Question in Tractate Sukkah
Blessings and peace in honor of the Gaon Shlita
I was asked about Sukkot last year regarding a case where there is a Sukkah and another Sukkah exits from it, do you cross the Kapandriya when leaving and entering for the second purpose, or in the case of a Sukkah in the middle of the Rah (of a school that frequently exits and enters) – which should be divided into the following cases.
I explained that I said no,
A. Because the whole point of Kapandriya is disrespect as explained in Rashi in Yom, and therefore because of the fact that it is a habit, it is truly in a state of dwelling, that is, Kapandriya’s essence is to change from one path to another, and its path is not disrespectful and it does not transgress anything in any way (this principle may need to be expanded to include the term ‘for the sake of’ as explained in the Sugiya in BM regarding a verb that was two fields away from each other and is not permitted to be qualified while walking, and it follows that something that is ‘for the sake of’, i.e. ‘on the way to..’ is not prohibited and perhaps needs to be proven),
I would like to know his opinion on this matter.
Rob Bracha
Cherish it for its high value
At first, when I read his words, I didn’t understand what the connection between Kapandriya and the Sukkah was? And is there any sanctity in it? The prohibition of using the wood of the Sukkah does not rule out sanctity (except for the Rashba’s homily in Bitza 30a, and he also speaks of using the wood of the Sukkah in the haftza and not about passing through it).
Although I have now searched the Internet and found that such a prohibition has indeed been invented in the Poskim (Rabbi Ovadia). See a review here: https://www.srugim.co.il/217413-%D7%A9%D7%9C%D7%95%D7%9D-%D7%94%D7%A8%D7%91-%D7%94%D7%90%D7%9D-%D7%9E%D7%95%D7%AA%D7%A8-%D7%9C%D7%99-%D7%9C%D7%A7%D7%A6%D7%A8-%D7%90%D7%AA-%D7%94%D7%93%D7%A8%D7%9A-%D7%9E%D7%94%D7%A1%D7%95%D7%9B
But this is absurd in my opinion. It will sink in and not be said.
Although it is a law of the law to be observed, it must be said that a person is careful not to have a kafandriya made through his house, but this is only for others and not for himself. And even in this, a person is not as careful as a shefir demi in his own house.
And I wrote it.
Regarding the matter of Mash”at the end of his words, ”it is true that according to the law of the time, it should be discussed that a person is careful not to make a passage through his house, but this is only for others and not for himself. And even in this, does not a person be careful as much as in his own house.”,
I understand Mash”so is there a way to have a passage from room to room?
He lives in a normal house, so he passes through rooms. This is not a ‘shortcut’, but a ‘lives’…
However, thank you very much for your answer as usual,
although I, the ’small’ agree with his opinion ‘high’ And I”m sorry, but it is not appropriate to say ‘they invented’ which indeed has a somewhat large image.
In anticipation of salvation
It is I who wrote that a man himself does not belong to Kapandria.
At the time, I checked where it says in the Torah and found that the only place that is not a temple or a sacrifice is a sukkah - the holiday of Sukkot - so there is room for the Rashba's Amina. And apparently also in the Tosafot there in Bitzah 32:5, it appears that the sanctity of the sukkah is from the Torah, according to his method, and according to his method.
Although it is a law of the times that a person must be careful not to make a kafandriya through his house, but this is only for others and not for himself. And even in this, does not a shefir demi be careful as in his own house
This is exactly what Rabbi Ovadia's son explained in his father's opinion
As far as I understand, they were aiming for the same thing
https://tora-forum.co.il/threads/%D7%A7%D7%A4%D7%A0%D7%93%D7%A8%D7%99%D7%90-%D7%91%D7%A1%D7%95%D7%9B%D7%94-%D7%94%D7%9B%D7%A6%D7%A2%D7%A7%D7%AA%D7%94.6986/
The prohibition is from the Torah for almost all the Rishonim, and is learned from the Giza of Dhacha. But no one perceives it as sacred except for the Rishba, who discusses the sanctity of the body, which does not expire for any reason.
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