[Avodah] Sukka must be kosher for sleeping?

[Micha Berger]

On Tue, Oct 12, 2010 at 11:50:51AM +0000, kennethgmiller at juno.com wrote:
: Just as a side comment, I am fond of citing this demonstration of the
: human capacity for ambivalence: The Medrash says that HaShem told the
: mal'achim that they were wrong for singing Shira at Yam Suf. Yet we *do*
: say Hallel, albeit in abbreviated form. One answer is that mal'achim can
: do only one thing at a time, whereas humans are capable of mixed emotions.

Just to add sources, I noted something similar in
<http://www.aishdas.org/asp/2007/07/compassion-for-our-enemies.shtml> and
before that I and others brought evidence in the Avodah discussion in
which I honed my position:

> The Pesiqta deRav Kahane (Mandelbaum Edition, siman 29, 189a) gives us
> a different reason. It tells the story of the angels singing/reciting
> poetry at the crossing of the Red Sea, which was on the 7th day of
> Pesach, and Hashem stopping them saying "Ma'asei 'Yadai' tov'im bayam,
> va'atem omerim shirah -- the work of My 'Hands' is drowning in the sea,
> and you say shirah?"

> The Jews, on the other hand, sang "Az Yashir" unimpeded. It would seem
> to me therefore that we were allowed to rejoice, but there is a limit
> or a sadness mixed into that joy.

> This is midrash is quoted by the Midrash Harninu and the Yalqut Shim'oni
> (the Perishah points you to Parashas Emor, remez 566).

> The Midrash Harninu or the Shibolei haLeqet (our only source for the
> Midrash Harninu) associate this midrash with "binfol". This is despite
> the fact that the pasuq of "binfol" would literally mean not rejoicing
> at all, and here it's being used to argue for ambivalence -- merging
> the joy of the neis with the sorrow of what was necessary to be done to
> the Mitzriyim.
...
> Similarly, this recognition of the role of ambivalence is found in the
> halakhah that someone who is left a large inheritence must say both the
> berakhah of "Dayan emes", mourning the death, and "hatov vehameitiv"
> on becoming wealthy.

> Here, the balance must be struck between two verses: "when your enemy
> falls do not rejoice" (Mishlei 24:17) and "with the destruction of evil
> there are shouts of happiness" (11:10).
...
> Someone who r"l needs to have a leg amputated should have it
> removed. He'll mourn its loss and the loss of everything he could
> have done with it, but will still give his okay for its removal. "Mi
> shemeracheim [al ha'achzarim...]" is the doctor who lets the patient
> die because he had pity on the leg.

The mashal -- the amputee is happy he is out of the eis tzara even while
being sorely depressed over its price.

Tir'u baTov!
-Micha

-- 
Micha Berger             When one truly looks at everyone's good side,
micha at aishdas.org        others come to love him very naturally, and
http://www.aishdas.org   he does not need even a speck of flattery.
Fax: (270) 514-1507                        - Rabbi AY Kook