Are there any rabbinic sources that speak against the Sukkoth custom of inviting אושפיזין into the Sukkah? Or the formulation of its attendant text(s)?

I of course do not intend the righteous and proper practice of inviting living flesh and blood guests to share in our celebration of Sukkoth (see H. Y"T 6:18). Rather specifically the Zohar (3:103b) based practice of inviting seven of our physically deceased patriarchal ancestors into the Sukkah.

It would seem to me that this would be an area of discussion that potentially intersects with discussion of the prohibition of דורש אל המתים, angelic intercession, the Rambam's 5th iqqar, etc.

To be clear, I am seeking sourced answers - not independent speculation from contributors.

Thank you.

  • 1
    Do any of the texts include requesting or petitioning the guests? Or is it just announcing who's here? (I honestly don't know.)
    – Double AA
    Oct 20, 2022 at 15:38
  • @DoubleAA Admittedly, I have not examined many nushaoth of the text, however every version I have seen includes language directed to the אושפיזין, inviting them (אזמין לסעודתי אושפיזין עילאין) and directing/requesting them to sit/dwell (תיבו תיבו אושפיזין עילאין). Oct 20, 2022 at 16:26
  • אזמין לסעודתי אושפיזין עילאין isn't directed at them (unless I'm misunderstanding the grammar)
    – Double AA
    Oct 20, 2022 at 16:27
  • 1
    How would you translate it? I would translate it as something along the lines of "I invite to my meal the exalted guests" Oct 20, 2022 at 16:30
  • 1
    I mean, yeah, technically... but by analogy, if I declare in front of the amud: "I invite the holy ציבור to my sukkah for a qiddush" you don't think that my declaration would be conventionally interpreted as an imperative (i.e. "please, come to my sukkah!")? The same פשט applies here so far as I can tell... Oct 20, 2022 at 17:27


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