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Safedian Inconsistency

The Beis Yoseph rules [simman 8] that if one takes off his tallis with the intention to put it right back on, he must nevertheless make a new bracha when he does so.

However the very same holy rabbi rules [simman 739] that if one leaves his succah with the intention to return immediately, no new bracha is necessary.

Gee whiz. Something here seems inconsistent.

Was he eating and did he bentch when he left the succah and intended to eat again upon return?

Once you take the טלית off the מצוה ends. If you leave the סוכה with intent to return immediately then the סוכה is still your place of residence. And eating in the סוכה, sleeping in the סוכה, etc., are not the מצוה per se, they are expressions of making this דירת עראי into a דירת קבע for a hebdomad.

This can be cursorily compared to the ברכת התורה that begins one's day and continues despite that one left מנין and went straight to work. This needs tweaking and further עיון because there might be an element there that is מצרף the ברכה to the delayed תלמוד תורה, namely והגית בו יומם ולילה.

yes, but because the bracha laishev basukah is only made in connection with eating in the succah, if a person is not done eating and comes back, there is no reason to say a bracha. Whereas if he is done eating and bentches, and even if he comes back a minute later and washes again, he will need to say a bracha again.

not so with talit ( and also not so with birkat hatorah)

I apologize for being misleading but I was not responding to your question, for I had no reason to assume that the question in this post referred to a case where the person had made ברכת המזון.

But now that you have mentioned it I will respond to your point. You assume that the laws regarding the ברכה of אכילת סוכה are so because it is all about the eating, and for this I refer you to תוס ברכות יא:. As I said expressly in my previous post, the עיקר may be living in the סוכה, even if this is restricted by certain הלכות ברכות. If מצות לבישת טלית and מצות ישיבה בסוכה are different then there might be a צירוף for that time he leaves, similar, though not identical, to the צירוף we find by תלמוד תורה (again, see that תוס).

Dear Will,
I agree with you totally and I did not expreess my view clearly. Hashkafically I agree with you, my point is a more technical one, that althought living in the succah is the point, a bracha is only aid upon eating( I guess as an expression of the living in the succah).

As a result, I wonder whether re-saying the brocha can only be done if there is a new incident of eating

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  • I'm Rabbi Ally Ehrman
  • From Old City Jerusalem, Israel
  • I am a Rebbe in Yeshivat Netiv Aryeh.
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