{"id":11013,"date":"2001-01-03T00:06:20","date_gmt":"2001-01-02T22:06:20","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=11013"},"modified":"2022-09-14T12:12:00","modified_gmt":"2022-09-14T09:12:00","slug":"13-03-06","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/13-03-06\/","title":{"rendered":"06. Laws Relating to the Berakha <\/em>of Leishev Ba-sukka<\/em>"},"content":{"rendered":"

Since the custom is to recite the berakha<\/em> of Leishev<\/em> before eating, the question arises as to which berakha<\/em> to recite first \u2013 the berakha<\/em> on the food or Leishev<\/em>? According to Ashkenazim and some Sephardim, one recites the berakha<\/em> over the food first, followed by Leishev<\/em>. Since it is the eating that obligates us to sit in the sukka<\/em>, the berakha<\/em> on the food comes before the berakha<\/em> on the sukka<\/em>. One need not stand when reciting the berakha<\/em>. The custom of some Sephardim is first to recite the berakha<\/em> of Leishev<\/em> while standing, and then sit down and recite the berakha<\/em> over the food. People should continue their family\u2019s tradition.[8]<\/a><\/sup><\/p>\n

If one forgot to recite Leishev<\/em> before eating, he should recite it in the middle and continue to eat. If he remembered only after he was basically finished eating, then if he can eat or drink a bit more before reciting Birkat Ha-mazon<\/em>, he should recite Leishev<\/em> and then eat or drink something. If he remembered after the meal was over, according to most poskim<\/em> he should recite the berakha<\/em> even though he does not intend to continue eating (MB 639:48); Sephardic practice is not to recite the berakha<\/em> (Ye\u1e25aveh Da\u2019at<\/em> 5:48).<\/p>\n

As long as one remains in the sukka<\/em>, the berakha<\/em> he recited at the beginning of his time there covers him. Even if he eats an additional meal, he does not recite an additional Leishev<\/em>. If he left temporarily \u2013 for example, to go to the bathroom, to bring something to the sukka<\/em>, or to chat with friends \u2013 he does not repeat the berakha<\/em> on his return, as the original berakha<\/em> is still in force (MB 639:47). However, if he left for something significant \u2013 for example, to go to the synagogue or to take care of his business \u2013 when he returns, he must recite Leishev<\/em> again. Even if he left for a trivial reason, if he was gone for more than an hour, he should recite the berakha<\/em> again (SAH 639:13).[9]<\/a><\/sup><\/p>\n

If one began a meal in his sukka<\/em> and planned to continue with the meal in his friend\u2019s sukka<\/em>, then if his intention when reciting \u201cha-motzi<\/em>\u201d was to cover what he would eat at his friend\u2019s, he also exempted himself from reciting Leishev<\/em> in his friend\u2019s sukka<\/em>. If he did not have this in mind, before leaving his sukka<\/em> he must recite Birkat Ha-mazon<\/em>, and afterward he must recite all the berakhot<\/em> again in his friend\u2019s sukka<\/em>.[10]<\/a><\/sup><\/p>\n

\n
\n
\n[8]<\/a>. The berakha<\/em> of Leishev<\/em> is the subject of a passage in the Gemara (Sukka<\/em> 45b-46a). There are two parts to the discussion: 1) According to Rambam, one should stand when reciting Leishev<\/em> because the mitzva is formulated as \u201cteshvu<\/em>,\u201d which he takes to mean \u201csit.\u201d Since berakhot<\/em> are generally recited right before the action, one should recite the berakha<\/em> while standing and immediately sit down. This is the Yemenite custom. According to Raavad and Rosh, \u201cteshvu<\/em>\u201d means \u201cdwell\u201d and refers to spending time in the sukka<\/em>. Therefore, one who stands in the sukka<\/em> also fulfills the mitzva. Since the custom is to recite Leishev<\/em> before eating, one recites it while sitting down, right before eating. 2) According to Maharam of Rothenburg, one should recite Leishev<\/em> before reciting the berakha<\/em> over food, because one becomes obligated to recite Leishev<\/em> immediately upon entering the sukka<\/em>. Nevertheless, Rosh writes that the custom is to recite the berakha <\/em>on bread first, because according to the custom of reciting Leishev<\/em> only when one eats, the food triggers berakha <\/em>on the sukka<\/em>. Taz<\/em> 643:2 suggests that \u201cha-motzi<\/em>\u201d (or \u201cmezonot<\/em>\u201d) should be recited first, as birkhot ha-nehenin<\/em> (blessings when deriving physical benefit) take precedence over birkhot ha-mitzvot<\/em> (blessings over commandments). In practice, those from Morocco, Tunisia, most Sephardic countries, and all Ashkenazic countries recite the berakha<\/em> on the food before Leishev<\/em> (Rema 643:2-3; Alei Hadas: Minhagei Tunis<\/em> 11:3). In contrast SA 643:3 rules that the halakha <\/em>follows Rambam and Maharam, that one recites Leishev<\/em> first, followed by the berakha<\/em> on the food. This is also the view of Ben Ish \u1e24ai<\/em> (Ha\u2019azinu \u00a75); Kaf Ha-\u1e25ayim<\/em> 643:9, 16; and Ye\u1e25aveh Da\u2019at<\/em> 5:47. Even though they write that this is the preferable way to behave, they do not negate the other custom.<\/p>\n

[9]<\/a>. According to Ba\u1e25<\/em> and Taz<\/em> (639:20), if someone recites Leishev<\/em> before a meal and then remains in the sukka<\/em> continuously until his next se\u2019udat keva<\/em>, he recites a Leishev<\/em> again, as we assume that he intended his first berakha<\/em> to cover only until the next meal. However, according to Levush<\/em>, Shlah<\/em>, and Magen Avraham<\/em> (ad loc.<\/em> 17), he does not repeat the berakha<\/em>, since the sukka <\/em>never left his consciousness. This is also the position of SAH, \u1e24ayei Adam<\/em>, MB (ad loc.<\/em> 47), and SHT (ad loc.<\/em> 86). The halakha<\/em> follows this latter position, as we are lenient when it comes to uncertainty about reciting a berakha<\/em>. If someone enters the sukka<\/em> and needs to recite Leishev<\/em> for himself, he should be asked to have in mind the person who was still there from the previous meal. Some say that if one left the sukka<\/em> briefly, even though his short absence is not considered an interruption, he must recite Leishev<\/em> again when he is about to start an additional se\u2019udat keva<\/em> (Ya\u2019avetz<\/em>; Bikurei Yaakov<\/em>). Others say that even in this case, he does not recite the berakha<\/em> again (Derekh Ha-\u1e25ayim<\/em>; SAH; and others). Since the requirement of reciting a berakha<\/em> here is uncertain, we do not recite it (SHT ad loc.<\/em> 86).<\/p>\n

[10]<\/a>. According to Magen Avraham<\/em> and Shul\u1e25an Arukh Ha-Rav<\/em>, if one went to his friend\u2019s sukka<\/em> in the middle of a meal, he must recite Leishev<\/em> again there. However, according to Taz<\/em> and Levushei Serad<\/em>, if he intended to go when he recited Leishev<\/em>, he need not recite it again. MB 639:48 and SHT ad loc.<\/em> 93-94 conclude that he should not recite the berakha<\/em>. If one left his sukka<\/em> after having finished his meal and having recited Birkat Ha-mazon<\/em>, then presumably he did not intend for his Leishev<\/em> to cover a visit to his friend\u2019s sukka<\/em>. Therefore, should he wish to eat there, he recites Leishev<\/em>. See Peninei Halakha: Berakhot<\/em> 3:11 regarding one who wishes to continue his meal at his friend\u2019s home.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Since the custom is to recite the berakha of Leishev before eating, the question arises as to which berakha to recite first \u2013 the berakha on the food or Leishev? According to Ashkenazim and some Sephardim, one recites the berakha over the food first, followed by Leishev. Since it is the eating that obligates us […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[209],"tags":[],"class_list":["post-11013","post","type-post","status-publish","format-standard","hentry","category-13-03"],"yoast_head":"\n06. Laws Relating to the Berakha of Leishev Ba-sukka - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/13-03-06\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"06. Laws Relating to the Berakha of Leishev Ba-sukka - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Since the custom is to recite the berakha of Leishev before eating, the question arises as to which berakha to recite first \u2013 the berakha on the food or Leishev? According to Ashkenazim and some Sephardim, one recites the berakha over the food first, followed by Leishev. 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