{"id":10965,"date":"2001-01-02T00:03:12","date_gmt":"2001-01-01T22:03:12","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=10965"},"modified":"2022-07-31T14:01:41","modified_gmt":"2022-07-31T11:01:41","slug":"13-02-03","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/13-02-03\/","title":{"rendered":"03. The Shade Must Exceed the Sun"},"content":{"rendered":"

The sekhakh<\/em> must provide protection from the sun. As long as the sekhakh<\/em> blocks most of the sun\u2019s rays, the sukka<\/em> is kosher, as the halakhic principle that \u201cmost is tantamount to all (rubo ke-khulo<\/em>)\u201d is invoked (Sukka<\/em> 2a). This is measured at the level of the sekhakh<\/em>, so even if at the floor of the sukka <\/em>it seems that there is more sun than shade, as long as the shade exceeds the sun at the level of the sekhakh<\/em>, the sukka <\/em>is kosher. This is because, as the sun\u2019s rays descend, they become broader but also weaken, so in truth there is more shade than sun.<\/p>\n

Le-khat\u1e25ila<\/em>, the sekhakh<\/em> should provide plenty of shade, so that it is pleasant to sit in the sukka<\/em>. At the same time, it should not be so thick that it is like a permanent home. That is, ideally it is preferable that stars be visible through the sekhakh <\/em>at night, or at least sunlight should be visible during the day. Be-di\u2019avad<\/em>, however, even if no ray of sun can penetrate the sekhakh<\/em>, it is still kosher (SA 631:3). If the sekhakh<\/em> is so thick that even rain cannot penetrate, some maintain that the sukka<\/em> is invalid, because it is like a permanent home (Rabbeinu Tam). One should defer to this view. However, under pressing circumstances, when it is impossible to thin the sekhakh<\/em>, such as on Shabbat and Yom Tov, one may sit in such a sukka<\/em> and even recite the berakha<\/em> upon doing so.[3]<\/a><\/sup><\/p>\n

If the shade exceeds the sun for most of the sekhakh<\/em>\u2019s coverage, but the sun exceeds the shade in a small part, the entire sukka<\/em> is kosher, and even those sitting beneath the sparse sekhakh<\/em> may recite the berakha<\/em> over sitting in a sukka<\/em>.[4]<\/a><\/sup><\/p>\n

Sometimes sekhakh<\/em> is not laid out flat, so at certain times of the day the sunny areas are larger, and at other times the shady areas are larger. In practice, we determine the status of the sukka <\/em>based on the situation at noon. If it is mostly shaded, it is kosher; if not, it is invalid. (In some instances, even when there is more sun, we consider the sekhakh <\/em>as though it were laid flat, and if that would make it so that it has more shade than sun, it is kosher; see SA 631:5.)<\/p>\n

\n
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\n[3]<\/a>. According to many poskim<\/em>, le-khat\u1e25ila<\/em> it is sufficient for the sun\u2019s rays to be visible through the sekhakh<\/em> (Rashi, Ran, Me\u2019iri, and others). Rambam says that le-khat\u1e25ila<\/em> one must be able to see at night the larger stars that are visible even during the day. Others say that at night, le-khat\u1e25ila<\/em> one must be able to see even regular stars through the sekhakh<\/em> (Ba\u1e25<\/em>; Korban Netanel<\/em>). In cold climates, there are grounds to permit thickening the sekhakh<\/em> to the point that only the sun\u2019s rays during the day remain visible (Maharil; Bikurei Yaakov<\/em>; MB 631:5). Sometimes people unsuccessfully try to see stars through the sekhakh<\/em> at night, and they feel bad that they are not fulfilling the mitzva in the optimal way. In truth, however, as long as there are openings in the sekhakh<\/em>, the sukka<\/em> is mehudar<\/em>; the stars are not visible because the area is lit up or because one\u2019s pupils have not yet adjusted to the dark.<\/p>\n

According to Rabbeinu Tam, if rain cannot penetrate the sekhakh<\/em>, the sukka<\/em> is invalid, while according to Rosh, Rashi, and Yere\u2019im<\/em>, it is kosher. The lenient ruling is also implicit in all the Rishonim who do not mention this new requirement. Nevertheless, several Rishonim and A\u1e25aronim write that it is proper to follow the stringency of Rabbeinu Tam, though under pressing circumstances one may be lenient (Birkei Yosef<\/em> 631:2; MB 631:6). The implication is that one may even recite the berakha<\/em>, following Radbaz\u2019s view (2:229) that once a sukka<\/em> has been deemed kosher, one recites the berakha<\/em> in it, and we do not apply the rule that \u201cwhen uncertain about berakhot <\/em>we are lenient.\u201d This is also the opinion of Shevet Ha-Levi<\/em> (7:60) and \u1e24azon Ovadia<\/em>, p. 37. See Har\u1e25avot<\/em>.<\/p>\n

[4]<\/a>. The shade must be greater than the sun in two different senses: 1) the shade must exceed the sun for most of the area of the sekhakh<\/em>\u2019s coverage; 2) there must be an outright majority of shaded areas. Some say that one must ensure that there is no area of 7×7 tefa\u1e25im<\/em> (53.2 cm x 53.2 cm) with more sun than shade, as that large an area is significant and therefore disqualified (Rema 631:2; Levush<\/em>; SAH). Others are lenient even in such a case (Me\u2019iri; the implication of SA). To uphold both views, one should ensure that the sukka <\/em>contains no 7×7 tefa\u1e25im <\/em>area where the sun exceeds the shade, but be-di\u2019avad<\/em> one may recite the berakha<\/em> even while sitting there.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The sekhakh must provide protection from the sun. As long as the sekhakh blocks most of the sun\u2019s rays, the sukka is kosher, as the halakhic principle that \u201cmost is tantamount to all (rubo ke-khulo)\u201d is invoked (Sukka 2a). This is measured at the level of the sekhakh, so even if at the floor of […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[200],"tags":[],"class_list":["post-10965","post","type-post","status-publish","format-standard","hentry","category-13-02"],"yoast_head":"\n03. 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