The Holiness of the Schach and the Four Species, and how to dispose of them

By HaRav Shimon Anshin shlit”a

1] The Schach of the Sukkah as well as the Lulav should not be treated in a disrespectful manner after the time of their Mitzvah has passed, and they should not be disposed of into a disgraceful place. Still, they do not require genizah, to be specially set away as seforim do. They should not be thrown directly into the garbage, but if they happen to get thrown out as a result of lack of genizah, there is nothing to worry about.

It is wrong for people to leave their schach after Sukkos outside, in places where people step all over them, even though they are not in the trash. One should not even use the walls of the Sukkah for inappropriate use after Sukkos. (summary of Rem”a and Mishna Berura 21:1, ibid: 6-7, and Mishna Berura 678:24)

2] We learn the following Halachos from the above:

A] It is forbidden to dispose of schach into the trash can. Even though this halachah is clearly stated, still, many people don’t realize this and throw out their schach into the garbage, without knowing that it is absolutely forbidden!

B] Similarly, it’s prohibited to place them around the area of trash cans. There are people who are careful not to put the schach directly into the garbage cans yet they place them around the cans. Seemingly they should be able to rely on the Mishna Berura which says, “If as a result of not putting them specially away they get thrown out, there is nothing to worry about.” Nevertheless, I feel that they really don’t have what to rely on, because that’s only referring to schach getting thrown out because of their not being placed into genizah, not putting them around the garbage where they will certainly be taken afterwards into the trash. Sometimes they end up sitting there for a couple of days, and end up being totally neglected.

C] One is not allowed to place the schach where people will step on them. Besides causing others who don’t know better to mistreat the schach, it is also bothering those people who know to be careful in that they have to now go around it.

D] It is forbidden to step on schach, even if the owner already transgressed the above and put them in a place where people walk.

E] As for Sukkah decorations, there are those who say that it’s fitting that they not be thrown into the garbage; nevertheless, if they are well wrapped in a bag, they can then be put into the garbage.

3] The Shulchan Aruch writes in 664:8, “There are those who say that the Hoshana (Arava) in the Lulav as well as the Arava of Hoshana, even though they have been disposed of, they should not be stepped upon. It’s Halachos are as explained above 21:1.”

The Halachos which arise from the Shulchan Aruch as well as Mishna Berurah ibid: 28-29 are as follows:

A] The Four Minim – it’s forbidden to mishandle them, and they therefore should not be placed in the garbage or stepped upon, as we explained above.

B] Hoshanos – have the same rules as the Four Minim. Therefore, it’s befitting to sweep up the floor of the shul from the Hoshana leaves immediately after their use, in order that no one comes to step on them.

The custom to throw them on top of the ‘Aron Kodesh’ has no source in the ancient works. There are those who have questioned it because of the prohibition to make use of an Aron Kodesh, of which the rules of properly respect of its sanctity are very strict. The responsibility falls on the gabbaim that care should at least be taken that they do not afterwards end up thrown in the garbage.

People cannot be expected to act otherwise, since they have already become accustomed to this.

C] The Rings and Holders- should not be treated in an inappropriate way, since they are easily recognized to have been used for a Mitzvah.

D] The Esrog box and Lulav holder – it is better not mishandle them, especially if pesukim or parts of pesukim are written on them, which would require genizah. (The words pri eitz hadar do not require genizah)

E] Keeping the Four Minim in the house – It is brought in seforim that keeping the Four Minim in a home serves as a protection for it. It is also well known that the Rebbe says that Hoshanas are a protection while travelling.

Therefore, it’s better not to dispose of them in any way, on the contrary, to keep them in the house.

Why even burn them with the chametz and lose their protection? However, in order to keep this custom, it is possible to burn the Four Minim from

last year and to keep the ones from this year.

TRANSLATOR’S NOTE:

As this is a translation of the original Hebrew, if you unclear on any of the Laws outlined herein

in any way whatsoever, please consult with a Posek (Halachic Authority).

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The Laws of Eating in a Sukkah, and the Beracha of “Leyshev BaSukkah”

By Rabbi Shimon Anshin shlit”a

In order to know when “Mezonos” must be eaten in a Sukkah, and when a blessing is required, we must differentiate between eating a bread-like food such as cake or a cooked dish whose blessing is Mezonos (for instance, kugel), as well as the amount eaten, how it is being eaten, and why, as we will explain.
[1] When eating a bread-like food such as cake in an amount more than a k‟beitza (the size of an egg), in a casual manner on Chol HaMoed, Shabbos or Yom Tov not after Kiddush:

[a] It should be eaten in a Sukkah, [and it may be that one who is lenient and eats it outside a Sukkah has on whom to rely]. Still, the blessing, “Leyshev BaSukkah” should not be recited.

[b] The designation of a “casual manner” in this context is that he is just snacking – meaning he is just enjoying a snack and not eating it to satiate his hunger. Or, even if he is hungry, if he is eating with the intention of eating a small amount in order to hold off his hunger until the mealtime, as the Rambam details in Perush HaMishnayos, Sukkah 2:5.

[c] However, if he is planning on staying in the Sukkah for a significant amount of time after eating, then he can recite the blessing, having in mind both the eating as well as the sitting in the Sukkah. This is because in actual fact, we should be reciting a blessing on just spending time in the Sukkah, as we will explain.
There are those who hold that in such a situation one should first recite “Leyshev BaSukkah” and then Mezonos.

[d] I have not yet found a clear designation of “a significant amount of time”. It would seem that it refers to both quality and quantity. This would
mean spending a slightly extended period of time in the Sukkah, as well as actually making oneself comfortable, and not being in a hurry to get out – i.e. spending the time there just in order to “fulfill the requirement” of spending time. Therefore, just a couple of minutes would not be enough. However, if one studies a little bit, or reads a book for fifteen minutes, it would seem that that is enough to be considered “spending time” in the Sukkah and would already require a bracha.

[e] All this is in one own‟s Sukkah. But when one goes to someone else‟s Sukkah, it would seem that any visit, even just for a few minutes, i.e., for a Yom Tov visit, or a Shalom Zachor, would be already considered spending time [this is in conjunction with the opinion that requires a blessing upon using someone else‟s Sukkah even when not spending time there at all.]

[2] When partaking in a proper meal, during Chol HaMoed:

[a] One is obligated to eat in a Sukkah and to recite “Leyshev BaSukkah”

[b] The designation “proper meal” is for example, to eat cake or pastry in the morning together with a cup of coffee; or without coffee, but instead of breakfast; or to eat together with other people [all these would render the meal to not be any less proper than eating a cooked item which would be considered a proper meal according to the Shulchan Aruch.]

[c] A thoroughly proper meal, which would mean to eat more than three or four beitzim, or entirely with the intention of eating a meal, would require a hamotzi, Birchas HaMazon and would require a Sukkah and a “leyshev BaSukkah.” It would seem that even in such a case, hamotzi and Birchas HaMazon would not be required, still, in regard to Sukkah, he would still be obligated in Sukkah and “leyshev BaSukkah”.

[3] Eating “Mezonos” on Shabbos and Yom Tov after Kiddush, in order to fulfill the obligation of Kiddush being in the same place where a Seudah will be:

[a] Must be eaten in a Sukkah, and a bracha (“Leyshev BaSukkah”) may be recited even if he‟s not staying there a while, and even if the amount eaten is a little bit more than a beitzah.

[b] However, if not eating for this reason, then the Halachos of Chol HaMoed apply.

[4] All this is when eating cake, but when eating a cooked dish made out of any of the 5 grains, i.e., kugel, then the halacha is as follows:

[a] More than a beitzah, in a casual fashion- should be eaten in a Sukkah, but without a Bracha “Leyshev BaSukkah”, [and even if one chooses to be lenient and not eat in the Sukkah, he has on whom to rely.]

[b] More than a beitzah, together with other people – requires a Sukkah with a beracha “Leyshev BaSukkah”.

[c] More than a beitzah, and is eating it as a proper meal – would require more research to establish whether or not a blessing is needed, especially Shabbos after Kiddush.

[d] Someone who eats a considerable amount as a proper meal – requires a Sukkah and a beracha “Leyshev BaSukkah”.

In addition, a cooked item may be eaten in large amounts without requiring HaMotzi or Birchas HaMazon, unlike “mezonos”. Kugel would be in the category of „cooked‟ even though there are those who are of the opinion that since it is also baked it falls under the category of mezonos.

TRANSLATOR‟S NOTE:
As this is a translation of the original Hebrew, if you unclear on any of the Laws outlined herein in any way whatsoever, please consult with a Posek (Halachic Authority).