1. Dedication and Observations on Yortzeits
This class is dedicated to the memory of Bryna Bas Yosef, Joe Schulman’s mother, whose yortzeit is today. I noticed an interesting pattern in their family names: Joe’s father is Eliezer (beginning with Aleph), his mother is Bryna (Beis), and his son is Gershun. His father-in-law, whom we all know, is David. So we have Aleph, Beis, Gershun—an intriguing sequence. Additionally, both of Joe’s parents’ yortzeits fall immediately after fast days: his father’s yortzeit is always the day after Tisha B'Av—the Ninth of Av fast—and his mother’s yortzeit is two days after Yom Kippur. After a fast day, especially Yom Kippur, which is a time of atonement and forgiveness, there is a direct transition into Olam HaEmes—the world of truth—which has a special connection to Sukkos.2. The Requirement of Intent in the Mitzvah of Sukkah
Turning to the halachic discussion in Shulchan Menachem (Siman Shin Yud Gimel, 313), there appears to be a contradiction regarding the intent required when sitting in the Sukkah. The Rebbe addresses whether one must have specific knowledge and intent that they are sitting in the Sukkah for the sake of the mitzvah, as implied by the verse L’maan yeidu—“so that they will know.” The Rebbe emphasizes that true daas—knowledge—is not superficial awareness or something learned secondhand from books or scribes. Rather, it requires deep contemplation and internalization until one becomes united with what they know.3. The Source Texts: Bach, Magen Avraham, and Comparison to Other Mitzvos
This concept is rooted in the Bach as cited by the Magen Avraham and further discussed by the Rebbe. The idea parallels other mitzvos such as tzitzis and tefillin, where intent plays a role. However, by Sukkah, the Rebbe notes that L’maan yeidu implies more than just remembering or having general intent (kavoneh). It involves strengthening one’s awareness and connection to Hashem’s act of settling Bnei Yisrael in sukkos upon leaving Egypt.4. The Mechaber’s Language and Its Implications for Kavoneh
A key point raised by the Rebbe concerns why the Mechaber (author of Shulchan Aruch) does not explicitly mention the need for kavoneh when sitting in the Sukkah—unlike by tzitzis or tefillin, where he clearly states that intent is required. If kavoneh were essential for Sukkah as well, why wouldn’t he write it? The Torah itself quotes the full verse (L’maan yeidu dorseichem—“so that your generations will know”) implying intent is part of the mitzvah. Yet in Shulchan Aruch this phrase isn’t quoted fully, leading to debate about whether kavoneh is truly required according to the Mechaber.5. Rav Zevin’s Question on Shulchan Aruch Siman Tof Reish Chof Hei
Rav Zevin raised an interesting question in an article for Hamodia: In Shulchan Aruch Siman Tof Reish Chof Hei (625), there seems to be no explicit halacha stated regarding kavoneh for Sukkah. Why include this chapter if it doesn’t state anything new? The Rebbe suggests that even if one might infer from context that kavoneh is necessary, it isn’t spelled out by the Mechaber.6. The Structure of Halacha Regarding Sitting in Sukkah
The Rebbe explains that Siman Tof Reish Chof Hei serves simply to establish that there exists a mitzvah to sit in a Sukkah—citing only part of the verse as its source text. Only later does Shulchan Aruch discuss how one fulfills this mitzvah practically (in Siman Tof Reish Lamed). You cannot begin with “how do you fulfill sitting in a Sukkah?” before establishing that there is such a mitzvah at all.7. Possible Printing Error and Its Halachic Consequences
The Rebbe offers another possibility: perhaps originally Shulchan Aruch did include L’maan yeidu dorseichem, but due to a printer’s error or lack of knowledge (and perhaps an attempt to save ink or space), those words were omitted from some editions. This would mean it was not an intentional omission by the Mechaber himself but rather a technical oversight during printing.8. Conclusion: Kavoneh According to Alter Rebbe’s Shulchan Aruch
Despite these textual ambiguities and possible omissions, Alter Rebbe’s Shulchan Aruch clearly states that part of fulfilling the mitzvah of Sukkah includes having proper kavoneh—intentionality when sitting in it for the sake of remembering Hashem’s miracles for Bnei Yisrael during their exodus from Egypt. Whether or not this requirement appears explicitly in every version of Shulchan Aruch, it remains central according to many authorities and especially emphasized by Chabad tradition as articulated by the Rebbe.This shiur is dedicated to the memory of Bryna Bas Yosef, Joe Schulman's mother, whose yortzeit is today. An interesting pattern appears in their family names: Joe's father is Eliezer (Aleph), his mother is Bryna (Beis), and his son is Gershun. His father-in-law is David. Thus, Aleph, Beis, Gershun forms an intriguing sequence. Additionally, both of Joe's parents' yortzeits fall immediately after fast days: his father's yortzeit is always the day after Tisha B'Av and his mother's yortzeit is two days after Yom Kippur. After a fast day—especially Yom Kippur, a time of atonement—there is a direct transition into Olam HaEmes (the world of truth), which has a special connection to Sukkos.
Turning to the halachic discussion in Shulchan Menachem (Siman Shin Yud Gimel, 313), there appears to be a contradiction regarding the intent required when sitting in the Sukkah. The Rebbe addresses whether one must have specific knowledge and intent that they are sitting in the Sukkah for the sake of the mitzvah, as implied by the verse L'maan yeidu (so that they will know). The Rebbe emphasizes that true daas (knowledge) is not superficial awareness or something learned secondhand from books or scribes; rather, it requires deep contemplation and internalization until one becomes united with what they know.
This concept is rooted in the Bach as cited by the Magen Avraham and further discussed by the Rebbe. The idea parallels other mitzvos such as tzitzis and tefillin, where intent plays a role. However, regarding Sukkah, the Rebbe notes that L'maan yeidu implies more than just remembering or having general intent (kavoneh). It involves strengthening one's awareness and connection to Hashem's act of settling Bnei Yisrael in sukkos upon leaving Egypt.
A key point raised by the Rebbe concerns why the Mechaber (author of Shulchan Aruch) does not explicitly mention the need for kavoneh when sitting in the Sukkah—unlike by tzitzis or tefillin, where he clearly states that intent is required. If kavoneh were essential for Sukkah as well, why wouldn't he write it? The Torah itself quotes the full verse (L'maan yeidu dorseichem—so that your generations will know), implying intent is part of the mitzvah. Yet in Shulchan Aruch this phrase isn't quoted fully, leading to debate about whether kavoneh is truly required according to the Mechaber.
Rav Zevin raised an interesting question in an article for Hamodia: In Shulchan Aruch Siman Tof Reish Chof Hei (625), there seems to be no explicit halacha stated regarding kavoneh for Sukkah. Why include this chapter if it doesn't state anything new? The Rebbe suggests that even if one might infer from context that kavoneh is necessary, it isn't spelled out by the Mechaber.
The Rebbe explains that Siman Tof Reish Chof Hei serves simply to establish that there exists a mitzvah to sit in a Sukkah—citing only part of the verse as its source text. Only later does Shulchan Aruch discuss how one fulfills this mitzvah practically (in Siman Tof Reish Lamed). You cannot begin with "how do you fulfill sitting in a Sukkah?" before establishing that there is such a mitzvah at all.
The Rebbe offers another possibility: perhaps originally Shulchan Aruch did include L'maan yeidu dorseichem, but due to a printer's error or lack of knowledge (and perhaps an attempt to save ink or space), those words were omitted from some editions. This would mean it was not an intentional omission by the Mechaber himself but rather a technical oversight during printing.
Despite these textual ambiguities and possible omissions, Alter Rebbe's Shulchan Aruch clearly states that part of fulfilling the mitzvah of Sukkah includes having proper kavoneh—intentionality when sitting in it for the sake of remembering Hashem's miracles for Bnei Yisrael during their exodus from Egypt. Whether or not this requirement appears explicitly in every version of Shulchan Aruch, it remains central according to many authorities and especially emphasized by Chabad tradition as articulated by the Rebbe.
Summary
This shiur clarifies how daas and kavoneh are central to fulfilling Sukkah according to Chabad tradition and highlights differing halachic opinions on whether explicit intent is required when performing this mitzvah.