Questions

1. According to the Torah, what three basic requirements define a material as valid for use as a succah roof?
2. If the succah causes discomfort (e.g., it's too cold) to the extent that under similar conditions you would leave your very own house, you are exempt from the mitzvah. Why?
3. What two things are forbidden to do outside of the succah all seven days of the festival?
4. What is the absolute minimum number of meals a person is required to eat in the succah during the seven day holiday?
5. Besides referring to the tree and its fruit, what does the word etrog mean literally?
6. What is the minimum length of a lulav?
7. What is the maximum percentage a person is required to add to the purchase price of his etrog in order to obtain one of greater beauty?
8. On the Shabbat that occurs during Succot, we read the Book of Kohelet, in which King Solomon refers to himself as "Kohelet." Why is King Solomon called Kohelet?
9. What prohibition could a person transgress simply by sitting in the succah on the eighth day of Succot?
10. We hold a tallit over the heads of the people who read the end of the Torah and the beginning of the Torah. Why?

Answers

All references are to the verses and Rashi's commentary, unless otherwise stated

1. It must grow from the ground, no longer be connected to the ground, and not be receptive to tumah (ritual defilement).
2. Because the commandment of living in a succah is to dwell in the succah for seven days the same way you dwell in your house the rest of the year. (Mishneh Berura 640:13)
3. Eat (an 'established' meal) or sleep. (Orach Chaim 639:2)
4. One. Eating a meal in the succah the first night of Succot is a requirement. The rest of the festival, a person can eat 'snacks' which are not required to be eaten in a succah. (Outside Israel, one must eat a meal the second night of Succot as well. However, there is no requirement to live outside Israel!) (Orach Chaim 639:3)
5. Beauty. (Ramban Vayikra 23:40)
6. Its spine must be at least 4 tefachim (halachic handbreadths).
7. 33.3% (Orach Chaim 656:1)
8. Because he gathered (kihale) vast wisdom, and because he, as king, gathered the nation on Succot after the Sabbatical year. (Rashi, Kohelet 1:1)
9. Bal Tosif– "Do not add to the mitzvahs." The commandment to live in the succah applies for only seven days. To sit in the succah on the eighth day with intent to fulfill the mitzvah transgresses "bal tosif." (Orach Chaim 666:1)
10. It represents the wedding canopy, symbolizing that through the Torah we wed ourselves to Hashem.

מצות אכילת כזית בסוכה בלילה
הראשון ודין מצטער מן הסוכה

מצות עשה מן התורה לאכול כזית
פת (לחם) בסוכה בלילה הראשון של חג הסוכות. (ולמדו זאת רבותינו ממדרש הפסוקים במסכת סוכה דף כז.).
וצריך לאכול את כזית הפת שבסוכה (שהוא משקל קרוב לשלושים גרם) בלי הפסק בתוך שיעור
זמן של ארבע או חמש דקות, ובדיעבד אם אכלו בתוך שיעור שבע וחצי דקות, יצא ידי חובה. וכדין אכילת כזית מצה
בליל פסח, שגם היא מצוה מן התורה, שכל אכילה שאין בה שיעור כזית אינה נחשבת אכילה
לענין קיום המצוות. וכן לא מצטרפות האכילות זו לזו אלא אם אכלן בתוך שיעור של ארבע
או חמש דקות (לכתחילה), שאם יאכל כעת פירור אחד, ואחר שעה עוד, וכן על זה הדרך,
אין אנו אומרים שאכל כזית, אלא נחשב הדבר כמו שלא אכל בכלל.

נאמר בתורה "בסוכות תשבו
שבעת ימים", ודרשו רבותינו "תשבו" כעין תדורו, כלומר, שלא חייבה התורה לאכול
בסוכה אלא כדרך שאדם עושה בביתו, ולפיכך אם ירדו גשמים בסוכה או שכבה האור בסוכה
ויש שם חושך, או שיש בסוכה זבובים ויתושים המטרידים את האדם, או שנושבת שם רוח, או
שיש שם ריח רע וכדומה, פטור מלאכול בסוכה, שכל המצטער מן הסוכה פטור מלשבת בה.
ולדעת רבינו הרמב"ם ועוד רבים מרבותינו הראשונים, כלל זה שייך אפילו בלילה
הראשון של חג הסוכות, ואף על פי שאז יש מצות עשה מן התורה לאכול כזית פת בסוכה,
מכל מקום המצטער פטור מן הסוכה. ואף על פי שבשאר מצוות התורה אדם מחוייב אפילו אם
הוא מצטער מן המצוה, אין הדבר כן במצוות סוכה, הואיל ויש תנאי בחיוב המצווה, שתהיה
הישבה בסוכה כדוגמת צורת המגורים של האדם בביתו, ועל כן כל שמצטער לשבת בסוכה, פטור ממצוה זו. אולם לדעת
רבינו הרא"ש ועוד, בלילה הראשון של חג הסוכות חייב לשבת בסוכה אף אם הוא
מצטער מחמת הישיבה שם. ומרן השלחן ערוך פסק להקל בזה כדעת הרמב"ם, שבכל מקרה
של צער מן הסוכה פטור ממנה אף בלילה הראשון. ואף מי שרוצה להחמיר לשבת בסוכה גם כשיורדים גשמים,
לא יברך ברכת "לישב בסוכה" משום שלדעת מרן היא ברכה לבטלה, הואיל והוא
פטור ממצות סוכה.

כתב רבינו החפץ חיים בספר משנה
ברורה, שבימים שיש בהם קור וצינה, יש לו לאדם ללבוש בגדים חמים ולאכול בסוכה,
והוסיף על זה מרן הרב עובדיה יוסף שליט"א, שיש להקפיד על כך מאד שילבש בגדים מחממים היטב בסוכה,
משום שאם הוא מצטער מן הקור, הרי הוא פטור מן הסוכה, ומברך "לישב בסוכה"
לבטלה

The Laws of Eating a Kezayit of Bread in the Sukkah on
the First Night of Sukkot and One who is Uncomfortable in the Sukkah

There is a positive Torah
commandment to eat a Kezayit (olive’s volume, approximately 27 grams) of bread
in the Sukkah on the first night of the Sukkot holiday (our Sages derive this
from expounding several verses in Masechet Sukkah 27a). One must eat the
Kezayit of bread in the Sukkah without interruption within a timespan of four
or five minutes. Nevertheless, if one has only eaten the bread within a
timespan of seven-and-a-half minutes, he has fulfilled his obligation. This law
also applies to the law of the Kezayit of Matzah eaten on the first night of
Pesach which is also a positive Torah commandment, for any “eating” that is
less than the amount of a Kezayit is not considered eating with regards to
Mitzvah fulfillment. Similarly, various “eatings” cannot be joined unless they
are both done within a timespan of four or five minutes (preferably). However,
if one eats one crumb now and another crumb in an hour and the like, it cannot
be considered that one has eaten a Kezayit; rather, it is considered that one
has not eaten at all.

The Torah states, “You shall sit in the Sukkah for seven days.” Our Sages
expounded that “sitting” is tantamount to “dwelling,” i.e. that the Torah only
obligates one to eat in the Sukkah in a way that is similar to how he would in
his house during the rest of the year. Thus, if it begins to rain into the
Sukkah, if the light turns off and one is now sitting in the dark, if there are
flies or mosquitoes in the Sukkah which are disturbing the person, if the wind
is blowing into the Sukkah, or if there is an unpleasant odor in the Sukkah and
the like, one is exempt from eating in the Sukkah, for anyone who is
uncomfortable in the Sukkah is exempt from sitting in it. According to the
Rambam and many other Rishonim, this rule applies even on the first night of
the Sukkot holiday; although there is a positive Torah commandment to eat a
Kezayit of bread in the Sukkah, one who is uncomfortable is nevertheless exempt
from sitting in the Sukkah. Although regarding other Mitzvot of the Torah one
is obligated to perform them even if he is uncomfortable as a result of the
Mitzvah, this rule does not apply to the Mitzvah of Sukkah, for there is an
innate part of this Mitzvah is that one’s sitting in the Sukkah must be similar
to the way one lives in his home the rest of the year; thus, if one is
uncomfortable by sitting in the Sukkah, one is exempt from this Mitzvah.
Nevertheless, according to the Rosh and others, on the first night of Sukkot,
one is obligated to sit in the Sukkah even if doing so causes him discomfort.
Maran HaShulchan Aruch rules leniently on this issue in accordance with the
Rambam’s view that in any case of discomfort, one is exempt from sitting in the
Sukkah even on the first night of Sukkot. Even if one wishes to act stringently
and sit in the Sukkah even when it is raining, one may not recite the “Leeshev
Ba’Sukkah” blessing, for according to Maran, this is a blessing in vain since
one is exempt from sitting in the Sukkah at this time.

Hagaon Chafetz Chaim writes in his Mishnah Berura that if is cold and blustery
during Sukkot, one should wear warm clothing and eat in the Sukkah. Maran Harav
Ovadia Yosef Shlit”a adds that one must make sure to wear adequately warm
clothing in the Sukkah, for if one suffers from the cold he will be exempt from
sitting in the Sukkah and his “Leeshev Ba’Sukkah” blessing will have been in
vain

מצות אכילת
כזית בסוכה בלילה הראשון ודין מצטער מן הסוכה

בהלכה
הקודמת ביארנו, כי בכל ימי חג הסוכות, אין לאכול
סעודה מחוץ לסוכה.

ויש לדעת, כי
סגולת מצות הסוכה, להגן על האדם בעת צרתו, כמו שאמרו בזוהר הקדוש (פרשת תצוה).

מצות אכילת כזית
בסוכה
מצות
עשה מן התורה לאכול כזית פת (כלומר, קרוב לשלושים גרם פת לחם) בסוכה בלילה הראשון
של חג הסוכות, כשם שחייבים לאכול כזית מצה בליל פסח. (ולמדו זאת רבותינו ממדרש
הפסוקים במסכת סוכה דף כז.). וצריך לאכול את כזית הפת שבסוכה תוך ארבע או חמש
דקות. ובדיעבד, אם אכלו בתוך שיעור שבע וחצי דקות, יצא ידי חובה.

וביאור
הדברים, משום שכל אכילה שאין בה שיעור כזית, אינה נחשבת "אכילה" לענין
קיום המצוות. וכן לא מצטרפות האכילות זו לזו, אלא אם אכלן בתוך שיעור של ארבע או
חמש דקות (לכתחילה). ואם יאכל כעת פירור אחד, ואחר כשעה פירור
נוסף, וכן על זה הדרך, אין אנו אומרים שאכל כזית, אלא נחשב הדבר כמו שלא אכל בכלל.

לכתחילה,
נכון לצאת ידי חובת כל הדעות, ולאכול בסוכה פת בשיעור "כביצה", שהוא
שיעור של כששים גרם בתוך שמונה דקות. (חזון עובדיה, עמוד קיד).

דין המצטער
נאמר
בתורה "בסוכות תשבו שבעת ימים", ודרשו רבותינו "תשבו" – כעין
תדורו, כלומר,
שלא חייבה התורה לאכול בסוכה אלא כדרך שאדם עושה בביתו. לפיכך, אם ירדו גשמים
בסוכה, או שכבה האור בסוכה ויש שם חושך, או שיש בסוכה זבובים ויתושים המטרידים את
האדם, או שנושבת שם רוח, או שיש שם ריח רע וכדומה, פטור מלאכול
בסוכה. שכל המצטער מן הסוכה, פטור מלשבת בה. ולדעת רבינו הרמב"ם ועוד רבים
מרבותינו הראשונים, כלל זה שייך אפילו בלילה הראשון של חג הסוכות, ואף על פי שאז
יש מצות עשה מן התורה לאכול כזית פת בסוכה, מכל מקום המצטער פטור מן הסוכה. ואף על
פי שבשאר מצוות התורה אדם מחוייב אפילו אם הוא מצטער מן המצוה, אין הדבר כן במצוות
סוכה, הואיל ויש תנאי בחיוב המצווה, שתהיה הישיבה בסוכה כדוגמת צורת המגורים של
האדם בביתו, ועל כן, כל שמצטער לשבת בסוכה, פטור ממצוה זו. אולם לדעת רבינו
הרא"ש ועוד, בלילה הראשון של חג הסוכות חייב לשבת בסוכה אף אם הוא מצטער מחמת
הישיבה שם. ומרן השלחן ערוך פסק להקל בזה כדעת הרמב"ם, שבכל מקרה של צער מן
הסוכה פטור ממנה אף בלילה הראשון. ואף מי שרוצה להחמיר לשבת בסוכה גם כשיורדים גשמים,
לא
יברך ברכת "לישב בסוכה" משום שלדעת מרן היא ברכה לבטלה, הואיל והוא פטור
ממצות סוכה.

לבישת בגד חם
כתב
רבינו החפץ חיים בספר משנה ברורה, שבימים שיש בהם קור וצינה, יש לו לאדם ללבוש
בגדים חמים ולאכול בסוכה. ולא יפטור את עצמו ויפסיד את המצווה לחינם.
והוסיף
על זה מרן הרב עובדיה יוסף שליט"א, שיש להקפיד על כך מאד שילבש בגדים מחממים
היטב בסוכה, משום שאם הוא מצטער מן הקור, הרי הוא פטור מן הסוכה, ומברך "לישב
בסוכה" לבטלה

The Laws of Eating
a Kezayit of Bread in the Sukkah on the First Night of Sukkot and One who is
Uncomfortable in the Sukkah

In
the previous
Halacha we have discussed that
one may not eat an established meal outside of the Sukkah anytime during the
Sukkot holiday.

One
must be aware that the reward for the Mitzvah of Sukkah is that it protects one
during turbulent times (see Zohar, Parashat Tetzaveh).

The
Mitzvah of Eating a Kezayit of Bread in the Sukkah
There is a positive Torah commandment to eat a Kezayit (olive’s volume,
approximately 27 grams) of bread in the Sukkah on the first night of the Sukkot
holiday (our Sages derive this from expounding several verses in Masechet
Sukkah 27a). One must eat the Kezayit of bread in the Sukkah without
interruption within a timespan of four or five minutes. Nevertheless, if one
has only eaten the bread within a timespan of seven-and-a-half minutes, he has
fulfilled his obligation.
This law also applies to the law of the Kezayit of Matzah eaten on the first
night of Pesach which is also a positive Torah commandment, for any “eating”
that is less than the amount of a Kezayit is not considered eating with regards
to Mitzvah fulfillment. Similarly, various “eatings” cannot be joined unless
they are both done within a timespan of four or five minutes (preferably).
However, if one eats one crumb now and another crumb in an hour and the like,
it cannot be considered that one has eaten a Kezayit; rather, it is considered
that one has not eaten at all.
It is preferable for one to fulfill all opinions by eating a Kebeitza (egg’s
volume equal to approximately 60 grams) of bread in the Sukkah within eight
minutes (Chazon Ovadia-Sukkot, page 114).

The
Law Regarding One Who is Uncomfortable
The Torah states, “You shall sit in the Sukkah for seven days.” Our Sages
expounded that “sitting” is tantamount to “dwelling,” i.e. that the Torah only
obligates one to eat in the Sukkah in a way that is similar to how he would in
his house during the rest of the year. Thus, if it begins to rain into the
Sukkah, if the light turns off and one is now sitting in the dark, if there are
flies or mosquitoes in the Sukkah which are disturbing the person, if the wind
is blowing into the Sukkah, or if there is an unpleasant odor in the Sukkah and
the like, one is exempt from eating in the Sukkah, for anyone who is
uncomfortable in the Sukkah is exempt from sitting in it. According to the
Rambam and many other Rishonim, this rule applies even on the first night of the
Sukkot holiday; although there is a positive Torah commandment to eat a Kezayit
of bread in the Sukkah, one who is uncomfortable is nevertheless exempt from
sitting in the Sukkah. Although regarding other Mitzvot of the Torah one is
obligated to perform them even if he is uncomfortable as a result of the
Mitzvah, this rule does not apply to the Mitzvah of Sukkah, for there is an
innate part of this Mitzvah is that one’s sitting in the Sukkah must be similar
to the way one lives in his home the rest of the year; thus, if one is
uncomfortable by sitting in the Sukkah, one is exempt from this Mitzvah.
Nevertheless, according to the Rosh and others, on the first night of Sukkot,
one is obligated to sit in the Sukkah even if doing so causes him discomfort. Maran
HaShulchan Aruch rules leniently on this issue in accordance with the Rambam’s
view that in any case of discomfort, one is exempt from sitting in the Sukkah
even on the first night of Sukkot. Even if one wishes to act stringently and
sit in the Sukkah even when it is raining, one may not recite the “Leeshev
Ba’Sukkah” blessing, for according to Maran, this is a blessing in vain since
one is exempt from sitting in the Sukkah at this time.

Wearing
Warm Clothing
Hagaon Chafetz Chaim writes in his Mishnah Berura that if is cold and blustery
during Sukkot, one should wear warm clothing and eat in the Sukkah. Maran Harav
Ovadia Yosef Shlit”a adds that one must make sure to wear adequately warm
clothing in the Sukkah, for if one suffers from the cold he will be exempt from
sitting in the Sukkah and his “Leeshev Ba’Sukkah” blessing will have been in
vain.

Netzavim

1. What is the connection between the verse “atem nitzavim” and the curses in the previous parsha?
   29:12 – The Jewish People asked, “Who can survive such curses?” Moshe responded, “You’ve done a lot to anger Hashem, and yet “atem nitzavim” you’re still standing before Him.”
2. Who were the wood-choppers and water-carriers?
   29:10 – Canaanites who joined the Jewish People under false pretenses.
3. Why can Hashem never “swap” the Jewish people for another nation?
   29:12 – Because Hashem swore to their ancestors that He would never do so.
4. One who ignores the Torah’s warnings “adds drunkenness to thirst.” What does this mean?
   29:18 – He causes Hashem to reckon his unintentional sins alongside his intentional ones, punishing him for all.
5. What two cities were destroyed along with Sedom and Amorah?
   29:22 – Admah and Tsevoyim.
6. “The hidden things are for Hashem, our G-d, and the revealed things are for us…” What does this mean?
   29:28 – There is collective culpability only for “open” sins, but not for “hidden” ones.
7. According to Rashi, how will the day of the ingathering of the exiles be “great and difficult?”
   30: 3 – It will be as if Hashem needs to take each individual by the hand and lead him out of exile.
8. Where is the Torah not to be found? Where is it to be found?
   30:12-15 – The Torah is not found in heaven nor across the ocean. Rather, it is “very close to you, in your mouth and in your heart.”
9. When and where did the Jewish People become culpable for each other’s sins?
   30:28 – When they crossed the Jordan and accepted the oath on Mt. Eval and Mt. Grizim.
10. How do the earth and sky remind us to keep the mitzvot?
    30:19 – The earth and heavenly bodies, although receiving neither reward nor punishment, always obey Hashem’s will. How much more should we, who stand to receive reward or punishment, obey Hashem.

Vayelech

1. Moshe said, “I am 120 years old today. I am no longer able to go out and come in…” How do we know this does not refer to physical inability?
   31:2 – Because verse 34:7 says “His (Moshe’s) eye never dimmed, and his (youthful) moisture never departed.”
2. Which of Moshe’s statements to Yehoshua was later contradicted by Hashem’s command?
   31:7 – Moshe told Yehoshua to share his leadership with the Elders. Hashem later commanded Yehoshua to rule alone.
3. Why does the Torah refer to Succot of the eighth year as though it occurred during the shemita year?
   31:10 – Because the laws of the seventh year still apply to the harvest.
4. Why does the Torah command that babies be brought to the Torah reading?
   31:12 – To give reward to those who bring them.
5. What does it mean that Hashem “hides His face?”
   31:17 – He ignores their distress.
6. What function does the song Ha’azinu serve?
   31:21 – It warns what will befall the Jewish People if they abandon Torah.
7. Which verse promises that the Torah will never be totally forgotten?
   31:21 – “For (the Torah) will not be forgotten from the mouth of their offspring.”
8. What is the difference of opinion regarding the placing of the Torah scroll which Moshe gave the levi’im?
   31:26 – Whether it was placed outside but adjacent to the Ark, or inside next to the Tablets.
9. On the day of Moshe’s death, why didn’t Moshe gather the people by blowing trumpets as he normally would have?
   31:28 – Blowing the trumpets expressed Moshe’s dominion, and “there is no dominion on the day of death.” (Kohelet 8)
10. Moshe said, “For I know that after my death you will act corruptly,” but, in fact, this didn’t occur until after Yehoshua’s death. What does this teach us?
    31:29 – That a person’s student is as dear to him as himself As long as Yehoshua was alive, it was as though Moshe himself were alive.

All references are to the verses and Rashi's commentary, unless otherwise stated

1. When did the obligation to bring bikkurim begin?
   26:1 – After the Land was conquered and divided.
2. Bikkurim are from which crops?
   26:2 – The seven species for which Eretz Yisrael is praised.
3. How does one designate bikkurim?
   26:2 – When he sees the first fruit ripen on a tree, he binds a piece of straw around it to mark it as bikkurim.
4. Who shakes the basket containing the bikkurim?
   26:4 – The kohen places his hands under the hands of the one bringing it, and they wave the basket together.
5. What does "v'anita v'amarta" mean?
   26:5 – Speak loudly.
6. Which Arami "tried to destroy my father?"
   26:5 – Lavan.
7. When during the year may bikkurim be brought? Until when are the special verses recited?
   26:11 – Bikkurim are brought from Shavuot until Chanukah. The verses are recited only until Succot.
8. Someone declaring that he separated terumah and ma'aser says: "And I didn't forget." What didn't he forget?
   26:13 – To bless G-d.
9. What were the Jewish People to do with the 12 stones on Mount Eval?
   27:2 – Build an altar.
10. Six tribes stood on Mount Eval and six on Mount Gerizim. Who and what were in the middle?
    27:12 – Kohanim, levi'im and the Holy Ark.
11. Who "causes the blind to go astray"?
    27:18 – Any person who intentionally gives bad advice.
12. How does one "strike another secretly"?
    27:24 – By slandering him.
13. Eleven curses were spoken on Mount Eval. What is the significance of this number?
    27:24 – Each curse corresponds to one of the tribes, except for the tribe of Shimon. Since Moshe didn't intend to bless the tribe of Shimon before his death, he did not want to curse them either.
14. Why are sheep called "ashterot"?
    28:4 – Because they "enrich" (m'ashirot) their owners.
15. How is the manner of expressing the curses in Parshat Bechukotai more severe than in this week's parsha?
    28:23 – In Bechukotai the Torah speaks in the plural, whereas in this week's Parsha the curses are mentioned in the singular.