Tag Info

Hot answers tagged

12

The source is the Gemara, Sukkah 43b-44b, which calls this practice מנהג נביאים (a custom instituted by the prophets) or יסוד נביאים (a practice established by them). (The Gemara ends up ruling that the first version is correct, and that therefore we don't say a berachah for it.) On 43b and 44b the Gemara mentions, in this connection, חיבוט of the aravah. ...


9

Kaf Hachaim, 664:60, tells us what to do with the lulav and esrog after Hoshanah Rabbah (the last time we use the lulav), as well as the aravos used for hosha'anas. I'm translating this from the hebrew, so I may have gotten some of the details wrong. Please correct me if I got something wrong: After prayer on Hoshana Rabbah take the lulav (with hadasim and ...


8

The Aruch Hashulchan explains that one could add Hadasim and Aravos because the Torah doesn't say how many Hadasim or Aravos to have, it just used a plural form for "Arvei Nachal" and "Anfei Eitz Avos". Therefore one can add more Hadasim or Aravos for beauty. Though Lubavitch custom is to add Hadasim but not Aravos.


8

Because in theory you could have said Shehecheyanu when you prepared (bound) your lulav before Sukkos. So even supposing that the second day of Sukkos was the real Yom Tov (and the previous day was actually erev Sukkos), your Shehecheyanu then would still count as the real thing. (By contrast, with kiddush, you're saying the berachah because of the holiday ...


7

Yes. While R'Yehuda holds "lulav tzorech egged" (they need to be tied), and therefore one must use part of the 4 minim to tie it, the halacha is not like R'Yehuda. Thus you can use anything to tie the 4 minim, or nothing at all. In fact, the Gemara says the anshei Yerushalayim would use gold to tie their lulavim. Even though its not required, we have a ...


7

Sitting in the sukkah can be considered a "passive" action, for without saying a berakhah (ברכה) all we're doing is simply sitting and eating outside. However, shaking the Lulav is an "active" or "positive" action which is very specific to Sukkot, and as such, it is not done for the same reasons we don't say a berakhah when sitting in the sukkah on Shmini ...


6

The poskim discuss the case of a person who separated challah with a b'rachah and then did hataras n'darim to nullify the separation (and therefore will have to separate again). Is the person's b'rachah considered l'vatalah? The Chasam Sofer says it was not l'vatalah, possibly based on the S'dei Chemed, Vol. 6, p. 320. But the case of the tallis may be ...


6

Ultimately the source is from the Talmud: Rabbis Ami and Asi would make a meal of the bread that was used for an eiruv, stating since it was used for one mitzva, let us use it for another (Talmud Shabbos 117b). Rema (664:9) we put away aravoth and use them to bake matzo, for the reason aforementioned. Since matzo baking has been commercialized, the custom ...


6

http://hershkow.comeze.com/46.pdf Regarding a old Esrog - Shaalos UTeshuvos Maharil 5 says that it is impossible to maintain its wetness from year to year and therefore it may not be used. Rama Orach Chaim 648 based on this Maharil says it is definitely dry and unusable. However the Bikurei Yaakov (Aruch Laner) says that he saw an Esrog that ...


5

See Mishnah Berurah 651:59 דכתיב ולקחתם לכם ביום הראשון פרי עץ וגו' משמע אחד ולא שנים וה"ה ללולב דכתיב כפות תמרים חסר וי"ו דהיינו אחד וי"א דעובר בזה גם על בל תוסיף אבל בערבה לא נתן בה תורה קצבה והאי דקי"ל דבעינן שתי ערבות משום דכתיב ערבי נחל היינו דבהכי סגי דמיעוט ערבי שתים אבל טפי ג"כ שפיר דמי וה"ה בהדס דכתיב ענף עץ עבות ג"כ יכול להוסיף כמה שירצה In ...


5

You may be mixing two separate customs together. Quoted in Taamei Minhagim (pg. 521 paragraph 68), saying he saw it in some Sefer: There is a custom for women to bite off the pitum of the Etrog. The reason is because our sages say that (according to one opinion) the forbidden fruit Adam and Chava ate was an Etrog. Therefore she bites the Pitum in order ...


5

Dayan Raskin, in his notes to the Rav's Siddur, explains that Raaya Meheimna speaks of 72 motions total (18 for נטילת לולב and 54 in Hallel), while Arizal says to do 72 in Hallel alone. So the compromise is to consider R.M. as talking about where you do נטילת לולב right before Hallel, and then its 18 wavings count along with the ones in Hallel; while Arizal ...


5

Teshuvas Hage'onim (Sharey Teshuva Siman 340) cites two reasons in the name of Rav Tzemach Goan: 1) The leaves of the arova look like lips. Hitting them on the ground hints to fact that we require atonement, and therefore fulfill the verse in Eicha (3:29) "יתן בעפר פיהו, אולי יש תקווה" (Let him put his mouth into the dust; there may yet be hope), meaning to ...


5

My great grandfather (in S. Germany) used to save his Lulav from year to year in his coat closet. He would remove the outer leaves and the insides were apparently still fresh enough to be used. For that matter, a lot of the Lulavim and Haddasim that are in the market now, have been in storage for many months. The Shulchan Aruch (based in the Mishna) spells ...


4

An esrog with a gartel is not mentioned in any of the classic poskim. According to Wikipedia: . . some look for an etrog with a gartel—an hourglass-like strip running around the middle, more commonly found on the Moroccan citron. According to researchers, this gartel indicates when the bearing tree was infected by a certain virus or viroid, which ...


4

The Shulchan Aruch (OC 657) rules that if a child knows how to wave the 4 species appropriately, his father must, because of the obligation of Chinuch -- education, arrange for him to have a set. The Biur Halacha (sv Katan) notes that this is true even if they are unable to recite the proper blessing. In sv Kedei, he says that "it is obvious that the set ...


4

I need to find a specific proof for this presumption, but when I learned retroactive areas, I pictured 2 timelines, 1 that happened but discontinued, and 1 that supplanted the first timeline and continued (Think Back to the Future). In the case of the esrog, the retroactive reality of not owning the esrog supplants the reality of the one where he owns the ...


4

The halacha by lulav an esrog (as codified by the Shulchan Aruch OC 648:4) is that I can give it to my friend as a present on condition that he return it, and through that it is considered that he owns it for that time period, and he thereby fulfills his obligation with it. However, if he fails to return it in time it retroactively was never his. In this ...


4

There's the general question of doing a mitzva sooner vs doing a mitzva better. Of course, if there's ever a doubt if you'll get the mitzva later, definitely seize it now! Some point to the Radbaz who seems to say do it sooner. Our practice is usually to wait for kiddush levana till motzei shabbos (and/or post Yom Kippur or Tisha B'Av; post Yom Kippur is ...


4

If you live in a more arid and hot climate, like southern California, put a few drops of water in the lulav bag. When you walk out in the street, the heat of the day causes the water to evaporate, but because the bag is closed, it has nowhere to go. this disperses the water around the whole bag, and keeps the everything moist. Kind of like a mini greenhouse. ...


4

The idea is that there should be four shakings in shul. If he said the bracha at home in the sukkah then that is seperate and doesn't count as one of the four. However, if he said the bracha in shul or in the sukkah in shul then that counts as one of the four and he only does three in Hallel (omitting the shaking during the repitition of Ana). I assume there ...


4

Originally it was real flax. Then the major esrog growers in Israel found a way to save some money and switched to some other natural material. I don't remember exactly what it was Jute? or Hemp? I also don't remember exactly when the change took place, but I am sure it was sometime after 1980. Also I don't think that they went to the present packaging ...


4

According to Shabbos 54a, this would not meet the requirements for shaatnez. A double-fastening is needed to make flax and wool into a Kli. One stitch holding a piece piece of wool to a piece of linen is not liable, two stitches are needed. Also, if you wrap a cord of wool and a cord of flax around your hand, you're are liable (eg. leading two camels, one ...


4

I believe it may appear in the Netiei Gavriel? Anways, some say that on Tu B'shvat, you should pray for a good esrog, some 7--8 months from now. The reason is straightforward enough, as I understand it: Tu B'shvat is the new year (Rosh Hashanah) for fruit trees, so you pray now that the fruit tree that will produce your mitzva fruit (i.e. esrog) later this ...


4

The Beis Yosef (OC 651) writes in the name of the Rikanti (Parshas Emor Vayikra 23:40) [my own translation]: The Esrog must be placed next to the other species. This secret was revealed to me in a dream, on the eve of the first day of Sukkos a Chosid from Germany by the name of R' Yitzchok stayed by me. I saw in a dream that he wrote the four letter name ...


4

Rav Wosner in Shevet Halevi 1:176 brings from the Bach that it would be mutar as long as it didn't change from its regular look,but one has to know that water from the freezer can pasul it because water makes it rot.see inside for the discussion of kavush. Rav Moshe Feinstein in Igros Moshe OC 1:185 discusses whether an esrog that was frozen can be used ...


3

I have heard (IIRC) that the Brisker Rav zt"l would specifically do it during Aseres Yemei Teshuvah, because he felt that this was part of the avodah of these days. Rav Aharon Kotler zt"l, however, would wait until after Yom Kippur, because he felt that the avodah prior to Yom Kippur should be focusing solely on teshuvah. (Or something like that.)


3

The origin of this halachah is on Succah 45b where Chezkiah says in the name of R' Yermiah in the name of R' Shimon bar Yochai that we learn from the pasuk "Atzei Shittim Omdim" ('Acacia wood standing' there is an apparently extra word 'standing') That for every mitzvah in the Torah a man does not fulfill them except in the way that they grow. Rashi explains ...


3

The Shulchan Aruch Harav (OC 600:5-7) explains that although some hold that the two days of Rosh Hashana are considered one day with regards to the brocha shechiyanu, the Halacha is not like them and therefore we make a second shechiyanu the second day by Kiddush and Shofar blowing. [However, we do try and take the opinion into concern and therefore have a ...


3

Sefer Haminhagim (Chabad) writes that "One does not necessarily have to pay for the Four Species before Sukkos". They cite: "See the Acharonim on Shulchan Aruch, Orach Chayim 658; Sdei Chemed, Aseifas Dinim: Daled Minim 3:2; ibid., Klalim, Lamed 141:24." Per this: When the Lubavitcher Rebbe came to the previous Lubavitcher Rebbe and suggested he pay ...



Only top voted, non community-wiki answers of a minimum length are eligible