Erev Sukkos
Laws and Halachos for Erev Yom Tov
It is a Mitzvah to take a haircut and cut nails on Erev Sukkos [these Melachos, as well as laundering, are permitted until the onset of Yom Tov just like on Erev Shabbos (Shulchan Aruch 251) and not like Erev Pesach].
After midday, it is proper to avoid performing Melachos that are not necessary for Yom Tov, though one who is lenient and performs Melachos until Mincha Ketana has upon whom to rely. After Mincha Ketana, only those Melachos needed for Yom Tov may be performed, following the rules found in the Shulchan Aruch (251) regarding the Halachos of Erev Shabbos.
On Erev Yom Tov it is proper to cover the tables with a tablecloth, both in the house and in the Sukkah in honor of Yom Tov.
On Erev Sukkos, one may eat and sleep in the Sukkah (without intent to fulfill the Mitzvah), and this is not considered a violation of “Ba'al Tosif” [unlike on Simchas Torah, when sitting in the Sukkah is forbidden].
Immersion on Erev Yom Tov
One should immerse in the Mikvah on Erev Sukkos after midday. It is also permissible to immerse as early as one hour before midday (סי' תעא ס"ק כ"ב, סי' קכ"ח ס"ק קס"ה).
Prohibition of Eating Erev Yom Tov
On Erev Sukkos, from the tenth hour onward, it is forbidden to eat the amount of a Kebeitzah of bread or other baked goods made from the five grains, in order to ensure that the first Kezayis of bread eaten in the Sukkah will be with appetite.
It is permitted to eat small amounts of fruits, vegetables, meat, fish, and eggs, but not in a large enough quantity to fill the stomach.
Binding the Lulav on Erev Yom Tov and the Stipulating on Sukkah Decoration
It is a Mitzvah to bind the Lulav with a permanent knot (i.e., knot upon knot), but this knot should not be made on Yom Tov.
It is advisable to stipulate before sunset on Erev Yom Tov that one may use the Sukkah decorations for mundane purpose during Yom Tov (see paragraph 136).
Lighting Candles
It is a Mitzvah to light Yom Tov candles. Some have the custom to light them on Erev Yom Tov, whereas others light them on Yom Tov itself, prior to the meal [ by transferring the flame from a candle lit on Erev Yom Tov, and avoiding pouring water under the oil, even if prepared beforehand, since this could extinguish the flame (מחשש גרם כיבוי)]. Those without a fixed custom should light on Erev Yom Tov, especially nowadays with electric lighting.
Authorities differ whether those who customarily light before reciting the Bracha on Erev Shabbos should do the same on Erev Yom Tov to avoid differentiation, or should they light on Erev Yom Tov reciting the Bracha beforehand. Halachically, the proper practice is to recite the Bracha before the lighting (Mishnah Berurah 263:27), taking care not to extinguish the match, but to place it on the tray and let it go out on its own.
The Bracha of Shehecheyanu when Lighting Candles
Some women recite Shehecheyanu when lighting the candles, whereas others hear (or recite) it at Kiddush. Women without a fixed custom should recite it at Kiddush.
Women who recite Shehecheyanu when lighting, if they make their own Kiddush, they do not recite it again at Kiddush. If they hear Kiddush from their husband or others, there is a debate as to whether they may answer “Amen” after Shehecheyanu recited at Kiddush, as it may be considered an interruption. In practice, they answer “Amen” and it is not considered an interruption [especially since Shehecheyanu at Kiddush also includes the Mitzvah of the Sukkah].
Lighting Candles in the Sukkah
Lechatchila, candles should be lit at the place of his Seudah, therefore they should be lit inside the Sukkah. [For Sephardim – if someone already lit there, the second person should light without a Bracha.] If there is concern of causing a fire, one should light inside the house in a place that provides light to the Sukkah [for example, if the Sukkah would be darkened, the candles would illuminate it].
If that is not feasible, one should instead light in the kitchen where the meal is being prepared, or in the bedroom that is being used by his wife or family. Ideally, the room should be dark when lighting.
Therefore, those lighting on Erev Yom Tov [not in the place of eating] should darken the room completely before lighting, then turn on the lights, light the match, recite the Bracha, and light the candles, thereby applying the Bracha both on the candle lighting and on the electric light. On Yom Tov itself, since one cannot turn off the electricity, it is preferable to set a time-switch before Yom Tov to turn off the lights at the time of candle lighting, or at any time later while the lights of the candles are still being used.
It should be emphasized that even one who lights [on Erev Yom Tov] outside the place of eating can fulfill the Mitzvah properly by switching on the lights in the Sukkah for the sake of the Mitzvah of candle lighting before he darkens the other room and lights there.
The First Night of Sukkos
Kiddush
Kiddush should be recited only after nightfall. Even those who customarily recite Kiddush from Plag HaMincha on every Erev Shabbos and Yom Tov, must wait until nightfall on Erev Sukkos. Ideally, Kiddush and the eating of bread should not be delayed past midnight.
Order of Kiddush – [Some Sephardim begin with "Eleh Moadei" etc.], then the Bracha of "Borei Pri Hagofen", Kiddush of Yom Tov, the Bracha of "Leishev BaSukkah", and the Bracha of "Shehecheyanu".
Ashkenazim customarily recite the entire Kiddush while seated. [According to the Arizal (נוסח ספרד), Kiddush should be recited standing, and sitting only before "Leishev BaSukkah"].
Sephardim have various customs: some stand for Kiddush and sit after "Leishev" before "Shehecheyanu", while others sit only after "Shehecheyanu" before drinking the wine.
Women also respond “Amen” to “Leishev BaSukkah”, even when they themselves are not sitting in the Sukkah.
A guest who recites (or hears) Shehecheyanu in a Sukkah that is not his, does not need to repeat Shehecheyanu in his own Sukkah upon eating there for the first time.
Order of Betziyas HaPas on Yom Tov night: While on Shabbos night it is customary to cut the lower Challah, on Yom Tov night the upper Challah should be cut.
The Mitzvah of Eating in the Sukkah on the First Night
On the first night of Yom Tov one is obligated to eat a Kezayis of bread in the Sukkah. Some say the amount should be a little more than a Kebeitzah (one Kebeitzah is equivalent to two Kezayis); it is proper to be stringent and eat more than a Kebeitzah.
The first Kezayis should be eaten within the time span of “K'dei Achilas Pras” (about four minutes, some are stringent and say two minutes). If following the above-mentioned stricter view, to eat more than a Kebeitzah, each Kezayis should be eaten within that time. If one did not eat a Kezayis within this time, he must eat again within that time-span.
When eating in the Sukkah one should have in mind that Hashem commanded us to fulfill this Mitzvah as a remembrance of Yetzi'as Mitzrayim and as a reminder of the Ananei Hakavod (Clouds of Glory) that protected us on all sides from the heat and sun [ideally, this intention should be held in mind throughout the entire Yom Tov]. Bedi'eved, it suffices if one intended only a general intention to fulfill the Mitzvah Mun HaTorah.
If one realized after eating that the roof of the Sukkah was closed, he was Yotzeh the Kiddush and Shehecheyanu, but must eat another Kezayis of Challah and recite again “Leishev BaSukkah.”
Rejoicing on Yom Tov
There is an obligation to rejoice on Yom Tov. Chazal say (פסחים ק"ט) that nowadays joy is primarily expressed through wine, and so is it ruled in Halacha that one must drink wine on Yom Tov.
Drinking during day and night: This obligation applies on the day of Yom Tov. However, ideally one should drink also at night.
Quantity of wine: One should drink enough to feel its effect [less than a Revi'is is sufficient, and one may dilute the wine and drink one-third wine with two-thirds grape juice, or at least a sixth of wine if the taste is noticeable].
Eating meat: Eating meat is not obligatory, but it is a Mitzvah. Ideally beef should be eaten, but if unavailable, poultry suffices.
Children should be rejoiced with sweets and candies they enjoy. Women should be given new clothes or jewelry according to one’s means.
Regarding women: They are not obligated to drink wine, but by eating meat they fulfill the Mitzvah of Simchas Yom Tov.
Halachos of Sukkos Day, and Netilas Lulav
Order of Kiddush [on Yom Tov and Shabbos]: Some have the custom to say “Leishev BaSukkah” after the Bracha on the wine, others say it after Hamotzie. In practice, everyone should follow his own custom.
If one recites Kiddush and eats Mezonos, the Bracha of “Leishiv BaSukkah” is recited after the Bracha on the wine.
Sephardim have the custom to recite “Leishev BaSukkah” whilst still standing after saying the Bracha on the wine.
Havdalah on Motzei Shabbos and Yom Tov should be recited in the Sukkah. There is, however, a doubt as to whether one should also recite the Bracha of Leishev BaSukkah, since Havdalah constitutes a fixed obligation. In order to avoid this doubt, it is proper that after Havdalah one eats bread or Mezonos, and recite Leishev BaSukkah either before Borei Pri Hagafen during Havdalah, or following Hamotzie at the meal.
Regarding standing or sitting at the Havdalah, one should follow his usual practice throughout the year. Regarding “Leishev” Ashkenazim sit, Sephardim stand.
Havdalah on Motzei Yom Tov: One recites “Ata Chonantanu” at Ma'ariv as one recites on a regular Motzei Shabbos. At Havdalah, the verses "Hinay Kel" etc. are omitted and one recites only the Bracha of Hagofen and the Bracha of Hamavdil.
The Havdalah on Motzei Shabbos during Chol HaMoed is performed as usual with wine, Besamim, and a candle.
Halochos of Netilas Lulav
When fulfilling the Mitzvah of the Lulav, one must take the Lulav and its accompanying Minim (Hadassim and Aravos) in the right hand and the Esrog in the left hand, bringing them close to each other when shaking. If both were held in one hand, one must take them again without a Bracha. Therefore, when reciting the Hoshanaos, one should ensure that the four Minim are held in both hands and not in one.
An "Itter" [a left-handed person] - According to the Shulchan Aruch, his status is like any other person, while according to the Rema, he should hold the Lulav in his left hand and the Esrog in his right hand [the opposite of the usual practice]. Based on paragraph 46 below, there is a difference between an ordinary person and a left-handed person during the shaking of the Lulav [according to the Rema] – for an ordinary person, the Esrog is held next to the Aravos, whereas for a left-handed person, the Esrog is held next to the Hadassim.
Since one must recite the Bracha “Over La'asiyason” – i.e., before performing the Mitzvah – the Esrog should be held upside down (with the Uketz [stem] facing upward; one should be careful to initially take the Esrog in this way). After the Bracha, the Esrog is turned over (the Pitom upwards) and shaken. [Some follow the Gra’s opinion and take it in the usual manner, intending explicitly not to fulfill the Mitzvah until after the Bracha. Many Sephardim follow the practice of first taking the Lulav, reciting the Bracha, and only afterward taking the Esrog.]
A woman who takes the Lulav must remove her rings before taking it. If she did not remove them, she should take the Lulav again without a Bracha. However, a cast or a splint that is difficult to remove from the hand does not constitute an intervention.
The Shaking (Na’anuim)
When does one shake the four Minim: One shakes them after the blessing, and also during Hallel at the following verses:
“Hodu L’Hashem Ki Tov…”: Shake once for each word [except the Name of Hashem].
Sephardim: The congregation and Shaliach Tzibur shake once when saying “Hodu” in the middle of Hallel (not repeating it four times), and once when saying the first “Hodu” at the end of Hallel [This is according to the Arizal, according to the Shulchan Aruch, one shakes at both "Hodu" verses said at the end of Hallel].
Ashkenazim: The Chazan should shake [in addition to the above-mentioned Sephardic custom] also when saying “Yomar Na Yisrael”, and the congregation also shakes every four times that “Hodu” is said.
“Ohnoh Hashem Hoshia Noh”: Chazan and congregation shake twice for each word [except when mentioning the Name of Hashem], including the Psukim that are repeted. There are varying customs regarding how many shakes per word.
Individual prayer: Follow the Shulchan Aruch’s guidance.
Care must be taken not to stretch the words excessively while shaking (Tosafos Brachos 47a).
Manner of shaking: Move the Lulav to and fro (forward and back to himself) three times. Ashkenazim also shake the actual leaves of the Lulav (כיסכוס) during this motion.
Order of the directions [including a left-handed person]: According to the Shulchan Aruch and Mishnah Berurah: forward, to his right, behind him, to his left, up, down.
According to the Arizal: south, north, east, up, down, west [some begin facing east]. Usually davening facing east, the Arizal’s order will be: right, left, forward, up, down, behind.
Binding the Four Minim
It is a mitzvah to bind the Lulav, Hadassim, and Aravos together with a firm double knot [knot upon knot], done by an adult male (i.e. of Mitzvah age).
According to the Mishnah Berurah, a "Koisheleh" (a holder) is considered a firm knot, but the Chasam Sofer and the Bikkurei Yaakov contend that the Koisheleh does not constitute a full binding; rather a proper knot-on-knot is required. According to the strict Halacha, one may tie the three Minim with anything that is suitable e.g. a string or ribbon [though in such a case care must be taken not to hold the string/ribbon when taking the Lulav, so that it should not constitute a Chatzizah]. Nevertheless, the common custom is to make a knot upon a knot using a Lulav leaf [that has not been used for the Mitzvah].
Some authorities are lenient and do not require a double knot, rather one can form a loop around the Koisheleh, and insert the tip of the loop into it. However, many rule that this is not a proper knot-on-knot.
If one forgot to make a double knot on Erev Yom Tov, one may insert the Lulav and the Minim into the Koisheleh on Yom Tov, relying on the Mishnah Berurah that it suffices. If no Koisheleh is available, one can place pre-made loops from Erev Yom Tov (their preparation on Yom Tov is forbidden), and insert the Lulav into the loops, relying on opinions that loops alone suffice.
Method of binding the three Minim [including a left-handed person]: Position the Lulav with the stem facing oneself, tie the three Hadassim to the right and the two Aravos to the left.
According to the Arizal: one Hadass to the right, one to the left, and one in the front-middle of the Lulav on the stem. Aravos: one to the right, one to the left.
If using a Koisheleh: Insert the Hadassim and Aravos firmly into the Koisheleh, ensuring that he will be holding them through the Koisheleh during the Bracha (holding the Koisheleh while the Aravos and Haddasim are above the fingers is incorrect).
Care must be taken that the Hadassim are higher than the Aravos.
Besides the aforementioned binding of the three Minim, it is customary to place three additional loops around the upper part of the Lulav, ensuring that the top of the Lulav remains open and free of loops.
A Tefach of the spine of the Lulav should extend above the Hadassim and Aravos.
Preparing Koishelech on Chol HaMoed is permitted, as it is not considered professional act of craftsmanship.
Placing the Three Minim in Water
According to strict Halacha, it is permitted to place the Lulav, Hadassim, and Aravos in water. However, some are stringent and forbid this, lest they remain in the water 24 hours and are considered “Kovush”. According to this opinion, one must ensure that the majority of the Lulav, Hadassim, and Aravos are not submerged in the water.
It is permissible to wrap them in a damp towel [even according to those who are stringent regarding Kovush].
On Shabbos, all four Minim are Muktzeh. On Yom Tov, however, one may return the Minim to the water in which they were placed before Yom Tov, and one may even add water. It is also permitted to wrap the Minim in a moist towel, but if the towel is so wet that it releases water with each touch, there is concern of Sechitah.
Halachos of Sitting in the Sukkah
Halachos of Eating in the Sukkah
Introduction
The Gemara (Sukkah 26a) states: "One may eat and drink outside the Sukkah temporary (ארעי)". The Gemara explains that this means a small amount similar to what a student would taste in the morning on his way to the study hall. The Rishonim explain that the student tastes as much as fills his mouth, equivalent to the amount of a Kebeitzah (as explained in Yoma 80a), which is the measure of eating that obligates one to eat in the Sukkah.
There is a dispute in the Rishonim whether eating the amount of a Kebeitzah already obligates one Min HaTorah to eat in the Sukkah, or does the obligation apply only when eating more than a Kebeitzah. The lenient opinion reasons that even a student tasting a small amount in the morning, does not limit himself exactly; sometimes he has less, sometimes he eats a little more than a Kebeitzah. However, the first aforementioned opinion contends that eating the amount of a Kebeitzah already obligates a person to eat in the Sukkah; he is exempt only when eating less than a Kebeitzah.
In practice, the Tur and Shulchan Aruch (Orach Chaim 639:2) rule that eating a Kebeitzah of bread is exempt from the Sukkah, and only if eating more than a Kebeitzah, one is obligated to eat in the Sukkah.
Final Halacha
Eating bread made from the five grains exceeding a Kebeitzah [the volume of an egg], requires a Sukkah. One should recite the Bracha of "Leishev BaSukkah" before eating [after "Hamotzie"].
Some Sephardic communities follow this practice, but the widespread custom is to recite "Leishev BaSukkah" while standing, and only afterwards they sit down and recite "Hamotzie."
Pas Haba'ah B'kisnin (cookies, cakes, crackers, etc.) has the same Din as bread. If one eats more than a Kebeitzah, he must eat it in the Sukkah. Opinions differ as to whether the Bracha of "Leishev BaSukkah"is said. The correct practice is to recite it, but to continue his stay in the Sukkah after completing the eating session. One should recite "Leishev BaSukkah" before the Bracha of "Mezonos" to avoid interruption (הפסק) between the Bracha and the eating according those who rule that no Leishev is recited over Mezonos foods. Many Sephardim recite the Bracha only when eating Mezonos equivalent to the measure of four eggs.
Cooked dishes from grains (like noodles) – if more than a Kebeitzah [the volume of an egg], ideally it is not eaten outside the Sukkah; in any case, one does not say "Leishev BaSukkah" over noodles and the like. If one forms a proper meal over them, one is obligated in the Sukkah with a Bracha. Forming a proper meal means eating together with others or eating a significant amount that one usually considers an entire meal. Many Sephardim say Leishev only when eating an amount equivalent to the measure of four eggs.
[Aside from the foods mentioned above, whose Bracha is either Hamotzie or Mezonos, there is no food upon which one recites the Bracha ‘Leishev BaSukkah’ when eating it in the Sukkah, as will be explained.]
Meat, fish, and cheese – if a proper meal is formed over them, it is preferable to eat them in the Sukkah, but no Bracha of "Leishev BaSukkah" is required. Some Sephardim are lenient even if a proper meal is formed from them and do not require sitting in the Sukkah.
Fruits and vegetables – according to strict Halacha, they may be eaten outside the Sukkah even if that is the entire meal, but it is proper to be stringent that if a meal is formed over them, they should be eaten in the Sukkah (without reciting "Leishev BaSukkah"). Some Sephardim are lenient in this regard even for an entire meal of fruits and vegetables.
Drinking wine – The Poskim differ regarding drinking wine outside the Sukkah. The custom is that a Revi'is of wine is drunk only in the Sukkah, but no "Leishev BaSukkah" is recited. Some Sephardim are lenient even for a permanent drink (בקביעות).
Drinking water – it is permitted outside the Sukkah even in a permanent manner. However, one who is stringent to drink water only in the Sukkah is praiseworthy.
Some say that even water and foods that when eaten alone are exempt from the Sukkah, if eaten or drunk during a bread meal, they must be eaten in the Sukkah.
Sephardic women eating in the Sukkah do not recite "Leishev BaSukkah", not even over bread, since they are exempt from this Mitzvah. Ashkenazic women do recite "Leishev BaSukkah" following the Rema, who rules that women exempt from a Mitzvah still recite the Bracha based on the men's obligation.
If one forgot to recite "Leishev BaSukkah" – if he is still in the midst of eating, he should recite it as soon as he remembers. If he has already finished eating, he may still recite the Bracha if he will remain in the Sukkah after completing the meal, and it is correct to do so if this occurs.
A minor not requiring his mother's attention when he wakes from sleep (i.e. he does not call for his mother) is obligated to be educated in the Mitzvah of Sukkah. The age for such a child is around six years old for an average child. For a bright child, there is a dispute whether this applies at age five or six, and in case of need, one may be lenient to follow the latter view.
If the minor cannot tolerate the cold, he is exempt from the Sukkah until Bar Mitzvah.
One who eats at a table must ensure that most of the table is inside the Sukkah. If necessary, one can be lenient and suffice with just one Tefach of the table inside the Sukkah.
Two adjacent tables covered with a single tablecloth are considered as one table. However, if it is clear that they are two separate tables with separate coverings, they are regarded as two tables.
Sleeping in the Sukkah
During all the seven days of Sukkos, it is forbidden to sleep outside the Sukkah. This applies even a to just a brief nap equivalent to the walking time of a distance of 100 Amah (approx. 54 seconds).
No Bracha is recited for sleeping in the Sukkah, but if feasible, it is appropriate to eat some Mezonos before sleeping in order to recite the Bracha.
A married person too must sleep in the Sukkah, even in the first year of marriage. A common mistake is the belief that in the first year there is a leniency not to sleep in the Sukkah; there is no Halachic source for an exemption in the first year.
One who is distressed because his wife is outside the Sukkah, the ruling is explained #82.
It is proper to be stringent that the wife sleeps in the Sukkah with her husband, but it is not obligatory.
It is permitted to sleep under a table if the table is less than 80 cm high.
Bunk beds – if the height between the beds is less than 80 cm, it is permitted to sleep also on the lower bed.
Sukkah Obligation for the Distressed and Travelers
Introduction
The Gemara (Sukkah 26a) teaches, "The sick and their attendants are exempt from the Sukkah". The Tosafos explains that the exemption for the distressed and for the travelers is because it states in the Passuk “BaSukkos Teishvu” (You shall dwell in booths) indicating that the dwelling must be like a normal residence (תשבו כעין תדורו). Just as a person does not remain in his home in a situation of discomfort, so too someone distressed in the Sukkah is exempt from sitting there. Similarly regarding travelers, just as a person is not prevented from traveling even when at home, so too one may travel and is not obligated to eat or sleep in the Sukkah.
The Rishonim explain that the degree of discomfort exempting one from the Sukkah is any discomfort that as a result one would leave his home because of it. The Poskim extend this to include discomfort that would cause one to leave a room within the house. Such discomfort exempts one from the Sukkah obligation, even though it is not so extreme that as a result he would leave the home entirely.
Below is a summary of the cases included in the category of one distressed enough to leave one’s room.
Halachic Conclusion
A Mitzta'er (distressed person) is exempt from the Sukkah [but on the first night of Yom Tov, he must still eat a Kezayis in the Sukkah even if distressed].
Included in the category of “distressed” is anyone unable to sleep or eat in the Sukkah due to wind, cold, heat, unpleasant odors, flies, mosquitoes, or similar reasons.
A Choleh She'ein Bo Sakanah is exempt from the Sukkah; therefore, if one is suffering from a headache or eye-ache and the Sukkah is uncomfortable for him, both he and his attendants are exempt.
The amount of rain exempting one from the Sukkah:
For sleeping – even light rain exempts from the Sukkah. If the rain has stopped but water is still dripping in from the Schach, one is still exempt from sleeping in the Sukkah.
For eating – it depends on the intensity of the rain that would cause one to leave one’s home.
If it is cloudy rain is soon expected - one is not exempt from eating and sleeping in the Sukkah until the rain actually falls.However, one does not recite the Bracha of "Leishev BaSukkah" since some authorities contend that one is exempt from the Sukkah even in this situation.
If he left the Sukkah due to rain – and it stopped raining:
If he already began eating at home, or has gone to sleep in the house, one need not return to the Sukkah until the meal is finished or upon awakening from his sleep. [If he woke up early to relieve himself, this is not considered as having woken up, and he may return to his bed inside the house.]
If one did not yet begin eating at home (even if the table was already set) - one must return to the Sukkah. For sleeping – if one has not yet gone to sleep at home, but prepared pillows and blankets indoors, and it is an effort for him to reorganize them in the Sukkah - one is exempt. Some are stringent and require returning until one actually lies down to sleep.
Likewise, if one changed clothes upon returning home, the rain stopped, and he would need to change again to return to the Sukkah – one is exempt, though some are stringent.
All cases mentioned above requiring to return to the Sukkah, apply when the rain has completely stopped; if it is still cloudy and it seems that it could soon rain again, one is not obligated to return.
One who is unable to sleep in the Sukkah due to noise, e.g. from celebrations of Simchas Beis HaSho'eivo - if the noise is strong enough that in one's house he would move to another room, he is exempt from sleeping in the Sukkah.
Exemption for the distressed applies only for discomfort normally recognized by people; if one is distressed over something that does not trouble others, one is still obligated in the Mitzvah of Sukkah.
A wife who is afraid to sleep alone at home – if her husband himself is not distressed, he is not exempt. If the husband is distressed due to his wife’s fear, it is debatable whether this counts as exemption, since the distress is external, not inherent to the Sukkah. The Halacha seems to imply that one can be lenient in the matter.
If there are guests present in the Sukkah and therefore one cannot sleep there, it is debatable as to whether this counts as a valid exemption, since the distress is external; Halacha tends to be lenient.
Travelers outside the city are exempt from the Sukkah and may eat and sleep in the vehicle; the same applies to someone traveling long distances by bus.
Dinim of the Sukkah
Building the Sukkah and Pergola Sukkos
The walls must be set up before placing the Schach. If the Schach was placed before the walls, one must later shake the Schach. Some Sephardic authorities are lenient Bedi'eved (following the view of the Birkei Yosef).
A Sukkah whose walls include a door, window, or shutters: opening them does not require lifting the Schach again, since at least one valid wall already exists [in addition to the reason of "Kvar Na'ase BeKashrus" (it was already made validly)].
On Shabbos and Yom Tov, one should not open the door, window, or shutters, due to the prohibition of Soser (dismantling). This differs from a sliding roof connected to the Sukkah, or a roof attached with hinges that may open and close on Shabbos, since the Sukkah already exists, and moving it is identical to opening and closing a door attached to an existing building.
Ideally, a child should not place the Schach, but Bedi'eved if he did, it is valid. However, it is a Mitzvah to lift an area of a Tefach by a Tefach (as explained below #91 regarding an old Sukkah). From the age of thirteen, even if it is not known whether he is Halachically considered an adult (סימנים), he may place the Schach.
The structure of the Sukkah must have two adjacent walls forming an “L” shape ("D'arevon"), while the third wall does not need to be adjacent [like the shape of ה]. If the third wall is seven Tefachim long, no more is required, even if the opposite wall extends beyond the length of the third wall.
The Sukkah must be put on to provide shade (לשם צל). Lechatchila, the Schach should be placed on the Sukkah with the intention of fulfilling the Mitzvah of Sukkah (לשם מצוות סוכה).
A Sukkah built thirty days before Yom Tov ["Sukkah Yeshanah" (an old Sukkah)] requires renewal. This can be done by lifting an area of one Tefach by one Tefach [about 10×10 cm] of the Schach, or somewhat along all its length or width.
If no renewal was done in such a "Sukkah Yeshanah", it is still valid Bedi'eved.
A Sukkah used as a place of residence throughout the year requires all the Schach to be lifted [even slightly] in order to validate it and consider it being set up for the sake of a Sukkah. If this is not done, the Sukkah is invalid by Torah law.
If the Schach is made of separate branches, one can lift either each branch individually, or several [or all] branches together. When lifting the branches, it seems unnecessary to lift the entire branch in one go; lifting one side and then the other side is sufficient. The same applies to bamboo mats: lifting one part and then the other part is sufficient.
A Sukkah properly made, in which the Schach remained all year while a roof was closed over it and the space was used as a dwelling, requires all the Schach to be lifted in order to be valid for Sukkos.
A dense pergola (shade pergola) whose shade exceeds its sunlight (צלתה מרובה מחמתה): if the beams are set into a frame, not with nails or glue, it is valid [if made for shade]. However, it requires renewal since it is a "Sukkah Yeshanah" (see #91). If one sleeps there regularly throughout the year, all the Schach must be lifted (as in #93). [Some pergolas have slanted beams, so that above they mostly give shade but below there is more sun than shade; this is valid, since above the majority is shaded.]
However, if the beams of the pergola are attached to the frame with nails or glue, one must remove every alternate beam [i.e. every second one] so that sunlight exceeds the shade, and then place valid Schach on the beams and gaps [or replace the beams without nails or glue].
Some are strict not to use dense pergolas at all, since they are made of beams (see #133).
[According to the Chazon Ish, who is strict regarding “Ma'amid DeMa'amid” (see #129) the pergola beams should not be secured with metal or nails.]
A pergola used throughout the year requires only a small renewal (see #91); it does not require lifting all the Schach, since it is not a place regularly designated for eating and drinking, and is therefore not considered a full-year dwelling (as in #93).
A wide pergola (beam pergola) whose sunlight exceeds its shade: if valid Schach is placed upon it, the Sukkah is valid even Lechatchila [provided the pergola is of wood. If the pergola is made of metal, the Schach may not be placed directly upon it, due to the issue of Ma'amid (see #126)]. One may sit also under the beams, even if they are wider than four Tefachim, since the valid Schach covering the invalid Schach nullifies it even without being mixed together (see Mishnah Berurah 626:8; Bi’ur Halachah “Mikrei”; Sha’ar HaTziyun 25). However, according to the Chazon Ish (and the Chemed Moshe cited there), one should not sit under the beams unless they are mixed with the Schach [e.g., eucalyptus branches, where the beams are not distinguishable].
[According to the Chazon Ish (see #129), who is strict regarding “Ma'amid DeMa'amid” (support of support) the pergola beams should not be fastened with metal or nails.]
A Sukkah built on a small balcony where the required minimum of seven Tefachim is only reached when including the stone ledge—some permit it in pressing circumstances.
A Sukkah with seven Tefachim alongside a stone ledge: one may sit upon the ledge as part of the Sukkah, even if there is a railing behind serving as a wall, since the ledge is viewed as part of the floor.
Size and Height of the Sukkah
The Sukkah must measure seven Tefachim by seven Tefachim [56 cm for the small measure or 70 cm for the large measure]. If it is not seven Tefachim wide, it is invalid, and since this issue is relevant to a Torah-requirement, one should be stringent and measure seven Tefachim according to the large measure.
Din Gud Asik: The height of the walls must be at least ten Tefachim [80 cm for the small measure and 100 cm for the large measure]. Even if the Schach is much higher, these walls suffice.
Gud Asik and Lovud: If the walls are ten Tefachim high and the Schach is way above it, even if it does not meet the place of the wall but is distanced from it (into the Sukkah), if it is less than at a distance of three Tefachim from the wall, the Sukkah is kosher, since we say both Gud Asik and Lovud.
Din of Schach
Kosher Schach requires three conditions: [a] It must come from produce of the ground, [b] It must be made from something that is not Mekabel Tumah, [c] It must be detached.
Even the Ma'amid of the Schach (the supports), must Lechatchila meet the same requirements as valid Schach – namely, that it grows from the ground and is not susceptible to Tumah. [Bedi'eved, it does not invalidate the Schach.] However, it is permitted to place Schach on walls or concrete beams, even though these are invalid for Schach, since they are not usually used for roofing (Mishnah Brurah 629:22, Ran, Sukkah chap. 2).
If the walls of the Sukkah are made from metal, or if there are fixed metal strips connected to the walls, some are careful to place the Schach in a manner of “Ma’amid DeMa’amid” (see the following sections).
There is a dispute whether a “Ma’amid DeMa’amid” [e.g., wooden beams on metal bars of the Sukkah] is acceptable only if without the Ma’amid the Schach would fall [for example, if the iron bars lay lengthwise and wooden beams are placed crosswise on it, and then the Schach is placed lengthwise on the beams, in a way that without the beams the Schach would fall], or whether one need not be stringent [and may place the wooden beams lengthwise on the iron bars which also lay lengthwise, then place the Schach on the beams, even though the Schach would stand without the beams].
Ma’amid DeMa’amid, such as screws connecting the Sukkah walls, or similar items supporting what the Schach is laying on - according to the Chazon Ish, they are considered like the Ma’amid itself [there is no difference in the number of Ma’amidim], and should Lechatchila be made from a material kosher for Schach [e.g., wooden nails or dowels]. According to the Mishnah Brurah, however, it does not have the same status as a Ma’amid, and even Lechatchila it may be from a material that is Mekabel Tumah, such as iron. If possible, it is proper to be stringent in the matter.
Iron, such as nails and screws, and plastic, such as zip ties, are invalid for Schach because they are not a product of the ground. Therefore, Lechatchila, Schach should not be supported by them. However, if even without these the Schach would not get dispersed in a normal wind, they are not considered a Ma’amid and may Lechatchila be used for reinforcement [for this reason, even according to the Chazon Ish who is stringent regarding Ma’amid DeMa’amid, if the Schach stands without the iron screws or nails, they may be added later for reinforcement].
Therefore, Lechatchila one should not tie the Schach with a zip tie if it would not otherwise withstand a normal wind. According to the above-mentioned Mishnah Brurah (previous section), however, it is permissible to tie the beam on which the Schach rests with a zip tie, then place another beam above the Schach, and tie both beams with another zip tie, so that the Schach is firmly held [like a sandwich] between the two beams. In this way, it is valid Lechatchila according to the Mishnah Brurah mentioned above, since the zip tie is not the Ma'amid of the Schach itself but it is a Ma'amid Dema'amid.
Cotton or linen threads are invalid for Schach Mid'Rabbanan. The Poskim disagree as to whether one may rely on an item invalid Mid'Rabbanan as a Ma'amid (for supporting the Schach). Lechatchila, it is proper to be stringent, therefore the Schach should be connected with juncos or raffia or similar natural fibers that grow from the ground [untreated].
Reed mats for use as Schach must be specifically manufactured for Schach, and not for lying or sitting upon. Likewise, care must be taken that the hemp strings holding the mat together are made from natural, unprocessed plant material such as jute or raffia, and not from processed threads. Therefore, bamboo mats purchased for Schach must bear a reliable rabbinical certification.
The custom is not to use planks (Nesarim) at all, even if they are less than four Tefachim wide. Therefore, many are particular to use only round canes ['Kaynes'] or palm branches and the like. [Some, however, are lenient if the slats are no wider than 4–5 cm, and some allow even up to 8 cm]. Those who do not have a custom to be lenient should follow the implication of the Shulchan Aruch that Nesarim (boards) should not be used at all.
One should certainly be particular to use reed mats made from round canes and not from slats. Even for those who do use slats as Schach, they should be stringent regarding bamboo mats, since some hold that the joining of the slats makes them into a single unit, thereby rendering it like a four-Tefach-wide board.
Lechatchila, the Schach should be sparse enough that the stars can be seen through it [it would seem to be sufficient even if the stars can be seen from just one spot in the Sukkah]. Bedi'eved, even if a thick layer of Schach was placed and the stars cannot be seen, the Sukkah is kosher.
A Sukkah that has in it more sunlight than shade (חמתה מרובה מצילתה) is invalid. However, if in general the Sukkah has more shade than sunlight (צלתה מרובה מחמתה) ,but there is an area where the sunlight exceeds the shade - if this area is less than seven Tefachim by seven Tefachim, it is permitted to eat and sleep even in that erea (see below, #180 regarding sitting under the open air).
One should be stringent regarding a Sukkah that due to its excessive Schach no rain penetrates into it [one should ensure there is not even one erea of four-Tefachim where the rain could not penetrate]. Bedi'eved, if it is not possible to remove some of the Schach, one may rely on the lenient opinion.
Schach fastened with nails is Possul Min HaTorah [and is treated as invalid Schach, invalidating the Sukkah in a four-Tefach area].
Din of Invalid Schach and Gaps in the Schach
The Schach must be able to withstand a regular standard wind. If it does so, even if it is secured down with items invalid for Schach, the Sukkah is still kosher.
An air gap of three Tefachim wide invalidates the Schach. If it is less than this measure, although it does not invalidate the entire Sukkah, one may not sleep under the gap. Therefore, care must be taken with Schach made from bamboo mats that there is no air gap along the entire Sukkah from beginning to end. Therefore, it is proper to lay Schach also across the width of the Sukkah. Some contend that most of a person’s head or body should not be under the air gap (Rema, siman 632:2, Chazon Ish siman 144:5).
If there is invalid Schach in the midlle of the Sukkah, if it is wider than four Tefachim along its entire length, it invalidates the Sukkah. However, if there is kosher Schach in the Sukkah along the three walls up to the invalid Schach, the Sukkah is kosher, but one may not sit under the invalid Schach.
In the case mentioned above, where the invalid Schach is wider than four Tefachim, it is possible to validate part of the invalid Schach by placing a partition 23 cm from the kosher Schach, thereby reducing the area of the invalid Schach to less than the invalid measure. For example, if a Sukkah balcony is three meters long, with a 50 cm air gap and a 50 cm concrete ceiling, one can place a 70 cm partition at a distance of 23 cm from the start of the concrete ceiling, and along the rest of the Sukkah, one creates a Tzuras HaPetach (opening structure), thereby reducing the amount of invalid Schach.
Invalid Schach that is more than three Tefachim wide [24 – 28.8 cm] but less than four Tefachim [32 – 38.4 cm] does not render the Sukkah to be Passul, even if it extends across the entire Sukkah. However, initially one should not sleep under this Schach.
Schach Passul less than three Tefachim wide [24 – 28.8 cm] does not invalidate the Sukkah at all. Even if it extends along the entire length or width of the Sukkah, one may eat and sleep under it. Therefore, if there is a gutter or concrete beam over the Sukkah, even if it extends over the entire length of the Sukkah, as long as it is less than three Tefachim, one may eat and sleep beneath it.
A Sukkah with an air conditioner unit above it, as long as the width of the unit is less than 24 cm. it is permitted to eat and sleep under it.
A small Sukkah, less than ten Tefachim in size, that has in it three Tefachim of Schach Passul across the length or width of the Sukkah, invalidates it. Even though this amount of invalid Schach does not affect a regular Sukkah, in a small Sukkah it reduces the amount of kosher Schach and therefore invalidates it. Some hold that one should not divide the measures, and also regarding a small Sukkah, as long as there is more than four Tefachim of kosher Schach, the Schach Passul that is less than four Tefachim does not invalidate it.
Clotheslines or bars above the Schach do not invalidate it, since no single bar or clothesline reaches three Tefachim in width. Some are stringent Lechatchila in case that it can be corrected, since some Poskim express concern that one should be stringent to combine all the clotheslines or bars to to be one and this would invalidate the Sukkah (אמרינן לבוד להחמיר). Therefore, according to this opinion, kosher Schach should be placed in between the spaces using Ma’amid DeMa’amid.
Din of Dofen Akumah (Crooked Wall): If invalid Schach is placed near the walls and is less than four Amos wide [1.92 m for the small measure to be stringent], if seven Tefachim [ 70 cm for large measure to be stringent] of kosher Schach remain, the Sukkah is kosher, but one may not eat or sleep beneath it. Therefore, if a roof of a building or a balcony protrudes above the Schach less than four Amos, one may not eat there, but the Sukkah remains kosher [if seven Tefachim of kosher Schach remain]. If it is less than three Tefachim wide, eating there is permitted (as above, paragraph123).
Gud Asik / Lovud and Dofen Akumah (Crooked Wall): The Din of Dofen Akumah applies only when the walls reach the Schach. If they do not reach the Schach, although normally awall just ten-Tefachim high is sufficient (as in paragraph 101), in this instance Lechatchila one should be stringent and ensure that the walls reach the Schach. This is due to the rule that we do not allow both Gud Asik and Dofen Akumah together. However, the walls need not actually touch the Schach, rather it is sufficient if they are within three of the Schach, see above # 103 regarding Lovud and Dofen Akumah.
Din of the Walls
The walls must withstand normal wind, and if normal wind would move them, the Sukkah is invalid. The Poskim dispute whether any movement invalidates the Sukkah or only movement of three Tefachim. In practice [when necessary] one may be lenient, as the latter opinion.
Sukkah walls made of sheets, even if stretched tightly, should ideally be reinforced with Lovud (partitions). This can be done by surrounding the Sukkah with ropes five times across the width of the walls, spaced 20 cm apart, from floor to one meter in height, providing a “within” of three Tefachim for the small measure, and ten Tefachim for the large measure.
A partition made in a crisscross form, i.e., with posts or ropes spaced less than three Tefachim away from each other, is Halachically valid only if done on all four walls; three walls are Lechatchila insufficient. According to Chazon Ish, one should be stringent even if done so on all four walls. However, if in addition to the ropes one also stretches sheets, it is acceptable even with only three walls, as mentioned in the previous paragraph.
A "two-and-even" partition considered a complete partition. According to Mishnah Berurah a railing is considered a two-and-even partition because it has horizontal bars at top and bottom. According to Chazon Ish, however, the even must span every three Tefachim, so a railing or grille cannot serve as a valid partition.
Closed windows or shutters are considered walls. Open shutter slats, according to Mishnah Berurah, are considered a two and even partition and are effective, but according to Chazon Ish, they are only an even partition and are insufficient.
However, if there is a railing within three Tefachim of the shutters, there is a two partition (the railing) and an even partition (open shutters). According to all authorities, the shutters do not need to remain closed and may be opened.
Lechatchila, complete partitions should be made, since not everyone is knowledgeable in all the detailed Halachos of partitions.
Sukkah Decorations
Sukkah decorations should not be hung more than four Tefachim from the Schach. If the decoration begins within four Tefachim of the Schach and hangs beyond four Tefachim, as long as its width is less than four Tefachim, it is permitted.
Decorations that fall from the Schach or walls on Shabbos and Yom Tov are Muktzeh and may not be handled. However, if one had resolved before the onset of Yom Tov that he would not designated them as Muktzeh, they may be handled on Shabbos and Yom Tov. On Chol HaMoed, they may be handled in any case and may be rehung.
It is permitted to remove decorations on weekdays if there is concern they may be damaged by rain.
It is permitted to lay nylon over the Schach (either above or below) on Shabbos and Yom Tov to protect decorations from rain, but care must be taken not to touch the Schach itself, since it is Muktzeh.
It is permitted to hang decorations on Chol HaMoed.
One may prepare decorations on Chol HaMoed only if it is a simple handiwork. If special skill is required, it is considered craftsmanship and is forbidden.
Kedushah of the Sukkah
Introduction: The Gemara (Sukkah 29) states, “Rava said: Eating utensils must be kept outside the Sukkah. The Rishonim dispute whether this refers to removing the plates after eating (Rashi, Tosafot), or not bringing cooking pots into the Sukkah (BaHa”G, Ra”T in Tosafot). Halachically, one should be concerned with both opinions (Mishnah Berurah, 652:5).
One should not bring frying pans or cooking utensils to the table that are not normally brought to table. However, if the Sukkah is far from the kitchen, one may be lenient in the matter [relying on Rashi and Tosafot].
It is permitted to bring pots that are customarily brought to the table throughout the year.
It is permitted to build a Sukkah in the kitchen, even if there are ovens, refrigerators, etc.
Plates should not be left on the table after finishing eating; they should be cleared at the end of the meal, but there is no obligation to remove them immediately.
It is permitted to wash hands in the Sukkah and to place the washing bowl there. After use, the bowl should be removed from the Sukkah (see Aruch HaShulchan).
It is permitted to shorten one’s walking route through the Sukkah ('Kapandria') (Ritz Ge’ut, Ma’ah She’arim 72).
Bicycles may not be placed in the Sukkah. It is permitted to place a regular trash, normally kept in one's living room, in the Sukkah. Diaper changing in the Sukkah is forbidden. Children’s games may be played in the Sukkah. Shoes may be polished in the Sukkah.
A person who smokes in his home is permitted to smoke in the Sukkah as well [though one should exercise caution regarding smoking in general].
Hoshana Rabbah
Immersion on Hoshana Rabbah
The meticulous immerse themselves in the Mikvah before dawn, and it is preferable to immerse on Erev Hoshana Rabbah so that they can learn Torah all night in Kedushah.
Reading Mishneh Torah and Reciting Tehillim
Some have the custom to read the Chumash of Devarim on the night of Hoshana Rabbah according to the Arizal, as is customary in Hasidic and Sephardic communities.
This reading may be done from a Chumash or Torah scroll privately; those who are lenient may read from a Torah scroll publicly, as there is a source for this custom.
There is no prohibition against leaving the Shul in the middle of this reading (see O'C 146), since it is only a custom.
Reciting Tehillim before midnight on the night of Hoshana Rabbah: it is preferable not to read the Torah portion at night (not even on the night of Hoshana Rabbah), though Mishneh Torah is read before midnight, since this is the designated time for the night’s Tikkun. After midnight, Tehillim are recited, as on any night when Torah may be read after midnight.
A person able to stay awake for only part of the night, should preferably do so at the beginning of the night until midnight, as that is the primary time.
Tefilla of Hoshana Rabbah Prayer
On Hoshana Rabbah, one should rise early to Shul.
Ashkenazim recite Psukei DeZimra as on Shabbos and Yom Tov, but add Mizmor LeTodah and do not say Nishmas.
There is a custom to untie the Lulav bundle on Hoshana Rabbah. Some untie before taking the Lulav, some after taking it but before Hallel, and others after Hallel but before the Hoshanos. Those without a custom should remove the rings after taking the Lulav, before reciting Hallel.
Taking the Aravos
On Hoshana Rabbah, it is customary to take the Aravos, and although Halachic one Aravah suffice, the Arizal prescribes taking five Aravos.
It is customary to bind the five Aravos together, preferably with an Aravah stem that was not used for the Lulav. If unavailable, one may bind them with Lulav leaves that were not used, or with a rubber band, taking care to hold the Aravos themselves and not the binding, so that it should not constitute a separation (Chatzizah).
One may use the two Aravos of the Lulav to fulfill the Mitzvah(סי' תרס"ד ס"ו ומשנ"ב שם) , but according to the Arizal, separate Aravos should be used (כה"ח שם ס"ק מב).
Although according to basic Halacha it is allowed for multiple people to beat the same Aravos, customarily each person beats their own special Aravos. If not possible, one may be lenient.
Women also customarily beat Aravos (Sephardic women traditionally do not). Some beat Aravos even for a newborn, but there is no requirement to do so for fetuses.
A person davening privately at home should make Hakafos by placing a holy Sefer on a chair and circling it seven times.
Some place the Aravos above the Aron HaKodesh, which is permitted, since it was stipulated through "Lev Beis Din Matneh Alehem".
Meal on Hoshana Rabbah
Many customarily add extra foods on Hoshana Rabbah beyond what is eaten on Chol HaMoed, as on a Yom Tov meal.
Some eat meat-filled dumplings called 'Kreplach', and there is a source for this custom.
Lechatchila, the Hoshana Rabbah meal should begin before Chatzos (midday). If not possible, it may begin until the tenth hour. If begun after the tenth hour, one should not extend the meal and it is a Mitzvah to eat only slightly more than the amount of a Kebeitzah of bread.
Simchas Torah
Erev Simchat Torah
One may clean the house as usual.
A person who trimmed their nails on Erev Sukkos (or even on Erev Shabbos before Sukkos in years when Sukkos begins on Sunday eve) may trim nails on Chol HaMo'ed. Those who did not trim on Erev Sukkos, if accustomed to trim every Erev Shabbos, may trim on Erev Shabbos of Chol HaMoed with a utensil, even Ashkenazim, but not on Erev Simchas Torah. Sephardim and Ashkenazi children may trim on Chol HaMo'ed.
Yeshiva Bachurim arriving at Yeshiva on Erev Simchas Torah and who are tired from the Hoshana Rabbah night study, may not sleep outside the Sukkah; this is not considered 'Mitzta'er', since the construction of the Sukkah one is never exempt.
Upon parting from the Sukkah, one says, “May we merit to sit in the Sukkah of Leviashan” [there are various versions of this text]. Those of elevated spiritual conduct have the custom to kiss the Sukkah upon leaving it (עי' משנ"ב סי' תע"ז).
Sitting in the Sukkah on Simchas Torah
Until Tzeis HaKochavim on the night of Simchas Torah, it is forbidden to eat outside the Sukkah.
The Sukkah should only be dismantled after Simchas Torah. Similarly, the roof above the Sukkah should not be closed until after Simchas Torah. However, if there is concern of rain on Simchas Torah, the Sukkah may be dismantled on Erev Simchas Torah after Mincha Ketana (preferably closer to sunset), and the roof may be closed and the decorations removed. Renters leaving immediately after Simchas Torah may dismantle the Sukkah in the same manner.
It is forbidden to eat or sleep in the Sukkah on Simchas Torah (to avoid appearing to adding to the Mitzvos). One who wishes to eat or sleep in the Sukkah, may remove a 40 cm by 40 cm section of Schach after Mincha Ketana (preferably closer to Sheki'a), or if unable, place empty pots inside the Sukkah, or he can, if feasible, close its roof.
Shnayim Mikrah in Parshas VeZos HaBerachah
From Mincha of Shabbos Ha’azinu one fulfills the obligation of Shnayim Mikra Ve'Echad Targum for Parshas VeZos HaBerachah. Lechatchila, however, the Poskim disagree whether the time for its reading begins on the night of Hoshanah Rabbah or on the night of Simchas Torah.
The final time for Shtayim Mikrah is until the public Torah reading of VeZos HaBrachah has been completed.
One may read Shtayim Mikrah of Parashas Bereishis only after the congregation has already read Parashas Bereishis.
Kiddush before the Torah Reading
Many have the practice to make Kiddush before the Torah reading, and this custom has a basis.
Dinim of Tefilla and Hakafos
If, in the prayers or in the Kiddush of Simchas Torah, one mistakenly said “Yom Chag HaSukkos Haze”: if he remembered before finishing the Bracha, he should return to “VeTiten Lanu” and continue from there; but if he already finished the Bracha, he does not return (see O.C. 668:2).
During the Hakafos one should stand; those who are weak and remain seated have upon whom to rely.
An Avel (a mourner) does not dance as usual on Simchas Torah, but he does make one Hakafah with the Sefer Torah.
Yizkor is recited on Simchas Torah even if one davens individually [Sephardim do not recite Yizkor at all].
Halachos of the Aliyos on Simchas Torah
If two people remain without an Aliyah, it is sufficient to begin from “VeLiZevulun Omar” without needing to start from “VeZos HaBrachah.”
If in the additional Torah reading, there remains only one Kohen and the rest are Yisraelim, or only one Levi and the rest are Yisraelim [and there are no other Kohanim or Leviyim, not even minors] - in pressing circumstances one may call up a Yisrael immediately after the Kohen or Levi. However, it is preferable in such a case not to call up the Kohen or Levi at all, but only Yisraelim.
A Kohen or Levi may be called up as Choson Torah or Choson Bereishis. Likewise, three Kohanim or Leviyim may serve as Choson Torah, Choson Bereishis, and Maftir.
If there is only one Kohen, and in addition to his Aliyah as a Kohen, they wish to call him up, also as Choson Torah or Choson Bereishis, he may be called twice.
If there are many Kohanim and Leviyim, the order of the Aliyos should be: Kohen, Levi, Yisrael, Kohen, Levi, Yisrael, and so forth.
A father and son may be called up - one as Choson Torah and the other as Choson Bereishis - and one may be lenient even with the same Sefer Torah.
Mussaf Prayer and Mention of “Mashiv HaRuach”
An individual davening at home should not recite Mussaf until the time when the congregation is davening Mussaf. If he is accustomed to daven in a particular Shul, he should follow the timing of that Shul.
A woman davening at home follows the custom of the Shul where her husband usually davens. In Shacharit she continues to say Morid HaTal, even if her husband has already davened Mussaf and mentioned Mashiv HaRuach.
The Four Minim, Schach, and Walls of the Sukkah after Yom Tov
It is proper to keep the Lulav and the other Minim and burn them at the burning of Chametz. If necessary, they may be discarded in the trash, provided they are wrapped in a bag.
Storage of the Schach: It is advisable to spray one's Schach with a long-lasting pesticide (e.g., K2000), wait until it is completely dry, and then store it in a fully sealed package in a dry place. The Schach should be checked each year (recommendation of Rabbi M. W. Shlit”a).
Disposal of Schach and walls after Yom Tov: One should not litter the Schach or walls in a place where people will step on them, even if it is not a garbage site. They should be placed in an open area where people do not pass. In some cities, the municipality collects Schach separately from other trash. Where this is not done, one may be lenient and dispose of the Schach and walls in the garbage, provided they are wrapped in plastic.
Halachos of the Four Minim
The Gemara (Sukkah 34a) derives from the Passuk: "U'Lekachtem Lachem Bayom HaRishon Pri Etz Hadar Kapos Temarim Anaf Etz Avos Ve'Arvey Nochal etc." (ויקרא כ"ג, מ) , that the "Pri Etz Hadar" refers to the Esrog (citron), whose taste of the tree and fruit is the same; the "Kapos Temarim" refer to the Lulav growing on the date palm; the "Anaf Etz Avos" refers to the Hadassim (myrtle); and the "Arvey Nochal" are the Aravos (willows) that grow along streams.
The Gemara (ibid. 41a) also teaches from this Passuk that the Torah obligation to take the Four Minim for seven days applies only in the Mikdosh (Temple), as it says, "U'smachtem Lifne Hashem Elokeichem Shivas Yomim". Outside the Mikdosh, the obligation applies only on the first day, as the Passuk states, "Bayom HaRishon" ("on the first day"). However, Miderabanan, one is obligated to take the Minim even outside the Mikdosh for all seven days of the festival as a remembrance of the Mikdosh.
The Rishonim write that since the obligation to take the Four Minim on all seven days is only Miderabanan, leniencies are allowed for certain defects in the Minim, which would disqualify them from fulfilling a Torah obligation but not a Miderabanan one. For example, a borrowed Esrog disqualifies only on the first day because it is not considered "Lachem" ("yours"), but it does not disqualify on the other days, as there is no requirement for ownership on the other days.
Regarding the defect of lacking "Hadar" (beauty), the Rishonim differ as to whether it is permissible on the other days. Some say it is invalid only on the first day but valid on subsequent days; others maintain that a "Hadar" defect disqualifies on all days, while leniencies on other days apply only to a "Chaser" defect (incomplete taking – Lekicha Tamah), which is relevant solely on the first day. According to Halacha, the Shulchan Aruch rules that "Hadar" defects disqualify only on the first day, while the Rema rules that a lack of "Hadar" disqualifies on all days.
The Poskim distinguish between a defect of "Hadar" (missing beauty) and a defect of "Chaser" (incomplete taking - Lekicha Tamah). A defect of beauty that is visible only upon close inspection, does not disqualify, whereas a defect of incomplete taking disqualifies even if noticeable only upon close inspection, since in it is genuinely incomplete.
Din of the Esrog
The Esrog must be at least the size of a Kebeitzah, approximately 100 cm³. On the later days of Yom Tov, in pressing circumstances, one may leniently recite the Bracha on an Esrog of at least 57 cm³.
A perfectly round Esrog is invalid. According to some opinions the Shulchan Aruch rules it is invalid only on the first day; however, on the other days, it is valid. The Rama rules it is invalid all seven days.
Chaser (incomplete)
The Mishnah (Sukkah 34:2) states: "An incomplete Esrog is invalid". The Poskim differ on what constitutes a missing part. The Esrog has: A thin outer peel (like a transparent skin, removable only after freezing), a thick inner peel (green/yellow) with bitter taste, under it the white flesh (pulp), and then within the white pulp there are seed chambers.
Rulings differ among the Poskim: A. Some say that any missing thick peel invalidates the Esrog even if the white pulp is intact. B. Others say that only if all thick peel is removed down to the white pulp invalidates the Esrog, even though the white flesh is intact. C. Others say that only if the white pulp itself is missing, it is considered incomplete and thus invalid. In practice, in pressing circumstances, one may rely on the second opinion.
An incomplete Esrog is invalid on the first day of Sukkos and valid on other days, but ideally one should use a complete Esrog on all days of Sukkos.
There is a disagreement among the Rishonim regarding the amount of the missing part of the Esrog that invalids it, some hold that no matter how much is missing from the Esrog, if it is not totally complete, it is invalid. Others hold that only if the amount missing is as big as an Isar [3.3 mm wide] it is invalid. The Halachah rules that even if a minor amount is missing invalids the Esrog.
Some are stringent and hold that any missing thick peel invalidates the Esrog even if the white pulp is intact [opinion A], some say that "Chaser" is only if the entire thick peel is removed and the white flesh is visible [opinion B]. And some are lenient [as opinion C mentioned above], that only if some of the white flesh is missing it is considered incomplete and thus invalid. In pressing times, one may rely on opinion B.
A doubtful blemish of Chaser (missing piece) is considered valid even on the first day.
A deficiency in an Esrog invalidates it only when visible to the human eye, even if only upon closer inspection.
A blemish visible only with a magnifying glass or similar means does not invalidate the Esrog. However, many times the magnifying glass merely clarifies the precise location and shape of a blemish that is already discernible to the eye without magnification; in such cases the blemish is regarded as invalidating.
Nikav (Punctured Esrog)
In the Mishnah (Sukkah 34b) it is taught: “An Esrog that was punctured and lost any amount is invalid.” In the Gemara (ibid. 36a) it states: “Ulla Bar Chanina taught: a puncture that passes through invalidates in any amount, while a puncture that does not pass through invalidates only when the loss is the size of an Issar coin.” The Rishonim dispute the explanation: Some explain this refers to a puncture without loss, i.e. even if there is no missing flesh, if it passes through the Esrog it is invalid. Others explain it refers to a puncture with loss: if the puncture passes through, it invalidates regardless of size; if not, it only invalidates when the loss equals an Issar. Both views are brought in the Shulchan Aruch, and the Mishnah Berurah writes that strictly speaking even a puncture that passes through without any loss is invalid—unless one has no other Esrog available.
The Rishonim also dispute the definition of “passing through”: Some interpret it as from one side of the Esrog to the other. Others hold that even if it does not go completely through, but reaches the seed chambers, it is deemed “passing through”. Both views are cited in the Shulchan Aruch, and the Mishnah Berurah rules that one should be stringent that even reaching the seed chambers invalidates; in pressing circumstances, however, one may be lenient that only a puncture passing fully through is invalid.
If the Esrog is punctured from side to side, it is invalid even without any loss (e.g. punctured with a needle). Even if not fully through but reaching the seed chambers, one should ideally refrain from using it; in pressing circumstances where no other Esrog is available, it may be used.
It is common to find a puncture at the top of the Esrog where the Pitom attaches; sometimes this puncture reaches the seed chambers and invalidates the Esrog. If it is impossible to determine whether it reached the seed chambers, it is not disqualified out of doubt, since there is a Safek Sfeika (double doubt): perhaps it did not reach the chambers, and even if it did, perhaps without loss it does not invalidate [and in any case nowadays it is uncommon for such a puncture to reach the seed chambers].
Punctures that occurred while the Esrog was still attached to the tree render it invalid if they did not heal. If they healed while on the tree, their status is explained below (see #16 regarding Blattelach).
Niklaf (Peeled Esrog)
In the Mishnah (Sukkah 34b) it is taught: “An Esrog that was peeled is invalid.” In the Gemara (ibid. 35b) Rava says: “An Esrog whose peel developed a thin red membrane is valid”, and the Gemara asks: is this not a contradiction, since the Mishnah says a peeled Esrog is invalid? It answers: “There, the entire peel was removed; here, only part of it”. The Rishonim dispute: does invalidity of “entirely peeled” mean only if the entire outer peel is completely gone, but if some peel remains on it – it is still valid, or does it mean unless at least a Sela’s area (approx. 3.2 cm) of peel remains, it is invalid?
If the entire outer peel was removed leaving nothing, the Esrog is invalid. If some remains, some authorities permit, though it is preferable to be stringent and rule it invalid. If an area of a Sela (3.2 cm) remains, it is valid.
If the thick inner peel was removed, see above under Chaser #3.
Blattelach (Scabs or Scales)
In the Mishnah (Sukkah 34b) it is stated: “If a Chazizis (blight) grew upon it, it is invalid.” In the Gemara (ibid. 35b) it is explained that if such a blemish is on the Chotem (upper part near the Pitom), it invalidates even in the smallest amount; if below the Chotem, it invalidates only when in two separate places. In our times the classical blight is uncommon, but Blattelach (raised scabs) often appear. The Poskim dispute whether raised Blattelach above the surface of the Esrog are like blight and invalidate. It is proper to be stringent, though in pressing circumstances one may rely on those who permit. Flat Blattelach not raised above the surface do not invalidate according to all, as will be explained.
An Esrog with Blattelach not raised above its surface, as is common, is valid even Lechatchila.
An Esrog with raised Blattelach: If they are on the Chotem, even the smallest amount should invalidate. If below the Chotem in one place, it is valid. If in two places, and covering most of the surface or circumference (as will be explained regarding Shinui Mar'eh], the Esrog is invalid. For Sephardim, even two blemishes in one place invalidate.
Often marks resembling Blattelach are really healed punctures caused by thorns while on the tree. The scab formed looks like Blattelach, but such an Esrog is valid (even if raised). If it did not heal, see #11 above regarding punctures.
Shinui Mar’eh (Change of Color)
In the Gemara (Sukkah 36a) it is stated: “A black, white, or spotted Esrog is invalid.” The Rishonim explain that black or white coloration invalidates like blight: if covering most of the fruit in two or three places, it is invalid. This is codified in the Shulchan Aruch.
They further write (Sukkah 35b) that a black spot on the Chotem invalidates even in the smallest size, like blight, and this is codified in the Shulchan Aruch.
The Rishonim also dispute whether “Menumar” (spotted) invalidates only if spotted with disqualifying colors (black, etc.), or even with otherwise valid colors (e.g. brown). The Shulchan Aruch and the Vilna Gaon rule leniently, the Mishnah Berurah mentions them but leaves it unresolved (נשאר בצ"ע).
However, spots of otherwise valid color caused by peeling are more severe, as brought in the Tur, and such an Esrog should not be used except in pressing need.
An Esrog of strong green color resembling grass is invalid, as it is unripe. If it began turning yellow, it is valid.
An Esrog with dark red, black, dark brown (nearly black), or white like an eggshell is invalid; sometimes even a single dot of such color invalidates (see below).
The shape of an Esrog includes a Chotem - the area that narrows in slope until the Pitom. The definition of Chotem is disputed [see diagram].
This Chotem area has stringencies: blemishes located there may invalidate in any amount, as follows:
Black spots invalidate due to change of color. On the Chotem, even the smallest spot invalidates; below it, two spots are required.
Regarding two spots below the Chotem: according to the Shulchan Aruch, they invalidate regardless; according to the Rema, only if they cover most of the Esrog. The Mishnah Berurah holds that “most” means around most of the circumference; the Chazon Ish holds it means most of the surface area [see diagram].
Spots on the Shoshantah (blossom) at the tip are valid; if on the Pitom stem, some permit but it is preferable to be stringent.
A change of color invalidates only if noticeable when holding the Esrog in the normal manner of the Mitzvah. If it is visible only when brought very close or with careful inspection - and certainly if visible only with magnification - it does not invalidate.
Black dots caused by chemical spray treatment or similar, if they do not come off, should be regarded as invalidating spots, subject to the rules above (#21–22).
Two brown spots covering most of the circumference or surface [as stated above] is considered “spotted with valid color”, which is disputed among Poskim. One may be lenient, though it requires further analysis (צריך עיון למעשה) .
A single brown spot on the Chotem is valid.
A green Esrog with yellow speckling, or vice versa, is not regarded as “spotted” but as natural coloring, and is valid Lechatchila.
Brown spots caused by peeling are more severe than ordinary brown spots; one should be stringent to invalidate if such a spot is on the Chotem, or if two such spots cover most of the circumference or surface [as stated above]. Such an Esrog should only be used in pressing circumstances.
It is common for an Esrog to be bruised and exude juice, leaving a brown mark; this does not invalidate.
Nital HaPitom (Removed Pitom)
In the Mishnah (Sukkah 34b) it is taught: “If its Pitom was removed, it is invalid.” The Rishonim dispute what measure of removal constitutes Nitlah Pitmaso: Some hold that even if only the blossom above the Pitom (Shoshantah) was removed, it is already invalid.Most Rishonim, however, rule that only when the Dad (the knob itself) is removed it is considered Nitlah Pitmaso. This is the ruling of the Shulchan Aruch and the Rema, though the Rema adds that ideally one should be stringent even when only the blossom was removed.
The Poskim also dispute what measure of the Dad’s removal counts as full removal: Some say even partial removal of the Dad invalidates, and others say only complete removal invalidates. The Mishnah Berurah rules that only total removal of the Dad is disqualifying.
As for the reason of invalidity: Some explain it is because of Chaser (deficiency), and thus it invalidates only on the first day. Others say it is due to lack of Hadar (beauty), and the Rema rules that it invalidates all seven days. The Rishonim add that this invalidity applies only if the Esrog once had a Pitom which then fell off, but if it never had one, it is valid.
If the Pitom fell off leaving a cavity in the Esrog, it is invalid; according to the Rema, it is invalid all seven days. However, if it fell while still on the tree, the Esrog is valid—this is regarded as if it never had a Pitom. Therefore, most Esrogim today without a Pitom are valid, since their Pitom fell while on the tree. Nevertheless, some are meticulous to use an Esrog with a Pitom.
If the Pitom fell after harvesting but left a bit remaining so that no cavity is visible, Poskim dispute whether it counts as Nitlah Pitmaso. One should be stringent on the first day, but on subsequent days it is valid.
If only the blossom (Shoshantah) fell off, the Shulchan Aruch rules it is valid; the Rema says ideally one should not use it on the first day.
If the Oketz (stem) by which the Esrog hangs on the tree fell off, it is invalid due to Chaser, and so only on the first day. If a bit of the stem remains so that no cavity is visible, it is valid even on the first day.
Yavesh (Dryness)
An Esrog with dryness, i.e. no moisture at all: if on the Chotem, any amount invalidates; if below, only when most of the Esrog is dry or in two separate places.
An Esrog from the previous year is certainly dry and invalid, without inspection. However, if preserved in refrigeration or vacuum-sealed, it should be inspected; if not dry, it is valid.
Other Invalidations
An Esrog from a grafted tree is invalid all seven days. The Magen Avraham cites from the Shut HaRema three signs of grafted Esrogim: 1. A grafted Esrog is smooth, whereas a genuine kosher Esrog has bumps over its entire surface. 2. The grafted Esrog has a protruding stem area, whereas in the genuine Esrog the stem area is recessed. 3. The grafted Esrog has much pulp and a thin peel, whereas the genuine Esrog has little pulp and its white rind is thick. However, the Poskim rule that one should not rely on them, and only buy with reliable certification from non-grafted stock.
An Esrog that is Tevel or Orlah is invalid all seven days; hence, one must purchase only with certification that there is no concern of Tevel or Orlah.
Laws of the Lulav
The spine of the Lulav must be at least four Tefachim (39 cm). Bedi’eved, if it is 13⅓ Agudalim (32 cm), one fulfills his obligation.
Nechlekah HaTiyomes (Split Twin Leaf)
In the Gemara (Sukkah 32a; Bava Kama 96b) it states: “If the Tiyomes (the twin leaf) is split, it is invalid.” The Rishonim explain this invalidation in several ways: According to one opinion it refers to a case where the two middle leaves have separated from each other. Others explain that it is when the majority of the Lulav leaves have split into two [each Lulav leaf is naturally composed of two halves joined at the back and open at the front]. Others hold that it applies even if only the middle leaf alone has opened all the way down to its growth point on the spine. Some maintain that it applies only if that leaf has split even into the spine itself. Some explain that even if only most of that leaf has opened, it is already included in the invalidation of "split Tiyomes". And others explain that even if only part of that middle leaf has opened, it is already included in the invalidation of "Nechlekah HaTiomes".
The Shulchan Aruch rules in accordance with the Rishonim that the Lulav is invalid only when most of its leaves have split along most of their length. The Rema rules in accordance with the Rishonim who hold that even a split in the middle leaf alone invalidates, and he adds that ideally one should be stringent that even partial splitting of the middle leaf is invalid. The Poskim dispute regarding the Rema's opinion as to what degree of "part of the leaf" warrants stringency, and what degree constitutes definite invalidation – as will be explained.
The Rishonim disagree as for the reason of this invalidation: Some say because it lacks Lekicha Tamah (complete taking), and thus invalid only the first day. Others say due to lack of Hadar, and thus invalid all seven days according to the Rema. The Mishnah Berurah rules that the reason is lack of Lekicha Tamah, so it is invalid only on the first day.
If the middle leaf of the Lulav (Tiyomes, as it is twin) is split: If fully open to the spine, it is valid according to the Shulchan Aruch, invalid according to the Rema. If mostly open: many Poskim invalidate for Ashkenazim, some permit. If open a minority more than one Tefach: disputed among the Poskim. If open less than one Tefach: most permit, some are stringent. Therefore, ideally one should use a Lulav with a totally closed, unsplit middle leaf. If unavailable, one may use a slightly split leaf under a Tefach. If only more than a Tefach is available, one may use it in pressing circumstances, provided it is not split most of the way.
On the remaining days of Yom Tov, a Lulav with a completely split Tiyomes is valid, though some are stringent.
Lulav with Two Middle Leaves
A Lulav with two Tiyomos that were joined and then separated is valid, though some avoid it. Such Lulavim are uncommon.
Hemnek (Gap Between Leaves)
In the Gemara (Sukkah 32a) it is explained that a Lulav with a split appearing like a Hemnek (double-headed) is invalid. The Poskim disputes as to what constitutes "like a Hemnek". Some explain that it is when the two halves of the Tiyomes are separated to the extent that there is a visible gap between them. Others explained that it is only when they split and bent apart so that their tips incline away from one another and appear like two distinct leaves - and the Halacha follows this opinion.
As for the reason for its invalidation, the Rishonim disagreed: Some say it is due to a deficiency in Lekicha Tamah (a complete taking), and therefore it invalidates only on the first day. Others say it is due to a deficiency in Hadar (beauty), and for Ashkenazim this renders it invalid throughout all seven days of Sukkos.
A Lulav whose middle leaf has opened and split in such a way that the gap appears like two distinct leaves (Hemnek) is invalid - even if the split is only partial - provided that the two tips of the leaf point in opposite directions. Some authorities are stringent and rule that such a split invalidates even the leaves adjacent to the middle leaf.
Lulav with Uneven Ends
A Lulav whose two middle leaves do not end evenly- even visibly so - is valid Lechatchila.
If one leaf of the Tiyomes covers the other for most of its width, it is valid Lechatchila.
Niktam Rosho (Tip Was Cut)
In the Mishnah (Sukkah 29b) it states: “If its tip was cut, it is invalid.” The Rishonim dispute what constitutes the “tip”: Some explain that when most of the leaves of the Lulav are cut at their tops – it is invalid. Others hold that when the two middle leaves are cut at their top it is invalid., and some say that even if only the middle leaf is cut at the tip – it is invalid.
The reason of this invalidation is according the Rishonim because lack of Hadar. Thus, a cut discernible only upon careful inspection does not invalidate. However, the Rema rules that it invalidates all seven days, since he holds that lack of Hadar invalidates all days of Sukkos, as brought above.
If the tip of the Tiyomes was cut, even slightly, it is invalid. Even if only one of the twin leaves was cut, it is invalid. But if the Lulav had two Tiyomos and one was cut, it remains valid.
If the cut is noticeable only upon close inspection, it does not invalidate.
If it is uncertain whether the tip was cut, it is valid (דהוה ספ"ס).
Cafuf (Bent Lulav)
A bent Lulav is invalid if the spine is bent. If only the leaves are bent, the Rishonim dispute; ideally, it should not be used, even if only the middle leaf is bent. However, if bent like the shape of a “ר” (up to 90°), it is valid Lechatchila.
Nifredu VeNifretzu Alov (Leaves Separated or Fallen)
A Lulav that stayed long on the tree so that its leaves hardened and spread away from the spine - is not considered a proper Lulav and is invalid. Therefore, if its leaves separated and spread sideways, but the base is still soft enough to bind together, it is valid even if not actually bound. If they cannot be bound together, it is invalid. Lechatchila, one should use a Lulav whose leaves are naturally close and not separated.
The Lulav is the "Kapos Temarim" mentioned in the Torah. Therefore, many Poskim rule that the Canary Palm is invalid, as it is not the species of Kapos Temarim. It can be identified by the following signs: a valid Lulav has a thicker spine and leaves spaced apart, with fine powder between folds; the Canary has a soft spine, tightly packed leaves, and no powder.
Akum K'Magal (Curved Like a Sickle)
A Lulav that is curved forward like a sickle (away from the spine or to its sides), it is invalid. If it is bent backward toward the spine, it is valid.
A Lulav that is not curved like a sickle is valid Lechatchila, though the Hiddur is with one perfectly straight with no curvation at all. This, however, refers only to a bend that is clearly visible; there is no Hiddur in exerting effort to detect a barely noticeable curvation.
Yavesh (A Dry Lulav)
In the Mishnah (Sukkah 29b) it is taught: “A dry Lulav is invalid.” The Rishonim disagreed as to what level of dryness invalidates. The majority of Rishonim hold that only if most of the Lulav’s leaves have dried out it is considered “dry.” However, some interpret the Ra’avad as ruling that even if only the middle leaf has dried, the Lulav is considered dry and invalid. The measure of dryness is that the green color is gone and the leaf has turned white.
The reason for invalidation is explained in the Gemara: because it is not Hadar. Therefore, according to the Shulchan Aruch it is invalid only on the first day, whereas according to the Rema it is invalid even on the remaining days of Sukkos.
A Lulav whose majority of leaves or majority of its spine has dried out, is invalid.
If the middle leaf has dried out in its majority, some are stringent to invalidate it on the first day only, but on the other days it is valid Lechatchila. Some who seek to enhance the Mitzvah prefer that even a minority of the middle leaf should not be dry.
A Lulav whose leaf tips have been scorched by the sun and have turned brown or red, is not considered dry and is valid (Chazon Ish 145:11).
Lulav with a “Kora” (Husk)
Sephardim customarily use a Lulav with its Kora (the natural covering that encloses the Lulav). Most Ashkenazim use a Lulav without the covering over most of it. Kora found between the middle leaves of the Tiyomes - is not a concern.
Laws of the Hadass (Myrtle)
The required length of each Hadass is three Tefachim (29 cm). This is measured from the beginning of the branch until its top (excluding the upper leaves extending beyond the branch). In pressing circumstances, a Hadass of 24 cm may be used.
The preferred Mitzvah ('מצווה מן המובחר') is to use a Hadass in which, over a span of 30 cm (even if not consecutive, see #62), the leaves are arranged in sets of three (Meshulash), meaning that all three leaves emerge evenly at the same level, none higher or lower than the others. If the majority of rows are Meshulash, the Hadass is valid.
This requirement of three leaves aligned includes any case in which an imaginary line drawn across meets all three stems, even if not perfectly even. Even if there is doubt whether a string could encircle them evenly, it is acceptable.
As noted, the preferred Mitzvah is that not a single leaf should fall off the Hadass within its measured length. Care must be taken when inserting the Hadassim into the binding or when shaking them, that no leaf be detached.
Even if the three Tefachim of Meshulash are not consecutive but spread along the branch, it is still considered a preferred Mitzvah.
A Hadass whose leaf tips do not reach the base of the leaf above it - some are stringent to invalidate it. However, in practice, as long as most of the branch is covered with leaves, it is valid.
Some are meticulous to ensure the Hadass leaves stand upright and fully cover the branch. However, even if the leaves lean to the sides, the Hadass is valid Lechatchila.
A withered Hadass (הדס כמוש) is valid. But if the three leaves of the top row have dried out, or if most leaves of the Hadass have dried, it is invalid. In practice, such complete dryness is rare in freshly picked Hadassim.
It is common for small twigs to grow between the leaves of the Hadass. The custom is not to be strict about them, though ideally they should be trimmed before Yom Tov. This applies only to small branches, but small extra leaves growing outside the rows, pose no concern. What appears from the Mishnah Berurah that leaves between the rows are problematic - refers only to within the set of three leaves, but between one set and another, there is no concern.
Laws of the Aravah (Willow)
The minimum length of the Aravah is three Tefachim (29 cm), measured without the upper leaves. In pressing circumstances, an Aravah of 24 cm may be used.
Lechatchila, the preferred Mitzvah is to use an Aravah from which no leaves have fallen. If only some leaves fell, it is valid as long as the majority remain. Thus, care must be taken when binding or shaking to ensure that no leaf falls.
It is very common for Aravah leaves to loosen and hang downward. Some are stringent in such cases.
An Aravah whose majority of leaves have dried to the point that its greenery is gone and its face turned white is invalid. However, if the leaves have not whitened – and even if they crumble when pressed by a fingernail - it is valid.
A withered Aravah (ערבה כמושה) is valid, though ideally one should replace it.
If the tip of the branch itself was cut off, even slightly, it is invalid. Cutting only the leaves does not invalidate, so there is no obligation to buy an Aravah with Lavluv.
By strict Halacha, all Aravos with elongated leaves like a brook, smooth-edged tips, and reddish stems are valid. Nevertheless, it is praiseworthy to use aravos grown near a river.
General Laws of Purchasing the Four Minim
Some have the custom to buy the Four Minim before Yom Kippur to add merit for the Day of Judgment. Others are particular to buy after Yom Kippur as a sign of victory in judgment.
Care must be taken that the seller of the Minim is trustworthy, ensuring that the Minim are truly his and not stolen, since with stolen Minim one cannot fulfill the Mitzvah.
One should purchase them with his own money, not with Ma’aser money. The pious custom (מנהג חסידים ואנשי מעשה) is to spend generously, according to one’s means, for the Mitzvah of the Four Minim.
The preferred form of acquisition is a monetary transaction with cash. If paid with credit card, check, etc., the matter is subject to Halachic discussion. Practically, one may rely on Kinyan Chatzer (acquisition upon entering his property) when it arrives home (see Mishnah Berurah 658:10; Sha’arei Teshuvah there citing the Mahaneh Ephraim).
Buying the Four Minim (even Aravos) from a minor: For fulfillment of the Mitzvah on subsequent days, this is not a problem. But for the first day (which requires "Lachem" - ownership) it depends: if the merchandise belongs to an adult and the child is only selling on his behalf, there is no problem about it. But if it was picked by the minor from ownerless property or purchased by him, one should not buy from him. If one did use such Minim on the first day, he must repeat the Mitzvah with other Minim, without a Bracha.
A father buying the Four Minim for his son who is dependent on him (סמוך על שולחן אביו) must transfer ownership to the son (due to the requirement of 'Lachem' on the first day) by one of the following methods:
(a) The freferable method is that the father pays cash and states to the seller that he is buying for his son.
(b) The son may acquire them through Kinyan Yad (hand acquisition), provided that the Esrog fits entirely in his hand without protruding from the sides. If it protrudes upward, that is acceptable.
(c) The son gives his father a coin from money that belongs to him, whether given by his father or by others with his father's consent.
(d) The son acquires them by lifting the Esrog (Kinyan Hagba'ah).
Transferring ownership of the Four Minim to a child below Bar Mitzvah: one may rely on the opinions that Mitzvas Chinuch (educational obligation) can be fulfilled with a borrowed Lulav, and therefore there is no need to transfer ownership to him.
Even a woman who takes the Lulav on the first day must ensure that the Four Minim belongs to her [due to the requirement of 'Lachem']. Therefore, when her husband tells her to take them, he transfers ownership to her as a gift on condition to return (מתנה ע"מ להחזיר), and she acquires them through Kinyan Chatzer (acquisition by bringing them into her domain).