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mealtime or sleeping time, they are obligated to eat or sleep there. The distinctions of the area and the
distance [from a sukkah] necessary to exempt need further clarification.
3. If they stop at night to camp in an area where it is possible to build a sukkah, they are obligated to build one.
Here too, the extent of effort required to do so needs further clarification.
4. If the activities during the tiyul continue into the night and are not finished until the time to go to sleep,
when it is already not possible to build a sukkah, they are exempt from building a sukkah and they do not
need to cease their activities beforehand.
All that I have written till this point is based on a very narrow halachic analysis of the topic. However, practically
the picture is completely different. One must fiercely oppose in the firmest manner, from a hashkafic and
educational point of view, any tiyulim or activities that involve nullifying the mitzvah of sukkah. Regarding the
fulfillment or nullification of positive mitzvot, formal exemptions according to the strict letter of the law are not
the only criteria and not even the deciding criteria, and not to mention the problem of evading mitzvot, which
is a halachic and philosophical issue in its own right. The lack of responding to the opportunity to perform a
mitzva to the fullest extent is also flawed, even when discussing not being present to fulfill it, as opposed to
actually evading it. A Jew must be filled with a yearning and aspiration to fulfill mitzvot, and not Heaven forbid
view the mitzvot as a burden that must be carried without any choice, looking for the first chance to free himself
from it. This is the essence of the trait of zerizut (zealousness), which arouses in us an obligation not just to serve
Hakadosh Baruch Hu, but to serve Him with joy and a complete heart. In the words of Rabbi Eliezer, “anyone
who makes his prayer fixed – his prayer is not considered to be a supplication” (Berachot 29b). This is explained
by Rav Ilai as “one who makes his prayer as a burden.” Although it is true that this principle is particularly
pertinent to the mitzvah of Tefilla, the basic principle applies to all mitzvot…

SLEEPING IN THE SUKKAH

The Shulchan Aruch indicates that the obligation of sleeping in the sukkah is actually stricter than eating in it, as he rules
that even dozing out of the sukkah is prohibited, as opposed to eating a snack outside the sukkah, which is permitted.

FURTHER IYUN
SEE THE ESSAY AT THE END OF THIS SECTION FOR FURTHER IYUN AS TO THE NATURE OF THIS OBLIGATION,
AND THE DIFFERENT EXEMPTIONS MENTIONED BY THE RISHONIM AND ACHARONIM.

’ב ףיעס ,טלרת ןמיס ,הכוס תוכלה ,ח”וא ,ךורע ןחלוש . 27
יארע תניש ’יפא הכוסל ץוח םינשי ןיאו ,הלילב ןיב םויב ןיב ,העבש לכ הכוסב םינשיו םיתושו םילכוא
Shulchan Aruch, Orach Chaim 639:2
We eat, drink and sleep in the sukkah for all seven days, both in the day and at night. One may not sleep outside
the sukkah, even for a short nap.
Despite the apparent severity of this halacha, the Rema note that in Chutz LaAretz (the Diaspora), the prevalent custom is
not to sleep in the sukkah, and attempts to explain why.

120 · Hilchot Sukkah Tzurba M’Rabanan