
Hadlakas Neiros (Candle Lighting):
If possible, the Yom Tov neiros (candles) – and the Shabbos Chol Hamoed candles – should be placed in the sukkah. If there is not enough room for all the neiros in the sukkah, one may place two neiros in the sukkah and the rest inside the house.
The neiros in the house should be kindled first, and the b’rachah should be recited over the neiros in the sukkah. If, for some reason, one is unable to place the neiros in the sukkah (e.g. they are likely to be extinguished by the wind, or they will present a fire hazard), they may be placed in the house, in a room in which someone who is not obligated in the mitzvah of sukkah (see note)[1] will be eating. (To satisfy the requirement, that person need not eat the entire meal near the candles in the house; it is sufficient for the person to eat one course or dessert near the candles.)[2]
Alternatively, even one who is obligated in the mitzvah of sukkah may satisfy the requirement to eat near the neiros by eating a “snack” in the house after having completed the meal in the sukkah and having reciting Birkas Hamazon. (See below in the article regarding the guidelines for which foods must be eaten in the sukkah and do not qualify as a “snack.”) If no one will be eating in the house, see note.[3]
Halachos Relative to Rain:
The first night of Sukkos (see note):[4]
If the weather is cloudy and there is a chance of rain, one should hurry home after Ma’ariv and recite Kiddush as soon as possible after tzeis hakochavim (halakhic nightfall). Although the minhag (custom) is to say the ushpizin[5] before Kiddush, if there is a chance of rain, one should say the ushpizin after reciting Kiddush and eating challah/bread.
At the conclusion of Kiddush, one recites the b’rachah of “asher kid’shanu...leisheiv basukkah,” followed by the b’rachah of “shehecheyanu.” Everyone should then wash (for bread) and eat slightly more than a k’beitzah (the size of a whole egg) of challah.
If it begins to rain on the first night on Sukkos before one recited Kiddush, one must wait for the rain to stop before proceeding, as will be explained below. (Women may wait, but are not required to do so, as they are not obligated in the mitzvah of sitting in the sukkah whatsoever, even when it is not raining; see below. If they opt to eat in the house, they should make Kiddush for themselves in the house and eat challah there.)
Some Poskim (halakhic authorities) maintain that one must wait an hour or two; other Poskim maintain that one must wait until chatzos halaylah (halachic midnight – approximately 12:42 AM this year (2022) in Five Towns/Far Rockaway).
Practically, waiting might cause stress and tension; it would seem that once the situation begins to get tense – even after waiting less than one hour – everyone should go into the sukkah to begin eating the meal in the rain, as will be explained. (Alternatively, even if the situation is not tense but people are hungry or very tired, they need not wait more than two hours; after two hours they should go into the sukkah to begin the meal in the rain.)[6]
Kiddush should be recited, with the b’rachah of “shehecheyanu,” but the b’rachah of “leisheiv basukkah” is omitted. Everyone should then wash (for bread). The b’rachah should be recited over the challos, and everyone should eat at least a k’zayis (the size of an olive; which is the size of half an egg) of challah. Then everyone should go into the house to finish the meal and then recite Birkas Hamazon in the house; but see note.[7] (One who has a shlak[8] should not go into the house to finish his meal; he should merely close the shlak – see note[9] – and continue to eat in the sukkah while it is raining; see note for explanation.)[10]
If the rain stops during the meal (and the schach is not dripping significantly), everyone should return to the sukkah (alternatively: one who is eating in the sukkah with the shlak closed should merely reopen the shlak), recite the b’rachah of “leisheiv basukkah” and eat slightly more than a k’beitzah of challah.
If the rain stops only after one has already finished one’s meal in the house and recited Birkas Hamazon, one is required to go out to the sukkah, wash again (for bread), recite the b’rachos of “hamotzi” and “leisheiv basukkah,” eat slightly more than a k’beitzah of challah in the sukkah and recite Birkas Hamazon again. If the rain stops only after one went to bed, one is not required to go out to eat again in the sukkah.
Let us hope that Hakodosh Baruch Hu[11] will wish to accept our mitzvos b’ratzon (favorably) and allow us to eat in the sukkah unhindered by rain.
The Second Night of Sukkos (see note):[12] in th e Diaspora
If the weather is cloudy and there is a chance of rain, one should hurry home after Ma’ariv and recite Kiddush as soon as possible after tzeis hakochavim. Although the minhag is to say the ushpizin before Kiddush, if there is a chance of rain, one should say the ushpizin after reciting Kiddush and eating challah, as on the first night.
At the conclusion of Kiddush, one recites the b’rachah of “shehecheyanu,” followed by the b’rachah of “asher kid’shanu...leisheiv basukkah” (see note).[13] Everyone should then wash (for bread) and eat slightly more than a k’beitzah (the size of a whole egg) of challah.
If it begins to rain on the second night of Sukkos before one recited Kiddush, one should preferably wait a short while (see note)[14] for the rain to stop. (Women may wait, but are not required to do so, as explained above.)
If the rain continues, one should recite Kiddush in the house with the b’rachah of “shehecheyanu,” but the b’rachah of “leisheiv basukkah” is omitted. One should then wash (for bread) and begin eating the meal in the house.
If the rain stops during the meal (and the schach is not dripping significantly), one should go out to the sukkah, (reopen the shlak and) recite the b’rachah of “leisheiv basukkah,” make sure to eat slightly more than a k’beitzah of challah, and continue to eat the remainder of the meal in the sukkah.
If the rain does not stop during the meal, then at the end of the meal – before reciting Birkas Hamazon – one should go out to the sukkah and eat a k’zayis of challah in the rain – without reciting the b’rachah of “leisheiv basukkah” – and then recite Birkas Hamazon in the sukkah.
Alternatively, one may subsequently eat more challah again in the house and recite Birkas Hamazon in the house (see note 7). If the rain then stops after reciting Birkas Hamazon (and the schach is not dripping significantly), one is required to wash again (for bread), go out to the sukkah and recite the b’rachos of “hamotzi” and “leisheiv basukkah” and eat slightly more than a k’beitzah, and recite Birkas Hamazon. If the rain stops only after one went to bed, one is not required to go to eat again in the sukkah.
Other Nights/Days of Sukkos:[15]
If it rains during the other nights or days of Sukkos (including daytime meals on the first two days), one may eat in the house without waiting for the rain to stop. Once one began to eat in the house,[16] even if the rain stops in middle of the meal, one is not required to interrupt the meal and continue the meal in the sukkah.
General Halakhot
When eating in the sukkah, one should have in mind specifically to fulfill the mitzvah of sukkah.[17] Preferably, one should have in mind as well[18] that the sukkah is a remembrance for Y‘tzi’as Mitzrayim[19], the Exodus, and the an’nei kavod (Clouds of Glory).[20]
Only men are obligated to sit in the sukkah. Although women are not obligated in the mitzvah since it is a mitzvasasei shehaz’man g’rama,[21] if a woman sits in the sukkah she fulfills a mitzvah d’oraisa (Biblical Commandment) and recites the b’rachah (but see note).[22] Accordingly, it is commendable for women to eat in the sukkah whenever possible.
Parents are obligated to be mechaneich (train) their minor son (who has not yet reached the age of bar-mitzvah) to eat in the sukkah once he has reached the age of chinuch. Chinuch for purposes of sitting in the sukkah is generally assumed to be age 5-6, depending on the maturity of the child (see note).[23]
Note: The next several sections are presented according to Ashkenazic practice. Sephardim should consult with their Rav to determine in which scenarios one should recite the b’rachah of leisheivbasukkah.
In the following scenarios one recites the b’rachah of “leisheiv basukkah”:[24]
1) When eating more than a k’beitzah (the size of a whole egg) of bread.
2) When eating more than a k’beitzah of any food made of the five grains – wheat, barley, spelt, rye, or oats (including cooked foods such as oatmeal or pasta) as a meal (i.e., one considers it one’s meal); see note.[25]
3) When eating more than a k’beitzah of cake, crackers, or cookies made of the five grains – if one also plans to sit in the sukkah for a while. In such a case, one should have in mind that the b’rachah should apply to the sitting as well (see notes).[26],[27]
4) When eating more than a k’beitzah of cake, crackers, or cookies made of the five grains following Kiddush on Shabbos or Yom Tov, even if one does not plan to sit in the sukkah for a while.
5) According to some Poskim, when visiting a friend in his sukkah, even if one does not eat anything.
The common custom, however, is to not recite “leisheiv basukkah” in this last case.
If one is in middle of a “bread meal,” one may not eat anything or drink anything (perhaps not even water) outside of the sukkah.[28]
If one forgot to recite the b’rachah of “leisheiv basukkah” at the start of the meal, one should recite it during the meal. Even if one already recited Birkas Hamazon, one may recite the b’rachah of “leisheiv basukkah” if one will remain sitting in the sukkah for a while.[29]
If one finished eating but did not yet begin Birkas Hamazon and realized that one did not recite the b’rachah of “leisheiv basukkah,” it is recommended that one recite the b’rachah and eat some more food before reciting Birkas Hamazon (see note).[30]
In the following scenarios one should eat in the sukkah – even though one does not recite the b’rachah of “leisheivbasukkah”:[31]
1) When eating more than a k’beitzah of cake, crackers, or cookies made of the five grains – if one is not eating it as one’s meal and one does not plan to sit in the sukkah for a while (see note 26).
2) When sitting to drink with a kevi’us (i.e., people sitting together to drink a type of beverage that is customarily drunk together with friends, such as wine and beer, and perhaps coffee and tea).[32]
3) When eating a full meal of any type of significant food other than the five grains or fruit; e.g., meat, poultry, fish, and cheese. (For the five grains, a b’rachah is required – as above; for fruit, one is not required to sit in the sukkah.)
There is a commendable custom to enter the sukkah when eating or drinking any type of food or beverage, even when not for a meal.
Havdalah
One should recite Havdalah on Motz’ei Yom Tov (of the first days) and on Motz’ei Shabbos in the sukkah (see note).[33] There is a dispute amongst the Poskim whether or not to recite the b’rachah of “leisheiv basukkah” in conjunction with Havdalah. It would seem that the prevalent custom (at least in America) is to not recite it.[34] If following Havdalah one will eat a bread meal (or one will eat more than a k’beitzah of cake, crackers, or cookies made of the five grains and also remain in the sukkah for some time; see above in the article), one should recite the b’rachah of “leisheiv basukkah” after the b’rachah of hamotzi[35] (or mezonos).
Sukkah decorations
On Yom Tov and on Shabbos during the entire Sukkos (and Shemini Atzeres/Simchas Torah), Sukkah decorations are muktzah and may not be handled.[36]
If a decoration falls down on Yom Tov or Shabbos, it should be pushed aside with one’s body, not handled.[37]
On Chol Hamoed, decorations may be handled and may be reattached to the sukkah, but may not be re-appropriated for a different purpose until after Simchas Torah (but see note).[38]
Sources and explanations:
[1] E.g., a woman, including a woman who kindled the neiros. However, a man who is obligated to eat in the sukkah may not eat or drink anything (perhaps note even water) outside of the sukkah in middle of a “bread meal” (Sha'ar Hatziyun 639:29. See also Dirshu Mishnah Berurah ad loc.).
[2] See Sh’miras Shabbos K‘hilchasah vol. 2, chapter 45 note 32 and Sh”ut Be’er Moshe 8:67.
[3] Although the Poskim (halachic authorities) write that kindling neiros in the kitchen is equivalent to lighting them in the dining room in which the seudah will be eaten, there is a dispute amongst the Poskim whether kindling neiros in the kitchen satisfies the requirement if the kitchen is already sufficiently illuminated by electric lights such that the neiros will not assist whatsoever in the food preparation. See Shulchan Aruch Harav (263:10); Dirshu Mishnah Berurah n.e. (note 49 to 263:41); Chovas Hadar (page 85 end of note 2; and page 92 end of note 36); Teshuvos Mishnas Yosef (10:58:5); and Sh”ut Be’er Moshe (8:67). The matter requires more study.
[4] The halachos presented in this section are culled primarily from Mishnah Berurah 639:35-36, and are in accordance with Ashkenazic tradition. Sephardic tradition varies by congregation.
[5] See the Machazor of Sukkos.
[6] Sha'ar Hatziyun 639:67.
[7] If the sukkah is up against the house and there is a door that leads directly from the house into the sukkah (such that the sukkah may be likened to an additional room in the house), one may recite Birkas Hamazon in the house even if one did not eat any challah there. However, if the sukkah is not situated such, one must eat some challah in the house to be permitted to recite Birkas Hamazon in the house (unless one can see the inside of the sukkah from the house; see M.B. 178:42). [Mishnah Berurah 184:9 rules that eating any amount of bread is sufficient to recite Birkas Hamazon in the house; Kaf Hachayim 178:23, however, writes that that one should preferably eat at least a k’zayis of bread in the house.] Note: If the sukkah is not up against the house and one does not wish to eat more challah in the house (for whatever reason), one may not simply return to the sukkah and recite Birkas Hamazon in the sukkah, relying on the challah that one ate previously in the sukkah. Rather, one would first be required to eat more challah in the sukkah before reciting Birkas Hamazon (see S.A. 178:4 and Sha’ar Hatziyun #34). Cf. S.A. O.C. 184:1.
[8] Removable rain roof.
[9] For a shlak that is lowered and raised (such as a skylight or roof), “closed” means fully lowered so that the shlak is positioned above the schach. For a shlak that rolls out as a covering over the schach, “closed” means rolled open such that the shlak is covering the schach.
[10] The reason that a person who has a shlak should eat in the sukkah with the shlak in position rather than eat in the house is that there are some Rishonim (early commentators; see S.A. O.C. 629:19) who rule that such a sukkah is valid – even when it is not raining. While we certainly do not rule leniently to allow eating in such a sukkah when it is not raining, when it is raining it is better to eat in a sukkah and fulfill a mitzvah according to some Rishonim than to eat in the house and not fulfill a mitzvah according to any opinion (see M.B. 629:58). Note: One should not recite a b’rachah when sitting in such a sukkah (ibid.).
[11] The Holy One, blessed is He.
[12] The halachos presented in this section are culled primarily from M.B. 639:36, and are in accordance with Ashkenazic tradition. Sephardic tradition varies by congregation.
[13] Note the change in the order of the b’rachos from the first night. Although some recite the b’rachah of “asher kid’shanu...leisheiv basukkah” before the b’rachah of “shehecheyanu” on the second night as well, the prevalent custom is to switch the order. See Shulchan Aruch Orach Chaim 661:1, M.B. #1-2, Sha’ar Hatziyun #3, and Yalkut Yosef - Kitzur Shulchan Aruch (2006) 661:1.
[14] M.B. 639:36. It is not clear how to define “a short while.”
[15] The halachos presented in this section are culled primarily from S.A. O.C 639:5-6.
[16] See Koveitz Halachos 16:17.
[17] Due to the requirement of mitzvos tz’richos kavanah (when performing a mitzvah, one must have intent to fulfill that particular mitzvah); S.A. O.C. 60:4.
[18] M.B. 625:1.
[19] The Exodus from ancient Egypt.
[20] By which the Jewish People were surrounded and protected when they traveled in the wilderness following the Exodus from ancient Egypt. See Gemara Sukkah 11b.
[21] (Time-bound Mitzvah) Mishnah, Kiddushin 29a; Rambam, Hilchos Avodas Kocha vim 12:3.
[22] See S.A. 640:1. The custom of Sephardim is that women do not recite the b’rachah; see S.A. 589:6
[23] Mishnah, Sukkah 42a; Shulchan Aruch O.C. 657:1. A father is obligated in the chinuch (training) of his young children (under bar- and bas-mitzvah) to perform mitzvos that the children will be obligated to perform when they become older. (Some say a mother is also obligated in chinuch of her children; see Mishnah Berurah 343:2 and 640:5) In general, the age of chinuch is 6-7, depending on the maturity of the child. However, the Mishnah (Sukkah 28a) gives a unique criterion regarding chinuch for the mitzvah of sukkah: a boy has reached the age of chinuch for the mitzvah of sukkah if he does not “need his mother,” which is determined by the following: if the boy wakes up in the middle of the night and repeatedly calls out for his mother, he is considered to still “need his mother”; if he calls out for his mother but then settles down if she does not respond promptly, he does not “need his mother” (Gemara ibid.). The Shulchan Aruch (O. C. 640:2) writes that a boy age 5-6 – depending on the maturity of the child – does not “need his mother.”
[24] The halachos presented in this paragraph are culled primarily from S.A. O.C. 639:2 with M.B. ad loc.
[25] The prevalent custom in such a case (at least in America) is to first recite the b’rachah of borei minei mezonos and then the b’rachah of leisheiv basukkah. See Dirshu Mishnah Berurah n.e. note 22 to 639:16 for further discussion.
[26] If one eats more than a k’beitzah of cake, crackers, or cookies made of the five grains not as a meal and does not remain for a while in the sukkah, there is a dispute amongst the Poskim whether or not one recites a b’rachah of leisheiv basukkah. Accordingly, due to the principle of safeik b’rachos l’hakeil (we refrain from reciting b’rachos in cases of doubt), one should not recite the b’rachah in such a case. The Mishnah Berurah (639:16) writes that the prevalent custom is indeed to recite the b’rachah. Nevertheless, he adds that it is proper for one to not put oneself in a situation of doubt; rather, one should specifically intend to remain sitting in the sukkah for a while – and to actually do so – so that one will be able to recite the b’rachah without any doubt.
[27] It should be noted that in certain cases, one who eats a significant amount of mezonos food made from the five grains as one’s meal – or even as part of one’s meal – does not recite the b’rachah of mezonos; rather, one must wash netilas yadayim, recite the b’rachah of hamotzi over the food, and recite Birkas Hamazon upon completion of the meal. See S.A. O.C. 168:6-17.
[28] Sha'ar Hatziyun 639:29. See also Dirshu Mishnah Berurah ad loc.
[29] Cf. Oz V’hadar Mishnah Berurah 639:48 note 110 who cites those who disagree with this ruling.
[30] M.B. 639:48. There is a dispute in the Poskim as to which type of food one must eat and how much one must eat to satisfy this requirement. See Oz V’hadar Mishnah Berurah ibid. regarding these issues.
[31] The halachos presented in this section are culled primarily from S.A. O.C. 639:2 with M.B. ad loc.
[32] See Sha’ar Hatziyun 639:33; see also Dirshu Mishnah Berurah note to 639:14 regarding grape juice.
[33] M.B. 639:30. This ruling applies to one who generally recites (or hears) Havdalah at home. However, one who generally hears Havdalah in shul (synagogue) may do so on Sukkos as well (Sha’ar Hatziyun 639:57).
[34] Koveitz Halachos, Sukkos 15:9. Cf. Dirshu Mishnah Berurah to 639:30.
[35] See note 25. Regarding the recitation of the after- b'rachah of al hagefen for the wine of Havdalah drunk in conjunction with a bread meal, see Sh’miras Shabbos K’hilchasah vol. 2 60:33 with note 122.
[36] Rema O.C. 638:2.
[37] Bi’ur Halacha ad loc. s.v. Uv’Yom Tov. See there for cases in which one may move them with one’s hands in the usual manner.
[38] S.A. O.C. 638:2. It is possible to make a tenai (condition) before Sukkos that will be effective to allow the decorations to be re-appropriated for a different purpose during Chol Hamoed (see ibid. with Rema and Mishnah Berurah). A discussion of the parameters of such a tenai is beyond the scope of this article.