## Kitzur Shulchan Arukh Siman 135

###### Kitzur Shulchan Arukh 135:1
[Kitzur Shulchan Arukh 135:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:1)

כְּתִיב, בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים, פֵּרוּשׁ, תָּדוּרוּ בַּסֻּכּוֹת. אָמְרָה תוֹרָה, שֶׁיָדּוּר בַּסֻּכָּה שִׁבְעַת יָמִים. כְּמוֹ שֶׁהוּא דָר בְּבֵיתוֹ כָּל הַשָּׁנָה, כֵּן תְּהֵא עַתָּה עִקַּר דִּירָתוֹ בַּסֻּכָּה, שֶׁיַכְנִיס לְתוֹכָהּ כֵּלָיו הַנָּאִים וּמַצָּעוֹת הַנָּאוֹת, וְאוֹכֵל וְשׁוֹתֶה וְלוֹמֵד וּמְטַיֵל וְיָשֵׁן בַּסֻּכָּה. וַאֲפִלּוּ אִם מְסַפֵּר עִם חֲבֵרוֹ, יְסַפֵּר בַּסֻּכָּה. וְכֵן אִם מִתְפַּלֵּל בִּיחִידוּת, יִתְפַּלֵּל בְּתוֹךְ הַסֻּכָּה. כְּתִיב, לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם, וְלָכֵן צְרִיכִין לְכַוֵּן בִּישִׁיבַת הַסֻּכָּה, שֶצִּוָּנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵישֵׁב בַּסֻכָּה זֵכֶר לִיצִיאַת מִצְרָיִם. וְסֻכּוֹת אֵלוּ שֶׁאָמַר הַכָּתוּב כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי, נֶחְלְקוּ בָּהֶם תַּנָּאִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הֵמָּה עַנְנֵי הַכָּבוֹד, שֶׁהִקִּיף בָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ, לְבַל יַכֵּם שָׁרָב וָשָׁמֶשׁ. וְרַבִּי עֲקִיבָא אוֹמֵר, סֻכּוֹת מַמָּשׁ, שֶׁעָשׂוּ לָהֶם בִּשְׁעַת חֲנִיָתָן מִפְּנֵי הַחַמָּה. וְאַף עַל פִּי שֶׁיָצָאנוּ מִמִּצְרַיִם בְּחֹדֶשׁ נִיסָן, לֹא צִוָּנוּ לַעֲשׂוֹת הַסֻּכָּה בְּאוֹתוֹ הַזְּמָן, לְפִי שֶׁהוּא הַתְחָלַת יְמוֹת הַקַּיִץ, וְדֶרֶךְ כָּל אָדָם לַעֲשׂוֹת אָז סֻכָּה לְצֵל, וְלֹא הָיְתָה נִכֶּרֶת שֶׁהִיא בְּמִצְוַת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ. לָכֵן צִוָּה אוֹתָנוּ לַעֲשׂוֹתָהּ בַּחֹדֶשׁ הַשְּׁבִיעִי, שֶׁהוּא זְמַן הַגְשָׁמִים, וְדֶרֶךְ כָּל אָדָם לָצֵאת מִסֻּכָּתוֹ וְלֵישֵׁב בְּבֵיתוֹ. וַאֲנַחְנוּ יוֹצְאִין מִן הַבַּיִת לֵישֵׁב בַּסֻּכָּה, בָּזֶה יֵרָאֶה לַכֹּל, כִּי מִצְוַת הַמֶּלֶךְ הִיא עָלֵינוּ לַעֲשׂוֹתָהּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is written "For seven days *teishvu* in *sukkos*," (Leviticus 23:42), which means "you must dwell" in *sukkos*. The Torah teaches that you should make the *sukkah* your home for seven days. Just as you live in your home all year, so now [on *Sukkos*] the *sukkah* should be your principal residence. There you should bring your fine china and elegant tablecloths. You should eat, drink, study,¹ only if you are able to concentrate with total peace of mind. However, when because of cold weather you are unable to remain there for an extended period, to study with concentration, you are exempt, and may study in your home or in the *Beis Midrash*. (*Mishnah Berurah* 639:29) spend your leisure, and sleep in the *sukkah*. Even conversation with friends², you must be very careful not to speak about forbidden subjects, gossip or slander. (*Ibid* 639:2) should be held in the *sukkah*, and if you pray alone³ and attend the synagogue because during the rest of the year, you also leave your house to pray in the synagogue. (*Ibid* 639:30) you should also pray in the *sukkah*. It is written, "This is so that future generations will know that I caused the Israelites to live in *sukkos* when I brought them out of Egypt," (Leviticus 23:43). Therefore, you should keep in mind when you live in the *sukkah*, that the Holy One, blessed is He, commanded us to live in the *sukkah* as a memorial of the Exodus from Egypt. Regarding the *sukkos* of which the verse says "That I caused [the Israelites] to live in *sukkos*, there is disagreement among *Taanaim*. Rabbi Eliezer says that it refers to the Clouds of Glory with which the Holy One, blessed is He, surrounded our forefathers, to shield them from the heat and the sun. Rabbi Akiva, says that it means actual *sukkos* that they built for themselves when they camped [in the desert] as a protection from the sun. Although we departed from Egypt in the month of *Nisan*, He did not command us to build the *sukkah* during that season, because it is the beginning of the summer, when people usually build booths for the shade, and it would not be recognized as being built in order to fulfill the mitzvah of the Creator, blessed is His Name. He, therefore, commanded us to make it in the seventh month, which is the rainy season, when people usually move out of their booths to live in their homes; but we move out of our houses to live in the *sukkah*; which makes it clear to all that we are fulfilling the King's command.

footnotes:
¹ You must study Torah in the sukkah
² However, because of the sacred nature of the sukkah
³ If however there is a synagogue in your area, you must leave the sukkah


###### Kitzur Shulchan Arukh 135:2
[Kitzur Shulchan Arukh 135:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:2)

צָרִיךְ לְהַחֲזִיק אֶת הַסֻּכָּה בְּכָבוֹד, שֶׁלֹּא יִהְיוּ מִצְוֹת בְּזוּיוֹת עָלָיו. וְלָכֵן לֹא יַכְנִיס לְתוֹכָה כֵּלִים שֶׁאֵינָם מְכֻבָּדִים, כְּגוֹן קְדֵרוֹת, וְכַד שֶׁשּׁוֹאֲבִים בּוֹ מַיִם, וְכֵלִים שֶׁמַּשְׁהִים בָּהֶם קֶמַח, וַעֲרֵבָה וְיוֹרָה וּמַחֲבַת וּמַכְתֶּשֶׁת וְכַיּוֹצֵא בָהֶן. וְגַם הַקְּעָרוֹת, לְאַחַר הָאֲכִילָה צָרִיךְ לְהוֹצִיאָן לַחוּץ. אֲבָל כְּלֵי שְׁתִיָה, יִהְיוּ בַּסֻּכָה. וְנוֹהֲגִין שֶׁלֹּא לְהַכְנִיס לְתוֹכָהּ נֵר שֶׁל חֶרֶס, מִשׁוּם דְמָאִיס. וְכֵן לֹא יַעֲשֶׂה בָּהּ תַּשְׁמִישׁ בָּזוּי, כְּגוֹן שְׁטִיפַת קְדֵרוֹת וּקְעָרוֹת. אֲבָל כּוֹסוֹת, מֻתָּר לִשְׁטֹף. וְכָלֹ שֶׁכֵּן דְּאָסוּר לְהַשְׁתִּין בָּהּ, אֲפִלּוּ לְתוֹךְ כֶּלִי, אַף עַל פִּי שֶעושֶׁה כֵן בְּתוךְ בֵּיתוֹ. אֲבָל תַּשְׁמִישׁ הַמִּטָּה, מֻתָּר בַּסֻּכָּה, שֶׁהֲרֵי עִקַּר מִצְוָתָהּ אִישׁ וְאִשְׁתּוֹ. אִם הִכְנִיס לְתוֹכָהּ כֵּלִים בְּזוּיִים, אֵינָהּ נִפְסֶלֶת בְּכָךְ. אַךְ בְּשָׁעָה שֶהֵם בָּהּ, אֵין לְבָרֵךְ לֵישֵׁב בַּסֻּכָּה, עַד שֶׁיּוֹצִיאוּם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should maintain the *sukkah* with dignity so that *mitzvos* should not be treated with disrespect. Therefore, you should not bring into it vessels that are unbecoming to a *sukkah*, such as pots, pitchers used for drawing water, vessels in which you keep flour, kneading troughs, kettles, frying pans, mortars, or similar utensils. After the meal, the dishes should be cleared away from the *sukkah*, but drinking glasses may remain in the *sukkah*. People usually do not bring earthen candlesticks into the *sukkah* because they are repulsive. You should not do undignified work in the *sukkah* like washing pots and dishes. But you are allowed to rinse a wine cup. Of course, it is forbidden to urinate there, even in a vessel, even if one usually does so in his house. But marital relations are permitted in the *sukkah*, for the underlying principle of the mitzvah is for husband and wife to be together. If you bring offensive vessels into the *sukkah* it does not become invalid, but while they are there you should not say the berachah *Leisheiv basukkah*, until they have been removed.


###### Kitzur Shulchan Arukh 135:3
[Kitzur Shulchan Arukh 135:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:3)

אֲכִילָה בַּסֻּכָּה בַּלַיְלָה הָרִאשׁוֹן הִיא חוֹבָה, שֶׁצָּרִיךְ לֶאֱכֹל בַּסֻּכָּה פַּת לְכָל הַפָּחוֹת כַּזָּיִת. וַאֲפִלּוּ מִצְטַעֵר, חַיָב לֶאֱכֹל בַּסֻּכָּה. וְאִם יוֹרְדִים גְּשָׁמִים (עַיֵן לְקַמָּן סָעִיף ט), אִם מְדַמֶּה שֶׁיִפָּסְקוּ לְאַחַר שָׁעָה אוֹ שְׁתֵּי שָׁעוֹת, יַמְתִּין וְאַחַר כָּךְ יְקַדֵּשׁ וְיֹאכַל בַּסֻּכָּה כָּרָאוּי. וְאִם רוֹאֶה שֶׁלֹּא יִפָּסְקוּ הַגְּשָׁמִים, אוֹ שֶׁהִמְתִּין וְלֹא פָסְקוּ, מְקַדֵּשׁ בַּסֻּכָּה וּמְבָרֵךְ שֶׁהֶחֱיָנוּ, וּמְכַוֵּן בְּשֶׁהֶחֱיָנוּ גַּם עַל הַסֻּכָּה, אֲבָל אֵינוֹ מְבָרֵךְ לֵישֵׁב בַּסֻכָּה. וְנוֹטֵל יָדָיו וּמְבָרֵךְ הַמּוֹצִיא, וְאוֹכֵל שָׁם כְּזַיִת פַּת בְּלִי הֶפְסֵק, וְהוֹלֵךְ לְתוֹךְ הַבַּיִת וְגוֹמֵר סְעוּדָתוֹ. וְיֶשׁ לוֹ לְכַוֵּן בִּשְׁעַת נְטִילַת יָדַיִם וּבִשְׁעַת בִּרְכַּת הַמּוֹצִיא, שֶׁדַּעְתּוֹ לֶאֱכֹל גַּם בַּבָּיִת (עַיֵן לְעֵיל סִימָן מב סָעִיף יט, כא). וְאִם פָּסְקוּ הַגְּשָׁמִים קֹדֶם שֶׁבֵּרַךְ בִּרְכַּת הַמָּזוֹן, הוֹלֵךְ שׁוּב לְתוֹךְ הַסֻּכָּה וּמְבָרֵךְ לֵישֵׁב בַּסֻּכָּה, וְאוֹכֵל קְצָת יוֹתֵר מִכַּבֵּיצָה פַּת, וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן. וְאִם פָּסְקוּ הַגְּשָׁמִים לְאַחַר שֶׁבֵּרַךְ בִּרְכַּת הַמָּזוֹן, הוֹלֵךְ גַם כֵּן לְתוֹךְ הַסֻּכָּה, וְנוֹטֵל יָדָיו שֵׁנִית, וְאוֹכֵל יוֹתֵר מִכַּבֵּיצָה פַּת בְּבִרְכַּת לֵישֵׁב בַּסֻּכָּה, וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן. אִם בְּסֻכָּה שֶׁלּוֹ אַף לְאַחַר שֶׁפָּסְקוּ הַגְּשָׁמִים עֲדַיִן הַמַּיִם מְטַפְטְפִין מִן הַסְּכָךְ, וְיֵשׁ בִּשְׁכוּנָתוֹ סֻכָּה שֶׁהָיְתָה מְסֻגֶרֶת בְּגַג, וּלְאַחַר הַגְּשָׁמִים נִפְתְּחָה, יֵלֵךְ שָׁמָּה וְיֹאכַל פִּתּוֹ בְּטוּב לֵבָב.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Eating in the *sukkah* on the first night of *Sukkos*, is an obligation. It is required that you eat in the *sukkah* not less than a *kazayis* of bread;⁴ rules that if you have sufficient bread, you should eat at least a *kebeitzah* (see glossary) in order to fulfill the mitzvah even according to those authorities who maintain that a *kebeitzah* is the minimum amount that must be eaten. (*Ibid* 639:22) and even if you suffer discomfort you are obligated to eat it in the *sukkah*. If it rains, (see paragraph 9 below) and it seems that it will stop in an hour or two, you should wait and then say the *Kiddush*⁵ rules that if you are distraught through hunger, or lack of sleep because of waiting, and certainly if you have poor guests at your table who probably have not eaten all day and are famished, you should not wait. (*Ibid* 639:35) and eat in the *sukkah*, in the appropriate way. But if it appears that the rain is not stopping, or you waited and it did not stop, then you should say the *Kiddush* in the *sukkah* and say *Shehecheyanu*, and have in mind when saying *Shehecheyanu* that this berachah also applies to the *sukkah*, but you should not say *Leisheiv basukkah*. You then wash your hands and say *Hamotzi* and eat a *kazayis* of bread in the *sukkah* without interruption; and then go into your house to complete the meal. You should bear in mind when washing your hands and when saying *Hamotzi* that you also intend to eat in the house. (See chapter 42:19, 21 below) If it stops raining before you said *Birkas Hamazon*, you should go back to the *sukkah*, say the berachah *Leisheiv basukkah*, eat slightly more than a *kebeitzah* of bread,⁶. (*Shaar Hatzion* 639:69) and say *Birkas Hamazon*. If it stops raining after you said *Birkas Hamazon*, you should also return to the *sukkah*, wash your hands again, eat more than a *kebeitzah* of bread, saying the berachah *Leisheiv basukkah*, and then say *Birkas Hamazon*. If after the rain has stopped, water is still dripping from the *sechach* in your own *sukkah*, and there is a *sukkah* in your neighborhood that was closed with a roof, and after the rain they opened it, you should go there and eat your meal in good spirits.

footnotes:
⁴ Mishnah Berurah
⁵ Mishnah Berurah
⁶ If you eat less than this amount you must not say the berachah Leisheiv basukkah


###### Kitzur Shulchan Arukh 135:4
[Kitzur Shulchan Arukh 135:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:4)

בַּלַּיְלָה הַשֵּׁנִי גַּם כֵּן חוֹבָה לֶאֱכֹל בַּסֻּכָּה, וַאֲפִלּוּ הוּא מִצְטַעֵר, וְדִינוֹ כְּמוֹ בַּלַיְלָה הָרִאשׁוֹן, וּכְמוֹ שֶׁכָּתַבְנוֹ, אֶלָּא חִלּוּק אֶחָד יֵשׁ בֵּינֵיהֶן, שֶׁאִם רָאָה שֶלֹּא יִפָּסְקוּ הַגְּשָׁמִים, אוֹ הִמְתִּין וְלֹא פָסְקוּ, מְקַדֵּשׁ בַּבַּיִת וְאוֹכֵל שָׁם, וְקֹדֶם בִּרְכַּת הַמָּזוֹן הוֹלֵךְ לְתוֹךְ הַסֻּכָּה וְאוֹכֵל שָׁם לְכָל הַפָּחוֹת כַּזַיִּת פַּת בְּלֹא בִּרְכַּת לֵישֵׁב בַּסֻּכָּה, וְחוֹזֵר לְבֵיתוֹ וּמְבָרֵךְ בִּרְכַּת הַמָּזוֹן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On the second night of *Sukkos* it is also mandatory to eat in the *sukkah*, even if you suffer discomfort. It is governed by the same *halachos* that apply to the first night, as we have written, except for one difference, that if it appears that the rain is not going to stop, or if you waited and it did not stop, you should recite the *Kiddush* in the house and eat your meal there, and before saying *Birkas Hamazon*, you should go to the *sukkah* and eat at least a *kazayis* of bread without saying *Leisheiv basukkah*. You then return to the house and say *Birkas Hamazon*.


###### Kitzur Shulchan Arukh 135:5
[Kitzur Shulchan Arukh 135:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:5)

עַרְבִית, כְּשֶׁבָּא מִבֵּית הַכְּנֶסֶת, נִכְנָס לַסֻּכָּה וּמְקַדֵּשׁ מִיָּד, רַק לֹא יְקַדֵּשׁ אֶלָּא כְּשֶׁהוּא וַדַּאי לָיְלָה. וּכְשֶׁהוּא מְבָרֵךְ בַקִּדּוּשׁ לֵישֵׁב בַּסֻּכָּה, יְכַוֵּן לִפְטֹר בִּבְרָכָה זוֹ, סְעוּדָה זוֹ וְגַם הַשֵּׁנָה וּשְׁאָר צְרָכָיו שֶיַעֲשֶׂה בַּסֻּכָּה, עַד הַקִדּוּשׁ שֶׁבְּיּום הַמָּחֳרָת. וּבְבִרְכַּת שֶׁהֶחֱיָנוּ יְכַוֵן, שֶׁהוּא מְבָרֵךְ שֶׁהֶחֱיָנוּ עַל הֶחָג וְגַם עַל הַסֻּכָּה. וְלָכֵן בַּלַּיְלָה הָרִאשׁוֹן מְבָרְכִין תְּחִלָּה לֵישֵׁב בַּסֻּכָּה וְאַחַר כָּךְ שֶׁהֶחֱיָנוּ, שֶׁתְּהֵא בִּרְכַּת שֶׁהֶחֱיָנוּ גַּם עַל הַסֻּכָּה. וּבַלַּיְלָה הַשֵׁנִי מְבָרֵךְ תְּחִלָּה שֶׁהֶחֱיָנוּ, וְאַחַר כָּךְ לֵישֵׁב בַּסֻּכָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In the evening, on returning from the synagogue you should enter the *sukkah* and immediately say the *Kiddush*, but you should not say *Kiddush* unless you are sure that it is night. When you say *Leisheiv basukkah* you should be mindful to exempt with this berachah, the meal you are eating now, your sleeping [in the *sukkah*], and other necessities you will do in the *sukkah*, until you say *Kiddush* again the next morning. When saying *Shehecheyanu* you should be mindful that this berachah applies to the Yom Tov as well as to the *sukkah*. Therefore, on the first night you should say first *Leisheiv basukkah*, and then *Shehecheyanu*, so that the *Shehecheyanu* applies to the *sukkah* as well; but on the second night you should first say *Shehecheyanu* and then *Leisheiv basukkah*.⁷ is recited first on both nights. However, if several people eat together in the same *sukkah*, everyone should follow the same custom. (*Mishnah Berurah* 661:2)

footnotes:
⁷ There are other authorities who rule that Leisheiv basukkah


###### Kitzur Shulchan Arukh 135:6
[Kitzur Shulchan Arukh 135:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:6)

כְּשֶׁאוֹכְלִים כַּמָּה בַּעֲלֵי בָּתִּים בְּסֻכָּה אַחַת, וְיֵשׁ שָׁם גַּם הַנָשִׁים וּשְׁאָר בְּנֵי בַיִת שֶׁצְּרִיכִין לִשְׁמֹעַ הֵיטֵב אֶת הַקִּדּוּשׁ לָצֵאת בּוֹ, אִם יְקַדְּשׁוּ כָּל בַּעֲלֵי הַבָּתִּים בְּיַחַד, תְּרֵי קָלֵי לָא מִשְׁתָּמְעֵי, וְלֹא יִשְׁמְעוּ הֵיטֵב אֶת הַקִּדּוּשׁ. עַל כֵּן טוֹב יוֹתֵר שֶׁיְקַדְּשׁוּ בָּזֶה אַחַר זֶה. וְאִם מְקַדְּשִׁין בְּיַחַד, כְּגוֹן אִם אֵין שָׁם מִי שֶׁצָּרִיךְ לָצֵאת בִּשְׁמִיעַת קִידּוּשׁ, אִם קָדַם אֶחָד וְסִיֵם בִּרְכַּת בּוֹרֵא פְּרִי הַגָּפֶן אוֹ בְּרָכָה אַחֶרֶת, וְאַחַר כָּךְ סִיֵם חֲבֵרוֹ, אֵין לְהָרִאשׁוֹן לַעֲנוֹת אָמֵן אַחַר בִּרְכַּת חֲבֵרוֹ, מִשׁוּם דְּאָמֵן, הֲוֵי הֶפְסֵק בֵּין בִּרְכַּת בּוֹרֵא פְּרִי הַגָּפֶן לַשְּׁתִיָה. וְהָעוֹלָם נוֹהֲגִים לְהַמְתִּין זֶה עַל זֶה וְעוֹנִין אָמֵן, וְזֶהוּ שֶׁלֹּא כַדִּין, אֶלָּא יֵשׁ לָהֶם לוֹמַר הַכֹּל בְּיָחַד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When several heads of families eat in one *sukkah* and there are also women, and other members of the family who must listen attentively to the *Kiddush* in order to fulfill their obligation; and, if all the men recite the *Kiddush* at the same time since two voices cannot be heard simultaneously, [their voices would become unintelligible,] and the family members would not hear the *Kiddush* clearly. It is best, therefore, that they should say the *Kiddush* one at a time. If they do recite the *Kiddush* simultaneously, [for example] in a situation when there is no one who has to fulfill his obligation by listening to the *Kiddush;* then if one of them finished saying the berachah *Borei peri hagafen*, or one of the other berachos, before the others, then the one who finishes early should not respond *Amein* to the berachah of the other, because saying *Amein* constitutes an interruption between the *Borei peri hagafen* [he just now said] and the drinking of the wine. Some people are accustomed to wait for the others to finish the *Kiddush* and to respond *Amein*. This is not according to *Halachah;* but they should all say it together.


###### Kitzur Shulchan Arukh 135:7
[Kitzur Shulchan Arukh 135:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:7)

בִּשְׁאָר הַלֵּילוֹת וְכֵן בְּכָל הַיָמִים, אֵין חִיוּב לֶאֱכֹל בַּסֻּכָּה, אֶלָּא שֶׁאִם הוּא רוֹצֶה לֶאֱכֹל אֲכִילַת קֶבַע אוֹ לִישֹׁן, צָרִיךְ לֶאֱכֹל אוֹ לִישֹׁן בַּסֻּכָּה. וּמַהִי אֲכִילַת קֶבַע. פַּת יוֹתֵר מִכַּבֵּיצָה, אֲפִלּוּ לֹא קָבַע עָלֶיהָ, וַאֲפִלּוּ הִיא פַּת כִּסְנִין. וְכֵן תַּבְשִׁיל הֶעָשׂוּי מֵחֲמֵשֶׁת מִנֵי דָגָן יוֹתֵר מִכַּבֵּיצָה וְקָבַע עָלָיו, חַיָב בַּסֻּכָּה וּלְבָרֵךְ עָלָיו לֵישֵׁב בַּסֻּכָּה. אֲבָל פֵּרוֹת, אֲפִלּוּ אָכַל הַרְבֵּה וְקָבַע עֲלֵיהֶם, מֻתָּר לֶאֱכוֹל חוּץ לַסֻּכָּה. וְכֵן יַיִן אוֹ שְׁאָר מַשְׁקִין אוֹ בָשָׂר וּגְבִינָה, מֻתָּר לֶאֱכוֹל וְלִשְׁתּוֹת חוּץ לַסֻּכָּה. וְדַוְקָא כְּשֶׁלֹּא קָבַע עֲלֵיהֶם. אֲבָל אִם רוֹצֶה לִשְׁתּוֹת יַיִן אוֹ שְׁאָר מַשְׁקִים בְּדֶרֶךְ קֶבַע, אוֹ שֶׁרוֹצֶה לֶאֱכֹל בָּשָׂר אוֹ גְבִינָה דֶּרֶךְ קֶבַע, צָרִיךְ סֻכָּה, וְלֹא יְבָרֵךְ עֲלֵיהֶם לֵישֵׁב בַּסֻּכָּה. וְטוֹב שֶׁיֹאכַל קֹדֶם, פַּת, כְּדֵי שֶׁיְבָרֵךְ. וְכָל זֹאת, מִדִּינָא. אֲבָל מִי שֶׁמַּחְמִיר עַל עַצְמוֹ שֶׁאֲפִלוּ מַיִם אֵינוֹ שׁוֹתֶה חוּץ לַסֻּכָּה, הֲרֵי זֶה מְשֻׁבָּח.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On the other nights and days of *Sukkos*, you are not obligated to eat in the *sukkah;* but if you want to eat a regular meal or to sleep, you must do so in the *sukkah*. What is meant by a "regular meal?" If you eat more than a *kebeitzah*⁸ of bread, even if you do not schedule it as a "meal," and even if it is pastry, [similar to a blintz or a strudel it must be eaten in the sukkah]. Similarly, any dish made of [one of] the five species of grain, if it is more than a *kebeitzah* and you scheduled it as a "meal," you must eat it in the *sukkah* and say the berachah *Leisheiv basukkah*. But even if you eat a large quantity of fruit and you scheduled it as a meal, you are allowed to eat the fruit outside the *sukkah*. Also wine or other beverages, or meat and cheese may be eaten and drunk outside the *sukkah*, provided you do not schedule it as a meal. But if you want to drink wine or other beverages as a scheduled "meal," or you want to eat meat or cheese as a scheduled "meal," you must have it in the *sukkah*, but without saying the berachah *Leisheiv basukkah*. It is best to eat some bread first, so that you can say the berachah. All this is as required by *Halachah*, but those who are more meticulous and do not even drink water outside the *sukkah* are considered praiseworthy.

footnotes:
⁸ See glossary.


###### Kitzur Shulchan Arukh 135:8
[Kitzur Shulchan Arukh 135:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:8)

שֵׁנָה, אֲפִלּוּ אַרְעַי, מִדִּינָא צְרִיכָה סֻכָּה. וְכֵן עוֹשִׂין הַמְדַקְדְּקִין בַּמִצְוֹת, שֶׁאֲפִלּוּ שְׁנַת אַרְעַי אֵינָם יְשֵׁנִים חוּץ לַסֻּכָה. וְעַתָּה שֶׁנּוֹהֲגִים הַרְבֵּה לְהָקֵל בַּשֵׁנָה, כָּתְבוּ הָאַחֲרוֹנִים, זִכְרוֹנָם לִבְרָכָה, כַּמָּה טְעָמִים, לְלַמֵּד קְצָת זְכוּת עֲלֵיהֶם. אֲבָל כָּל יְרֵא שָׁמַיִם, רָאוּי לוֹ לְהַחְמִיר וְלַעֲשׂוֹת סֻכָּה, שֶׁיוּכַל לָדוּר שָׁם עִם אִשְׁתּוֹ, כְּמוֹ שֶׁהוּא דָר בְּכָל הַשָּׁנָה כֻּלָּהּ, אִם אֶפְשָׁר לוֹ. וּלְכָל הַפָּחוֹת שֶׁתְּהֵא רְאוּיָה לִישֹׁן שָׁם הוּא לְבַדּוֹ. וְאִם אֵינָהּ כֵּן, אֲפִלּו בְדִיעֲבַד, הִיא פְסוּלָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Sleeping, or even taking a nap, according to *Halachah*, must be in the *sukkah*. And this is the practice of those who are scrupulous in observing the mitzvos; they, indeed, do not even take a nap outside the *sukkah*. But nowadays, many people are lenient with regard to sleeping [in the *sukkah*]. The later authorities, of blessed memory, wrote a number of reasons to justify this leniency to an extent. However, every God-fearing person, should be stringent and build a *sukkah* in which he and his wife can dwell in the same manner they live the entire year, if possible. At minimum, [the *sukkah*] should be suitable for him to sleep in, for if it does not meet these standards it is not valid, even post factum⁹ writes, “In places where the climate is cold [during this time of year], you still fulfill your obligation by eating in the *sukkah* even though you are unable to sleep there. Since it is impossible otherwise, it is therefore considered that you are living in the *sukkah* in the same manner as in your home. (*Ibid* 640:18, 20) [even after it was already built].

footnotes:
⁹ Mishnah Berurah


###### Kitzur Shulchan Arukh 135:9
[Kitzur Shulchan Arukh 135:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:9)

יָרְדוּ גְשָׁמִים, פָּטוּר מִן הַסֻכָּה. בְּאֵיזֶה גְשָׁמִים פָּטוּר? אִם יָרְדוּ כָּל כָּךְ, שֶׁהוּא מְשַׁעֵר, שֶׁאִם הָיוּ נוֹפְלִים כָּךְ לְתוֹךְ הַתַּבְשִׁיל, הָיָה מִתְקַלְקֵל, אֲפִלּוּ אֵין לְפָנָיו הַתַּבְשִׁיל, אוֹ שֶׁהוּא מְשַׁעֵר, שֶׁאִם הָיוּ נוֹפְלִים לְתוֹךְ הַחֶדֶר שֶׁהוּא בּוֹ, הָיָה יוֹצֵא מִשָּׁם לְחֶדֶר אַחֵר, אָז יוֹצֵא גַּם מִן הַסֻּכָה לַבָּיִת. וְאִם הִתְחִיל לֶאֱכֹל בַּסֻּכָּה, וְאַחַר כָּךְ יָרְדוּ גְשָׁמִים וְנִכְנַס לְתוֹךְ הַבַּיִת, וְהִתְחִיל לֶאֱכֹל גַּם בַּבַּיִת, אוֹ שֶׁמֵּחֲמַת הַגְּשָׁמִים הִתְחִיל מִתְּחִלָּה לֶאֱכֹל בַּבַּיִת, וְאַחַר כָּךְ פָּסְקו הַגְשָׁמִים, גוֹמֵר סְעוּדָתוֹ בַּבַּיִת וְאֵינוֹ מְחֻיָב לָלֶכֶת בְּאֶמְצַע הַסְּעוּדָה מִבֵּיתוֹ לְתוֹךְ הַסֻּכָּה. וְכֵן כְֹּשֶהָעֵת קַר וְהַמַּאֲכָלִים נִקְרָשִׁים בְּתוֹךְ הַסֻּכָּה, פָּטוּר מִן הַסֻּכָּה וְאוֹכֵל בַּבָּיִת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If it rains, you are exempt from [staying in] the *sukkah*.¹⁰ until it rains on you and on the table where you are sitting. It is also possible that you are even obligated to say the berachah *Leisheiv basukkah* under these circumstances. (*Mishnah Berurah* 639:33) How heavy a rain must it be for you to be exempt? If it rains so much, that in your judgment, if that much rain would drip into your cooked food,¹¹ 639:34) it would be spoiled, even if the food is not actually in the *sukkah*, or if you estimate,¹² 639:5) that if it would rain that much into the room where you are sitting, you would move into another room, then you may leave the *sukkah* and go into the house. If you started to eat in the *sukkah*, and then it began to rain, so that you went into the house and started to eat there; or because of the rain you began initially to eat in the house, and then it stopped raining, you may finish your meal in the house, and you are not obligated to leave while the meal is in progress, to go from your house into the *sukkah*. When it is so cold that the food in the *sukkah* jells,¹³ 639:59) you are exempt from sitting in the *sukkah*, and you may eat in the house.¹⁴ also holds true if the climate is so intensely hot or if there are many insects that cause you to be uncomfortable, or will cause the food to become inedible. (*Mishnah Berurah* 639:31)

footnotes:
¹⁰ However, if the rain does not drip through to the place where you are sitting, you must remain in the sukkah
¹¹ This is true even if the food is of the kind that spoils quickly because of a little water. (Mishnah Berurah
¹² If you are unable to make such a judgment, you should use the next example quoted in the text as a criterion. (Ramah
¹³ This is certainly true if you are troubled because of the cold. (Shaar Hatzion
¹⁴ This halachah


###### Kitzur Shulchan Arukh 135:10
[Kitzur Shulchan Arukh 135:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:10)

לְעִנְיַן שֵׁנָה בַּסֻּכָּה, גַּם גְּשָׁמִים מֻעָטִין הֲוֵי צַעַר לִישֹׁן, וְיָכוֹל לָצֵאת. וְאִם יָצָא לְבֵיתוֹ וְשָׁכַב לִישֹׁן, וְאַחַר כָּךְ פָּסְקוּ הַגְּשָׁמִים, אוֹ שֶׁמִּתְּחִלָּהּ שָׁכַב בְּבֵיתוֹ לִישֹׁן מִפְּנֵי הַגְּשָׁמִים, וְאַחַר כָּךְ פָּסְקוּ, אֵין מַטְרִיחִין אוֹתוֹ לֵילֵךְ לַסֻּכָּה כָּל הַלַּיְלָה, אֶלָּא יָשֵׁן בְּבֵיתוֹ עַד הַבֹּקֶר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
As for sleeping in the *sukkah*, even a slight rain causes discomfort when you sleep, and you may leave [the *sukkah* when it rains]. If you left the *sukkah* to sleep in the house, and then it stopped raining; or if you initially went to sleep in the house because of the rain and then the rain stopped, you do not have to bother to go to the *sukkah* during the night,¹⁵ to sleep even if you wake up during the night. (*Ibid* 639:32) but you may sleep in the house until morning.

footnotes:
¹⁵ You need not go into the sukkah


###### Kitzur Shulchan Arukh 135:11
[Kitzur Shulchan Arukh 135:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:11)

כְּשֶׁהוּא פָּטוּר מִן הַסֻּכָּה, וְאֵינוֹ יוֹצֵא מִֹשָּם, נִקְרָא הֶדְיוֹט, וְאֵינוֹ מְקַבֵּל שָׂכָר עָלֶיהָ, וְאֵינוֹ רַשַּׁאי לְבָרֵךְ, מִשּׁוּם דַּהֲוֵי בְּרָכָה לְבַטָּלָה. וּכְשֶׁיוֹצֵא מִן הַסֻּכָּה בִּשְׁבִיל הַגְּשָׁמִים, לֹא יְבַעֵט בְסֻכָּתוֹ וְיֵצֵא, אֶלָּא יֵצֵא בְּהַכְנָעָה, כְּעֶבֶד שֶמָּזַג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ רַבּוֹ קִיתוֹן עַל פָּנָיו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Anyone who is exempt from staying in the *sukkah* and does not leave is called a simpleton, and will receive no reward for it. And he is not permitted to say the berachah [*Leisheiv basukkah*], because it would be a berachah said in vain. When you leave the *sukkah* because of rain, you should not complain [in anger] as you leave, but go out feeling humbled, like a servant who poured a cup [of wine] for his master, and the master poured a pitcher [of water] into his face.


###### Kitzur Shulchan Arukh 135:12
[Kitzur Shulchan Arukh 135:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:12)

נוֹהֲגִין שֶׁאֵין מְבָרְכִין לֵישֵׁב בַּסֻּכָּה אֶלָּא בַּאֲכִילַת קֶבַע. וְנוֹהֲגִין שֶׁמְּבָרְכִין תְּחִלָּה הַמּוֹצִיא, וְאַחַר כָּךְ לֵישֵׁב בַּסֻכָּה, קֹדֶם שֶׁטּוֹעֵם. וּשְׁאָר דְּבָרִים שֶׁהוּא אוֹכֵל בַּסֻּכָּה כָּל הַיוֹם, וְכָל מַה שֶׁהוּא יושֵׁב וְעושֶׁה שָׁם, וַאֲפִלּוּ אִם יָשֵׁן שָׁם נִפְטָר הַכֹּל בַּבְּרָכָה שֶׁבֵּרַךְ בִּשְׁעַת אֲכִילַת קֶבַע, עַד שֶׁיֹּאכַל שֵׁנִית בְּקֶבַע. וְאִם לֹא יָצָא מִן הַסֻּכָּה לַעֲסָקָיו אוֹ לְבֵית הַכְּנֶסֶת בֵּין סְעוּדָה לִסְעוּדָה, כֵּיוָן שֶׁבֵּרַךְ פַּעַם אַחַת, שׁוּב אֵינוֹ צָרִיךְ לְבָרֵךְ בִּסְעוּדָה שְׁנִיָה שֶׁאוֹכֵל. וַאֲפִלּוּ כָּל שִׁבְעַת יְמֵי הֶחָג, אִם יָשַׁב וְאָכַל וְלָמַד וְהִתְפַּלֵּל וְיָשֵּׁן תּוֹךְ סֻכָּתוֹ, אֵינוֹ צָרִיךְ לְבָרֵךְ רַק פַּעַם אַחַת, כֵּיוָן שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ מִן הַסֻּכָּה. וַאֲפִלּוּ יָצָא יְצִיאַת אַרְעַי וְדַעְתּוֹ לַחֲזוֹר מִיָד, לֹא הֲוֵי הֶסַּח הַדַּעַת, וְאֵינוֹ צָרִיךְ לְבָרֵךְ בִסְעוּדָה שְנִיָה, רַק כְּשֶׁיָצָא לַעֲסָקָיו אוֹ לְבֵית הַכְּנֶסֶת וְכַדּוֹמֶה. וַאֲפִלּוּ הָלַךְ לְתוֹךְ בֵּיתוֹ לִלְמֹד שָׁם אוֹ לַעֲשׂוֹת שָׁם אֵיזֶה דָבָר שֶׁהוּא שׁוֹהֶה בוֹ, גַּם כֵּן הֲוֵי הֶסַּח הַדַּעַת, וְצָרִיךְ לְבָרֵךְ בִּסְעוּדָה שְׁנִיָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is the custom to say the berachah *Leisheiv basukkah* only when you eat a regular meal.¹⁶ and sit there for an hour or so before eating. The rationale is that the berachah which will be said at mealtime exempts even the time spent in the *sukkah* before the meal. The later *Poskim*, however, write that in order to comply with those *halachic* authorities who maintain that it is not proper to sit for a length of time without saying the berachah, it is best to say the berachah *Borei minei mezonos* and eat a piece of cake larger than a *kebeitzah* as soon as you enter the *sukkah* and to say the berachah *Leisheiv basukkah*. This will make it unnecessary to say the berachah when you eat the regular meal. (*Ibid* 639:46) And it is the custom to say the *Hamotzi* first, and then *Leisheiv basukkah*, before you begin to eat. Everything that you eat in the *sukkah* the entire day, and whatever you do while staying there, even if you sleep there, is exempt with the berachah you said before eating the regular meal, [and it exempts everything] until you eat your next regular meal. If you did not leave the *sukkah* to go to business or to the synagogue between meals, since you once said the berachah, you need not repeat it at the next meal. Even if during the entire week of *Sukkos*, you would dwell in the *sukkah* eating, studying, praying and sleeping there, you would need to say the berachah only one time, because your thoughts were never diverted from the *sukkah*. Even if you left the *sukkah* temporarily, with the intention of returning immediately, it is not considered a diversion, and you need not say the berachah at the following meal. However, if you went out to do business, or to go to the synagogue, or for similar reasons; even if you went into your house to study, or to do something which is time consuming, it also constitutes a distraction, and you must say the berachah at the next meal.

footnotes:
¹⁶ It is the custom of many not to say the berachah until they eat the meal even though they gather in the sukkah


###### Kitzur Shulchan Arukh 135:13
[Kitzur Shulchan Arukh 135:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:13)

מִי שֶׁהוֹלֵךְ אֲפִלּוּ בְּאֶמְצַע סְעוּדָתוֹ לְסֻכַּת חֲבֵרוֹ וְאוֹכֵל שָׁם שִׁעוּר דְחַיָב בַּסֻּכָּה, צָרִיךְ לְבָרֵךְ גַּם שָׁם לֵישֵב בַּסֻּכָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you leave the *sukkah* even in the middle of your meal, to go to a friend's *sukkah*, and you eat a quantity of food which must be eaten in the *sukkah*, you must say *Leisheiv basukkah* there too.¹⁷ maintain that this is not considered an interruption if you had intended to go to another *sukkah* when you initially said the berachah, and that it is not necessary to say another berachah in the second *sukkah*. *Beis Meir* writes that you need not say another berachah even if you had no intention to eat in another *sukkah*. In situations where there is a doubt regarding *berachos*, the rule is that we are lenient and do not say the berachah. It is the best practice, therefore, not to leave the *sukkah* in the middle of the meal. (*Ibid* 639:48)

footnotes:
¹⁷ Many later Poskim


###### Kitzur Shulchan Arukh 135:14
[Kitzur Shulchan Arukh 135:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:14)

מִי שֶׁשָּׁכַח לְבָרֵךְ לֵישֵׁב בַּסֻּכָּה, וְנִזְכַּר בְּאֶמְצַע הַסְּעוּדָה, אוֹ אֲפִלּוּ לְאַחַר שֶׁגָּמַר אֲכִילָתוֹ, צָרִיךְ לְבָרֵךְ, כִּי גַם הַיְשִׁיבָה שֶׁיֵשֵׁב שָׁם אַחַר כָּךְ, הִיא מִצְוָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you forgot to say *Leisheiv basukkah*, and you become aware of it in the middle of the meal, or even after you finished the meal, you must still say the berachah, because by staying in the *sukkah* after the meal you are also fulfilling the mitzvah.


###### Kitzur Shulchan Arukh 135:15
[Kitzur Shulchan Arukh 135:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:15)

נָשִׁים פְּטוּרוֹת מִסֻּכָּה, וְאַף עַל פִּי כֵן רַשָׁאִין לְבָרֵךְ. קְטַנִּים, גַּם כֵּן פְּטוּרִים. וּמִכָּל מָקוֹם כֹּל שֶׁהוּא מִבֶּן חָמֵשׁ שָׁנִים וּלְמַעְלָה, חַיָב אָבִיו לְחַנְּכוֹ שֶׁיֹּאכַל בַּסֻּכָּה. וַאֲפִלּוּ אֵין אָבִיו בְּבֵיתוֹ, אֵין לְהַנִּיחוֹ שֶׁיֹּאכַל חוּץ לַסֻּכָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Women are exempt from the mitzvah of *sukkah*, nevertheless, they are permitted to say the berachah. Children also, are exempt, Nevertheless, if a boy is five years and over, his father must train him to eat in the *sukkah*. Even if the father is not at home, he should not be permitted to eat outside the *sukkah*.


###### Kitzur Shulchan Arukh 135:16
[Kitzur Shulchan Arukh 135:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:16)

חוֹלֶה וּמְשַׁמְּשָיו, פְּטוּרִים מִסֻּכָּה. וְאִם הוּא חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה, אֵין הַמְשַׁמְּשִׁין פְּטוּרִין אֶלָּא בְּשָׁעָה שֶׁהוּא צָרִיךְ לָהֶם. אִם הוּא חוֹלֶה שֶׁיֶשׁ בּוֹ סַכָּנָה, פְּטוּרִין גַּם בְּשָׁעָה שֶׁאֵינוֹ צָרִיךְ לָהֶן כָּל כָּךְ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A sick person and his attendants are exempt from the mitzvah of *sukkah*. However, if the patient is not critically ill, the attendants are exempt only when he needs them. If he is critically ill, they are exempt even when he does not need them so urgently.


###### Kitzur Shulchan Arukh 135:17
[Kitzur Shulchan Arukh 135:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:17)

מִצְטַעֵר, גַּם כֵּן פָּטוּר מִן הַסֻּכָּה בִּשְׁאָר הַלֵּלּוֹת, וְכֵן בְּכָל הַיָמִים. וְהַיְנוּ שֶׁמִּצְטַעֵר מֵחֲמַת צִנָּה אוֹ מֵרוּחַ אוֹ מֵרֵיחַ רָע וְכַיוֹצֵא בוֹ. וְכֵן אִם כָּבוּ לוֹ הַנֵּרוֹת בְסֻכָּתוֹ בַּשַׁבָּת וְיֶשׁ לוֹ טֹרַח גָדוֹל לֵילֵךְ לְסֻכַּת חֲבֵרוֹ, יָכוֹל לֵילֵךְ לְבֵיתוֹ בְּמָקוֹם שֶׁיֶשׁ לוֹ נֵרוֹת דּוֹלְקִים. וְדַוְקָא אִם מִתְּחִלָּה עָשָׂה סֻכָּתוֹ כָּרָאוּי, וְאַךְ בְּמִקְרֶה בָּא לוֹ הָעִנְיָן שֶהוּא מִצְטַעֵר לֵישֵׁב אוֹ לִישֹׁן בְּתוֹכָהּ. אֲבָל אִם מִתְּחִלָּה עֲשָׂאָהּ בִּמְקוֹם רֵיחַ רָע וְכַדוֹמֶה, אוֹ בְּמָקוֹם שֶיִתְיָרֵא לִישֹׁן בָּהּ, אֵינוֹ יוֹצֵּא בָהּ אֲפִלּוּ בַאֲכִילָה בַיוֹם. אִם בָּא הָרוּחַ לְכַבוֹת הַנֵּרוֹת דֶרֶךְ הַדְפָנוֹת, מֻתָּר לִפְרוֹשׂ שָׁם סָדִין אוֹ בֶגֶד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[If staying in the *sukkah*] causes you discomfort, that is if you are troubled by the cold weather or the wind, or by a bad odor or similar annoyances, you are exempt from the mitzvah of *sukkah* on all nights other [than the first night], and on all the days of *Sukkos*. Similarly, if the light in the *sukkah* went out on Shabbos, and it is a great bother for you to go to a friend's *sukkah*, then you may go to your house, if the candles are burning there. This only applies if initially you made your *sukkah* properly, and it was only an accident that caused you to be uncomfortable while sitting or sleeping there. But if initially you made the *sukkah* in a place where there is an offensive odor, or similar [irritation], or in a place where you are afraid to sleep, then you cannot fulfill your obligation even when you eat there in the daytime. If the wind threatens to blow out the candles [on Shabbos], as it passes through the walls, you are permitted to spread a sheet or a garment on the wall.


###### Kitzur Shulchan Arukh 135:18
[Kitzur Shulchan Arukh 135:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:18)

הוֹלְכֵי דְרָכִים בַּיוֹם, פְּטוּרִין מִן הַסֻּכָּה בַּיוֹם, כֵּיוָן שֶׁאֵין לָהֶם שָׁהוּת לִטְרֹחַ אַחַר סֻכָּה, כֵּיוָן שֶׁצְּרִיכִין לֵילֵךְ תֵּכֶף לְדַרְכָּן. אֲבָל אִם יְכוֹלִים לֵישֵׁב בַּסֻּכָּה בְּלִי טֹרַח, חַיָבִים לֵישֵׁב בַּסֻּכָה. וּבַלַיְלָה, כְּשֶׁהֵם בַּמָּלוֹן שֶׁהֵם רוֹצִים לָלוּן שָׁם, צְרִיכִים לְהַטְרִיחַ אֶת עַצְמָם לֵישֵׁב בַּסֻּכָּה. וַאֲפִלּוּ אִם הֵם בְּמָקוֹם שֶׁאֵין שָׁם סֻכָּה, אִם יְכוֹלִים לַעֲשׂוֹת סֻכָּה בִּמְעַט מָמוֹן, חַיָבִים לְהִשְׁתַּדֵּל שֶׁתְּהֵא לָהֶם סֻכָּה לִישֹׁן בְּתוֹכָהּ. וְאִם הוֹלְכִים גַם בַּלַּיְלָה, דִּינָם כְּמוֹ בַיוֹם. וְהַהוֹלְכִים בַּכְּפָרִים לִגְבּוֹת חוֹבוֹת בְּחֹל המּוֹעֵד, אִם אֵינָם יְכוֹלִין לַעֲשׂוֹת לָהֶם סֻכָּה, יַחְמִירוּ עַל עַצְמָם לַחֲזוֹר לְבָתֵּיהֶם בְּכָל לַיְלָה לְקַיֵם מִצְוַת סֻכָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
People traveling in the daytime¹⁸, you need not curtail your travel even if you know that you will not find a *sukkah* enroute. (*Ibid* 640:42) are exempt from eating in the *sukkah* during the day,¹⁹. Needless to say, however, if there is a *sukkah* nearby, that you can use without too much bother, you are not exempt, and you must eat in the *sukkah*. (*Ibid* 640:42) because they have no time to look for a *sukkah*, since they must move along.²⁰. (*Igros Moshe, Orach Chaim*, volume III Responsa 93.) But if they are able to sit in a *sukkah* without too much trouble, they are obligated to do so. At night, when they are at the lodging where they intend to stay overnight, they must make an effort to [find] a *sukkah* in which to dwell. Even if they are in a place where there is no *sukkah*, if they can make one at a small cost,²¹. (*Ibid* 640:44) they must endeavor to have a *sukkah* for sleeping. If they are also traveling at night they are governed by the same *Halachos* that apply in the daytime. People who travel to villages on *Chol Hamoed* to collect debts, and cannot make a *sukkah* there, must assume the inconvenience of returning home every night in order to fulfill the mitzvah of *sukkah*.

footnotes:
¹⁸ According to Mishnah Berurah
¹⁹ You need not delay eating until you are able to find a sukkah
²⁰ This rule applies only to those traveling for business. However those who travel for pleasure are forbidden to travel to places where they will have no sukkah
²¹ This is not an actual obligation but those who do so will be blessed. If you intend to remain at any one place for three or four days, you must then make a sukkah


###### Kitzur Shulchan Arukh 135:19
[Kitzur Shulchan Arukh 135:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:19)

שְׁלוּחֵי מִצְוָה, אֲפִלוּ בַּלַיְלָה, כְּשֶׁהֵם בַּמָּלוֹן, אִם צְרִיכִים לִטְרֹחַ אַחַר סֻכָּה אוֹ שֶׁאֵין נוֹחַ לָהֶם לִישֹׁן בַּסֻּכָּה, וְאִם יִישְׁנוּ, יִהְיוּ לְמָחָר יְגֵעִים וְיִתְעַכְּבוּ מִן הַמִּצְוָה, פְּטוּרִין מִן הַסֻּכָה. אֲבָל בְּלָאו הָכִי, חַיָבִים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
People traveling for the sake of doing a mitzvah,²² citing Responsa of *Chasam Sofer* writes that this is true only if the mission is one hundred percent for the purpose of fulfilling a mitzvah. If, however, there is any personal gain of pleasure involved, there is no exemption. (*Ibid* 640:7, *Biur Halachah*) and would find it bothersome to find a *sukkah*, or if it is not convenient for them to sleep in the *sukkah*, and if they would sleep there they would be tired the next morning, and would be hampered in the performance of the mitzvah, are exempt from the mitzvah of *sukkah;* otherwise, they are obligated to fulfill it.

footnotes:
²² Mishnah Berurah


###### Kitzur Shulchan Arukh 135:20
[Kitzur Shulchan Arukh 135:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:20)

שׁוֹמְרֵי גִנּוֹת וּפַרְדֵּסִים וּתְבוּאָה וְכַיּוֹצֵא בָזֶה, אִם אֶפְשָׁר לִשְׁמֹר הַכֹּל בְּמָקוֹם אֶחָד, יַעֲשֶׂה לוֹ שָׁם סֻכָּה וְיֵשֵׁב בָּהּ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If watchmen who guard gardens, orchards, grain and other produce, find it possible to watch everything from one location, they should make a *sukkah* there, in which to stay.


###### Kitzur Shulchan Arukh 135:21
[Kitzur Shulchan Arukh 135:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:21)

הָעוֹשִׂים יַיִן אֵצֶל גוֹיִם, פְּטוּרִין מִן הַסֻּכָּה, בֵּין בַּיוֹם בֵּין בַּלַּיְלָה, מִשּׁוּם דִּצְרִיכִים לִשְׁמוֹר שֶׁלֹּא יִגַע בּוֹ גּוֹי. וְאִם הוּא בְּעִנְיָן שֶׁאֵינוֹ צָרִיךְ שִׁמּוּר, חַיָבִין.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Men who make wine in non-Jewish areas are exempt of the mitzvah of *sukkah*, whether by day or by night, because they must watch continuously that a non-Jew should not touch the wine. But if the situation is such that no watching is needed, then they are required to stay in the *sukkah*.


###### Kitzur Shulchan Arukh 135:22
[Kitzur Shulchan Arukh 135:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/135:22)

הַיוֹשְׁבִים בַּחֲנוּת, אַף עַל פִּי שֶׁהֵם דָּרִים חוּץ לָעִיר וְהַחֲנוּת הִיא בָּעִיר וּרְגִילִין כָּל הַשָׁנָה בְּרֹב פְּעָמִים לֶאֱכוֹל שָׁם בַּיּוֹם, מִכָּל מָקוֹם בַּסֻּכּוֹת חַיָבִים לֶאֱכוֹל בַּסֻּכָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
People who stay in a store, even if they live out of town, and the store is in town, and during the year they eat most of their daily meals there, nevertheless, on *Sukkos* they are required to eat in the *sukkah*.