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םדא הכוסה תבישי ןיד ז - “ מק ללכ ייח

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ם ֶדֹק הָּּכ ֻּסַּב םי ִב ְּ ׁשֹוי ם ִא ּו ּ ל ִפֲאַו .הָּלי ִכֲא תַע ְּ ׁש ִב אָּּ ל ֶא םי ִכ ְּרָּב ְּמ םָּני ֵא ֶ ׁש םי ִק ְּסֹו ּפ ַה
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,הָּלי ִכֲא ָּה לַע ןי ִכ ְּרָּב ְּּמ ֶ ׁש הָּכ ָּר ְּב ִד ּוהְּל א ָּרי ִב ְּס ִד ,םי ִכ ְּרָּב ְּמ םָּני ֵא ,הָּע ָּ ׁש הֶזי ֵא הָּלי ִכֲא
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ןֹוכָּּנ ַה ןֵכָּל ְּו .הָּכ ָּר ְּב אל ְּב ךָּּכ ב ֵ ׁשֵּי ֶ ׁש רָּב ָּד ַה ןֹוכָּנ ןי ֵא םֹוק ָּמ לָּּכ ִמּו .לּכ ַה ת ֶר ֶטֹו ּפ אי ִה
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לֵכֹוא ֹוני ֵא ֶ ׁש ף ַא ְּו ,םיִני ִמ 'ה ֵמ אּוה ֶ ׁש רָּב ָּד לַע ך ֵרָּבְּי ,ת ֶסֶנ ְּכ ַה תיֵּב ִמ ֹואֹוב ְּב ףֶכ ֵּת ֶ ׁש
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ר ַח ַא ך ֵרָּבְּי אל ְּו הָּּכ ֻּסַּב ב ֵ ׁשיֵל ך ֵרָּבְּי ,ויָּלָּע ַעֵבֹוק אּוה ֶ ׁש ןָּויכ ּב אֵצֹוּיַכ ְּו תִיַזַּכ אָּּ ל ֶא
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:הָּלי ִכֲא תַע ְּ ׁש ִב ךָּּכ
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לָּבֲא .תיִנ ֵ ׁש ך ֵרָּבְּל ךי ִרָּצ ,הָּּכ ֻּסַל רֵזֹוח ְּו ת ֶסֶנ ְּכ ַה תיֵבְּל ךֵלֹוה ֶ ׁש ְּכ א ָּמְּלָּע יֵּ לֻכלּו ְּ ]די[
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אָּצָּי אל ּו ּ ל ִפֲאַו .ך ֵרָּב ְּמּו רֵזֹוח ֹוני ֵא ,םי ִמָּע ְּּפ 'י לַכאּי ֶ ׁש ף ַא ,הָּּכ ֻּסַּב םֹוּי ַה לָּּכ ב ֵ ׁשֹוּי ֶ ׁש ְּכ
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81 :ֹו ּת ְּע ַד ַחי ִּס ִה אּ ֶ ׁש ןָּויֵּכ ך ֵרָּב ְּמ ֹוני ֵא ,ֹותָּּכ ֻּס ִמ םי ִמָּי הָּע ְּב ִ ׁש לָּּכ
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ֹותֹוא ְּב תַ ּפ לכ ֱאֶל ֹו ּת ְּע ַד ְּב ןי ֵא ם ִא ןי ִד ַה אּוה ְּד יִל ה ֶא ְּרִנ ,תֹו ּכ ֻס ְּב הֶּנַע ְּת ִּמ ַהו ְּ ]וט[
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,תַ ּפ לֵכֹוא ֶ ׁש ְּכ א ָּק ְּו ַדד ְּ ּ 81 , ך ֵרָּבְּל בָּּי ַח ,ה ָּרּומ ְּּג ה ָּאי ִצְּי אָּצָּּי ֶ ׁש ת ַמי ֵא לָּּכ א ָּמְּלָּע יֵּ לֻכְּל ,םֹוי
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םדו רשב
a short time, such as to daven mincha or in vain. Although the Bach and Taz disagree
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maariv. See however Shaar Hatziyun who and maintain that since we recite a beracha on
understands the Magen Avraham’s reason is eating, the mitzva is essentially completed
because walking the distance alone is when they bentch, the Magen Avraham and
considered enough of an interruption. many others understand that although we
However, many disagree with this, and follow Rabeinu Tam and only recite a beracha
accordingly, one would not be required to before eating, that is because it is the main
recite a new beracha upon return. Practically part of the mitzva, but does not conclude until
speaking, he rules that if one already recited he leaves the succah. See Shaar Hatziyun who
birkas ha’mazon and begins a new meal, he writes that if there are other reasons to recite
can recite a new beracha on the succah as well. a new beracha such as one who left the succah
If he is merely continuing his meal, he should for a short time (see above, previous note)
not. between meals, some permit reciting a new
חמ
beracha in light of this opinion of the Taz.
80. The Levush writes that those who
recite a beracha of leisheiv every time they eat 81. Although it is prohibited to fast on
even though they remained in the succah, are yom tov or chol ha’moed, one who has an
making a terrible mistake and their beracha is extremely disturbing dream may fast, even on
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