סוכות שיעור שלישי

מצטער

תָּנוּ רַבָּנַן: חוֹלֶה שֶׁאָמְרוּ, לֹא חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה, אֶלָּא אֲפִילּוּ חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה. אֲפִילּוּ חָשׁ בְּעֵינָיו, וַאֲפִילּוּ חָשׁ בְּרֹאשׁוֹ. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: פַּעַם אַחַת חַשְׁתִּי בְּעֵינֵי בְּקֵיסָרִי, וְהִתִּיר רַבִּי יוֹסֵי בְּרִיבִּי לִישַׁן אֲנִי וּמְשַׁמְּשַׁי חוּץ לַסּוּכָּה. רַב שְׁרָא לְרַב אַחָא בַּרְדְּלָא לְמִגְנֵא בְּכִילְּתָא בַּסּוּכָּה — מִשּׁוּם בָּקֵי. רָבָא שְׁרָא לֵיהּ לְרַבִּי אַחָא בַּר אַדָּא לְמִגְנֵא בַּר מִמְּטַלַּלְתָּא — מִשּׁוּם סִירְחָא דְגַרְגִּישְׁתָּא. רָבָא לְטַעְמֵיהּ, דְּאָמַר רָבָא: מִצְטַעֵר — פָּטוּר מִן הַסּוּכָּה. וְהָא אֲנַן תְּנַן: חוֹלִין וּמְשַׁמְּשֵׁיהֶם פְּטוּרִים מִן הַסּוּכָּה. חוֹלֶה אִין, מִצְטַעַר לָא! אָמְרִי: חוֹלֶה — הוּא וּמְשַׁמְּשָׁיו פְּטוּרִים, מִצְטַעֵר — הוּא פָּטוּר, מְשַׁמְּשָׁיו לָא.

Sukkah 26a:2-9

§ It is taught in a baraita: Rabbi Ḥananya ben Akavya said: With regard to scribes of Torah scrolls, phylacteries, and mezuzot, they themselves, and the merchants who sell them, and the merchants who purchase them from the first merchants and sell them to others, and all who are engaged in the labor of Heaven, which comes to include the sellers of the sky-blue dye for ritual fringes, are all exempt from the mitzva of reciting Shema and from prayer and from donning phylacteries and from all mitzvot that are mentioned in the Torah while they are engaged in that labor. This statement comes to fulfill the statement of Rabbi Yosei HaGelili, as Rabbi Yosei HaGelili would say: One who is engaged in a mitzva is exempt from another mitzva. The Sages taught in a baraita: Travelers who travel during the day are exempt from the mitzva of sukka during the day and are obligated at night. Travelers by night are exempt from the mitzva of sukka at night and obligated during the day. Travelers both during the day and at night are exempt from the mitzva of sukka both during the day and at night. Those who travel for a matter of mitzva are exempt both during the day and at night, because they are preoccupied with the mitzva, even if they are not traveling at night, as in this recurring incident involving Rav Ḥisda and Rabba bar Rav Huna. The Gemara relates: When they would enter the house of the Exilarch on the Shabbat of the Festival to hear his Festival homily, they would sleep on the bank of the Sura River and not in a sukka. They said in explanation: We are ones on the path to perform a mitzva and are exempt from the mitzva of sukka. The Sages taught in a baraita: Guardians of the city who guard during the day are exempt from the mitzva of sukka during the day and are obligated at night. Guardians of the city at night are exempt from the mitzva of sukka at night and are obligated during the day. Those who guard the city both during the day and at night are exempt from the mitzva of sukka both during the day and at night. Guardians of gardens and orchards are exempt from sukka both during the day and at night. The Gemara asks: And let them establish a sukka there in the garden and reside there. Why are they exempt from the mitzva of sukka? Abaye said: The reason for the exemption is the verse: “In sukkot shall you reside” (Leviticus 23:42), which the Sages interpreted to mean: Reside as you dwell in your permanent home. Since preparing a sukka that is a fully equipped dwelling in the orchard far from his house would involve considerable exertion, the mitzva does not apply to him. Rava said: A breach summons the thief. If the guardian builds a sukka, thieves will know where the guardian is located in the field and they will enter the field elsewhere. The exemption of the watchman from the mitzva of sukka prevents that situation. The Gemara asks: What is the practical difference between the two reasons given? The Gemara answers: There is a difference between them in a case where he is guarding a pile of fruit, which can be guarded from inside the sukka; therefore, according to Rava, in that case the guard would be obligated in the mitzva of sukka. However, since the sukka in the orchard is not like a fully equipped home, in Abaye’s opinion he would still be exempt in that case. § It is stated in the mishna: The ill and their caretakers are exempt from the mitzva of sukka. The Sages taught in a baraita: The ill person that they said is exempt from sukka is not only an ill person whose condition is critical, but even an ill person whose condition is not critical, and even one who feels pain in his eyes, and even one who feels pain in his head. Rabban Shimon ben Gamliel said: One time I felt pain in my eyes in Caesarea, and the esteemed Rabbi Yosei ben Ḥalafta permitted me and my attendant to sleep outside the sukka. The Gemara relates a similar tale: Rav permitted Rav Aḥa Bardela to sleep beneath a canopy in the sukka due to the biting flies [baki]. He permitted this although the canopy was more than ten handbreadths high and in sleeping beneath it he did not fulfill his obligation. Rava permitted Rabbi Aḥa bar Adda to sleep outside the sukka due to the foul odor of the earth [gargishta] floor of the sukka. The Gemara comments: Rava conforms to his line of reasoning, as Rava said: One who suffers in the sukka is exempt from the mitzva of sukka. The Gemara asks: But didn’t we learn in the mishna that the ill and their caretakers are exempt from the mitzva of sukka? By inference, with regard to an ill person, yes, he is exempt; with regard to one who suffers, no, he is not exempt. The Sages say: With regard to an ill person, he and his caretakers are exempt; however, with regard to one who merely suffers in the sukka, he is exempt but his caretakers are not.

שולחן ערוך, אורח חיים תר״מ:ד׳

מצטער פטור מן הסוכה הוא ולא משמשיו [אבל בלילה ראשונה אפי' מצטער חייב לאכול שם כזית] [כל בו] איזהו מצטער זה שאינו יכול לישן בסוכה מפני הרוח או מפני הזבובים והפרעושים וכיוצא בהם או מפני הריח ודוקא שבא לו הצער במקרה אחר שעש' שם הסוכה אבל אין לו לעשות סוכתו לכתחלה במקום הריח או הרוח ולומר מצטער אני:

הגה ואם עשאה מתחלה במקום שמצטער באכילה או בשתיה או בשינה או שא"א לו לעשות אחד מהם בסוכה מחמת דמתיירא מלסטים או גנבים כשהוא בסוכה אינו יוצא באותה סוכה כלל אפי' בדברים שלא מצטער בהם ... ולא יוכל אדם לומר מצטער אני אלא בדבר שדרך בני אדם להצטער בו ...:

Shulchan Arukh, Orach Chayim 640:4

4. One who is discomforted is exempt from the Sukkah, he, and not his attendants. But on the first night even the discomforted one must eat an olive-portion there (Kol Bo). Who is discomforted? He who cannot sleep in the Sukkah because of the wind; or because of the flies, fleas, and their ilk; or because of the smell. But this is only when the discomfort occurred by chance, after he built the Sukkah there, but he shouldn't build his Sukkah a priori in a smelly or windy place, and say, "I am discomforted ". Rem"a: And if he built it, at the beginning, in a place where he is discomforted while eating, or drinking, or sleeping, or he cannot do one of them in the Sukkah since he fears bandits or thieves while he is in the Sukkah, he does not fulfill his obligation in the Sukkah at all, even in the activities in which he is not discomforted , for it is not like a dwelling which one can do all his functions within (Mordekhai, chapter 'HaYashen'). He whose candles in the Sukkah were extinguished, on the Sabbath, and has a candle in his house, it is permitted for him to leave the Sukkah to eat where the candle is, and he does not need to go to his friend's Sukkah which has a candle, if there is great effort involved (Terumat HaDeshen, Part I 5, Terumat HaDeshen, Part II 158). And if the wind is threatening to extinguish the candle, it is permitted to hang a sheet or garment from the side, but not under the skhakh (Or Zarua). He who cannot sleep in the Sukkah, because it is too small for him to extend his hands and legs, is not considered discomforted, and must sleep there, even though he needs to curl up (Terumat HaDeshen, Part I 92), and he cannot say: "I am discomforted", unless it is something from which it is normal for one to be discomforted (Tur). And the discomforted is not exempt unless he will save himself from the discomfort, but otherwise, he must sleep in the Sukkah, even if he is discomforted (Mordekhai, chapter 'HaYashen').

מצטער: תפילה ולימוד תורה

סוכה כ״ח ב:ט׳-י׳

כׇּל שִׁבְעַת הַיָּמִים עוֹשֶׂה אָדָם סוּכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. כֵּיצַד? הָיוּ לוֹ כֵּלִים נָאִים — מַעֲלָן לַסּוּכָּה, מַצָּעוֹת נָאוֹת — מַעֲלָן לַסּוּכָּה, אוֹכֵל וְשׁוֹתֶה וּמְטַיֵּיל בַּסּוּכָּה וּמְשַׁנֵּן בַּסּוּכָּה. אִינִי?! וְהָאָמַר רָבָא: מִקְרָא וּמִתְנֵא בִּמְטַלַּלְתָּא, וְתַנּוֹיֵי בַּר מִמְּטַלַּלְתָּא! לָא קַשְׁיָא: הָא — בְּמִגְרַס, הָא — בְּעַיּוֹנֵי.

Sukkah 28b:9-10

GEMARA: The Sages taught: All seven days of Sukkot, a person renders his sukka his permanent residence and his house his temporary residence. How so? If he has beautiful vessels, he takes them up to the sukka, which was typically built on the roof. If he has beautiful bedding, he takes it up to the sukka. He eats and drinks and relaxes in the sukka. The Gemara asks: From where are these matters derived? The Gemara explains that it is as the Sages taught: “In sukkot shall you reside” (Leviticus 23:42), and they interpreted: Reside as you dwell in your permanent home. From here they said: All seven days, a person renders his sukka his permanent residence and his house his temporary residence. How so? If he has beautiful vessels, he takes them up to the sukka; if he has beautiful bedding, he takes it up to the sukka; he eats and drinks and relaxes in the sukka and studies Torah in the sukka. With regard to studying Torah in the sukka, the Gemara asks: Is that so? Didn’t Rava say: Studying Bible and studying Mishna are undertaken in the sukka; however, analyzing the Mishna must be undertaken outside the sukka. This indicates that one should not analyze Torah in the sukka. The Gemara answers: It is not difficult. This baraita, where it was taught that one studies in the sukka, is with regard to extensive study, i.e., broad study and memorization. That statement of Rava that one should study outside the sukka is with regard to intensive study; such study requires an environment where one can concentrate properly in order to engage in analysis of the Mishna.

רש"י על סוכה כ״ח ב:י׳:ד׳

בר ממטללא - אם ירצה דמצטער הוא ומצטער פטור מן הסוכה והאויר יפה לו להרחיב דעתו קא סלקא דעתיה תנוי היינו משנן:

Rashi on Sukkah 28b:10:4

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שולחן ערוך, אורח חיים תרל״ט:ד׳

כל שבעת הימים קורא [ולומד] בתוך הסוכה וכשמבין ומדקדק במה שיקרא [וילמוד יכול ללמוד] חוץ לסוכה כדי שתהא דעתו מיושבת עליו המתפלל רצה מתפלל בסוכה או חוץ לסוכה:

Shulchan Arukh, Orach Chayim 639:4

All seven days, one recites Bible [and studies] in the Sukkah. When one is [trying to] understand [deeply] and be very careful with what one is reciting [and learning, one may study] outside of the Sukkah so that one is more focused. One may pray either in the Sukkah or outside of the Sukkah.

משנה ברורה תרל״ט:כ״ט

(כט) מיושבת עליו - והכל לפי הענין דאם דעתו מיושבת בסוכה שיש לו מנוחה שם לומד בסוכה [ולפעמים מצוי שיש קור ומצטער אם ישב שם הרבה לקרות ולעיין בלימודו הוא פטור]. ואם יש לו טורח רב להביא ספרים הרבה ללימודו בסוכה אפשר דפטור אכן אם יש לו מקום להניחם שם כל החג חייב דאין זה טורח:

Mishnah Berurah 639:29

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גשם

סוכה כ״ח ב:ח׳

מַתְנִי׳ כׇּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סוּכָּתוֹ קֶבַע, וּבֵיתוֹ עֲרַאי. יָרְדוּ גְּשָׁמִים, מֵאֵימָתַי מוּתָּר לְפַנּוֹת — מִשֶּׁתִּסְרַח הַמִּקְפָּה... (משנה סוכה פרק ב משנה ט)

Sukkah 28b:8

MISHNA: All seven days of Sukkot, a person renders his sukka his permanent residence and his house his temporary residence. If rain fell, from when is it permitted to vacate the sukka? It is permitted from the point that it is raining so hard that the congealed dish will spoil. The Sages told a parable: To what is this matter comparable? It is comparable to a servant who comes to pour wine for his master, and he pours a jug [kiton] of water in his face to show him that his presence is not desired. So too, in the sukka, rain is an indication that the Holy One, Blessed be He, does not want the person to fulfill the mitzva of sukka.

רש"י על סוכה כ״ט א:ג׳:א׳

מקפה של גריסין - ממהרת לקלקל בגשמים מעט:

Rashi on Sukkah 29a:3:1

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סוכה כ״ט א:ג׳-ה׳

יָרְדוּ גְּשָׁמִים. תָּנָא: מִשֶּׁתִּסְרַח הַמִּקְפָּה שֶׁל גְּרִיסִין. אַבָּיֵי הֲוָה קָא יָתֵיב קַמֵּיהּ דְּרַב יוֹסֵף בִּמְטַלַּלְתָּא, נְשַׁב זִיקָא וְקָא מַיְיתֵי צִיבְוָתָא. אֲמַר לְהוּ רַב יוֹסֵף: פַּנּוּ לִי מָאנַי מֵהָכָא. אֲמַר לֵיהּ אַבָּיֵי, וְהָא תְּנַן: מִשֶּׁתִּסְרַח הַמִּקְפָּה! אֲמַר לֵיהּ: לְדִידִי, כֵּיוָן דַּאֲנִינָא דַּעְתַּאי — כְּמִי שֶׁתִּסְרַח הַמִּקְפָּה דָּמֵי לִי. תָּנוּ רַבָּנַן: הָיָה אוֹכֵל בַּסּוּכָּה וְיָרְדוּ גְּשָׁמִים וְיָרַד — אֵין מַטְרִיחִין אוֹתוֹ לַעֲלוֹת עַד שֶׁיִּגְמוֹר סְעוּדָּתוֹ. הָיָה יָשֵׁן תַּחַת הַסּוּכָּה וְיָרְדוּ גְּשָׁמִים וְיָרַד — אֵין מַטְרִיחִין אוֹתוֹ לַעֲלוֹת עַד שֶׁיֵּאוֹר.

Sukkah 29a:3-5

§ The mishna stated: If rain fell, it is permitted to leave the sukka from the point that it is raining so hard that the congealed dish will spoil. It was taught in the Tosefta: The measure is from when a congealed dish of pounded grain, a dish ruined by even slight rainfall, will spoil. Abaye was sitting before Rav Yosef in the sukka. The wind blew and brought with it splinters from the roofing, and they fell onto the food. Rav Yosef said to him: Vacate my vessels from here, and I will eat in the house. Abaye said to him: Didn’t we learn in the mishna that one remains in the sukka until the congealed dish will spoil? That is not yet the case. He said to him: For me, since I am delicate, this situation is as if the congealed dish will spoil. The Sages taught: If one was eating in the sukka, and rain fell, and he descended from the sukka on the roof to eat in his house, one does not burden him to ascend back to the sukka once the rain ceases until after he finishes his meal. Similarly, if one was sleeping under the roofing of the sukka, and rain fell, and he descended to sleep in the house, one does not burden him to ascend back to the sukka once the rain ceases; rather, he may sleep in the house until it becomes light.

רש"י על סוכה כ״ט א:ד׳:ב׳

רב יוסף מאניני דעת הוה דתניא בפ' ערבי פסחים (פסחים קיג:) שלשה חייהן אינן חיים הרחמנין והרתחנין ואניני הדעת שאינם יכולין לסבול שום דבר מיאוס ואמר רב יוסף כולהו איתנהו בי:

Rashi on Sukkah 29a:4:2

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שולחן ערוך, אורח חיים תרל״ט:ה׳

ירדו גשמים הרי זה נכנס לתוך הבית מאימתי מותר לפנות משירדו לתוך הסוכה טפות שאם יפלו לתוך התבשיל יפסל ...

הגה: ואפי' אין תבשיל לפניו [סמ"ג והגהות אשירי] ומי שאינו בקי בזה השיעור ישער אם ירדו כל כך גשמים לבית אם היה יוצא יצא מסוכתו ..אבל לילה הראשונה צריך לאכול כזית בסוכה אף אם גשמים יורדין...

Shulchan Arukh, Orach Chayim 639:5

5. If it rains, one may go inside his house. From when is it permitted to go inside? From when so many drops of rain descend into the sukkah that, were they to fall into a cooked dish of beans which spoils quickly if only a small amount of water is added to it, that dish would spoil. RAMA: Even if he does not have a dish in front of him [Sma"g and Hagahos Ashiri]. A person who does not know how to calculate such a measure should reckon: If this same quantity of rain would come down into his house, he would leave his house, he may leave the sukkah. [Hagahos Ashiri; Mordechai; Mahari"l]. All of this applies specifically to the remaining days of the festival of Sukkot. But on the first night, one must eat an olive's worth in the sukkah even if it is raining [Tur; R"an; Rosh] and one must say Kiddush in the sukkah so he can pronounce the Zman regarding the sukkah

משנה ברורה תרל״ט:ל״א

(לא) ירדו גשמים וכו' - וכשם שמפנין מפני הגשמים כך מפנין מפני השרב ויתושים ואפילו אין האדם מצטער בכך אלא שהמאכל מתקלקל בכך וה"ה אם העת קר שהמאכלים השמנים נקרשים לפניו יכול לאכלו בבית וא"צ לחזור עד שיגמור סעודתו אפילו אוכל אח"כ מאכלים אחרים שאינם נקרשים...

Mishnah Berurah 639:31

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משנה ברורה תרל״ט:ל״ב

(לב) הרי זה וכו' - ואם מנשב הרוח לתוך הסוכה ועי"ז נושרים קיסמים מן הסכך לתוך המאכל אם הוא אסטניס שאנינא דעתיה יכול לצאת חוץ לסוכה:

Mishnah Berurah 639:32

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