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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, ...


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

According to the Gra (Commentary to OC 639:5) a three-walled structure with a plant-based roof that has rain leaking in it is not a Sukkah at all. Thus it doesn't really matter where you sit because there is no Sukkah in the vicinity.


4

According to Rama 639:7 ("and whoever is exempt from suka and doesn't leave there… that's nothing but laity") as explained by Beur Halacha ("as [the pain of being in the rain] is a violation of yom tov"), if he's going to violate the Rama's injunction and sit in the suka during a rainfall, then I'd say he should sit in the least uncomfortable spot, ...


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

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 ...


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. ...


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 ...


3

Perhaps the fact that Teffilin, Tzitzis and Succah all share the fact that their main kiyum mitzvah is not an actual action, but rather to be in the situation of passively being involved or enveloped in the mitzvah, special attention was required so as to ensure the proper kiyum of the mitzvah. As opposed to an action mitzvah like eating matzah or shaking a ...


1

FWIW, people go on Hol Hamo'ed trips and pack a "pop up" succah with them. Or, they build a small succah where they are. Years ago, I went on a singles' vacation, and someone built a "Superman booth" - a small succah that fit 1 person. Apparently, there is no problem building a succah on Hol Hamo'ed.


7

This is a Machloket in the Talmud (Sukkah 27b, see OC 637) and the Halacha follows the Sages that one can start building a Sukkah on Chol HaMoed. Even R Eliezer who argued there agreed that if one's Sukkah fell down on Chol HaMoed that one can rebuild it.


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 ...


0

The Bach on Hilchos Tzizts Orach Chaim 8:7 explains the Tur's wording of Vyichaven when it comes to Tzitzs. The Tur writes " ויכוין בהתעטפו שצונו המקום להתעטף כדי שנזכור כל מצותיו לעשותם": one should have in mind when wrapping himself in tzizts that HaShem commanded you to wrap yourself in order to remember all the mitzvos to do them. The Bach explains ...


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 ...


9

Even if there's a decoration that completely covers the schach, if it's placed there merely for decoration, than it isn't a problem, provided that the decorations are within 4 tefachim of the schach (Gemara Sukka 10a, Shulchan Aruch O.C. 627:4) However, this is assuming that they have been placed there for the purpose of decorations, otherwise, even a small ...


7

The Tur (O.C. 625) indicates that you are correct in your question, as he explains why Sukkos isn't in the spring, since we got the huts after we left Egypt in the spring, and it should be then that we celebrate. But it was moved to make it more obvious that we are doing it for the Mitzvah, and not to appreciate the nice weather. This seems to imply that ...


6

The Gra (commentary to Canticles 1:4) explains that the Clouds of Glory returned to the Jewish camp on 15 Tishrei after leaving due to the sin of the Golden Calf. (He reasons that Moshe came down with the second set of tablets on 10 Tishrei. He immediately gave the command to build the Mishkan on 11 Tishrei. The people brought gifts for two mornings. On 14 ...


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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