Drinking In/Out of Sukkot

(41) You shall observe it as a festival of The LORD for seven days in the year; you shall observe it in the seventh month as a law for all time, throughout the ages. (42) You shall live in booths seven days; all citizens in Israel shall live in booths, (43) in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt—I, The LORD, your God.

5) "shall you sit": similar to "shall you dwell" — whence it was ruled: He eats in the succah and drinks in the succah and walks in the succah and brings his vessels to the succah.

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Those on the path to perform a mitzva are exempt from the sukkah.
The ill and their caretakers are exempt from the sukkah.
One eats and drinks casually outside the sukkah.

There was an incident that they brought a cooked dish to Rabban Yoḥanan ben Zakkai to taste, and to Rabban Gamliel two dates and a bucket of water. And they each said: "Take them up to the sukkah."
And when they gave Rabbi Tzadok less than an egg-bulk of food, he took it in a cloth and he ate it outside the sukkah and did not recite a blessing after it.

Women, slaves, and minors are exempt from the sukkah.
A minor who does not need his mother is obligated.

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All seven days of Sukkot, a person renders his sukkah his permanent residence and his house his temporary residence.

If rain fell, from when is it permitted to vacate the sukka?
From the point that it is raining so hard that the congealed dish will spoil.

They told a parable: To what is this matter comparable? It is comparable to a servant who comes to mix a cup [of wine] for his master, and he pours a jug of water in his face.

The Sages taught: All seven days of Sukkot, a person renders his sukkah permanent and his house temporary.

How so? If he has beautiful vessels, he takes them up to the sukkah. If he has beautiful bedding, he takes it up to the sukkah. He eats and drinks and relaxes in the sukkah.

The Sages taught: “In sukkot shall you reside” (Leviticus 23:42) - as you dwell. From here, they said: "All seven days, a person renders his sukkah his permanent and his house temporary."

How so? If he has beautiful vessels, he takes them up to the sukkah; if he has beautiful bedding, he takes it up to the sukkah; he eats and drinks and relaxes in the sukkah and studies Torah in the sukkah.

Rava said: "Drinking vessels in the sukkah.

Eating vessels out of the sukkah.

An earthenware jug and a wicker basket [shaḥil ] outside the sukkah.

And a lamp inside the sukkah."
Some say outside the sukkah.

And they do not disagree: this to a large sukkah, that to a small sukkah.

We should eat, drink, and sleep in the sukkah through the entire seven days [of the festival], both during the day and at night. It is forbidden to eat a meal outside the sukkah for the entire seven [day period]. However, [there is no prohibition] if one eats a snack the measure of a k'beitzah or less, or even slightly more.
One may not sleep outside the sukkah at all, even a brief nap. It is permissible to drink water and eat fruit outside the sukkah. However, a person who follows the stringency of not drinking even water outside the sukkah is worthy of praise.

Its sitting – as it was taught: The mitzvah of sukkah is all seven days that one should make his house casual and his sukkah his set place and dwells within it as a man dwells within his house, that one brings his nice utensils and establishes it has his primary residence. He eats there, he drinks there, he sleeps there, he spends his leisure time there, and he learns Torah matters which do not require such efforts there.
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Maimonides, of blessed memory (1138–1204), wrote that it is permissible to drink water and to eat fruits outside of the sukkah. One who behaves strictly so as not to drink even water outside of the sukkah should have blessing come to him. My father, Rabbi Asher ben Yeḥiel, of blessed memory (1250-1327), wrote that even if you were to say that fruits and cheeses require eating within a sukkah, that is specifically one who sets to eat upon them, but one who eats them casually, definitely does not need to eat them within a sukkah. And drinking wine is also a casual act of consumption.
However, since we do not typically establish our consumption upon them, even one who sets his meal upon them, is not considered a set meal, since it is not superior over that of casually eating bread, which does not require eating within a sukkah, but one who sets their meal upon a dish made from one of the five grains is considered a set meal and requires eating it within a sukkah.
One blesses upon the sukkah each and every time one enters a sukkah, even if one is entering his friend's sukkah to visit him. That is to say that each and every time one enters into a sukkah, even though one blessed upon it the first day, when one returns, one blesses upon it.
Such have the Geonim written that one needs to bless upon the sukkah each and every time entering a sukkah [during the festival of Sukkot].
Rabbeinu Tam (1100-1171) explained that since the foundational aspect of fixedness that a person does inside of their house is eating, one blesses upon food and covers all other activities, even sleep, which is more significant than eating, since we eat casually outside of the house, but we do not sleep casually outside of the house. Even so, since eating is the primary activity, it covers all other activities.

What is the Mitzvah of sitting in the Sukkah?

That he should eat, drink, sleep, lounge, (Tur) and reside in the Sukkah all seven days, both in the day and in the night, in the same manner in which he resides in his house the rest of year. And all seven days a man makes his house temporary and his Sukkah permanent.

How so? The fine dishes and linens, should be in the Sukkah; and drinking vessels, such as glass cups and mugs, in the Sukkah; but eating vessels after eating (Tur), such as pots and plates, outside of the Sukkah. The lantern should be in the Sukkah. And if it was a small Sukkah, he puts the lantern outside the Sukkah.

Rem"a: And he must not use the Sukkah for disrespectful things, so that the Mitzvot not be contemptible in his eyes. (Bet Yosef in the name of the Orchot Chayyim)

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.

5. If it rains, one may go inside his house. From when is it permitted to go inside? From when so many drops of rain descend into the sukkah that, were they to fall into a cooked dish of beans which spoils quickly if only a small amount of water is added to it, that dish would spoil.

RAMA: Even if he does not have a dish in front of him [Sma"g and Hagahos Ashiri]. A person who does not know how to calculate such a measure should reckon: If this same quantity of rain would come down into his house, he would leave his house, he may leave the sukkah. [Hagahos Ashiri; Mordechai; Mahari"l]. All of this applies specifically to the remaining days of the festival of Sukkot. But on the first night, one must eat an olive's worth in the sukkah even if it is raining [Tur; R"an; Rosh] and one must say Kiddush in the sukkah so he can pronounce the Zman regarding the sukkah

Rabbi Yaakov ben Asher (1270-1340) quoted his father as having written, "that even if you were to say that fruits and cheeses require eating within a sukkah, that is specifically one who sets to eat upon them, but one who eats them casually, definitely does not need to eat them within a sukkah. And drinking wine is also a casual act of consumption." It's inferrable that even if one set oneself to drink wine, they are exempt from having to drink it within a sukkah. But in the Asheri Glosses, he wrote, "However, drinking wine, mead, and beer with fruits or without fruits, except wine alone, and similarly. But bread and its accompaniments are unclear to me if they are permissible to eat outside of the sukkah or not, since sitting in a living manner, The Merciful One said there is no drinking without eating, or maybe there are times one eats nuts and other fruits and one establishes on them alone, but drinking is forbidden" (Sukkah, ch. 2).
Rabbi Mordekhai ben Avraham Yaffe (1530-1612) wrote in his Levush upon wine-drinking and one who drinks to quench his thirst, but if establishing to drink a lot is a fixed manner, as above in §114 and §212. Therefore, it seems that it is also fixed for a sukkah and requires consumption within a sukkah, but it is good to act stringently. With regards to the blessing, it seems that one needs to bless upon fixed drinking, since, from the statutory obligation, one should bless each and every time upon entering a sukkah, except that they fixed it to only bless upon eating."
To me, it seems that one should not bless lesheiv basukkah at all upon drinking, even in a set fashion. That even if you were to say that it

MM the same blessing that blesses the eating exempts him from everything and evidence from the Mash of the 10th and the Rash in the PK Davrakot and Zal as in this, Rabbi Marat asked if it is necessary to bless for sleeping in a sukkah more strictly sleeping than eating than eating eating Arai outside the Sukkah and sleeping Arai is forbidden outside the Sukkah and Hi' R'i Ral because of Dashma he cannot sleep and when he falls asleep in his sleep he cannot bless but the Rabbi replied to him that all sukkah mitzvos that oblige a person from a meal to a meal such as sleeping and traveling and learning a blessing for sitting in a sukkah that blessed the meal He is absolved from blessing them Akal is before you that Efi' is different that it is more severe than eating, the blessing of eating exempts him from the Shin' 29 drinking which is not arbitrable, a blessing on it in the context of eating, he is absolved and Afi' if he decides to drink before eating, such as drinking Yish in the countries These are the blessings that he will later bless while eating as a sassi, this is absolved by saying that one should not bless at all only for eating as a sassi at the end of the sign

Even if he set to drink wine, there is no established aspect in this time, as was written in §174. And according to what was established there and in §213, that setting requires consumption within a sukkah, and similarly has Rabbi Mordecai ben Avraham Yaffe (1530-1612) written in his Levush.
And the language of Rabbi Yoel ben Samuel Sirkis (1561-1640) in his New House: "An individual person who sits to drink does not consider it to be actual set drinking, but a group of folks who get together to sit down to drink is considered fully established, and specifically in a place that they are accustomed to drink together in a set fashion without eating, that would be fully established and requires consumption within a sukkah and to bless lesheiv basukkah. That's how the halakhah seems to me, but practically, it is appropriate to act strictly not to drink in a fixed fashion except within a meal in order to remove ourselves from a disagreement. And similarly with fixing to eat meat, cheese, or other similar foods."
And this is the case with setting for other beverages, inferring explicitly that one should not bless when drinking without establishing oneself. And similarly has ??? written and similarly has Mardekhai written explicityl. And magman from rosh's name.

Rabbi Yaakov ben Asher (1270-1340) wrote in his Tur that Rabbi Meir of Rothenburg (1215-1293) would act stringently even with fruit not to eat them outside of the sukkah. Rabbi Peretz ben Elijah of Corbeil (d. 1295) would say that fruits do not require a sukkah, but other foods, such as meat and cheese, do require consumption within a sukkah. And Maimonides (1138–1204) wrote "It is permissible to drink water and to eat fruits outside of a sukkah. And one who wishes to act stringently upon themselves if they drink not even water outside of a sukkah, blessing should come upon that person." My father the Roche a blessed memory wrote that even if you were to say that fruits and cheese is required eating within a sukkah that is specifically one who establishes one who eats in a set fashion upon them. However one who eats them in a casual fashion certainly does not require eating them within a sucker full stop and with drinking of wine is also a casual fashion. However that since that the fashion is not to to drink it within a set fashion even if one were to establish me up on them is not considered to do so in a set way and it is not any different than eating casually it's not considered differently than casual eating bread which does not require eating within a sucker. But a dish that is cooked that is made from the five greens one who sets their meal upon it is considered set and it does require eating within a sucker. That is the end of his quote and his words require explanation his words require clarification

This is what the matter is it's when the mishna mentioned they're only discussed fruits and water that they did not require consuming within a sucker but it did not mention there any distinction between set and casual. However in the tunnel and yoma page 79 b the back and forth of the tunnel there is if fruits will eat it if fruits eaten in a set fashion required eating within a sucker or not. And rava's conclusion is that they do not require eating with him such a full stop and bigquery there upon from what Remy said that they ate fakes and grapes in a casual fashion outside of The soca but that eating casually isn't casually eating is but it's established eating is not? And it replies that they eat them in a casual eating fashion which is to say that they ate them in a fixed manner but that eating was casual. And it is known that the pass the holoca is like rubber which is and he is leader than ready and he was a significant talmatic master. But however Rabbi may hear of rothenburg doubted rev sevide that responded there unlike rava and according to him it is forbidden to eat fruits since fruits at medical pair of the year for Bennett to eat fruits and a set fashion outside of a sucker. And Rabbi parrots disagreed upon that he says obviously the halfway the Halifax and that we do not require eating fruits within a second even if one were to eat them in a set and he provided what my monodies the pint about this since he wrote regarding bread in a casual fashion that it the minimum required amount is like an ex worth and fruits in a general fashion. And far from this that even in a set fashion it require it does not require eating with Minnesota that fruits do not require eating within a sucker. And there is no doubt about this at all and that is the halifah

However with meat and cheeses are in a separate matter. Because we read there in Yuma that it proves that types of foods that one eats in a set fashion do require eating within a suck at and toes posts and the Roche explained there in sukkah that these types of foods are fish and meat and other food items that accompanied bread see there. Now if and if so meat and cheese that a company bread if they are eaten in a set fashion Rabbi parents would agree that they require eating within a second memory disagreed upon this from a different reason which is that between revelry mayor of rothenberg that instranges upon fruits or whether Robina parrots that and stringifies upon meat and cheese it is obvious that they only in stringified upon eating a set fashion as we have clarified that casual eating has no doubt that it does not require eating within a sucker. And if so it would certainly be the case that since we do not have a set fashion meal upon them except meat and cheese without bread obviously they would always be considered casual eating and it and they do not require eating within a sucker. And drinking of wine would also is also always done in a casual fashion and therefore it is permissible to even drink wine outside of a sucker. And in tomodic times they used to set themselves on these things but that is not how we behave. And with these targima things is included also eating foods from the five grains as it appears in the SEPTA and broccoli as it is taught that they brought different types of Turkey

Rabbi Joseph Caro ruled like the roach and the tour that aside from bread and items made from the five grains are not considered set for any matter but there are great rabbis who were not so sure about this. Or they went back and forth upon this. There's someone who wrote that this is only when they are eating by themselves when they're eating or drinking by themselves but within a group there is actually but one should not bless upon these group drinking to dwell in a sucker according to our custom to according to our practice because we do we only bless at the time of neil. Other. Since it is explicitly mentioned in the Tamil that there is no set eating of them it definitely does not require eating within a sucker. And there's someone who is concerned that even while eating or drinking alone however eating or set fashion one should definitely practically in stringify since that is between money. Not as a group. And there's some

The reason that eating fruits does not require a blessing is even if you have many at a set eating is considered only casual eating compared to bread. And this is the same something as eating meat fish or cheese or other types of foods are considered as fruits according to Rabbi Joseph Cairo as he wrote In the table. And one should not in strangeify the end only for one should only be one should only be stringent for a cooked dish made from five greens

Behold what rabbi isolas commented is that even if one were to establish upon it is including upon wine such as is found that he wrote in his Moses ways and the reason is that wine is not considered as simply eating fruits. And all the more so other beverages. And therefore it is did you not consider as a set drinking

And know that many post-shokhon aru repeated commentators went back and forth on this judgment. And opinions are that even if one were to drink wine in a set fashion is obligated in doing so within a succa. And specifically when people gather together any set fashion to drink wine is necessary is absolutely definitely a set established drinking that would require doing so within a sucker

And nevertheless with regarding a blessing many posts children are commentators have agreed that one should not bless to dwell within a sukkah unless one is eating either bread or unless one is eating bread made from the five grains or a dish that is made from the five greens if they were to establish a meal on it as we read later on in the end.

With regards to a dessert like good will be explained there however it's fitting an appropriate not to drink in a set manner even other beverages such as Mead or beer except within a meal and nevertheless one should at least the very least should at least start out their meal by eating on bread more than an eggsworth and then bless to dwell within a sucker and then you would fulfill one's requirement according to all opinions

See what I wrote In the clarified teaching that even for one or two establishments drinking as it was written Joseph's house and Moses weighs and there are those who disagree upon them. Now I'm going to summarize some of the opinions and the reason and behold the villagon Elijah creamer provided a source according to Rabbi Joseph cairo's opinion in his set table from Rocco to blessings 36B that it says they're explicitly with regards to the grace after meals that people do not establish their meals upon wine and even if they did that they are a an outlier amongst humanity. And this is also the case with regards to soccer. In the proof that they provide disagrees from what is said there on page 42 side b that they only taught that with regards to shabbat team holidays that Manor to establish meals upon wine is not at all true because they are the intention is at the end of your. And therefore it exempts what the wine that comes posted it it exempts the postprandial consumption of wine. And according to roshes explanation there but not wine alone without oh that there is no wine drinking without eating we have no drinking without ri I guess this ashery guy had written. And similarly what they provide from what is said on page 43 that bread and wine help their meal I guess they're they're reclining we'll call it reclining to establish together they that one can exempt their fellow that's also not a proof. Such as written that there are some who say that bread and wine are considered as helping the meal for their friend together and through this one may bless for all of them but not what it says that it's considered a stat that's full establishing a meal to obligate one with sukkah. That if it were to be so we would also say that people a group of folks coming together that are established to drink wine that they are permitted to bless the grace after meals through this. Now we will explain the approach of those who disagree and they provide textual proofs from what's written above that even if there is to push off their proofs as we have mentioned earlier that nevertheless it seems to me that there is a huge support to their opinion from what is what appears in the talmud on page 28 side b that it is written that are rabbis taught that you should dwell you shall sit such as you shall 12 and so forth you shall eat and you shall drink in the sucker. And similarly has Rashi explained the beginning of the chapter that the primary sitting in a circa is eating drinking and sleeping. And in the parikapi it's inferred that what instead of rubbing dumbly out with regards to the

Now I have found with God's help that the great condition is according to my words and that is Rabbi yomto elish feel like the red fire in his novella that he wrote explicitly that drinking wine drinking a quarter logo of wine is considered a set fashion see there. Now what is written on page 36 of blessings is not at all ok up since we require dwelling as we dwell which is different weather in a more lenient fashion or more stringent fashion which is to say that casual eating is an x volumes worth even according to those who kind that and eating eggs worth is obligatory from a Torah perspective with regards to the blessing after Grace after meals. Here it would be exempt from circa and also in his own house that one eats in a casual fashion outside of their house and the sieges established measure for it which is an x volume. And similarly with regards to the matter of drinking we normally do not consider a set fashion to obligate with the grace after meals even if they drink many volumes of wine with this that they require just as one would dwell. And it is not the manner to drink wine in a set fashion outside of one's house. Therefore it is obligatory in doing so within a sucker that's how it seems to me that seems to be the correct way with God's help