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1

If I understand your question correctly, you ask why these words specifically get these directions. Heard from 2 local rabbanim - The assumption is that you begin with your face (front of your body) facing east or in shul, facing the Aaron. You always wave forward 1st and then wave going in a clockwise direction (i.e. - right is next) then back, left, ...


3

Qitzur Shulhhan Arukh, Yalqut Yosef (Orahh Hayim 664:9) states (my translation): על פי דברי רבותינו המקובלים חובטים את בדי הערבה בקרקע עולם, ולא על רצפה. והטעם מבואר בתשובת הגאונים, על פי מה שאמרו במדרש לקח טוב, לולב דומה לשדרו של אדם, הדס דומה לעינים, ערבה דומה לפה, והאתרוג דומה ללב. ובהיות שעד יום הושענא רבה, ישראל מרבים במצוות, ואם היה בא השטן לקטרג ...


0

From Rabbi Reuven Hammer in Or Hadash commentary to Psalm 118:1-20: The four lines following halleluyah are recited first by the leader of the service and then by the congregation. On Sukkot, when reciting the first two of these four lines, we take the lulav in the right hand and the etrog in the left, pitam (tip) facing upward, and wave them six ...


2

We do not do so. You didn't ask why not, but, for anyone interested, there are good and ample reasons.


5

After Sukkos is over (and you don't need them for mitzvah purposes anymore), collect your leftover aravah branches that you used for ד' מינים and הושענות. (You may also want to collect other's branches, because many people just leave their הושענות in shul when they're done with them -- that's another 5 branches per bundle!) Place the branches in ...


1

HaRav Hayim Wital, in his Peri Etz Hayim (Sha'ar HaLulav, Pereq Gimel) in the name of his teacher HaAR"I Z"L, explains (my translation): לכן אנו מנענעים בכל יום, לכל רוחות, להמשיך אור מכל הבחי' שבו. ובהלל אנו מנענעין בארבע מקומות - בהודו לי"י פעם אחד, שלושה נענועים לכל רוח, לכל ששה רוחות, הרי ח"י נענועים. [...] ובאנא י"י הושיעה, ב' פעמים, שכופלין אותו. ...


0

The Sefer Nitei Gavriel perek 40:3: with footnote 5 brings many sources starting with the Shu"t Agurah B'oheilecha pg 12(could not find it but see Pischei Tshuva who quotes it). The Mishna Brurah seif katan 8 quotes it as well: ח) בקשר גמור - ולא בעניבה דאין זה קשר הנאסר בשבת ויו"ט ולא מקרי אגד ועיין בתשובת אגורה באהלך שמצדד דמה שנוהגין העולם שלא לעשות קשר ...


6

The Yerushalmi Sukka 15b halacha 8 seems to be the source for shaking three times : דף טו,ב פרק ג הלכה ח גמרא הא בהודו לא. להוציא אף באנא ה' הצליחה נא. רב חייה בר אשי בשם רב זה שהוא משכים לצאת לדרך נוטל לולב ומנענע. שופר ותוקע. לכשתגיע עונות קריאת שמע ה"ז קורא את שמע ומתפלל. תני צריך לנענע ג' פעמים ר' זעירה בעי הכין חד והכין חד. או הכין והכין חד. ...


3

Shmiras Shabbos Kehilkhasah discusses this in chapter 26 siff 27. After discussing the allowance to replace the lulav in its water as found in Shulchan Aruch O'ch siman 654 he says 'it is also muttar to wrap the lulav in a wet towel, as long as it was made wet before yom tov started and as long as he is not interested in squeezing it. However one should not ...


-3

The Arbaat Haminim must be held together while "netilt lulav". Some use koishele and some just simple thread (usually made of lulav itself). So halakhic significance is holding it together. However some claim (there opinion is not accepted by majority) that it is hozez (some even remove finger rings because of it before the netila). As pointed out seems ...


1

The step "now that the myrtle is no longer fit to use for waving, it should be permitted to smell and therefore not muktza" is inaccurate. The Hadas remains prohibited to smell the entire day even if it subsequently became invalid because it was set aside for the whole day. (OC 665 and 653)


0

In my experience, it helps to keep them in a cool, dark, and dry place -- cool and dry to avoid problems with mold (mold apparently enjoys moisture and warmth), and dark to avoid bleaching in the light. I have never had a problem with a lulav when stored in this way, while the already passul lulavim that I used to make rings out of dried to the point of ...


3

The Gemara (Sukkah 37B) asks the same question: R. Jeremiah enquired of R. Zerika, Why in the blessing do we say only ‘To take the palm-branch’? — Because it towers above the others. Then why should not one lift up the ethrog and recite the blessing over it? — The reason is, the other answered him, that as a species it naturally towers above all of them. ...


4

Qitzur Shulhhan Arukh, Yalqut Yosef (Orahh Hayim 651:45) states (my translation): אחר שבירך, ינענע הלולב ומיניו שלש פעמים לכל צד. ואף על פי שהוא עתיד לנענע בשעת ההלל, יעשה הנענועים גם עתה אחר הברכה, ללא אומר ודברים. ודעת מרן שבנענוע צריך להקיף דרך ימין, שהוא לצד מזרח דרום מערב צפון. אבל המנהג פעיה''ק ירושלים ת''ו כמו שכתב רבינו האר''י, להקיף דרום צפון ...


1

In the Kosher stores around my area, bunches of Esrogim are sold after Sukkos.


1

I have friends that are esrog dealers so I get them for free after sales end. I suggest you be all friendly-like to your local seller and see where that gets you.


3

I know what I state will seem "over simplified", but seriously, I would contact some shuls immediately after Yom Tov, esp. Hoshannah Rabbah morning, if you can. Most congregants leave their etrogim in the shul after davening Hoshannah Rabbah. I can't say who takes them away, but in my shul, I suspect that since the janitor cleans the shul, he may just throw ...


0

If your child is truly below the age of chinuch, he can have a lemon. If your child is of chinuch age, he must use a kosher set, but his set does not need to have additional d'rabbannan stringencies. These chinuch sets are also ok for adults if there are no other sets to be had. Source: I am a L & E vendor.


2

There are a number of ways in which hidur is applied to esrog (and acc to the Magein Avraham other mitzvos like seffer torah and shofar as well), all of them enumerated in Shulchan Aruch Orach Chaim siman 656 and the Mishna Berurah there. The gemara says to add on a third for hidur mitzvah. This is explained either as meaning a third of it's size or a ...


1

Mehudar (מהודר) can be translated as 'pretty', but is generally used to mean 'above and beyond' what is strictly required. For example, a kosher etrog can be ugly, but there is no problem with using it. A mehudar etrog is a nice one, and generally more expensive also. It's a 'hidur mitzvah' (beautification of the mitzvah) to use a nicer set. Consider also ...


1

There are various Sephardic customs for how to arrange the arba minim. The Ben Ish Chai's halakhic works and responsa never explicitly refer to what he did. Nevertheless, the most common custom today among Sephardim is follow the Arizal, who was a primary influence on the Ben Ish Chai and many Sephardic authorities generally. The custom of the Arizal is ...


5

I've tried the paper towel/aluminum foil (my father's method) idea, keeping them in the fridge, and keeping them in water. One year I got a whole lot of them and experimented with around seven different methods for each pair, to see at the end of the week which method would be the best. The winner (and what I've been doing every year since then): wet them ...


1

If I'm not mistaken, what you saw as "open/dispersed leaves" were, at one point, closed lulavim that later spread out. כך שמעתי.


2

Here is a picture (linked from here). There are several per tree.


2

My father's solution: put them inside a moist paper towel, inside aluminum foil. After using them, leave them in the fridge, until you need them the next day. You might also consider replacing them half-way through, which is cheap if you buy them, free if you grow your own (which I do ;).


-1

See Kitzur Shulchan Aruch סימן קלח - דיני הושענא רבא מִנְהַג נְבִיאִים, שֶׁכָּל אֶחָד יִטּוֹל בְּיוֹם זֶה עֲרָבָה מְיֻחֶדֶת, מִלְּבַד הָעֲרָבָה שֶׁבַּלוּלָב.‏ So you shouldn't be using the same Aravot for Lulav and Hoshanoth (as the Aravot for Hoshana Rabba are customarily called.). Furthermore I'm puzzled why you say you hold everything at the ...


2

http://www.halachipedia.com/index.php?title=Aravot The Mishna (33b) writes that a dry aravah is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an aravah is valid as long as it is not completely dry. ...



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