Succot commemorates the special protection the Al-mighty extended the Jewish Nation in their wandering through the wilderness after leaving Egypt. It also reminds us of the special Providence extended the Nation through our long history and wandering through the `Wilderness of the Nations'.
It is one of the `Shalosh Regalim' when the members of the Nation went to Jerusalem to celebrate. (The other two are Pesah and Shabuot.) This holiday, together with Shemini Aseret, extends over nine days. In the Diaspora it begins with two days Yom Tov and concludes with two days Yom Tov. The five in-between days are Hol Hamoed.
II. CONSTRUCTION OF THE SUCCAH
A succah must be at least 10 tefahim (handbreadths) high. As a tefah is approximately 3 1/2inches, the minimum height is 35 inches. In previous generations, when it was common to sit on the floor, this height was adequate. The maximum height for a succah is 20 amot (cubits). As a cubit is approximately 21 inches, the maximum acceptable height is about 35 feet. If it would be higher than that one would not sense being under the secach covering. A succah must have at least two walls and part of a third. In a standard rectangular succah, each wall must be at least 7 tefahim or 24 1/2 inches wide. The third must be slightly wider than four tefahim.
Succah walls may be made of any material as long as they are strong enough to withstand a wind normal for the particular locale during the Succot season. The commercial canvas walls common in our times are acceptable providing they are fastened well all along their width on top and bottom. It is preferable they not flutter more than three tefahim off center.
The Succah must be covered with secach that shades the
majority of the area of the succah. Secach must be:
The most usual materials for secach are bamboo, evergreens and very thin wooden slats. It is acceptable to use bamboos spliced into thin strips and interlaced to make a `mat', providing it was made for overhead covering or at least not for a floor mat. It is preferable that the secach be sufficiently thin so that large stars are visible from the succah. Secach should not be so thick so that heavy rain cannot penetrate the succah.
An air gap of less than three tefahim (10.5 in.) in the secach does not spoil the succah but one should not eat under the gap. Invalid secach of less than four tefahim (14 in.) in the middle of kosher secach does not spoil the succah; in this case one may eat underneath the spot. These two halakhot are not applicable to minimum-size succot (seven tefahim) as there would not be enough space remaining for a kosher succah.
An area extending into the succah not more than four amot (seven ft.) from a side wall may have invalid secach (such as a regular roof) without spoiling the succah. The reasoning is that the part of the ceiling connected to the wall may be considered a continuation of the wall (a curved wall). The roofed area is not considered part of the succah so there must be a minimum size without it. When eating in the succah one must stay under the valid secach.
A succah should not be built under any projection (e.g. a ledge, an overhang or trees). If part of the succah is under a projection that part is invalid and one should not eat in that spot.
It is a misvah to decorate the succah. Decorations may be attached to the secach even though the decorations are made of material that is invalid for secach. If the decorations are within four tefahim of the secach they are annuled to it and one may even eat under them.
There is a positive command of the Torah to reside in a succah all seven days of Succot. Residence primarily comprises eating and sleeping but also includes other activities one does at home such as social conversation, reading, etc. The beracha recited for this misvah is `Leishev Basuccah'.
Although the misvah of the Torah is to `dwell' in a succah, which includes sleeping and residence, and one performs a misvah whenever residing in the succah during the seven days of Succot, `Leishev Basuccah' is not recited except upon eating a shiur of bread or mezonot.
Less than two ounces of bread (kabesa) may be eaten outside the succah. More than two ounces bread requires succah and `Leishev Basuccah'. Cake, cookies and other mezonot items may be eaten outside the succah as long as one doesn't eat a `regular' meal of the mezonot. This measure is six ounces.
In cakes and similar items, six ounces constitutes the possibility of being considered a seuda which requires bircat hamazon and eating in a succah. Eight ounces definitely require hamosi and bircat hamazon and thus Leishev Basuccah.
In the case of cooked mezonot products such as pasta, although they never require bircat hamazon but `Al Hamiya', they require succah and Leshev Basuccah when they comprise a `regular' meal.
It is proper to eat mezonot items that are of at least two ounces in the succah even though they don't require Leishev Basuccah. Fruits, vegtables and drinks may be had outside the succah in any quantity. Whoever is careful to eat and drink in the succah even when partaking of less than the minimum shiur is praiseworthy.
One first recites hamosi then Leishev Basuccah. On Yom Tov or Shabbat, since there is kiddush, Leishev Basuccah is attached to the kiddush. If one forgot to recite it at the beginning of his meal, he may do so as long as he is still `in' the meal, even if he no longer intends to eat bread.
On the first night of Succot, one is obligated to eat at least a "kazayit" (approximately one ounce) of bread in the succah.
In the Diaspora this applies to the second night also. There are four berachot in the kiddush of the first two nights of Succot: Hagefen; Kiddush of the holiday; Leshev Basuccah; Shehehiyanu. On the second night the order of the third and fourth berachot are reversed as explained below.
The shehehiyanu in kiddush on all first nights of yamim tovim commemorates the holiday's arrival. On Succot it also covers construction of the succah (even if the reciter didn't build or doesn't own the succah.) Therefore, on the first night it is recited after Leshev Basuccah. On the second night, shehehiyanu is only for the holiday, based on the `doubt of the day'. As far as construction of the succah is concerned, the shehehiyanu of the first night would technically count even if the first night was not really the holiday, as the succah was already completed.
IV. EXEMPTIONS FROM THE MISVAH OF SUCCAH
Women are not obligated to eat in the succah, as it is one of the positive commands governed by time from which they are exempt. If they choose to eat in the succah they fulfill a misvah. However, they should not recite Leshev Basuccah, as they cannot properly say `Vesivanu' (commanded us). This principle applies to all such cases in which women are exempt but choose to fulfill the misvah.
The concept of women being exempt from many positive commands governed by time has been explained as indicative of women's crucial role as responsible for the pressing details of family and home.
In cold or inclement climates one need not sleep in the succah. One should not sleep in the succah if it is dangerous.
A sick person who is discomforted when eating in the succah, even if his illness is not serious, is exempt from the succah. The sick person's attendant is also exempt.
At times that it is raining hard enough to interfere with the normal use of the succah as a room, one is exempt from succah and may eat bread outside the succah. If, nonetheless, one chooses to eat in the succah, he is not allowed to recite the beracha on the succah and is cconsidered `hedyot'. Similarly, other adverse conditions in the succah that cause one significant discomfort such as extreme cold or bad odor, also exempt one from succah.
If one began his meal indoors because it was raining, and the rain stopped while he was eating, he does not have to move to the succah or refrain from bread during the rest of the meal. Once he was exempt at the beginning of the meal he is exempt for the whole meal.
If it rains the first night of Succot before one fulfilled the misva of eating in the succah, he should wait a while (a half hour or so) to see if the rain stops or if there is a sign of stopping. If it does not stop, and there is no sign of stopping, he may then eat with bread in the house. Even the first night there is no misvah to eat in the succah while disturbed by rain.
On the first night, since eating in the succah is a misvah from the Torah, if the rain stopped after one began or completed his meal, he should enter the succah at least to eat a measure of bread with the beracha `leishev basuccah'. If the rain stopped after one went to bed, it is not then necessary to go out.
Travellers during Succot are exempt from succah during their journeying times and may eat bread outside a succah providing they are travelling for business or a misvah. Those travelling for pleasure are not exempt from succah and even if a succah is not available in their vicinity they should not eat bread outside the succah.
V. THE FOUR SPECIES - LULAV, ETROG, HADAS AND ARAVA
It is a misvah from the Torah to take in hand (lift up) the four species on the first day of Succot and rejoice. The Talmud defines the four as etrog (citron), lulav (palm branch), hadas (myrtle branches) and arava (willow branches). In the Mikdash the misvah was all seven days of Succot. The rabbis extended the misvah to all seven days everywhere. The misvah is performed during daytime only. It is not performed on Shabbat as the rabbis feared it would lead to carrying.
Women are not obligated in this misvah as it is a positive misvah governed by time. They may choose to perform the misvah, but without beracha.
The lulav, three hadasim and two aravot should be bound together, so that the three species comprise a beautiful unit. It is customary to bind them with lulav leaves. The binding should preferably be done before Yom Tov so that the binding material can be cut to size. If it was not done before Yom Tov, it can be done on Yom Tov without cutting. In fulfilling the misvah, one takes the three species bound together in his right hand, recites the beracha, takes the etrog in his left hand (even if left-handed), holds the four species together, and waves them. The central spine of the lulav (shidra) should face towards the person. Reciting the beracha just before taking the etrog in hand is in accordance with the rule that berachot on misvot are recited just before fulfillment. If preferred, one may hold the etrog upside down before the beracha and after the beracha turn it right side up, as the misvah is not fulfilled until the four species are held right side up. Right side up means the point of detachment from the tree is to the bottom.
On the first day two berachot are recited: Al Netilat Lulav and Shehehiyanu. On the rest of the days only the first beracha is recited.
While waving one should silently pray for beneficial rain, dew and winds for the coming year.
The Torah indicates that we should each take our own set of four species. This applies to the first day (in the Diaspora the first two days). If one doesn't have his own, someone may present him with a `gift' with the understanding that the gift will be returned. If the congregation owns a `set', each member may use it. The understanding is that all are partners in it and each waives his share to whomever wishes to use it.
There is a technical problem involved with the giving of the `set' to children on the first day. Halachically, a child can acquire property when an adult gives it to him, but cannot himself give property. If a child does not have his own set, an adult should be careful not to transfer his to the child as a `gift' on the first day before all the adults intending to use that `set' have done so.
The lulav must be at least four tefahim high; hadas and arava must be at least three tefahim high. (A tefah is 3.5 inches.)
An etrog must be at least the size of an average egg. An etrog from which even a small amount is missing is pasul. This includes the node from which the pitum protrudes. If an etrog grows naturally without such a node it is acceptable. The upper portion of the etrog (the upper slope until the top) should be very presentable - without flaws such as discoloration or `scales'. When flaws are present on the rest of the etrog, it depends on their extent. An expert should be consulted.
Proper hadas has, all along its stem, three leaves (or more) protruding from the same horizontal line. At the minimum, it should be `tripled' for at least four and a half inches along its stem, which is the majority of the bediavad shiur of hadas. If all the leaves dry up to the extent that they no longer are green but whitish', it is pasul.
Proper arava has smooth-edged leaves. If the majority of the leaves of the arava dry up or fall off, it is pasul. Whatever is pasul because of `missing', poor appearance or blemishes is only pasul the first day. Hadas and particularly arava spoil relatively quickly. To preserve them, it is helpful to wrap them in a large sheet of aluminum foil, wet newspaper or a damp towel and refrigerate.
A halachic principle is to `beautify' the misvot. As the etrog is defined as the Biblical `hadar', it is especially appropriate to seek the more presentable etrog. If possible, one should spend up to one third more for the sake of beautifying a misvah such as purchasing a nicer etrog.
The holiday of the eighth day (and the ninth day in the Diaspora), Shemini Asseret, is a separate holiday in many respects. Thus, the halakhot of succah and the "four species" do not apply to it.
It is customary to eat in the succah on the first day of Shemini Asseret without the beracha on the succah. This is based on the practice of conducting as they did when they had the doubt regarding the day, i.e. perhaps the eighth day is really the seventh day and still Succot.
The reason we don't say the beracha on succah from the `doubt' is that in the evening it would be said in the kiddush, thus creating a totally inappropriate situation. We would mention Shemini Aseret and ontradict our declaration with Lesheiv Basuccah. Merely sitting in the succah doesn't create a contradiction as we may choose to eat outdoors independently of the holiday.
We begin reciting Mashiv Haruah Umorid Hageshem during musaf of Shemini Aseret. If one mistakenly recited Morid Hatal he does not repeat, as dew is appropriate all year long.
The last day of the nine is Simhat Torah. We conclude the reading of the Torah and begin reading it anew.
We read from three Sifre Torah: in the first we conclude the Torah; in the second we begin Beresheet; in the third we read the maftir for the day. Although we normally recite kaddish after each required Sefer Torah of Yom Tov or Shabbat, the custom is not to recite kaddish afte concluding the Torah so as not to interrupt between concluding and beginning again.
Three `hatanim' are designated for the readings. Hatan Meona reads the portion before the Hatan Torah concludes. Hatan Bereseet begins Beresheet.
A special celebration is made. We dance with the Torah and circle the Torah seven times with singing and dancing both at night and by day. If indicated, it is permitted to take the Sefer Torah outdoors to increase the celebration.
It is customary to give many aliyot to children on this day to increase their love for the Torah. Very young children are sent up in groups with an older child leading them in the beracha.
In Israel, where they don't have a ninth day, Simhat Torah is on the eighth day.
Each day of Succot and Shemini Aseret, before arbit and in the morning prayers, we recite the mizmor for the holiday.
Yaale Veyavo is recited in each amida. If it was omitted during Hol Hamoed one repeats the amida. If one realized the omission before concluding the amida, he should return to Rese and repeat from that point. On Yom Tov, if mention of the holiday was made independently of Yaale Veyavo one does not need to repeat.
Complete Hallel with a beracha is recited after the amida of shahrit each day for all nine days. The lulav set is waved in all six directions during the seven days of Succot (except Shabbat) at certain verses in Hallel. While waving, one should silently pray for adequate rain and dew.
Hoshanot are recited daily for the seven days of Succot after Hallel. A Sefer Torah is placed on the tebah and each individual circles around it while holding a set of arbah minim. Our custom is to bring the Sefer Torah to the tebah before Baruch Sheamar. On Shabbat, as the arbah minim are proscribed, Hoshanot are not recited. Some do recite special Hoshanot on Shabbat but do not bring out a Sefer Torah.
Specified selections are read from the Torah each morning. The minimum number of aliyot on Yom Tov is five plus maftir. The number of aliyot on Hol Hamoed is four.
Musaf is said daily.
The last day of Hol Hamoed is Hoshanah Rabbah. There is a custom to stay up all night and read all Sefer Devarim and all Sefer Tehillim. We pray for one more chance.
On Hoshanah Rabbah seven sections of Hoshanot are recited, during each of which the Sefer Torah on the tebah is circled.
At the conclusion of musaf, five aravot, bound together, are beaten five times on the ground.
Tefillin are not donned for all nine days.
Yaale Veyavo is recited in each Bircat Hamazon.