Podcasts about sukka

If the Sechach over one's Sukka fell off on Shabbat or Yom Tob during Sukkot, or some other part of the Sukka was ruined, thus disqualifying the Sukka, is it permissible to ask a non-Jew to repair the Sukka? At first glance, this question depends on the nature of the prohibition of building a Sukka on Shabbat or Yom Tob – meaning, whether for a Jew building a Sukka on Shabbat or Yom Tob constitutes a Torah prohibition, or a Rabbinic violation. As a general rule, one may not ask a non-Jew to perform on Shabbat activities which are forbidden for a Jew on the level of Torah law. However, when it comes to activities forbidden for a Jew on Shabbat Mi'de'rabbanan (by the Rabbis), one may ask a non-Jew to perform such activities under certain circumstances, such as for the sake of a Misva. Therefore, if building a Sukka on Shabbat or Yom Tob is forbidden for a Jew by Torah law, it would seem that one would not be allowed to ask a non-Jew to do this on Shabbat or Yom Tob. But if this is forbidden for a Jew only Mi'de'rabbanan, then it should be permissible in order to facilitate the Misva of Sukka. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) addresses the question as to whether building a Sukka on Shabbat constitutes a Torah violation (in 626:20), and leaves this issue unresolved. Surprisingly, however, in a different context (637:1), he writes that one may ask a non-Jew to rebuild a Sukka that had fallen down. Later writers noted the seeming contradiction between these two passages in the Mishna Berura, as in one context the Mishna Berura questions the status of building a Sukka on Shabbat or Yom Tob, considering the possibility that this is forbidden by force of Torah law, whereas elsewhere he seems to assume that it is forbidden Mi'de'rabbanan. Various answers have been suggested to reconcile these two passages. Some suggest that the Mishna Berura distinguished between Shabbat and Yom Tob in this regard, considering the construction of a Sukka a possible Torah violation on Shabbat, but a Rabbinic violation on Yom Tob. Others propose that the Mishna Berura distinguished between a case where one's Sukka fell down, where there is greater room for leniency, and a case where one neglected to construct a Sukka before Sukkot, in which case we might be stricter and not allow him to ask a non-Jew to build a Sukka for him on Shabbat or Yom Tob. In any event, the Peri Megadim (Rav Yosef Teomim, 1727-1792) offered a different basis for leniency, claiming that building a Sukka would indeed violate a Torah prohibition on Shabbat or Yom Tob, but it would nevertheless be permissible to ask a non-Jew to do so. In such a situation where this is necessary, the Peri Megadim writes, one may rely on the position of the Ba'al Ha'ittur (Rav Yishak Ben Abba Mari, c. 1122-c. 1193) who permits asking a non-Jew to perform on Shabbat even activities forbidden on the level of Torah law, in situations of great need. Fulfilling the Misva of Sukka qualifies as a "great need," the Peri Megadim writes, and therefore, one may rely on this view to permit asking a non-Jew to rebuild a Sukka on Shabbat or Yom Tob when this is necessary. This was also the ruling of Rav Haim Palachi (Turkey, 1788-1868). Hacham Bension Abba Shaul (Israel, 1924-1998), in Ner Sion, brings several Poskim (including the Bikureh Yaakob and the Baruch Ta'am) who maintain that since the Sukka is a temporary structure ("Dirat Arai"), constructing a Sukka on Shabbat or Yom Tob is forbidden only Mi'de'rabbanan. According to this view, we may apply the rule of "Shebut De'shebut Be'makom Misva" – that when this is necessary for a Misva, one may ask a non-Jew to perform on Shabbat an activity forbidden for Jews on the level of Rabbinic enactment. Therefore, in light of all this, Hacham Bension rules that if one's Sechach fell off the Sukka, or some other damage was done to the Sukka, one may ask a non-Jew to repair the Sukka on Shabbat or Yom Tob. Hacham Bension adds that the non-Jew may be asked to repair the entire Sukka, so that the people will be comfortable, and not just the minimum area required for the Sukka to be suitable for the Misva. Summary: If on Shabbat or Yom Tob during Sukkot, one's Sechach fell off the Sukka, or some other damage was done to the Sukka, one may ask a non-Jew to repair the Sukka.

*HASHLAMA AND MORE CHIZUKIM FOR SUKKOT PART 2 תשפ"ה* Why are angels afraid to come into Sukka?!? And Crazzzzzzzy lubavitch rebbi story!!!

When the first days of Sukkot fall on Thursday and Friday, one must ensure to prepare an Erub Tabshilin on Wednesday, before the onset of Yom Tob, to allow cooking on Friday for Shabbat. The women's obligation of Hadlakat Nerot (candle lighting) applies on the first two nights of Sukkot, just as on Friday night. On Wednesday night, the first night of Sukkot, the woman lights candles before sundown, at the time printed in the calendars, similar to the candle lighting on Friday afternoon, and she recites the Beracha "Le'hadlik Ner Shel Yom Tob." On Thursday night, the second night of Yom Tob, she lights candles – with the same Beracha – when the husband returns home from the synagogue. These candles must be lit from an existing flame. On Friday afternoon, she lights Shabbat candles before sundown, from an existing flame, reciting the usual Beracha of "Le'hadlik Ner Shel Shabbat." On the first night of Sukkot, one must, of course, recite Kiddush and eat the meal in the Sukka, weather permitting. There is a Torah obligation to eat at least a Ke'besa (approx. 2 oz.) of bread in the Sukka on the first night of Sukkot. When one fulfills this Misva, he should have in mind that he eats to fulfill the Torah's command and that the Sukka commemorates the Exodus from Egypt and the seven "clouds of glory" with which God surrounded Beneh Yisrael as they traveled through the wilderness. According to some authorities, this intention is mandatory and indispensable for the fulfillment of the Misva. One must therefore ensure to have this in mind before he eats in the Sukka. The sequence for the recitation of Kiddush on the first night of Sukkot is as follows: "Boreh Peri Ha'gefen," "Baruch Ata…Asher Bahar Banu…Mekadesh Yisrael Ve'ha'zemanim," "Le'sheb Ba'sukka," "She'hehiyanu." After one recites "Shehehiyanu," everyone sits down and the Kiddush cup is passed around for everyone to drink. It is important that everyone sits in the Sukka after Kiddush, as it is through sitting that one fulfills the Misva.

The Gemara in Masechet Sukka (11b) brings two views as to whether the Misva of Sukka commemorates "Sukkot Mamash" – the actual huts in which our ancestors dwelled during the years of travel in the wilderness, or the "Ananeh Ha'kabod" – the miraculous "clouds of glory" which encircled them and granted them protection during this period. The Shulhan Aruch (Orah Haim 625) follows the second opinion, that our Sukkot commemorate the "Ananeh Ha'kabod." The Gaon of Vilna (1720-1797) famously clarified that the Misva of Sukka commemorates not the "Ananeh Ha'kabod" themselves, but rather the return of the "Ananeh Ha'kabod" after they had been taken away. Following the sin of the golden calf, Hashem decreed that Beneh Yisrael would be annihilated, but then rescinded the decree in response to Moshe's heartfelt pleas on the nation's behalf. However, the Gaon writes, even though Hashem rescinded this decree, He removed the "Ananeh Ha'kabod," the special clouds which expressed His special affection for the people and close relationship with them. But Beneh Yisrael then repented, and Moshe persisted in his prayers. Ultimately, on Yom Kippur, G-d announced His complete forgiveness, and the following day, Moshe relayed to the people G-d's instruction to donate materials for the construction of the Mishkan. The people generously donated over the course of the next several days, and then, on the 15 th of Tishri, when the artisans began constructing the Mishkan, G-d restored the "Ananeh Ha'kabod." It is this restoration of the clouds, the Gaon writes, that we celebrate on Sukkot. We celebrate the fact that even after the sin of the golden calf, G-d mercifully forgave us and even fully restored His relationship with us, to the extent that He returned to us the special clouds of glory. The Gaon answers on this basis the question of why Sukkot is celebrated specifically at this time of year. The "Ananeh Ha'kabod" encircled Beneh Yisrael and protected them throughout the year, and they were first given these clouds immediately after the Exodus from Egypt. Seemingly, then, there is no particular significance to the middle of Tishri as far as these clouds are concerned. Why, then, do we celebrate this Yom Tob at this time? The answer, the Gaon explains, is that on Sukkot we celebrate the return of the "Ananeh Ha'kabod" on the 15 th of Tishri. Rav Eliezer Waldenberg (Jerusalem, 1915-2006), in his Sitz Eliezer (vol. 15), raises the question of how to reconcile the Gaon's theory with a verse in the Book of Nehemya (9:19) which clearly states that the "Ananeh Ha'kabod" never left: "And You, in Your abundant compassion, never abandoned them in the desert; the pillar of cloud was never removed from them during the day to guide them along the path…" How can the Gaon claim that Hashem took away the clouds of glory following the sin of the golden calf, if the verse in Nehemya says explicitly that the clouds were never removed? Rav Waldenberg answered by noting that the verse in Nehemya speaks specifically of one particular function of the "Ananeh Ha'kabod" – to guide the people through the desert. The clouds served numerous other purposes, as well, protecting the people from the harsh elements, from wild animals and from enemies, and also making the ground comfortable and the terrain easily traversable. Accordingly, Rav Waldenberg writes, we may distinguish between the different clouds. As the verse in Nehemya says, the clouds that guided Beneh Yisrael through the desert never left, and it was only the other clouds which were taken from them and then returned once they began building the Mishkan. This insight shows us that Hashem will never forsake His beloved nation. Even after the sin of the golden calf, He did not leave them alone in the desert; He continued showing them the path forward, and allowed them to return to Him. We can never permanently sever our relationship with G-d, just as a child can never permanently sever His relationship with His parents. G-d is our father, and He will always remain with us, no matter what mistakes we have made. None of us have ever done anything as bad as the worship of the golden calf several weeks after beholding Hashem's revelation. If G-d did not forsake the people after that sin, we can rest assured that He will never forsake us, no matter what we have done, no matter how far we have strayed. Hashem will never reject any one of His precious children; He instead patiently waits for that Jew to return. This concept should inform the way we look at ourselves, and also the way we look at our fellow Jews. When we see someone who does not properly observe the Misvot, we must not reject him, or look upon him with disdain – because Hashem does not reject that person or look upon him with disdain. Hashem loves that individual and trusts in his capacity to improve – and so we should, as well. Just as G-d's love for us is unconditional, so must our love for all our fellow Jews be unconditional. Rather than focus on their faults and shortcomings, we should focus instead on their inner spark, on their potential for greatness, and shower them with love and compassion – just as Hashem does.

The Misva of Lulab applies specifically during the day; one does not fulfill the obligation if he takes the Lulab at night. The Torah speaks of taking the four species "on the first day" ("Ba'yom Ha'rishon" – Vayikra 23:40), indicating that the Misva must be fulfilled specifically during the daytime hours. The earliest time for taking the Lulab and Etrog in the morning is Netz Ha'hama, or sunrise. Nevertheless, one who took the Lulab and Etrog before sunrise has fulfilled his obligation, provided that he did so after the point of Amud Ha'shahar (daybreak, when the sun's rays first appear on the eastern horizon). While this is the commonly accepted Halacha, the Sha'ar Ha'kavanot records the practice of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to take the four species specifically before sunrise (though after Amud Ha'shahar), and in the Sukka. The Arizal's practice is novel not only in that he performed the Misva before sunrise, but also in that he performed the Misva before the morning prayer service. Seemingly, as Hacham Ovadia Yosef notes, the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem," which means that a more frequent Misva should be performed before a less frequent Misva, should require praying before taking the Lulab. Presumably, the Arizal had valid reasons for taking the Lulab and Etrog before sunrise. Those who follow the Arizal's customs should take the four species in the Sukka before sunrise, but for everyone else, the Misva should not be performed until after sunrise. It is proper, however, to follow the Arizal's custom of taking the Lulab and Etrog in the Sukka before the morning prayer service – either in one's own Sukka, before he comes to the synagogue, or in the synagogue's Sukka, before praying. Must one recite the Birkot Ha'shahar (morning blessings) before taking the Lulab and Etrog in the morning? It is clear that one must wash his hands before performing the Misva of Lulab, in order to remove the Tum'a (impurity) from his hands. Thus, one must certainly wash and recite the Beracha of "Al Netilat Yadayim" before taking the Lulab and Etrog. A slightly more complicated question arises concerning the recitation of Birkat Ha'Torah before taking the four species. Halacha forbids studying Torah before reciting Birkat Ha'Torah in the morning. But is it permissible to perform a Misva, such as the four species, before reciting Birkat Ha'Torah? The Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 47 (Se'if Katan 7), rules that it is permissible to perform a Misva before reciting Birkat Ha'Torah. Even though a person thinks in his mind the Halachot relevant to the performance of the Misva, this is permissible before Birkat Ha'Torah because one does not engage in these thoughts for the purpose of Torah learning. In principle, then, it would be permissible to take the Lulab and Etrog before reciting Birkat Ha'Torah in the morning during Sukkot. Practically, however, as Hacham Ovadia Yosef writes in his work Hazon Ovadia – Sukkot (footnote, p. 372), one must recite Birkat Ha'Torah before taking the four species. It is customary to recite before performing this Misva the "Le'shem Yihud" prayer, which contains several verses from Tanach. It is forbidden to recite verses from Tanach before reciting Birkat Ha'Torah, and therefore one should ensure to recite Birkat Ha'Torah before taking the four species in the morning during Sukkot. Thus, while most of the morning Berachot do not need to be recited before one takes the Lulab and Etrog, one should recite "Al Netilat Yadayim" and "Birkat Ha'Torah" before performing this Misva. Summary: The preferred time for performing the Misva of Lulab and Etrog is after sunrise, before the morning prayer service, and it should be done inside a Sukka. Those who follow the customs of the Arizal take the Lulab and Etrog in a Sukka before sunrise. One should wash his hands and recite the Beracha of "Al Netilat Yadayim," and also Birkat Ha'Torah, before taking the Lulab and Etrog in the morning.

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This morning we analyze a well-known song we sing on Sukkot. Based on Rabbi Yehuda Amital, and a story from Rabbi Matisyahu Salomon, we describe how a Sukka is stronger than a house, how the moon is stronger than the sun, and how Israel is stronger than any challenge we face. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Sukkot is described in the Torah (Hebrew Bible) as the 'time of our rejoicing'. Yet its commandments to move out of a house into a temporary structure (Sukka) and the waving of rht 'four species' (lulav, etrog fruit etc) do not at first seem obviously linked to either joy or holiness. Rabbi Rowe explores the Talmudic teachings and shows how Chazal (the ancient Rabbis) reveal in the Sukkah deep philosophical and psychological teachings about the nature of life as a journey, about the ability to connect to God in this world and to love the 'world to come' or 'Garden of Eden in our Sukkah, and from there into our daily lives. This talk highlights how Sukkot helps transition from the lofty and mystical heights of Yom Kippur into the rest of the year. On Yom Kippur the Kohen Gadol (High Priest) embodies the nation of Israel and enters the 'Holy of Holies' of the Temple in Jerusalem. On Sukkot that holiness permeates every sukkah and the Presence of Hashem (God) enters each of our Sukkot as we embark on our annual journey to a new deeper self. Be sure to subscribe to the channel for weekly videos on Jewish philosophy, wisdom and world-changing ideas. Rabbi Daniel Rowe is a popular Rabbi, philosopher and educator at Aish, who uses his deep knowledge of Judaism, science, and philosophy to captivate and educate audiences across the globe. Follow Rabbi Rowe on social media for regular new uploads and updates: YouTube: https://www.youtube.com/channel/UC2IUE77xD5uF_1xmWxWoBSg Spotify: https://open.spotify.com/show/1qPQn7TIWdQ8Dxvy6RfjyD Instagram: https://www.instagram.com/rabbidanielrowe/ Amazon Music: https://music.amazon.com/podcasts/cd5debfe-684c-411d-b0bc-223dcfa58a39/rabbi-daniel-rowe LinkedIn: https://www.linkedin.com/in/rabbi-daniel-rowe-23838711/?originalSubdomain=uk TikTok: https://www.tiktok.com/@rabbi.daniel.rowe #jewish #rabbi #jewishwisdom #torah #sukkot #kabbalah #jewishphilosophy

A sukka does not need to be built "lishma," i.e., with the intention of building a structure within which one will fulfill the mitzvah of sukka. However, it must be built with the intention of providing shade. Therefore, the gemara (Sukka 8b) teaches that "sukkot ganbach," an acronym for sukkot constructed by those who not obligated in the mitzvah of sukkah, i.e., non-Jews, women, animals and cutheans, are valid. Some poskim, such as the Hida, write that preferably, a Jew should participate in the construction of the sukka, especially placing the sechach on the sukka. However, the Halacha clearly states that even if the entire sukka is built by a non-Jew, the sukka is valid.

Quelle est l'origine de la fête juive de Souccoth ? Pourquoi l'appelle-t-on aussi "la fête des Tentes" ? C'est quoi cette histoire de cabanes et de prière pour demander de la pluie ? Réponse avec The Weathers Girls, les Hébreux, Yannick Jauzion, Madagascar 2 et Allessandro Viale !Bonne écoute, vive les huttes et vive la pluie (comme en octobre à Paris) !Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Where can one build a sukkah? How high can it be? How low? Join Rabbi Dr. Stuart Fischman as he explores the halachot regarding how to build a kosher sukkah. For the original course page please visit https://webyeshiva.org/course/how-to-build-a-sukkah/

Halacha follows the opinion that "Misvot Serichot Kavana" – meaning, one who performs a Misva must have this purpose in mind in order to fulfill his obligation. Thus, for example, before one begins reciting Shema, he must pause and think for a moment in his mind that he prepares to fulfill the Torah obligation to recite the daily Shema. This applies to both the daytime and nighttime Shema recitations. In some situations, a person does not have specific intention that he fulfills a Misva, but it is clear from the setting and context that this is his objective. For example, even if a person forgets to specifically think about the Misva before he begins reciting Shema, it is abundantly clear that one who comes to the synagogue, dons Tallit and Tefillin, and recites the prayers from the Siddur has in mind to fulfill the Misva. The Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933) cites a number of Halachic authorities who rule that one fulfills his obligation in such a case. Even though one must Le'chatehila (optimally) have specific intention to fulfill the Misva, he nevertheless fulfills his obligation even without this intent if it is clear from context that he performs the given act for this purpose. (The Mishna Berura proves this conclusion from a number of Talmudic passages.) Other examples where this ruling would apply are eating in a Sukka and shaking a Lulab on Sukkot. Even if a person does not have specific intention to fulfill the Misva, it is obvious that he eats in the Sukka or shakes the Lulab for the purpose of the Misva, and he thus fulfills his obligation even without specific intent. It must be emphasized, however, that this applies only "Be'di'abad" (after the fact). Optimally, one must, indeed, have specific intention before performing a Misva that he performs the given act for the purpose of the Misva. The Be'ur Halacha (supplementary essays accompanying the Mishna Berura) notes that for many people, it would, indeed, be necessary – even "Be'di'abad" – to have specific intention before reciting the nighttime Shema. It is very common during the summer months for congregations to recite Arbit before sunset. Since the Misva of the nighttime Shema takes effect only at nightfall, those who recite Arbit before sunset do not fulfill their Shema obligation at Arbit; they must repeat Shema later, after dark. For such people, then, reciting Shema during the Arbit service in the synagogue is not necessarily done for the purpose of fulfilling the Misva. Since they frequently recite Arbit before sundown, when they cannot fulfill the Shema obligation, it cannot be assumed that they have in mind to fulfill the Misva of Shema when they recite Shema during Arbit. Therefore, if a person who normally recites Arbit before sundown happens on one occasion to recite Arbit after dark, he does not fulfill his obligation of Shema in Arbit unless he has specific intention to fulfill the Misva. Without specific intention, it cannot be assumed that he recites Shema for this purpose, since he normally recites Shema in Arbit without fulfilling the Misva. In this case, then, one who recites Shema without specific intention would have to repeat Shema. Summary: One who performs a Misva must first think in his mind that he performs the given act for the purpose of fulfilling the Misva. However, if he did not have this specific intention, he nevertheless fulfills his obligation if it is clear from the setting and context that this was his purpose in performing the act. Thus, for example, one must think before reciting Shema that he does so for the purpose of the Misva, but if he did not have this intention, he nevertheless fulfills the Misva since it is obvious that he recites Shema for this purpose. The exception to this rule is the case of somebody who normally prays Arbit before sundown, when he cannot fulfill the obligation of the nighttime Arbit. If such a person happens one time to recite Arbit after dark, he does not fulfill his Shema obligation in Arbit unless he has specific intention to this effect.

The obligation of Mezuza requires a person to affix Mezuzot on the residence in which he lives. The Gemara describes this obligation as "Hobat Ha'dar" (literally, "an obligation of the resident"), which means that the Misva applies only to the resident. If a person purchases a property but it remains vacant for a period of time, it does not require Mezuzot. It is only when a person moves into a residence that he must affix Mezuzot. This Halacha led Rabbi Akiva Eiger (1761-1837) to an interesting discussion in one of his published responsa (Siman 9; listen to audio recording for precise citation). If a person leaves his home for an extended period of time, such as for summer vacation or an extended business trip, and his family travels with him, such that the house is empty, the obligation of Mezuza seemingly does not apply to the home during that period. Since nobody resides in the house, there is no obligation of Mezuza. The Misva resurfaces when the family returns and once again takes residence in the house. It would thus appear, Rabbi Akiva Eiger notes, that one must recite a Beracha, "Al Misvat Mezuza," when he returns from an extended absence. This situation should be no different than the case of a person who leaves his Sukka for the day on Sukkot, who must recite a Beracha when he returns to the Sukka to eat dinner. The Misva ended, so-to-speak, when he left the Sukka, and he then fulfilled it again upon his return, thus warranting a new Beracha. Likewise, when a person leaves his home for an extended period, the Misva of Mezuza does not obtain, and he then fulfills it again when he returns home, and must therefore recite a Beracha. However, as Rabbi Akiva Eiger notes, the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his Birkeh Yosef (Orah Haim 9), writes that the Sages instituted the Beracha of Mezuza to be recited only when one affixes the Mezuza. Thus, according to this reasoning, one would not recite a Beracha on the Mezuza when he returns from an extended absence. Rabbi Akiva Eiger leaves this as an open question, but other authorities ruled definitively that one should not recite a Beracha when he returns home. Rabbenu Yehonatan, one of the Rishonim (Medieval Halachic scholars), noted that the obligation of Mezuza applies even to residences where a person lives on an occasional basis. Even though he does not live in the residence most of the time, it nevertheless requires Mezuzot since he uses it from time to time. Certainly, then, the obligation of Mezuza continues to apply to one's primary residence even during trips and vacations when he is not actually in the home. Hence, one does not recite a new Beracha when he returns home after an extended absence. This is the ruling of Hacham Yishak Yosef, in his work Yalkut Yosef. Summary: One recites the Beracha over the Mezuza only when he affixes it to the doorframe. The Beracha is not recited when a person returns home after being away for an extended period.

In the second chapter of Hilchot Teshuva (Halacha 4), the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) describes the way a person should conduct himself as part of the process of repentance (listen to audio for precise citation). A penitent sinner should accustom himself to cry and pray to God for forgiveness, donate money to charity to the greatest possible extent, and distance himself from the matter regarding which he had committed the sin. Additionally, under certain circumstances it is advisable for a person to go so far as to change his name, in order to convey to himself the psychological message that he is no longer the same person as the one who had transgressed. Finally, the Rambam writes that "Galut," literally "exile" or relocation, is a beneficial means of atonement. Taking residence in a new area often has the effect of humbling and subduing one's character, and it is thus recommended under certain situations for sinners to relocate. It has been explained that this notion underlies the Misva to reside in a Sukka for a week after Yom Kippur. As part of our process of Teshuva, we leave the comfort and security of our homes and experience the instability of a Sukka, which causes us a sense of humility and helps us correct the flaws in our character. In the next Halacha (5), the Rambam addresses the issue of whether it is appropriate to publicize one's sin in order to subject himself to shame as part of the Teshuva process. The Rambam distinguishes in this regard between offenses committed against one's fellow, and sins committed solely against the Almighty. In the case of interpersonal offenses, the Rambam rules that one should, in fact, publicly confess and express his contrition, and one who refuses to do so does not achieve complete Teshuva. When it comes, however, to sins committed solely against God, the Rambam writes that one should not make public mention of his sins, and publicizing one's sins against God is in fact deemed brazen. One may refer in a general sense in public to his having acted wrongly, but specifying one's sins in public is improper. The Rambam's ruling is based upon the Gemara's discussion of this topic in Masechet Yoma. The Gemara cites two verses which appear to lead to conflicting conclusions; one verse indicates that publicizing one's sin is laudable, while the other advocates keeping this information private. The Gemara offers two approaches to reconcile these verses, one of which forms the basis of the Rambam's ruling, distinguishing between sins committed against God and interpersonal offenses. In addition, however, the Gemara suggests distinguishing between situations where the sin has already been made public, and cases where there is no public knowledge of the act. If the public is already aware of the sin, then the sinner should make public the fact that he regrets the act and has performed Teshuva. If, however, the sin has not been publicized, then one should not make it public as part of his repentance. Accordingly, the Ra'avad (Rabbi Avraham Ben David of Posquieres, 1120-1198), in his critique of the Rambam's Mishneh Torah, notes that even if one committed a sin solely against God, he must publicly confess to his wrongdoing if the matter had already become public. Rabbi Yosef Karo (author of the Shulhan Aruch), in his Kesef Mishneh commentary, claimed that the Rambam held this opinion, as well, and that only in instances of sins committed against God and that have not been made public is it improper for one to publicly confess. Summary: A penitent sinner should accustom himself to pray to God for forgiveness, give charity, distance himself from the matter regarding which he sinned, and, in some circumstances, even change his name and his location. It is proper to publicly confess one's sin, except in the case of a sin committed against God (as opposed to one's fellow man) that has not been made public.

Radio Novan Iltapäivässä Eskon koirankakkapussiton ulkoilu puhuttaa ja Suvi ei hyväksy sukkaa vaihtoehtona. Kaverin puolesta kyselen -osiossa asiakaspalvelutyöongelmia ja Suvi ihmettelee, miksei säästä saisi puhua. Avaruuslento herättää paljon kysymyksiä, mutta vähän vastauksia. Kuuntele Iltapäivän parhaat palat tästä!

URGENT APPEAL for ISRAEL from ITORAH.COM iTorah.com has partnered with 4 restaurants in Jerusalem that shut down to cook and provide meals for 2000 IDF soldiers every day. Your donation today goes directly to pay for this effort. https://itorah.com/campaigns/ special The Gemara in Masechet Ta'anit (25a) tells the story of Rabbi Hanina Ben Dosa, an exceptionally pious Sadik who lived in destitution. His wife once complained about the scarcity that they endured, and so he prayed for a miracle. In response to his prayers, the image of a hand extended from the heavens and gave him a golden leg of a table, instantly making them wealthy. That night, Rabbi Hanina's wife beheld in a dream an image of the next world, where she and her husband sat at a three-legged table, while everybody else sat at tables with four legs. Upon awakening, she immediately understood that the gift she received had been taken out of their “account” in the next world. She had Rabbi Hanina pray that the leg be taken back. Sure enough, a hand descended and took the table back into the heavens. The Gemara concludes this story with a mysterious statement: “The later miracle was greater than the first.” Meaning, the hand that brought back the table was more miraculous than the hand bringing down the table in the first place. We must wonder, why does this matter? What difference does it make which miracle was greater? And why, in fact, was the second miracle greater than the first? The answer given is that normally, anything from the upper world brought into our physical world is, almost by definition, tainted, and thus unworthy of being returned to the heavens. We might draw an analogy to the sterile environment in an operating room. If a medical instrument was brought outside, exposed, it would never be brought back into the operating room, because it is no longer sterile. Similarly, the leg of a table – or anything – that was brought outside the pure, pristine environment of the heavens, into our physical world, is unfit for that environment thereafter. But this case was an exception – because Rabbi Hanina Ben Dosa's home was pure and pristine just like the heavens. His level of piety and sanctity was such that the leg was not tainted to even the slightest extent. This is the great miracle of the leg's return to the heavens – that it was still worthy of being returned, even after coming into our world, because it had come into a part of our world that was heavenlike. Parashat Bereshit tells the story of Adam and Havah's banishment from Gan Eden after the sin of eating the fruit of the forbidden tree. Ever since their expulsion, mankind has been charged with the responsibility to strive to return to Gan Eden. Through our Torah learning and observance of Misvot, we bring into our world the purity of Gan Eden, and thus, in some sense, we return to the garden. This process reaches its apex after the Yamim Noraim (High Holidays). Having confessed, repented and prayed, focusing on improving ourselves, we have reached, to one extent or another, greater heights of sanctity, thus turning our world into “Gan Eden.” This explains the tradition of the “Ushpizin,” the notion that during the holiday of Sukkot, we are visited in the Sukka by the great Sadikim – Abraham, Yishak, Yaakob, Yosef, Moshe, Aharon and David. The Sukka represents our return to Gan Eden after the cleansing process we have undergone over the course of the Yamim Noraim. Now that we've succeeded in creating a Gan Eden here in our world, resembling, if only somewhat, the home of Rabbi Hanina Ben Dosa, our righteous ancestors are able to come from the heavens and join us, because our Sukka is actually an extension of the heavens. Our challenge, and our responsibility, during this time of year is to try to maintain the “Gan Eden” that we've created. We must ensure that the growth we experienced during the holiday season continues with us throughout the coming months. Let us try to bring Gan Eden into our world by making our lives purer, holier and nobler, through our fervent commitment to Torah learning and performing Misvot.

Hilchot Sukka Part 6: “Borrowing” my Friends wood for my Sukka is it Kosher?!?!? Can I build a Sukka on Chold Hamoed??

Hilchot Sukka Part 5: Can a Goy build your Sukka?? Are your feet allowed to be under the table in the Sukka?!?

Hilchot Sukka Part 4: R' Efraims Sukka “Hakombinot”!!! The most famous Chazon Ish!?! And canvas Sukkas...

Hilchot Sukka Part 3: You really should be seeing Stars!!!! The famous Sukka at the “Waldorf”?!? 2 people under one roof?!?

Hilchot Sukka Part 2: How low can the Decorations hang?? Don't go to your cousin house....! “Schach”on the metal hock!!!

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.

New Series!!! Hilchot Sukkah Part 1: Can I use my Pergola as a Sukka??? Where in Europe can I buy the most expensive piece of Gefilte Fish?!?! The Steipler Ztzl never left his Sukka!!!??

Many people hire workers to build their Sukka for them in preparation for Sukkot, which is perfectly acceptable. The question arises, however, as to whether a Sukka is valid if it was built entirely by a non-Jewish worker. The primary component of the Sukka is the Sechach (covering), and one might thus assume that this part of the Sukka must be put in place specifically by a Jew, who is obligated in the Misva of Sukka.The Gemara, however, indicates otherwise. In Masechet Sukka, the Gemara establishes that as long as the Sechach was placed for the purpose of providing shade, the Sukka is valid, regardless of who placed it. And thus even if a non-Jew put on the Sechach, and he has no knowledge whatsoever about the Misva of Sukka, the Sechach is valid, since it can be assumed that the worker understood that the covering is intended to provide shade. The second condition is that the Sechach is placed within thirty days of Sukkot, such that it is obvious that it is placed for the Misva. Although Rav Haim Palachi (Turkey, 1788-1869) maintained that one should not have a non-Jew construct the Sukka, Hacham Ovadia Yosef, in Hazon Ovadia (p. 56), disputes this view and shows that it is perfectly acceptable for a Sukka to be built by a non-Jew. This was also the ruling of the Rif, the Rambam and the Helkat Yoab, and this is the opinion accepted by Hacham Ovadia both in Hazon Ovadia and in Yalkut Yosef – Sukkot (p. 110; listen to audio recording for precise citation).It should be noted that in general, it is preferable to perform Misvot personally rather than discharge one's responsibilities by having others do the work for him. This point was made by numerous Poskim and by the Arizal (Rav Yishak Luria of Safed, 1534-1572). Hence, it is certainly preferable for one to personally involve himself in the building of a Sukka. Nevertheless, if one has a non-Jew build his Sukka, the Sukka is perfectly valid for the Misva.Summary: Although it is preferable to personally involve oneself in the construction of the Sukka, as is the case regarding all Misvot, nevertheless, a Sukka built by a non-Jew is perfectly valid, even if it was built entirely by the non-Jew.

The Talmud Yerushalmi teaches, "Anyone who sleeps on the Rosh Hashanah – his fortune will sleep." On the basis of this passage, it has become customary not to sleep during the day on Rosh Hashanah, as this could lead one's good fortune to "sleep," Heaven forbid, during the coming year.It would appear at first glance that in order to avoid this undesirable consequence of sleeping on Rosh Hashanah, we need to wake up right at the crack of dawn, which is usually sometime after 5am. After all, we need to avoid sleeping during the day, and the day starts at dawn, and it should thus be necessary to wake up already at dawn. Indeed, this is the view taken by several authorities, including the Ben Ish Hai (Parashat Nisavim, 11) and Kaf Ha'haim Sofer (584:37).Hacham Ovadia Yosef, however, disagreed, and maintained that especially if somebody is up late on the night of Rosh Hashanah studying Torah or reciting Tehillim, he does not have to awaken at dawn. This was also the view taken by Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), who explained that going to sleep during the day is different from remaining asleep after the day begins. When one goes to sleep during the day of Rosh Hashanah, he shows his disregard for Rosh Hashanah and that he is not concerned about the judgment on this day. But if he was sleeping during the night and remained asleep past dawn, as he normally does, this does not reflect any disregard or lack of concern. Therefore, it is not necessary to wake up at the crack of dawn on Rosh Hashanah.The question arises, however, as to whether one may go back to sleep if he happened to wake up at dawn. Those who have been waking up early for Selihot during the weeks before Rosh Hashanah might wake up at or shortly after dawn on Rosh Hashanah morning, as they had been accustomed to doing, and then wish to go back to sleep. Seemingly, this should be forbidden, as suggested by a parallel case relevant to the laws of Sukkot. When rain falls on Sukkot, one is permitted to sleep indoors and does not have to sleep in the Sukka. If the rain stops during the night, he nevertheless does not have to go back outside into the Sukka, but if he wakes up after dawn and sees that the rain has stopped, and he wishes to go back to sleep, then he must sleep in the Sukka. Seemingly, we should apply this rule to Rosh Hashanah, as well, and if one wakes up at or after dawn, he should not be allowed to go back to sleep.In truth, however, Hacham Ovadia maintains that even on Sukkot, one does not have to sleep in the Sukka after dawn if the rain has stopped. In his work Hazon Ovadia – Sukkot (p. 207), he writes that the Halacha requiring one to go out into the Sukka in such a case applied only in times when people would normally arise at dawn. Nowadays, however, when people normally sleep past dawn, one who wakes up after dawn on Sukkot and wishes to go back to sleep may sleep inside, even though the rain has stopped. Similarly, one may go back to sleep on Rosh Hashanah morning after dawn, if it is still earlier than the time when people normally wake up.Needless to say, there is a general rule of "Zerizin Makdimin La'misvot," which means that we should always try to perform Misvot as early as possible. Thus, it would certainly be praiseworthy for one who can to wake up already at dawn on Rosh Hashanah. Strictly speaking, however, this is not necessary, and as long as one wakes up at a normal time in the morning, he does not have to fear that his good fortune will "sleep" during the coming year.Summary: Although it is customary not to sleep during the day on Rosh Hashanah, one does not have to wake up already at dawn, and may sleep until the time when people normally wake up.

On Friday night (or the night of Yom Tov), we generally begin the meal by reciting Kiddush, after which we wash our hands and then recite the Beracha over bread. In some situations, however, people might prefer washing their hands before the recitation of Kiddush. On Sukkot, for example, it may be difficult to bring everybody back from the Sukka into the house after Kiddush for Netilat Yadayim, and some families therefore prefer having everybody first wash their hands before entering the the Sukka for Kiddush. This is common also at affairs held on Shabbat, where people might not want to leave their seats for Netilat Yadayim after Kiddush. What is the proper procedure to follow in such a case?The Shulchan Aruch writes explicitly (271:12; listen to audio for precise citation) that if one washes his hands before reciting Kiddush, then he must recite Kiddush over bread. By washing one's hands before Kiddush, he demonstrates that he considers the bread primary to the wine, and he must therefore recite the Beracha over the bread before reciting the Beracha over the wine. He therefore recites Kiddush over the bread, and may not first recite Kiddush over wine.One may, however, listen to the recitation of Kiddush over wine, and answer "Amen," after washing his hands. Therefore, if everybody at a meal washed their hands before Kiddush, with the exception of one person who did not, he should recite Kiddush over wine on behalf of the others, who should answer "Amen" and then recite the Beracha over the bread. (Menuhat Ahava, Helek 1, page 143.)Summary: Generally speaking, one recites Kiddush on Friday night (or the night of Yom Tov) before washing his hands for bread. If somebody washed his hands before reciting Kiddush, he should either listen to the recitation of Kiddush over wine by somebody who had not washed his hands, or recite Kiddush over bread.

Cont

The obligation of Kibbud Ab Va'em (respecting parents) applies even if fulfilling one's parents' needs entails a great deal of difficulty. "Sa'ar" – distress – exempts one from the obligation to reside in a Sukka on Sukkot, but not from the obligation to respect one's parents. Therefore, if, for example, one has aged parents who require constant care, and caring for them entails immense effort and hardship, one is nevertheless obligated to provide the care they need, even if this includes difficult and time-consuming jobs. However, one is allowed to find somebody else to perform these tasks on his behalf in order to alleviate the burden of caring for the parents.One is not required to provide care for his parents if this would cause him to become ill. Although one must endure hardship for the sake of respecting his parents, the Misva to respect parents does not require performing tasks that would be detrimental to one's health. If such a task is needed, one should try to find somebody else to perform the given the task.All this applies to caring for the parents' needs – such as feeding them, bathing them, dressing them, and other tasks which benefit the parents. If a parent asks the child to do something that does not directly benefit the parent, then he does not have to obey the wish if the request entails a considerable hardship and difficulty.Summary: One must care for his parents' needs even if this entails a great deal of hardship, though one may find somebody else to perform the needed tasks in order to alleviate the burden. One is not required to perform tasks for his parents that would be harmful to his health, and he should find somebody else to perform such tasks.

Cont

continued

The Gemara in Masechet Pesahim (101) tells that Abayeh was once with his Rabbi on Friday night, and his Rabbi urged him to recite Kiddush and eat in the place where they were. He warned Abayeh that by the time he returned to the place where he was lodging, the candle there will likely have gone out, and he would thus be unable to eat there. Since Kiddush must be recited in the place where one eats, the Rabbi urged Abayeh to recite Kiddush at the place where they were at that moment and then eat there.This comment seems to imply that the Shabbat meal must be eaten in the place where Shabbat candles are lit, and for this reason Abayeh would have been unable to eat his Shabbat meal at his place of lodging. Others, however, explain the Rabbi's comment to mean that as a practical matter, people do not enjoy eating in the dark. From a halachic perspective, Abayeh would have been allowed to recite Kiddush and eat in the dark, but since people prefer eating where there is illumination, his Rabbi instructed him to recite Kiddush and eat at his current location. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) cites both opinions, as does the Shulhan Aruch, which writes that "some say" ("Yesh Omrim") one must eat where the Shabbat candles burn, and "some say" this is not necessary. There is a rule that when the Shulhan Aruch cites two views in this fashion ("Yesh Omrim…Ve'yesh Omrim"), he accepts the second opinion cited. Moreover, in this instance the Shulhan Aruch writes explicitly that the second view seems more reasonable ("Ve'hachi Mistabera"). Therefore, according to the strict Halacha, one does not have to eat in the place where the Shabbat candles are lit.However, the Arizal (Rav Yishak Luria of Safed, 1534-1572) ruled that one must eat his Friday night meal near the candles, and this is the view accepted by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939). The Kaf Ha'haim writes that if somebody wishes to eat outside on the roof or on the porch, he must light the Shabbat candles in that location, using a lantern or other device to protect the candles from the wind. This Halacha is very relevant nowadays. A person should not light Shabbat candles in the kitchen and eat in the dining room, or vice versa. People who spend Shabbat in a hotel should try, if possible, to bring two tea lights and light them on the table in the dining room where they will be eating. On Sukkot, one should try to light the candles in the Sukka. Although the strict Halacha, as we have seen, allows lighting Shabbat candles in one place and eating somewhere else, one should try to follow the Arizal's tradition and make a point of eating near the Shabbat candles.Summary: According to the strict Halacha, one may light the Shabbat candles in one place and eat the Friday night meal somewhere else, though one should preferably eat near the Shabbat candles, in accordance with the tradition of the Arizal.

Sukka 5.7-Beitza 1.2 by Time4Mishna

Sukka 5.3-5.6 by Time4Mishna

Sukka 4.9-5.2 by Time4Mishna

Sukka 4.5-4.8 by Time4Mishna

Sukka 4.1-4.4 by Time4Mishna

The Talmud in Masechet Sukka describes the special celebration that was held each night of Sukkot in the Bet Ha'mikdash, which was called the Simhat Bet Ha'sho'eba. This celebration featured euphoric singing and dancing, and even juggling. The greatest sages would dance with unmatched fervor and intensity. We commemorate this event by conducing our own Simhat Bet Ha'sho'eba celebrations during Sukkot, singing and dancing with immense joy and festivity. What is the reason behind this practice? Why do we hold such an event specifically on Sukkot, and not on the other holidays? The answer is found in the famous comments of Gaon of Vilna (1720-1797) to explain the meaning of the holiday of Sukkot. The Torah (Vayikra 23:23:43) tells that we reside in Sukkot during this holiday to commemorate the "Sukkot" in which our ancestors resided during their sojourn in the desert. According to one view in the Gemara, which is accepted in the Shulhan Aruch (Orah Haim 625), this refers to the Ananeh Ha'kabod, the miraculous "clouds of glory" which encircled our ancestors as they traveled. The Vilna Gaon explained that after Beneh Yisrael worshipped the golden calf, G-d removed these special clouds. Although He continued sustaining them by providing the heavenly manna and the miraculous well of water, He denied them the benefits of the Ananeh Ha'kabod, which made the conditions especially comfortable and even cleaned Beneh Yisrael's clothing. These clouds, which were more of a luxury than a necessity, expressed G-d's special love for His people, like an expensive piece of jewelry which a husband buys for his wife. Once Beneh Yisrael betrayed Hashem by worshipping the golden calf, these clouds were taken away. On Yom Kippur, Hashem announced that He forgave Beneh Yisrael, and would not destroy them, but the Ananeh Ha'kabod returned only several days later – once they began building the Mishkan. After having given gold for fashioning an idol, they now generously gave their gold and other precious possessions toward the construction of a Sanctuary for G-d. Having shown their unbridled devotion to G-d, the Ananeh Ha'kabod returned, signifying the full restoration of Beneh Yisrael's prior relationship with G-d, to the point where His love was now expressed just as it had been before the sin of the golden calf. The Vilna Gaon explained that this is what we celebrate on Sukkot – the return of the Ananeh Ha'kabod, which signified the full restoration of our special relationship with Hashem. If, indeed, Sukkot marks the rectification of the sin of the golden calf, then we can perhaps gain insight into the meaning behind the Simhat Bet Ha'sho'eba celebration. The Torah says (Shemot 32:19) that when Moshe returned from the top of Mount Sinai, and he saw the people dancing around the golden calf, he was incensed, and he threw the stone tablets down to the ground, shattering them. The commentaries note that what angered Moshe was not the sin per se, but rather than joy and festivity surrounding the sin. As human beings, we are going to make mistakes and act wrongly on occasion. But what makes our misdeeds especially grievous is when we commit them happily, with enthusiasm and excitement. As part of the Tikkun (rectification) of the sin of the golden calf, we must reverse our ancestors' fervent celebration of the golden calf by showing joy and enthusiasm for the service of Hashem. This is what the joy of Sukkot is all about. Immediately after Yom Kippur, during the days when our ancestors generously donated materials for the Mishkan, we spend money for the Misvot of Arba Minim and Sukka, and we are busy and excited preparing for the Yom Tob. And then, during Sukkot, we excitedly sing and dance to celebrate our special relationship with Hashem. Over the course of the year, we have at times failed to show proper enthusiasm for the service of Hashem. We occasionally displayed greater excitement for things such as money, entertainment, lavish vacations and material possessions, than for our relationship with our Creator. On Sukkot, we correct this mistake by celebrating with Hashem, by experiencing and showing sincere, genuine joy over our status as Hashem's children, which is truly the greatest source of joy and excitement possible.

The fourth day of the holiday of Sukkot is the Ushpizin of Moshe Rabbenu (the day when Moshe "visits" us in the Sukka). Some Rabbis have noted that this day will always fall on the same day of the week as the seventh of Adar, the date of which Moshe was born and on which he passed away. If the fourth day of Sukkot falls on a Tuesday, for example, then the previous 7 Adar also fell on Tuesday. Likewise, the fifth day of Sukkot, which is the Ushpizin of Aharon Ha'kohen, will always fall on the same day of the week as Rosh Hodesh Ab, the date of Aharon's passing. If the fifth day of Sukkot fell on Wednesday, for example, then the previous Rosh Hodesh Ab also fell on a Wednesday.It has been suggested that God alluded to this similarity between Moshe and Aharon when He said to Moshe that he would die "as your brother Aharon died" (Debarim 32:51). God informed Moshe that just as Aharon died on the same day of the week as his Ushpizin, he, too, would die on the same day of the week as the fourth day of Sukkot, the Ushpizin of Moshe.The Sages teach us that Moshe had several names, including names containing the Name of God, such as Yekutiel, and other names with profound spiritual meaning, such as Abigdor. Curiously, however, the primary name by which he is known is "Moshe," the name given to him by Pharaoh's daughter when she saved him from the Nile River. She gave him this name because, in her words, "Min Ha'mayim Mishitihu" ("I drew him from the water" – Shemot 2:10). The obvious question arises, why, of all of Moshe's names, is he most commonly known by the name that signifies the very ordinary act of "drawing" from the water? Why do we not refer to him by one of his other names, which have such profound spiritual meaning?The answer, perhaps, lies in a deeper look at the incident of Moshe's retrieval from the river. Pharaoh's daughter, Batya, was bathing in the river (according to some sources, she was immersing as part of her conversion) and saw Moshe's basket at a distance, beyond arm's reach. The Midrash teaches that her arm miraculously extended beyond its actual length, enabling Batya to draw Moshe from the river. Significantly, Batya outstretched her arm despite knowing that she could not reach the basket. Her actions in this incident thus convey the critical lesson that when one extends himself to the fullest, exerting maximum effort in the pursuit of a worthy goal, God will then step in to do the rest. As the old saying goes, "God helps those who help themselves." Many people in Batya's position would not have bothered putting in the effort to draw the infant from the water. But Batya set for herself a goal, and did her utmost to achieve it. And when human capabilities end, God's intervention begins. When Batya's arm extended to its maximum length, God then stepped in to stretch it further. A person should never despair and just give up when faced with an important challenge, formidable as it may be. Once he exerts the best effort he can, maximizing his full capabilities, God will then ensure that he will reach the finish line."Moshe" was thus the most appropriate name for the future leader of Beneh Yisrael, who rescued them from Egypt, brought them the Torah, and led them for forty years in the wilderness. Throughout his life, Moshe faced enormous challenges, and accomplished many remarkable things, in his role as Beneh Yisrael's leader, teacher and prophet. He confronted many situations in which one would have likely thought, "There's no hope, I shouldn't bother." But if Moshe had approached these challenges with such an attitude, he would not have been Moshe Rabbenu. And so from the earliest age, he was reminded – through his name – that his life was spared thanks to the bold efforts of Batya. Throughout his life, he carried with him this message of "Moshe," of not shying away from challenges, and trusting that God will ensure the success of his endeavors once he invests maximum effort.The Torah says that at the miracle of the sea, Beneh Yisrael beheld "the mighty hand that Hashem had used in Egypt" (Shemot 14:31). On the simple level of interpretation, of course, this refers to the great wonders and miracles that God had performed against the Egyptians. On the level of "Derash," however, this verse perhaps refers to the "mighty hand" of Batya, which God extended after she had outstretched her arm to its furthermost limits. Upon seeing the great miracle of the sea, Beneh Yisrael recognized how God steps in to help people once they have exerted themselves to their maximum capabilities.This is a worthwhile lesson to internalize, particularly on the fourth day of Sukkot, the Ushpizin of Moshe Rabbenu. If we don't try, if we just give up before we even begin, then we will not earn God's special assistance and intervention. We must follow the example of Batya, and put in our best effort, trusting that Hashem will do the rest.May the great merit of Moshe Rabbenu, the "faithful shepherd," protect us and all Am Yisrael, Amen.

Sukkot 5783 – Sukkot and the Secret of Jewish Happiness This podcast is a republication of last year’s Sukkot special.  Why is Sukkot described as the “Season of our Rejoicing”? What is the objective of sitting in the Sukka? What … Read the rest The post Sukkot 5783: Sukkot and the Secret of Jewish Happiness first appeared on Elmad Online Learning. Continue reading Sukkot 5783: Sukkot and the Secret of Jewish Happiness at Elmad Online Learning.

The Misva of Lulab applies specifically during the day; one does not fulfill the obligation if he takes the Lulab at night. The Torah speaks of taking the four species "on the first day" ("Ba'yom Ha'rishon" – Vayikra 23:40), indicating that the Misva must be fulfilled specifically during the daytime hours.The earliest time for taking the Lulab and Etrog in the morning is Netz Ha'hama, or sunrise. Nevertheless, one who took the Lulab and Etrog before sunrise has fulfilled his obligation, provided that he did so after the point of Amud Ha'shahar (daybreak, when the sun's rays first appear on the eastern horizon).While this is the commonly accepted Halacha, the Sha'ar Ha'kavanot records the practice of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to take the four species specifically before sunrise (though after Amud Ha'shahar), and in the Sukka. The Arizal's practice is novel not only in that he performed the Misva before sunrise, but also in that he performed the Misva before the morning prayer service. Seemingly, as Hacham Ovadia Yosef notes, the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem," which means that a more frequent Misva should be performed before a less frequent Misva, should require praying before taking the Lulab. Presumably, the Arizal had valid reasons for taking the Lulab and Etrog before sunrise.Those who follow the Arizal's customs should take the four species in the Sukka before sunrise, but for everyone else, the Misva should not be performed until after sunrise. It is proper, however, to follow the Arizal's custom of taking the Lulab and Etrog in the Sukka before the morning prayer service – either in one's own Sukka, before he comes to the synagogue, or in the synagogue's Sukka, before praying.Must one recite the Birkot Ha'shahar (morning blessings) before taking the Lulab and Etrog in the morning?It is clear that one must wash his hands before performing the Misva of Lulab, in order to remove the Tum'a (impurity) from his hands. Thus, one must certainly wash and recite the Beracha of "Al Netilat Yadayim" before taking the Lulab and Etrog. A slightly more complicated question arises concerning the recitation of Birkat Ha'Torah before taking the four species. Halacha forbids studying Torah before reciting Birkat Ha'Torah in the morning. But is it permissible to perform a Misva, such as the four species, before reciting Birkat Ha'Torah?The Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 47 (Se'if Katan 7), rules that it is permissible to perform a Misva before reciting Birkat Ha'Torah. Even though a person thinks in his mind the Halachot relevant to the performance of the Misva, this is permissible before Birkat Ha'Torah because one does not engage in these thoughts for the purpose of Torah learning. In principle, then, it would be permissible to take the Lulab and Etrog before reciting Birkat Ha'Torah in the morning during Sukkot.Practically, however, as Hacham Ovadia Yosef writes in his work Hazon Ovadia – Sukkot (footnote, p. 372), one must recite Birkat Ha'Torah before taking the four species. It is customary to recite before performing this Misva the "Le'shem Yihud" prayer, which contains several verses from Tanach. It is forbidden to recite verses from Tanach before reciting Birkat Ha'Torah, and therefore one should ensure to recite Birkat Ha'Torah before taking the four species in the morning during Sukkot.Thus, while most of the morning Berachot do not need to be recited before one takes the Lulab and Etrog, one should recite "Al Netilat Yadayim" and "Birkat Ha'Torah" before performing this Misva.Summary: The preferred time for performing the Misva of Lulab and Etrog is after sunrise, before the morning prayer service, and it should be done inside a Sukka. Those who follow the customs of the Arizal take the Lulab and Etrog in a Sukka before sunrise. One should wash his hands and recite the Beracha of "Al Netilat Yadayim," and also Birkat Ha'Torah, before taking the Lulab and Etrog in the morning.

A sukka does not need to be built "lishma," i.e., with the intention of building a structure within which one will fulfill the mitzvah of sukka. However, it must be built with the intention of providing shade. Therefore, the gemara (Sukka 8b) teaches that "sukkot ganbach," an acronym for sukkot constructed by those who not obligated in the mitzvah of sukkah, i.e., non-Jews, women, animals and cutheans, are valid. Some poskim, such as the Hida, write that preferably, a Jew should participate in the construction of the sukka, especially placing the sechach on the sukka. However, the Halacha clearly states that even if the entire sukka is built by a non-Jew, the sukka is valid.

Often when one thinks of a deep spiritual experience, they think of a transcendent meditation, or maybe about accessing deeper levels of consciousness or the like. They don't generally think of hanging a parchment outside their front door (mezuzah) or sitting in a wooden hut (Sukka), separating a piece of bread for the priest (Challah), yet when we look at the Torah, we find that almost all the mitzvahs (biblical commandments) are physical actions. How can that be? How can a physical action connect us to an extremely non-physical God? Additionally, the Torah commands us to cling to God. What does that even mean? How can we become "close" to God? What does being close even mean when discussing God who exists outside of time and space. What is spiritual closeness? Join me as we discover a deeper perspectives behind mitzvahs and how specifically because they're physical actions, they uniquely bridge the gap between our human experience and the spiritual worlds. Happy Listening! Rabbi Moshe thethinkingjew.com To sponsor a podcast or make a tax-deductible donation to support this podcast and DATA of Richardson go to: https://thethinkingjew.com/support-us/ Feel free to contact me with any questions or feedback at thethinkingjewpodcast@gmail.com or at thethinkingjew.com All the sources quoted in this episode can be found on the episode source sheet located at www.sefaria.org/sheets/357672