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See the Ritva רבי זירא אמר מהכ׳‎ וסוכ׳‎ תהיה לצל יומם. הקשו בתוספות א״כ נילף מהת׳‎ נמי דבעי סוכ׳‎ ראויה להיות מחסה ומסתור מזרם וממטר ולאו מלתא דהא בקרא נקיט ב׳‎ לישני צל סוכה ומחסה מזרם ומסתור ממטר וכיון דמיחד צל לסוכה שמעי׳‎ אגב אורחיה דלא איקרי סכך אלא בשראוי לצל. ותו דלישנ׳‎ יתירא דייקינן דהול״ל וסוכה תהיה יומם מחורב כלומר שהסוכ׳‎ סוככ׳‎ יום מחורב כדכתיב ...


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To answer why the lulav, hadassim and aravot are bound, see e.g. Sukkah 33a: דתניא לולב בין אגוד בין שאינו אגוד כשר ר' יהודה אומר אגוד כשר שאינו אגוד פסול מאי טעמא דר' יהודה יליף לקיחה לקיחה מאגודת אזוב כתיב הכא (ויקרא כג, מ) ולקחתם לכם ביום הראשון וכתיב התם (שמות יב, כב) ולקחתם אגודת אזוב מה להלן אגודה אף כאן אגודה ורבנן לית להו לקיחה לקיחה מאן תנא להא דת&...


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Rabbi Yitzchok Breitowitz once explained that the arava represents the Jew without Torah and massim tovim as the Medrash explains. However, the Aravos also represents Moshe and Ahron . The Arava also represents the potential in every Jew to grow,unlike the other species which can point to their past accomplishments. Therefore, Rabbi Breitwoitz explains that ...


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The word sukkah is a remez to the 3 ways one can build a kosher sukkah; the ס is the most mehudar way- 4 complete walls. The כ represents a sukkah of three walls. And the ה represents the bare minimum of 2 walls with a tefach of a third wall.


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My Rov sent out a explanation for the davening on Hoshana Rabba as well as Simchas Torah which included what to do in the various sections of davening when not in a minyan. One who is davening alone without a minyan should only shake the Daled Minim for the 3 “Hodus” (one after “Halelu” and the 2 at the end of Hallel) and while reciting the first two “Ana ...


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The gemarra in Chagigah 12b says that there are seven rekiyos, loosely translated as seven Heavens. ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות Reish Lakish said: There are seven firmaments, and they are as follows: Vilon, Rakia, Sheḥakim, Zevul, Ma’on, Makhon, and Aravot. One of them is called Aravos. The gemarra goes on to describe ...


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Rabeinu Bechaye says that using the Esrog on sukkos atones for the sin of the Aitz Hadaas which was an esrog. (According to shita it was an Esrog) There's also a medrash that implies Adam dud the sin 5 days after yom kippur. Meaning the sin took place on sukkos. So we use an Esrog to atone for the sin that took place that day.


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Dirshu's Doresh Dovid (Moed p. 271) explains that the esrog is the fruit which reveals our intense desires - which can be used for good or not so much. After clearing our Heavenly accounts through teshuva over the Aseres Yemei Teshuva/Yom Kippur, we are able to fix (on our own level) the mistake of Adam Harishon and take the esrog to harness our profound ...


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The Talmud in Sukkah 28b states the following: ת"ר כל שבעת הימים אדם עושה סוכתו קבע וביתו עראי כיצד היו לו כלים נאים מעלן לסוכה מצעות נאות מעלן לסוכה אוכל ושותה ומטייל בסוכה מה"מ דת"ר תשבו כעין תדורו מכאן אמרו כל שבעת הימים עושה אדם סוכתו קבע וביתו עראי כיצד היו לו כלים נאים מעלן לסוכה מצעות נאות מעלן לסוכה אוכל ושות' ומטייל בסוכה ומשנן בסוכה ...


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You're extrapolating more from the verse than necessary. It doesn't say that a halachic sukkah should be protection from storm and rain. It's also not even talking about a sukkah that you sit in during Sukkos. Let's see the verse which precedes this one (Chabad translation): וּבָרָ֣א יְהֹוָ֡ה עַל֩ כָּל־מְכ֨וֹן הַר־צִיּ֜וֹן וְעַל־מִקְרָאֶ֗הָ עָנָ֚ן | יוֹמָם֙ ...


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Practically speaking you just have to give it back. Since you know you only had the lulav temporarily, you are giving it back to the original owner to keep, and he reacquires it.


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Two that spring to mind are the following: In Gemara Succah 3a (amongst other places) there is a reference to Succah as being a מטללתא as in "אפומא דמטללתא" - the entrance of the Succah. See the Jastrow below for the source of the word: מַטְלָלָא, מְטָלָא m. (טְלַל I) shelter, hut, booth. Targ. Ps. X, 9 (Ms. מְטַלְלָא).—Y. Succ. III, beg. 53ᶜ ...


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Looking beyond Tractate Sukkah, the Midrash says that the four species represent four types of people. The lulav represents those who have scholarly knowledge but do not perform good deeds. The etrog represents those who both have scholarly knowledge and perform good deeds. [Leviticus Rabbah 30:12] So if only one must be chosen for the blessing, shouldn't ...


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