Talán az egyetlen áldás, aminek nincs külön helye, szimánja a Sulchán Áruchban. Egy pontban utal rá szűkszavúan (a Tur annyiban sem). Pedig a Gemárában van szugja, bőséges, de konklúzióig nem jut el.
Smuel és Rabbi Jochánán inspiráló vitája:
§ Rav Yehuda said that Shmuel said: The blessing over the mitzva of lulav is recited seven days and the blessing over the mitzva of sukka is recited one day. What is the rationale for this distinction? It is written explicitly in the Torah that the mitzva to sit in the sukka applies all seven days. The Gemara explains: With regard to the lulav, where the nights are distinct from the days, as the mitzva of lulav is not in effect at night, each day is a mitzva in and of itself. A separate blessing is recited over each mitzva. However, with regard to sukka, where the nights are not distinct from the days, as the mitzva of sukka is in effect at night just as it is during the day, the legal status of all seven days of the Festival is like that of one long day.
(Egy lazán, de kapcsolódó alapkérdés: a luláv áldások ismétlésének ügyében mit, hogyan paszkenolunk? Hiszen mi mindkettőre mindig mondunk!)
But Rabba bar bar Ḥana said that Rabbi Yoḥanan said: The blessing over the mitzva of sukka is recited seven days and the blessing over the mitzva of lulav is recited one day. What is the rationale for this distinction? The Gemara explains: The mitzva of sukka is a mitzva by Torah law all seven days of the Festival. Therefore, a blessing is recited for seven days. However, the mitzva of lulav, other than on the first day, is a mitzva by rabbinic law, as the Sages instituted an ordinance to take the lulav for all seven days to commemorate the practice in the Temple. Therefore, it is enough to recite the blessing one day, on the first day.
When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan said: One recites a blessing over both this, the mitzva of sukka, and over that, the mitzva of lulav, all seven days. Rav Yosef said: Take the statement of Rabba bar bar Ḥana in your hand, as all the amora’im who transmitted statements of Rabbi Yoḥanan hold in accordance with his opinion in matters related to sukka.
Rabbi Jehuda háNászi és a Bölcsek kapcsolódó vitájához kötik végül. Ám egyik vita sem válaszol a mindennapi, praktikus kérdéseinkre egyértelműen (most akkor mégis mikor mondjuk?).
The Gemara answers: This matter is related to a general dispute between tanna’im, as it was taught in a baraita: With regard to phylacteries, every time one dons them he recites the blessing over them; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: One recites the blessing only in the morning. Apparently, these tanna’im would dispute the issue of sukka as well: Does one recite the blessing each time he performs the mitzva or only the first time he performs it at the beginning of Sukkot?
Apropos phylacteries, it was stated that Abaye said: The halakha is in accordance with the opinion of Rabbi Yehuda HaNasi, and Rava said: The halakha is in accordance with the opinion of the Rabbis. Rav Mari, son of the daughter of Shmuel, said: I observed Rava, who did not act in accordance with his own halakha and recite the blessing over phylacteries only once. Rather, he rises early, and enters the bathroom, and exits, and washes his hands, and dons phylacteries, and recites the blessing. And when he needs to go another time, he enters the bathroom, and exits, and washes his hands, and then dons phylacteries, and then recites the blessing. And we too, in the case of sukka, act in accordance with the opinion of Rabbi Yehuda HaNasi and recite the blessing all seven days.
Bét Joszéf idézi a Turhoz, de a Tur nem beszél róla.
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Toszfotból a forrás (ami nem feltétlenül hangzik pontosan így):
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Az Áh"S kapcsolódó elemzése.
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A lésév bászuká áldás chumrájának egyetlen Sulchán Áruch említése (megannyi kifejtetlen részlet).
8. We are accustomed to only bless on the sukkah at the time of eating. (And this is how we [Ashkenazim] are accustomed.)
Itt is említi az áldást, de nem mondja meg, hogy mikor. (Valamiért a Talmud szerkesztője ezt hivatkozta 46a-n az ottani vita kapcsán.)
3. On the rest of the days, we bless over the sukkah before saying "Hamotzi." Our practice is to bless on the sukkah after saying the "Hamotzi" blessing before eating. RAMA: and this is how we act during the week. But on Shabbat and Yom Tov, where Kiddush is said, we sanctify after making Kiddush [Mahari"v]. And if one says Kiddush in the house and eats in the Sukkah, or vice versa, see above Siman 273 Seif 2.
Itt hozza MB azt a véleményt, hogy egy bráchá is elég lehet egész hét napra. Néhány kérdést felvet: hogyan hasonlítható ez a Tórára mondott áldásra, ami minden nap elmondandó? Hogyan a villámláshoz (ami szintén újraindul az új nappal)?
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Szigorítás (eléggé váratlan helyen!!) MB-től a bráchára: akkor lehet mezonotra, ha többen is vannak. Egyedül tehát csak akkor, ha sokat eszik (annyit, hogy bencsoljon??). Furcsa lenne.
We eat and drink and sleep in the Sukkah all seven days, both day and night, and we do not sleep outside of the Sukkah, even a very short sleep. But one may eat an insubstantial meal outside of the Sukkah. And how much is an insubstantial meal? Approximately an egg's worth of a loaf of bread. And it is permitted to drink water and wine and eat fruit even if he made it his meal (own opinion) outside of the Sukkah. And he who is stringent upon himself, and will not drink even water outside of the Sukkah, he is praised. And a dish made of the five species [of grain], if he makes it his meal, it considered a proper meal and requires a Sukkah. Rem"a: And nowadays what is practiced to be lenient in the Sukkah, such that only the scrupulously observant sleep in the Sukkah; there are those who say that it is because of the cold, for it is uncomfortable to sleep in the cold places, and it seems to me that this is because the Mitzvah of Sukkah is a man and his household, a man and his wife, and in a place where he cannot sleep with his wife, that he does not have a suitable Sukkah, he is exempt; and it is good to be stringent, and to be there with his wife, just as he resides all year, if he can have a suitable Sukkah.
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Még egy elgondolkodtató halacha: miért nem imádkozunk szukában? Su"Á szerint lehetne elvileg.
All seven days, one recites Bible [and studies] in the Sukkah. When one is [trying to] understand [deeply] and be very careful with what one is reciting [and learning, one may study] outside of the Sukkah so that one is more focused. One may pray either in the Sukkah or outside of the Sukkah.
MB ezt megdöbbentően megszorítja arra az esetre, ha nincs zsinagógája. (Su"Á olyan tipikus esetről beszélne, amikor nincsen??)
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Furcsa: vajon az étkezésre ugyanez a logika nem alkalmazható? A zsinagógai evés miért szükséges a szukában? Hiszen évközben azt sem szoktuk azt?
Tamás válasza (elfogadtam): a zsinagógai étkezés maga nem tipikus dolog. Az étkezés mint olyan tipikus helye az otthon, az imáé a zsinagóga.
Itt a Jerusálmi kérdezi a szukára mondott áldás és Tórára mondott áldás közötti különbséget:
What is the difference between sukkah and lulab? Sukkah does not need a benediction after the first night of the holiday, lulab needs a benediction all seven days. Rebbi Yose and Rebbi Aḥa were sitting and saying, what is the difference between sukkah and lulab? Sukkah applies both nights and days, lulab applies only during daytime. Rebbi Jacob the Southerner objected: But the study of Torah applies by night as by day? How is this? Sukkah will end; the study of Torah, it is impossible that it should ever end.
Ritvá itt vitatja azt, aminek a Talmud itt látszik: biztosan nem erre gondolt, hiszen így Rabbi Jochánán nem is adresszálja Smuel alapvetését. Ez segít megérteni az alap vitát és mostani halachát.
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Itt a talmudi különbségtétel a híres ellentétre: enni lehet szukán kívül is, alkalomszerűen, de aludni nem. (Ironikus: mégis mi fordítva paszkenoljuk, Remo alapján.)
The Sages taught in a baraita: One may eat a casual meal outside the sukka, but one may not take even a brief nap outside the sukka. The Gemara asks: What is the reason for this distinction? After all, sleeping in the sukka is an obligation just as eating in the sukka is an obligation. Rav Ashi said: It is prohibited to nap outside the sukka due to a decree lest he fall into a deep sleep.
We eat and drink and sleep in the Sukkah all seven days, both day and night, and we do not sleep outside of the Sukkah, even a very short sleep. But one may eat an insubstantial meal outside of the Sukkah. And how much is an insubstantial meal? Approximately an egg's worth of a loaf of bread. And it is permitted to drink water and wine and eat fruit even if he made it his meal (own opinion) outside of the Sukkah. And he who is stringent upon himself, and will not drink even water outside of the Sukkah, he is praised. And a dish made of the five species [of grain], if he makes it his meal, it considered a proper meal and requires a Sukkah. Rem"a: And nowadays what is practiced to be lenient in the Sukkah, such that only the scrupulously observant sleep in the Sukkah; there are those who say that it is because of the cold, for it is uncomfortable to sleep in the cold places, and it seems to me that this is because the Mitzvah of Sukkah is a man and his household, a man and his wife, and in a place where he cannot sleep with his wife, that he does not have a suitable Sukkah, he is exempt; and it is good to be stringent, and to be there with his wife, just as he resides all year, if he can have a suitable Sukkah.
A híres sitát Rámbám, amit sokan követnek, pl. a Grá. (A „briszker kidus” is innen medájék állítólag: ezen a kiduson kell leülni, ergó a többin ők állnak.)
Whenever a person enters a sukkah with the intention of sitting down throughout the seven [days of Sukkot], he should recite the following blessing before sitting:
[Blessed are You...] who has sanctified us with His commandments and commanded us to dwell in the sukkah.
On the first night of the festival, one should first recite the blessing on the sukkah, and then the blessing for the occasion.
One should recite all the blessings over a cup of wine. Thus, one should recite kiddush while standing, recite the blessing leishev basukkah, sit, and then recite the blessing shehecheyanu.
This was the custom of my teachers and the Rabbis of Spain: to recite kiddush while standing on the first night of the Sukkot festival, as explained.
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Toszfot, Rábénu Tám: volt korábban, de siurban hallottam, hogy Beráchotban is érdemes megnézni, ott némileg más sitát hoz.
“Since he has already fulfilled his obligation through Ahavah Rabbah - until here, therefore let us say all of them. In the Jerusalem Talmud, there is this statement that we say: he has already fulfilled his obligation through Ahavah Rabbah, and that is only if he studied immediately afterward. The meaning is: right away, he learned immediately in that place. Rabbi Yitzchak was asked: In a case like ours, where we do not study immediately after the morning prayer because we are occupied, and we go without studying until the middle of the day or later, why do we not recite the blessing over Torah again when we begin to study? Ri answered that we do not rule in accordance with that Jerusalem Talmud, since our Gemara did not say this, and there is no need to study immediately. Furthermore, even according to the Jerusalem Talmud, this applies specifically to Ahavah Rabbah, which is not primarily a blessing for the blessing over Torah, since the main purpose of Ahavah Rabbah was established for the recitation of Shema. Therefore, through it, one is not exempt from the blessing of Torah unless he studies immediately, and also does not divert his attention. But the blessing of “Who chose us” and the blessing of “to engage in words of Torah,” which are the primary blessings over Torah, exempt him for the entire day. And if you ask: How is this different from sukkah, where one must recite the blessing ‘to sit in the sukkah’ for each and every meal? It may be answered that Torah is different, because a person does not remove his mind from it, since at every moment a person is obligated to study, as it is written, ‘You shall meditate upon it day and night.’ Therefore, it is as though he is sitting all day without interruption. But eating in the sukkah has a fixed time. And if you ask: Why do we not recite a blessing ‘to sleep in the sukkah’? It may be answered that the blessing over eating, in which we recite ‘to sit in the sukkah,’ exempts him. Alternatively, it is because perhaps he will not fall asleep, and it would be a blessing in vain, since it is not in his power to sleep whenever he wishes. And Rabbeinu Tam would say that when a person gets up from his bed at night, in the morning, to study, he does not need to recite the blessing over Torah, because the blessing over Torah from the previous morning exempts him until the next morning. But this does not appear correct. And the French Jews were accustomed to say verses and the Priestly Blessing, and also ‘These are the things that have no fixed measure,’ which is a Mishnah, and ‘These are the things whose fruits a person enjoys…,’ which is a baraita, because of the Jerusalem Talmud, which requires that one study immediately afterward. But this is not necessary, as I have already written.”
The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, Rav Yehuda said that Shmuel said: One who arose to study, until he recites Shema he must recite a special blessing over the Torah. If he already recited Shema he need not recite that blessing, as he has exempted himself by reciting the blessing of: An abounding love, which includes the components of the blessing over the Torah.