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15

It seems, according to this article, that people found a way. It would seem that as long as Jews stayed in the moderate climate on the shores of the Mediterranean, there was no difficulty obtaining etrogim for the holiday. As people moved north into France, Germany, Poland and Russia, however, the temperature-sensitive tree could not exist and tremendous ...


12

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.


12

Mishna Berura 660:1:3 says that when the Sefer Torah is on the Bimah those on the Mizrach (eastern wall) turn around to face the Torah their right side is now facing Tzafon (north) therfore they start in that direction.


11

Tefillin may not be donned on Shabbat and Yom Tov (Menachot 36b, Shulchan Aruch OC 31:1). Rav Yosef Karo (ibid :2) rules that the days of Chol HaMoed are included in this prohibition, but Rav Moshe Isserlis rules they are not included and Tefillin should be worn. Modern customs vary widely on the latter point and one's personal rabbi should be consulted ...


11

As the Mishnah Berurah there explains, it’s because of תשבו כעין תדורו - one lives in the sukkah as he would in his house. You would leave your house if it was causing you significant discomfort, so you may leave the sukkah under the same circumstances.


10

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 ...


10

You can eat in a sukkah standing up (as regards the lawa of sukkot). The word 'sitting' is used to imply a sort of permanence of dwelling, but if one eats in a sukkah while standing he certainly says a bracha and fulfils his mitzva. (See Aruch Hashulchan OC 643:3)


9

I don't know that "Why did the paytan choose this formulation" can be answered. I don't think that the Paytan himself ever explained his choice of formulation( I haven't seen any evidence of such, and I'm under the impression Paytanim rarely did), and everything else is speculation. As to a question of "Why would the Paytan choose this formulation", I found ...


8

In Maseches Sukkah 4b (copied below), Rava rejects Abaye's proposal for a platform without walls because there is a requirement that they be "ניכר". Therefore there may be a basis for transparent walls being invalid. היתה גבוהה מעשרים אמה ובנה בה עמוד שהוא גבוה עשרה טפחים ויש בו הכשר סוכה סבר אביי למימר גוד אסיק מחיצתא א"ל רבא בעינן מחיצות הניכרות ...


8

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 ...


8

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.


8

I would like to potentially challenge the premise of the question. You assume that the threshold of "someone who is in pain" only applies to the mitzvah of succah. However, R. Joseph Messas has a responsum where he seems to apply this rule beyond the mitzvah of succah. The question he was asked involved a certain case where two couples needed to get married ...


7

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 ...


7

I found a German source in the Tur, Orach Chayyim 625: "...in the seventh month, when it's rainy, and people generally leave their summer shade huts and go into their houses, we leave our houses and sit in our huts so that everyone will see that it's because of the commandment of The King to do so." And a friend pointed me to a Mediterranean source in ...


7

"She waits passively. All the while until the end of shabbos." (Meaning -- she doesn't do stuff on shabbos to prepare for non-shabbos.)


7

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 ...


7

Nitei Gavriel Sukkah 37:6:10 says that some have a Minhag to place a special chair for the Ushpizin. He mentions it the name of the Chida - Avodas Hakodesh 289 - He also mentions it in the name of the Kaf HaChaim 639:8. Kaf HaChaim 639:8 mentions it from the Zohar Parshas Lech Lecha 93:1. Sefer Be'er Miriam says he saw the Chida do so.


7

I've heard that after the sin of the Golden Calf, the Clouds of Glory were taken away. After Yom Kippur, Moshe told the Jews to start donating for the Mishkan. On Sukkos, all the necessary materials were obtained, and the Clouds of Glory returned.


7

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 ...


7

The Talmud asks this question. The Yerushalmi (Sukkah 5:1) answers simply that Hallel is read all week on Sukkot due to the ongoing Mitzva of the Lulav (which is taken and waved during Hallel). The Bavli (Arachin 10) answers that since each day of Sukkot has its own unique Korban Musaf (the number of bulls changes each day, cf. Numbers 29) then in a certain ...


7

The reason for taking seventy aravot on Succot was to signify the additional seventy bulls which were sacrificed on the holiday (cf. Sukka 52b); such was the custom of the Sura Academy as attested to by Natronai Gaon (Shaare Teshuvah §312). See also Otzar HaGeonim (Sukka ibid) for additional significations. The custom was ultimately codified by Tur (OC §651, ...


7

"And it is permitted to drink water and wine and eat fruit [even if he established himself on them- REMA's own opinion] outside of the Sukkah. And he who is stringent upon himself, and will not drink even water outside of the Sukkah, he is praised." Shulchan Aruch with Rema; 639:2 "Water and wine and to eat fruit - The reason is that eating even a lot of ...


6

There is a ma'ala in sitting outside, even if the succah is covered. This is in accordance with the shita of the Rabbeinu Tam on maseches succah 10a SV 'piress'. The Shulchan Aruch (OC 629:19) only brings this down as a yesh omrim, but the MB says to be machmir to sit in the succah (without a brocha), b'shaas ha'd'chak, in other words, if you live in the UK ...


6

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 ...


6

What I'd seen around the blogosphere was that it was an innovation by "Rabbi" (he was never formally ordained) Shraga Feivel Mendolowitz intended for Torah UMesorah community day schools that were open on Chol Hamoed (probably in the 1960s, I assume). Some of the students were not observant and didn't have a sukkah at home, so they'd take class trips to see ...


6

The Rambam in Moreh Nevukhim 3:43 says that Pesach is 7 days because a seven day period is an intermediate period between the natural day and lunar month. Just as this has significance in nature (according to Munk, this refers to the medical view at the time that 7 days was a turning point in illnesses), it is significant for the Torah, because the Torah ...


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. ...


6

There’s two main parts to Sukkos: the “Yom Tov,” on which most acts which are forbidden on the Sabbath are also forbidden (the main exception being many things that are involved in food preparation), and “Chol HaMoed,” on which some acts forbidden on Yom Tov are also forbidden, but which is generally more lenient. This year, the “Yom Tov” part of Sukkos ...


5

The proper order of these blessings is a machloket between Rav and Rabba bar bar Chana on Sukkah 56a. Rav held the blessing on the Sukkah comes first because it's the obligation of the day and Rabba bar bar Chana held that Shehechiyanu comes first because it is Tadir = said more often. The Rambam (Sukkah 6:2) rules like Rav and Shulchan Aruch does likewise ...


5

Shulchan Aruch Harav Siman 639: (See especially the last sentence of 9, and note that 10 doesn't really apply today since we no longer celebrate this way. But I included it since it's instructive.) 9) At present, people at large have adopted the practice of following a lenient approach when it comes to sleeping [in the sukkah). Only those who are ...


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