time the following day, he does not recite She'heheyanu.