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Week 34 - Monday - 17 July 2000

SUKKAH: CHAPTER 2: MISHNAH 4

If one built his sukkah between trees, and the trees constitute its walls, it is valid. Persons occupied in the performance of a religious errand are exempt from the sukkah. The sick and those attending them are exempted from sukkah. One may casually eat or drink outside the sukkah.

Kehati

If one built his Sukkah between trees, and the trees constitute walls - the covering, however, was not supported by the trees but by poles - it is valid. There is no fear of belongings being placed on the trees on the Festival, and of the trees thus being "used" (Gemara). It is further stated in the Gemara that such a sukkah is valid only where the trees are sturdy enough, or else tied down and reinforced, so as not to be swayed by normal winds. Also, the intervening spaces must be filled with straw and stubble tied together to resist the wind - since a partition unable to withstand normal winds is not valid.

Persons occupied in the performance of a religious errand - e.g., en route to welcome their rabbi, or to ransom Jewish captives - are exempt from the - obligation to dwell in a - sukkah - the rule being that a person occupied with the performance of one mitzvah is exempt from the performance of another. Even when they encamp for the night or even the day, they are not obligated to seek a sukkah (Rashi). R. Mordechai b. Hillel explains that since a restful night will enhance the performance of the mitzvah on the following day, this, too, forms part of the preoccupation with the mitzvah. According to some authorities this dispensation only applies where the second mitzvah would interfere with the performance of the first. Where both can be conveniently fulfilled, there is no exemption (Ran; Rema).

The sick - even where no danger to life is involved, as is explained in a Baraita quoted in the Gemara: "…even those suffering from headaches or sore eyes - and those attending them are exempted from - the requirement to dwell in a - Sukkah - as derived from the verse (Lev. 23:42): "You shall dwell in booths seven days". The Sages take the word "dwell" to imply normal living, as in one's home. As no person would stay at home in discomfort, he is likewise not required to stay in a sukkah if this causes him to suffer.

One may casually eat or drink outside the Sukkah - i.e., a small amount to still one's hunger, a quantity, according to the Gemara, not exceeding the bulk of an egg, which is the quantity one can swallow in a single gulp. Rambam rules: "It is permissible to drink water and eat fruit outside the sukkah; however, he who is strict with himself and will not partake of any food even casually outside the sukkah is praiseworthy" (Hilkhot sukkah 6:6). Some authorities rule that wine and all other beverages may also be drunk outside the sukkah (Shulhan Arukh, Orah Hayim, Hilkhot Sukkah 639:2).

SUKKAH: CHAPTER 2: MISHNAH 5

It happened that a cooked dish was brought to R. Yohanan b. Zakkai to taste, and two dates and a jug of water to R. Gamliel and they said: Bring them up to the sukkah. And when food less than the volume of an egg was given to R. Zadok, he took it in a cloth and ate it outside the sukkah and he did not recite the blessing afterwards.

Kehati

This Mishnah reports an incident in order to teach us that anyone wishing to act stringently towards himself may do so, and it is not considered an act of presumption. We have already cited the view of Rambam above, that he who acts strictly with himself and refuses to drink even water outside the sukkah is considered meritorious.

It happened that a cooked dish was brought on Sukkot to R. Yohanan b. Zakkai to taste,

And two dates and a jug of water to R. Gamliel. Such eating and drinking being entirely casual, does not require a sukkah. But they wished to act strictly

And they said: Bring them up to the Sukkah - hence refusing to eat or drink, even casually, outside of the sukkah is deemed praiseworthy.

And when food less than the volume of an egg was given to R. Zadok, he took it in a cloth - so as not to have to lave his hand. Others explain that although one does not have to wash his hands when eating less than an egg's bulk of non-consecrated food, R. Zadok, a Kohen, observed the laws of ritual purity for eating non-consecrated food to the same extent as when he ate Terumah. Since human hands are considered to possess second-degree defilement and render Terumah unfit, he took the food in a cloth

And ate it outside the Sukkah - in accordance with the rule governing casual eating, without imposing any extra stringency,

And he did not recite the blessing - the Grace after Meals - afterwards. He accepted the view of R. Yehudah (Berakhot 7:2) that the Grace after Meals is not recited over quantities less than the volume of an egg (the minimum for "satiety"). However, all authorities agree that, before eating, it is mandatory to recite a blessing irrespective of the quantity one is going to eat, since it is forbidden to enjoy anything of this world without prior blessing. The Gemara points out that the mishnah makes specific mention of the quantity, "food less than the volume of an egg", to elucidate the laws governing the washing of hands and the recitation of the Grace after Meals. Had R. Zadok been given food the bulk of an egg, he would have been obliged to fulfil both requirements. However, the obligation to eat inside the sukkah does not apply here, since "one may eat and drink casually outside the sukkah", even food the bulk of an egg. We learn from R. Zadok's behaviour that casual eating and drinking is entirely permissible outside the sukkah, and anyone not acting stringently is not regarded as lax in performing mitzvot (R. Nissim; Hameiri).

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