This article is an excerpt from our Sefer

Chapter 4: The General Laws of the Daled Minim

Sparks of Chassidus

A Mitzvah of Unity:

The Mitzvah of Daled Minim represent unity in many factors:

Makes unity amongst the Sefiros of Atzilus:[1] In general the mitzvah of the four species represents unity of the Jewish people, which is apparent in each of the four species as will be explained later on. This unity arouses the unity of the Divine Sefiros of G-D above in the world of Atzilus. Amongst the Sephirot there are opposing attributes, such as the attribute of kindness and of severity. In order to effect unity amongst these attributes there is required to bring down to their level a very high revelation of G-dliness which to that level both the attributes of severity and of kindness will be nullified to, and thus allow for their unification. It is this level of G-dliness which the four species arouse above to be drawn down to the world of Atzilus and thus cause the unity. Further on will be explained how physically each one of the four species contains aspects of unity in them.

Represents unity of the Jewish people: The aspect of unity is also apparent in the general unity of the four species being taken together. The Midrash explains how each one of the four species represents a different segment of Jewry, and how their being bound together represents their unity.

Each species itself contains unity: Each of the four species contains an intrinsic aspect of unity in it, as will be explained before each section. Thus, there is a double aspect of unity in the four species. The unity found in each particular species, and the unity found by bringing the four species together.

Mivtzaim:[2]

The Rebbe encouraged for individuals to carry their Daled Minim with them on the streets, and other areas, and merit other Jews with the Mitzvah of Daled Minim.

1. The Mitzvah:

A. The Days of the Mitzvah-The first days versus Chol Hamos, Shabbos and Shemini Atzeres:[3]

It is a Biblical command [upon each and every Jew[4]] to take the Daled Minim [i.e. four species, or commonly summed up as “Lulav”] on the first day of Sukkos [in all areas of the world], which is the 15th of the month of Tishreiy. However, on all other days of Sukkos, there is not Biblical command applicable, with exception to the Temple area [in which the Biblical command applies throughout all seven days]. Nonetheless, it is a Rabbinical institution to take the Lulav throughout all seven days of the festival.[5]

Shabbos:[6] One does not shake the Lulav on Shabbos. This applies even if the first day of Sukkos fell on Shabbos.[7]

Shemini Atzeres:[8] The last day of shaking Lulav is on Hoshana Rabbah. It is not shaken on Shemini Atzeres even in the Diaspora.[9]

Shaking in Jerusalem-old city

Is the shaking of Daled Minim in Jerusalem during exile a Biblical or Rabbinical obligation throughout all seven days?[10]

Some Poskim[11] rule that according to some Rishonim[12] the shaking of Daled Minim in the sanctified areas of the old city of Jerusalem [i.e. the western wall, Kever Dovid, Kever Chulda in Har Hazeisim] is a Biblical obligation for all seven days of the festival. Due to this he concludes that one who shakes in the old city of Jerusalem should have intent to fulfill a command which is questionable whether it is Biblical or Rabbinical.[13] Likewise, one should be particular to comply to all restrictions that apply to the Daled Minim on the first day of Sukkos when the shaking is Biblical. Hence, one is to use a set of Daled Minim that he owns or receive it as a “Matana Al Menas Lehachzir.” Likewise, the Daled Minim are to fulfill the validation criteria required for the first day, such as Chasar and the like. Other Poskim[14], however, argue that there is no difference between the old city of Jerusalem and other areas, and it is only Rabbinical after the 1st day of Sukkos.

Must one shake his own personal set of Daled Minim if he is shaking in the old city of Jerusalem?[15]

According to the stringent opinion above, one is to use Daled Minim that he owns, or received as a “Matana Al Menas Lehachzir”, throughout all seven days of Sukkos when shaking in the sanctified areas of the old city of Jerusalem. However, in those areas of doubt, such as the streets found in the Jewish quarter, one is not required to be stringent.

Must the Daled Minim be Biblically valid for all seven days of Sukkos in the old city of Jerusalem?

According to the stringent opinion above, this is required in the sanctified areas, as explained above.

B. How to fulfill the Mitzvah-Taking and Shaking the Lulav:

*For the full order of the blessing and shaking-See Halacha 9!

The Biblical Mitzvah of Lulav is fulfilled through simply taking the Daled Minim into one’s hands, even if he does not shake it at all.[16] Nonetheless, the shaking is also considered part of the Mitzvah[17], and hence one is to shake the Lulav after saying the blessing and taking hold of the Daled Minim.[18] If one forgot to do shake the Lulav at the time of the blessing, then he is to do so later on.[19]

The definition of shaking: Some Poskim[20] rule that the shaking is performed by bringing the Daled Minim away from him one time and shaking it three times while doing so, and then bringing it back towards him and shaking it three times while doing so. The shaking is accomplished by slightly rattling the Lulav to the point that its leaves shake.[21] [However, those who shake it very strongly to the point that the Lulav almost breaks, are mistaken.[22]] Other Poskim[23], however, rule that the shaking is performed by bringing the Daled Minim away from him and then back towards him a total of three times, shaking it[24] [each time that one brings it away from him prior to bringing it back towards him[25]]. [Practically, the custom of the world is like the latter opinion.[26] Each time that one brings the Lulav back inwards towards his chest (in the area of the heart that he hits for Ashamnu[27]), he is to make sure that the back of the Lulav and other species and Esrog touch his actual chest.[28] Throughout the shaking one is to beware that the head of the Lulav does not touch the wall, and that there should always be space between them.[29]] All the above is only required Lechatchila, however, Bedieved, one fulfills his obligation in whatever way he shook the Lulav.[30]

The directions of the shaking: The Lulav is to be shaken in the above-mentioned method to each of the four directions, and up and down[31], for a total of six directions and 18 shakes, shaking the Lulav three times in each direction.[32] [Throughout the blessing and the shaking to each of the directions, one faces east.[33] This applies even if east does not face Jerusalem.[34]] One first shakes the Lulav three times southeast [towards one’s right when facing east], then three times northeast [towards one’s left], then three times east [frontwards], three times up, three times down, and three times west.[35] Nonetheless, all the above is only required Lechatchila, however, Bedieved, one fulfills his obligation in whatever way he shook the Lulav.[36] [When moving the Lulav back down after moving it to the upwards direction, he is to bring it slightly down, and only then bring it back to his chest. This represents drawing down the Divine lights into the world. The same applies when moving it upward after moving it downward, that one should first slightly move it upwards prior to bringing it to the chest, representing the elevation of the world. When shaking towards west, the first two times one shakes to southwest (towards one’s back on his right side) and then shakes it completely towards the center of the west. The first 17 shakes represent receptacles while the last shake represents Divine light, a unification of the Shechina in the west.[37]]

The position of the Lulav during the shaking: Throughout the shaking, the Lulav is to be positioned in an erect position, with the head of the Lulav facing opposite the ceiling, simply moving the Lulav towards the direction of the shaking.[38] Certainly, it is forbidden to turn the Lulav over with its head facing the floor when shaking it towards the bottom direction, heaven forefend, to do as such. Rather, one is to move the erect Lulav towards the bottom and then bring it back towards the center when shaking it in that direction.[39]

Adjoining the Esrog to the Lulav: One needs to join the Esrog to the Lulav throughout the shaking and shake both of them together.[40] This is done in the following way:[41] After concluding the blessing(s), one then adjoins [the top third[42]] of the Esrog [thus having the Esrog in a slightly slanted position[43]] to the bottom area of the Lulav, Hadassim, and Aravos, in the area that they end. [Throughout the shaking, the Esrog remains covered within one’s hand, until the last shake where one slightly reveals the Esrog.[44]]

What is one to do if he is unsure as to how many times he has shaken the Lulav in a certain direction?[45]

According to Kabbalah, it seems that one is to shake the Lulav a total of 18 times, not more nor less. Likewise, in Hallel one is to do a total of 72 shakes, not more nor less. Accordingly, Admur writes in the Siddur that one who said a blessing on the Lulav after Shacharis, prior to Hallel, is to only shake the Lulav three times in Hallel, omitting the shaking in the 2nd Ana Hashem. Thus, it would seem that if one is unsure as to which number shake he is up to, that he should simply shake it with a Tnaiy in mind that if he already shook three times, then the current shake is not for the Mitzvah, and if he did not, then he is doing so for the sake of the Mitzvah.

2. The blessing:

*For the exact order of the blessing and Seder Netila, see Halacha 8!

A blessing is recited over the Lulav[46] on each day that it is shaken, including on the second day and during Chol Hamoed.[47] The blessing may only be said one time each day, even if he shakes it several times that day.[48] The blessing is recited prior and in close proximity to the shaking, as applies by all Mitzvos, as explained below.

The wording of the blessing:[49] The wording of the blessing for the Mitzvah of taking the four Minim is “Baruch Ata…Elokeinu..Asher Kidishanu…Al Netilas Lulav.”[50]

Shehechiyanu: On the first day of Sukkos [or the first time that one is shaking Lulav] one recites the blessing of Shehechiyanu upon shaking the Lulav.[51] The blessing is not recited at the time of making/binding the Lulav.[52] One does not say Shehechiyanu on the second day or any subsequent day. [The blessing of Shehechiyanu is not repeated on the second day of Yom Tov even in the diaspora.[53]] If the first day of Sukkos fell on Shabbos [and hence the Lulav will be shaken for the first time on Sunday], then Shehechiyanu is recited on the second day [i.e. Sunday].[54]

When is one to say the blessing:[55] The blessing is recited prior and in close proximity to the Mitzvah, [which is the lifting of all the four Minim[56]], as applies by all Mitzvos.[57] This can be accomplished in one of several ways:[58] 1) One first lifts the Lulav in his hand and then recites the blessing while the Esrog remains on the table. After concluding the blessing, one then lifts the Esrog in his other hand and shakes.[59] 2) Alternatively, one can lift both the Lulav and the Esrog in two different hands but hold the Esrog upside down until he completes the blessing. After completing the blessing, one is to turn over the Esrog to right side up, and then shake it.[60] 3) Alternatively, some Poskim[61] rule that one may lift both the Lulav and Esrog in their respective hands in the right position prior to the blessing and simply have in mind to not fulfill his obligation until after the blessing is complete. Practically, however, one is not to follow this option.[62] 4) Alternatively, one is to take both the Lulav and Esrog in his left hand, say the blessing, and then pass the Lulav to his right hand.[63] [Practically, the Chabad custom is like the first approach, to first take the Lulav alone in his right hand, and then say the blessing and then take the Esrog in his left hand.[64] So is likewise the custom of the Sephardim.[65] However, the custom of the majority of the world is like the second approach, to lift up both the Lulav and Esrog in their respective hands, and then turn over the Esrog after the blessing is complete.[66]]

When to say the blessing of Shehechiyanu:[67] On the first day of Sukkos, one says the blessing of Shehechiyanu immediately after the first blessing, prior to lifting or turning over the Esrog. [However, some Poskim[68] rule that the blessing is to be said after lifting the Esrog and attaching it to the Lulav. Practically, the Chabad custom is to only recite Shehechiyanu after lifting the Esrog, however prior to attaching the Esrog to the Lulav. At the conclusion of the blessing, one then attaches the Esrog to the Lulav.[69]]

Standing:[70] The blessing [of Al Netilas Lulav, and Shehechiyanu on the first day] is to be said in standing position.[71]

Shaking the Daled Minim non-simultaneously: If one shakes the four species non-simultaneously, but rather one after the other, he fulfilled his obligation if all four species were eventually taken.[72] All four species, however, must be present before him [or near him[73]] at the time [of saying the blessing, in order so an interval is not made between the blessing and the shaking of all four species[74]].[75] In such a case, one is to first take the Lulav and say the blessing over it [of Al Netilas Lulav] and intend to include the shaking of the other species [upon saying the blessing].[76] If one talked in between then some Poskim[77] rule he must say a blessing on each species individually [i.e. Al Netilas Arava, Al Netilas Hadass, Al Netilas Esrog[78]]. However, other Poskim[79] rule one is not to say a blessing on each individual species even if an interval was made.[80] [Practically, it is best for the blessing not to be repeated, although one is to say the blessings in his mind.[81] Nevertheless, one who repeats the blessing has upon whom to rely.[82]]

Q&A

If after the shaking one discovered an invalidation in the four species, is the blessing repeated?

Ø Example: After shaking the Daled Minim one realized that one of them was invalid, such as the Hadass or Arava was missing or had no leaves or was upside down. Must a blessing be repeated upon re-shaking the four species?

Must one repeat the shake all four species?[83] If one of the species were discovered to be invalid or missing, he must repeat the shake of a Kosher species of the invalidated or missing species. From the letter of the law, he has fulfilled his obligation of all the Kosher species that he took and is thus not required to repeat the shake of all four species together, but rather simply the invalidated or missing species alone. Nonetheless, it is a Mitzvah Min Hamuvchar to re-shake all four species together.

The blessing: Some Poskim[84] rule that one is to repeat the shake of the invalidated, or missing, species together with a blessing over that species, and repeat the blessing of Shehechiyanu on the first day, even if an interval was not made. Other Poskim[85], however, rule a blessing is not to be repeated if an interval was not made. Other Poskim rule a blessing is never to be repeated even if an interval was made, as stated above. [Practically, Safek Brachos Lihakel and a blessing is not to be repeated, although one who does so has upon whom to rely.]

If one picked up the Lulav and Esrog prior to saying the blessing, may a blessing still be recited?[86]

If one did not yet shake the Lulav, then one may say the blessing prior to shaking the Lulav.[87] If one already shook the Lulav but did not yet Daven Hallel, see next!

If one accidently shook the Lulav without a blessing, may a blessing still be recited?[88]

If one lifted and shook the Lulav without a blessing then some Poskim[89] rule a blessing may no longer be recited, even if one did not yet recite Hallel. This applies even if the Lulav and Esrog are still in one’s hands.[90] Other Poskim[91], however, rule that if one has not yet Davened Hallel, a blessing may be recited prior to Hallel. Furthermore, some Poskim[92] rule even after Hallel a blessing may be recited if one did not perform Hoshanos.[93] If however, one already recited Hoshanos, the blessing may not be recited even according to this latter opinion.

If on the first day one shook the Lulav without reciting Shehechiyanu, what is he to do?

This follows the same law as above regarding one who shook the Lulav without a blessing, that if he is prior to Hallel, or even prior to Hoshanos, then some Poskim rule the blessing may still be recited.[94] In the event that the blessing may no longer be recited that day, then it is to be said the next day, or any other day that he remembers, upon shaking the Lulav.[95] However, some Poskim[96] rule that it is not to be said the next day or any subsequent day, and thus if one shook the Lulav without Shehechiyanu on the first day/time, then the blessing is lost.

If one is shaking Lulav for the second time that day, using another person Lulav, is a new blessing to be recited?[97]

No.

3. Who is obligated:

A. Are women obligated in shaking Lulav?

Women are exempt from the Mitzvah of shaking Lulav.[98] Nevertheless, if they desire to shake Lulav, they may do so.[99] Practically, women have accepted upon themselves the Mitzvah shaking of Lulav as an obligation.[100] [Accordingly, women are to be particular to shake Lulav each day of Sukkos, due to the accepted custom. It is likewise customary to educate girls to shake Lulav.[101]]

The blessing:[102] A woman [of Ashkenazi origin[103]] who shakes Lulav, may choose to recite a blessing prior to doing so, just as a man recites prior to performing the Mitzvah.[104] [On the first day, or by her first time, she may likewise recite the blessing of Shehechiyanu.[105]] If, however, a woman does not know how to say the blessing, a man may not say the blessing on her behalf.[106] [A blessing may only be recited if the Lulav set is Kosher according to Halacha, and therefore, it is imperative for women who are shaking with a blessing to be aware of the laws involved that can invalidate a Lulav set. On the first day of Sukkos, if a woman is shaking another’s Lulav, it is to be given to her as a Matana Al Menas Lehachzir, just as is the rule by a man.]

Summary:

Although women are exempt from the Mitzvah of shaking Lulav, nonetheless, they have accepted it upon themselves as an obligation, and are hence to be particular to do so each day of Sukkos. A blessing may be recited by the woman, prior to shaking.

Q&A

Are women to shake the Lulav in all the six directions, as is done by men?

Some Poskim[107] write that according to Kabala women are not to shake the Lulav in all the directions, but are simply to shake it one time, and it suffices. [However, the widespread custom today is for women to not only shake the Lulav, but to do so in all six directions just like a man.]

May a man give a woman his set of Daled Minim to shake?

Yes. Some Poskim[108], however, write one is to avoid doing so to reasons of Tzenius. See next regarding a married woman.

May one give a married woman Daled Minim to shake on the first day(s) of Sukkos?

Some Poskim[109] rule that one may not give a married woman Daled Minim to shake on the first day(s) of Sukkos unless he explicitly states that it is a Matana Al Menas Lehachzir, and the husband has no portion in it, and he is giving it to her specifically to fulfill the Mitzvah.[110] Accordingly, on the first day of Sukkos, a married woman should be particular to shake her husband’s Lulav.

May women eat prior to shaking Lulav?

It is customary for women not to eat at all until they shake Lulav.[111] From the letter of the law, women are allowed to eat up to 55 grams of Mezonos, unlimited amount of fruit and vegetables, and unlimited amount of beverages.[112] This certainly applies to a woman who is pregnant, nursing or feels weak.[113] However, she should not eat a full meal or over 55 grams of Mezonos until she shakes Lulav.[114] If, however, they feel that they require this amount of food to eat then it is completely allowed.[115]

From the Rav’s Desk-Women Saying Hallel and Hoshanos with a Lulav

Question:

Are women to say Hallel with a Lulav and do Hoshanos. I am single and have my own Lulav set and would like to know if I can/should do the Lulav also during Hallel and Hoshanos just like a man?

Answer:

From the letter of the law, a woman may likewise hold the Lulav and shake it by Hallel, however, some write that in general women should not shake the Lulav in all the directions due to Kabalistically based reasons, and hence accordingly it would be superfluous for them to hold it during Hallel. Practically, it is not the widespread custom for women to recite Hallel, and certainly not Hoshanos, with a Lulav, although this is due to that usually they do not have their own set of Lulav. Furthermore, the widespread custom is for women to not only shake the Lulav, but to do so in all six directions just like a man, hence disregarding the above Kabalistically based opinion. Practically, whatever one chooses to do is fine, and hence if a woman desires, she may hold and shake the Lulav during Hallel. Regarding Hoshanos, seemingly its recital [even without a Lulav] is relevant more for men, although nevertheless women may choose to say it if they wish.

B. Children:[116]

Children who have reached the age of Chinuch are obligated to be educated in the Mitzvah of Lulav. The age of Chinuch is from when the child knows how to shake the Lulav properly [in all its directions[117]]. The father is obligated to purchase a [Kosher[118]] set of Lulav for a child of this age. [Alternatively, rather than buy the child his own set, the child may shake his father Lulav daily, and on the first day of Sukkos, the father is to give his son the Lulav after the adults have fulfilled their obligation.[119] Nevertheless it is best to purchase the child his own personal set of Daled Minim in order so he can use the Lulav during Hallel[120], as well as to avoid the issue of “Lachem” on the first day (and second in Diaspora), as will be explained in Chapter 5 Halacha 4. This especially applies if one’s children are above the age of Bar Mitzvah. Practically, due to financial reasons, the widespread custom is not to be particular to purchase a set of Daled Minim for children below the age of Bar Mitzvah.[121] However, one should be particular to do so for children above the age of Bar Mitzvah.[122]]

Children shaking Lulav on the first and second day of Sukkos: See Chapter 5 Halacha 4!

4. Purchasing a set of Daled Minim:

A. Every person is to have his own set of Daled Minim:

Every person is to have his own set of Daled Minim and not rely on the Daled Minim of others or even the congregation.[123] [Charity organizations are to ensure that every person can have his own set of Daled Minim and be able to build their own Sukkah.[124]]

Buying Daled Minim for one’s children: One should try to buy a set of Kosher Daled Minim on behalf of his children, especially if they are above the age of Bar Mitzvah, and not rely on them shaking his Lulav, as explained in Halacha 3B.

B. How much is one required to spend to purchase a set of Daled Minim?[125]

As for all positive commands, one is required to spend up to 20% of his financial worth for the sake of purchasing a set of Daled Minim [unless he can borrow it from someone else, in which case he is not required to purchase it].[126] It is a Mitzvah [even on one who is not rich] to spend up to 33% more money for a more Mehudar Esrog, and thus if there are two Esrogim available for purchase, one being more Mehudar and expensive than the other, then if the price difference is less than 33%, then one is to purchase the more Mehudar one.[127] If however, he is very wealthy, then he should pay even more than 33%.[128]

Q&A

Paying money for the Daled Minim as opposed to getting it for free:[129]

Based on the Zohar[130] and Kabbalah one is to pay for the set of Daled Minim, and not try to get it for free, as the mitzvah is only properly fulfilled when one personally spends his money on it, and only then may a blessing be recited.

Bargaining down the price of the Daled Minim:[131]

Based on the above ruling of the Zohar, the Arizal was accustomed not to try to bargain down a price o a Mitzvah, and hence whatever price the seller asked for he would pay.

May one purchase Daled Minim with Maaser money?

No.[132] One may not do so even if he desires to use the Maaser money to get a more Mehudar set and will pay from his own pocket for the basic price the basic price.[133] If, however, one is considered poor and cannot afford to buy a set otherwise, then it is permitted to use Maaser money to purchase it.[134]

What is the law if after purchasing the Daled Minim one discovered that it is not valid, or not as Mehudar as expected?[135]

If it is certain that the invalidation occurred prior to the sale, such as if one noticed the issue immediately after the purchase, or the Esrog contained invalidating color spots which for certain occurred prior to the sale, then it is considered a Mekach Taus and the sale is null and void and he can demand a refund.[136] If, however, one does not know for certain when it occurred and it possibly could have occurred after the purchase, then Hamotzi Mechaveiro Alav Harayah, he cannot demand a refund from the seller. If the issue with the Daled Minim only invalidates it on the first day/s of Yom Tov and it remains valid during Chol Hamoed Sukkos, then he may demand a refund for the excess difference of sum between a set of Daled Minim that is valid throughout the festival versus one that is only valid during Chol Hamoed, or alternatively return the set to the seller and ask for a full refund due to it being a Mekach Taus.

May one retract from a Daled Minim sale if he already paid but did not yet do Kinyan Meshicha?[137]

No.

If one accidentally damaged another person’s Esrog or other Daled Minim, must one reimburse the owner?[138]

A borrowed Esrog or Daled Minim: If he invalidated the Esrog or other species of the Daled Minim, then he is obligated to reimburse the owner. However, some Poskim[139] rule that one must only reimburse him for a basic Kosher Esrog and Daled Minim and not for the same value of that particular Mehudar Esrog or Daled Minim. Majority of Poskim[140], however, rule that he must reimburse him for the full value of that particular Esrog and/or Daled Minim. It is, however, debated if this stringent opinion applies only if he invalidated the Esrog purposely, or even if done by mistake.[141] If the damage occurred due to matters beyond one’s control, then one is completely exempt.[142]

The Esrog of a seller:[143] The above only applies to the Esrog or Daled Minim of another individual, which one borrowed and damaged. However, if one took the Esrog of Daled Minim of a seller and damaged it, then he is obligated to reimburse him with the full value of it, whether it occurred Bemeizid or Beshogeg. Thus, if one brought an Esrog to a Rav for evaluation prior to purchasing it and an invalidation occurred prior to returning it to the owner, then he must reimburse him for its value.

Is there a prohibition or invalidation of price gouging [i.e. Onah] in the purchase of an Esrog?[144]

No, as the price is dependent on the beauty, and hence it does not have a set market price.

C. When to buy a set of Lulav and Esrog:

Some Poskim[145] write that one is to try to purchase a set of Daled Minim during Aseres Yimei Teshuvah in order to add in merits for the day of Yom Kippur and have these merits overturn the judgment. Other Poskim[146], however, write that one is specifically to buy the Esrog after Yom Kippur as the tears of Yom Kippur clean the blemishes of the Esrog.

D. Paying for the four species before the Holiday versus purchasing on credit:[147]

Some Poskim[148] rule that one is required to pay for the four species before the Sukkos holiday, in order for the four species to be considered completely his from a Biblical perspective.[149] [If one cannot afford to pay the full sum prior to the holiday then he is to pay at least some of the sum as a down payment prior to the Holiday, even one Perutah.[150] Regarding one who pays by check, see footnote.[151] One who pays by credit card is considered to have made a valid payment according to all.] Other Poskim[152], however, negate the above opinion and rule that the ownership is valid even Biblically when purchasing on credit.[153] Practically, the worldly custom is not to be particular in this matter to pay before Sukkos[154], although some Poskim[155] conclude that it is proper to suspect for the former opinion.

The Chabad custom:[156] The Chabad custom is not to be particular to pay for the four species before Sukkos. [Accordingly, one may purchase the Daled Minim on credit, and pay after Sukkos, or give a postdated check to the seller. Nonetheless, according to some records[157], and as can be seen in some videos[158], the Rebbe was particular to pay the seller of the Daled Minim immediately after receiving them from the seller. The Rebbe can be seen paying with cash.]

If one refuses to pay:[159] If one purchased the Daled Minim on credit and refuses to pay the seller upon request of payment, then it is possible the Daled Minim are considered stolen and is hence invalid.

E. May one buy Daled Minim from a child?[160]

One may not purchase any of the Daled Minim for adult use on the first day of Sukkos [in Eretz Yisrael, and the first two days of Sukkos in the Diaspora[161]] from a child who is under Bar/Bas Mitzvah if the child personally owns the Daled Minim.[162] If one already shook Daled Minim that was purchased from a Katan, then on the first day of Sukkos [and second day in Diaspora[163]], one is to shake it again without a blessing.[164]

To use for Chol Hamoed: According to all opinions, one may purchase Daled Minim from a child of any age for the sake of using them on Chol Hamoed.[165] Thus, one may purchase extra sets of Aravos from children to use on Chol Hamoed.

Child selling on behalf of others:[166] The above limitation regarding the first days of Sukkos is only in a case that the child is the actual owner of the Daled Minim, such as he picked it from Hefker, received it as a present, or purchased it with his money. If, however, the child does not own the Daled Minim and is simply selling them on behalf of an adult, then one may even initially purchase it from a child of any age.

Q&A

May one purchase Daled Minim from one who is above Bar/Bas Mitzvah but does not yet have a beard?

Some Poskim[167] rule one may not initially buy any of the Daled Minim for adult use on the first day of Sukkos from a child even above Bar/Bas Mitzvah, if the child personally owns the Daled Minim and he has not yet grown a nice amount of facial hair, and is below age 18.[168] Other Poskim[169], however, rule that it is even initially permitted to buy the Daled Minim from such a child who is above Bar/Bas Mitzvah, even though he is under 18 and has not yet grown facial hair.[170] Practically, it is a proper to initially purchase the Daled Minim from a full adult owner [over 18 or with facial hair], although in a time of need one may purchase it from any child above Bar/Bas Mitzvah. Certainly, Bedieved, if one already shook Daled Minim that was purchased/received from a child above the age of Bar/Bas Mitzvah, he fulfills his obligation.

To use for second day of Sukkos and Chol Hamoed: According to all opinions, one may purchase Daled Minim from a child above Bar/Bas Mitzvah for use on the second day of Sukkos[171], and may purchase Daled Minim from a child of any age for the sake of using them on Chol Hamoed.[172] Thus, one may purchase extra sets of Aravos from children to use on Chol Hamoed.

Child selling on behalf of others:[173] The above limitation regarding the first day of Sukkos is only in a case that the child is the actual owner of the Daled Minim, such as he picked it from Hefker, received it as a present, or purchased it with his money. If, however, the child does not own the Daled Minim and is simply selling them on behalf of an adult, then one may even initially purchase it from a child of any age.

5. Binding the Lulav:[174]

A. The Mitzvah:[175]

The Daled Minim are initially to be shaken together simultaneously.[176] Furthermore, it is a Mitzvah Min Hamuvchar to [tie and[177]] bind the Lulav with the Hadass and Arava in a single bind.[178] The binding, however, is not from the main part of the Mitzvah, but rather a mere Hiddur Mitzvah.[179]

B. When and where to do the binding:[180]

The custom is to bind the Lulav on Erev Sukkos inside the Sukkah.[181] [The Rebbe would do so after midday.[182] One should do so after immersing in a Mikveh.[183]] If one did not do so before Yom Tov, then it may be done on Yom Tov without making any knots, or rings, as explained in Halacha F.

Q&A

When Yom Tov falls on Shabbos and Erev Sukkos is Erev Shabbos, when is one to bind the Lulav together, on Erev Yom Tov, Erev Shabbos, or keep them in the fridge and bind them Motzei Shabbos or Sunday morning?[184]

According to Chabad custom, it is to be done specifically on Erev Yom Tov. This applies even in Eretz Yisrael.[185] However, some in Eretz Yisrael do so on Motzei Yom Tov, or the next morning before Shacharis of the first day of Chol Hamoed.[186]

May the Lulav be bound at nighttime?[187]

Yes. Although the Mitzvah of shaking Lulav is not applicable at night, nonetheless, it remains permitted to bind it at night.

C. Who should do the binding:

Those who are meticulous bind the Lulav themselves.[188] A gentile, woman, or child are not initially to bind the Lulav of a man.[189]

D. The material used to tie/bind the Lulav:[190]

All materials are valid for use to tie the Lulav, including a string and thread.[191] It is valid to hold onto the Lulav even by the area that contains the string which binds it.[192] One may certainly use Lulav leaves or a soft Arava branch to bind it.[193] [Practically, the widespread custom is to use Lulav leaves for the binding, by tying or binding the leaves around the Lulav and its species.[194] Many do not use rings at all and rather make Lulav pockets out of the leaves, known as koishiklach. The Chabad custom is not to use the Lulav pockets but rather Lulav rings, as explained next in E. If one is unable to find or use Lulav leaves, he can use the branch of an Arava to tie the Lulav.[195] If this too is not available, any string, or rubber band, may be used, as explained above.]

E. How to bind the Lulav:[196]

Rings, versus a knot, versus Lulav leaf pockets [i.e. koishiklach]:[197] There are alternative ways and customs of how to bind the Hadassim and Aravos together with the Lulav. Some are accustomed to simply wind the item used for binding [i.e. the Lulav leaf, as explained in D to be the initial custom] around the Lulav and Hadassim and Aravos several times until it is very firm, and then slip the end of the item used for binding into the bound material.[198] [This custom is similar to the custom today of using Lulav rings to bind the Lulav.] Others, however, are stringent to make a real knot [after they complete the winding of the material/Lulav leaf around the three Minim], which is accomplished by making a double knot after fastening the three Minim together.[199] [Alternatively, many do not use rings and do not bind any material around the three Minim and rather make a two-part Lulav pocket out of the leaves, known as koishiklach, and then enter the Lulav in the center between the two pockets, and enter the Hadassim and Aravos into each one of the side pockets.[200] This, indeed is the widespread custom of the world today.[201] However, there are Poskim[202] who negate the use of Lulav pockets and require an actual double knot around the three Minim, and require that it be very firmly attached to the point that you cannot remove any of the Minim from the knot. Practically, the Chabad custom is not to use the Lulav pockets but rather Lulav rings are used, as recorded in the first custom above.[203] The end of the leaf is customarily slipped into the ring and a double knot is not made at its end.]

Making two bindings on the actual Lulav:[204] One makes two knots/binds on the Lulav itself in order to bind the leaves to the spine.[205] [The custom is to use Lulav leaves for these two bindings. This is to be done first and only afterwards is one to add the Hadassim and Aravos and bind them.[206] The two knots on the Lulav spine are to be low enough to be covered by the Hadassim and Aravos, as explained next.[207]]

How to set up the Hadassim and Aravos with the Lulav:[208] There are alternative ways and customs of how to set up the Hadassim and Aravos together with the Lulav for the binding. Some are accustomed to place the Hadassim to the right of the Lulav, and the Aravos to the left of the Lulav, and the Lulav in middle.[209] [This is the widespread custom of Jewry today.[210]] Others[211] are accustomed to spread out the Hadassim, with one Hadass being placed on the right of the Lulav, measured from the person’s right side, another to the left of the Lulav, and a third by the center of the Lulav [by the spine[212]]. The middle Hadass is to be placed leaning towards the right. The two Aravos are then to be positioned one to the right of the Lulav and one to the left. [Practically, the Chabad custom follows the latter custom.[213] The Hadassim and Aravos are set up with the Lulav resting on its soft area, opposite the spine, having the spine facing upwards.[214] Some write that one should first take hold of the Lulav, and then the Hadassim, and then the Aravos, when setting it up for binding.[215] The Hadassim and Aravos should cover over the 2 knots on the Lulav. Thus, the two knots on the Lulav spine are to be low enough to be covered. At the very least, the upper ring should at least partially be covered.[216]]

Hiding and lowering the Aravos:[217] Some are accustomed to slightly elevate the Hadassim higher than the Aravos within the binding, due to reasons known to them.[218] [Practically, the Chabad custom is to try to place the Aravos in between the Hadassim in a way that they are not so conspicuous.[219] Seemingly, this abides by the above custom, as in order to make the Aravos inconspicuous, the Hadassim need to be higher than it.]

Placing the Hadassim and Aravos towards the bottom of the Lulav:[220] It is proper to position the Hadassim and Aravos towards the bottom of the Lulav in order so when one takes hold of the Lulav [from its bottom] to perform the Mitzvah, he also takes hold of the Hadassim and Aravos within his hands. (Nonetheless, if one did not do so and positioned the Hadassim and Aravos higher up on the Lulav, he nevertheless fulfills his obligation. This applies even if he takes hold of the Lulav from its bottom and hence only holds onto the Lulav during the shaking while the Hadassim and Aravos remain above.[221])

The number of binds/knots on the Hadassim/Aravos:[222] From the letter of the law, it suffices to bind the Hadassim and Aravos with the Lulav using a single ring or knot, and so is the custom.[223] [However, other customs do exist, such as to make two or three[224] or even 18[225] bindings around the three Minim. Practically, the Chabad custom is to bind them together using three rings, for a total of five rings on the Lulav when including the two rings on the Lulav itself. All three rings used to bind the three Minim should be within the space 1 handbreadth (8 centimeters) in total.[226]]

Having the spine of the Lulav extend above the Hadassim and Aravos:[227] One must be very careful that the spine of the Lulav reach at least one Tefach [8 centimeters] above the Hadassim/Aravos of the Lulav, for the sake of shaking it. The top of the spine is defined as the area it begins to split into other leaves. One must be very careful in this matter.

May one remove leaves from his Lulav for the sake of making knots?[228]

Yes, so long as the Lulav will remain with a four Tefach [32 cm] spine. However, after the Mitzvah has already been performed with the Lulav, then it is disputed amongst Poskim as to whether one may peel off leaves from the Lulav, even if 4 Tefachim of Lulav spine will remain, and practically, it is best to make a Tnaiy before Yom Tov that he may remove leaves from the Lulav for the sake of making knots.

May one use a rubber band to bind the Lulav?

Yes, as stated above.

F. Making rings and tying the Lulav on Yom Tov:[229]

It is forbidden to tie the Lulav on Yom Tov using a form of knot that is forbidden to make on Shabbos or Yom Tov. Thus, one may not make a double knot, (or a bow on top of a knot).[230] Rather, one is to make a bow on top of a bow, or alternatively, is to slip the end of the material into its binding without making any knot, as explained in D in the first custom. [It is however forbidden to do any modifications to the Lulav leaves for the sake of turning them into a ring or Lulav pocket, and thus it is forbidden to make the Lulav rings on Yom Tov.[231]]

Q&A

May one pluck leaves from a Lulav on Yom Tov for the sake of binding the Lulav?[232]

Some Poskim[233] rule it is permitted to remove leaves from the Lulav on Yom Tov for the purpose of tying the Lulav on Yom Tov.[234] Other Poskim[235], however, rule it is forbidden to remove the leaves from the Lulav.[236] Practically, in a time of need that no other binding material is available [including precut strings, rubber bands, extra Arava branches, etc], one may be lenient to do so discreetly using a Shinuiy, such as using one’s teeth and the like.[237] According to all opinions, it is forbidden to mend and sharpen the Lulav leaves after they are plucked.[238]

G. Chatzitza-Intervening substance between the species:[239]

It is forbidden to have any intervening substance between one’s hands and the Lulav or Esrog or other Minim other than the binding material. If there was an intervening substance between one’s hands and the Daled Minim at the time of the shaking for the Mitzvah, he does not fulfill his obligation. Likewise, it is forbidden to have an intervening substance between the species themselves [and if there is, then it is invalid[240]].[241] Accordingly, one must extremely beware to remove the string that is used to tie the bundle of Hadassim [or Aravos] together. However, it is permitted to bind the Hadassim together using a Lulav leaf or soft Arava branch. See Halacha 8E for the full details of this matter!

6. When-The time for shaking Lulav:[242]

Daytime versus nighttime:[243] The Mitzvah of Lulav can only be fulfilled during daytime and not during the night.

When during the day-Letter of law start and end time:[244] The entire period of daytime is valid for shaking Lulav, and hence if for whatever reason one did not shake it in the morning then he must shake it later on. The [initial[245]] start time for the shaking of the Lulav is from sunrise [however, bedieved, or in a time of need, one fulfills his obligation from the time of Alos Hashachar.[246] Thus,] if one is traveling, he may shake Lulav starting from Alos Hashachar. [The end time for shaking the Lulav is at the start of nighttime, and hence it may be shaken with a blessing up until sunset, and after nightfall one can no longer fulfill the Mitzvah. Between sunset and nightfall, one is to shake it without a blessing.[247]]

When during the day-Mitzvah Min Hamuvchar: Zerizin Makdimin Lemitzvos, and therefore those who are meticulous shake it specifically in the morning.[248] From the letter of the law, one is to fulfill the Mitzvah of shaking Lulav after Shacharis, by Hallel[249], after Chazaras Hashatz, [before Hallel].[250] However, since it is a Mitzvah Min Hamuvchar to shake the Lulav in the Sukkah[251], and one cannot leave the Shul in the interim due to the onlookers, therefore, in the morning prior to prayer one is to say the blessing over the Lulav in the Sukkah.[252] [One is to awaken early in the morning to perform the Mitzvah of Daled Minim, especially on the first day of Sukkos.[253] Some Poskim[254] write that one should avoid talking from the time that the blessing is said over the Lulav until the time of Hallel.]

Shaking the Lulav in Hallel: See Halacha 11!

Q&A

If there is a Sukkah near the Shul, is it better for the entire Minyan to take a break and shake the Lulav before Hallel in the Sukkah, than for everyone to shake before Davening?

Seemingly, in such a case it is better for the Minyan to take a break to shake the Daled Minim in the Sukkah prior to Hallel, than to shake it before Davening.[255] However, practically, the custom is to shake before Shacharis even in such a case and not to make a break between Chazaras Hashatz and Hallel.[256] See also the next Q&A!

If one is Davening alone at home, when should he shake Lulav, before Davening as usual, or right before Hallel?

Indeed, the implication from both Admur and the Arizal is that when Davening in the Sukkah, or when Davening Beyechidus with a Sukkah nearby, it is better to delay the shaking until after Shemoneh Esrei, and do so prior to Hallel, and only when one is Davening with a Minyan in Shul, should one shake it before Davening in the Sukkah. Nonetheless, one must bear in mind that if he delays the shaking until after Shemoneh Esrei, he may not eat [and some do not even drink] until then, and thus if he desires to eat something so he can have strength to Daven, and if he desires to drink something and is usually particular to fast until he shakes Lulav, then it should be done in the Sukkah before Davening, even if he is Davening in the Sukkah or Beyechidus at home. If one does choose to shake right before Hallel, as stated above, one must remember to only shake three times in Hallel, excluding the second Ana Hashem Hoshia Nah, in which one does not shake then in such a case, as states Admur in the Siddur.

If one Davens Vasikin by a Neitz Minyan, should he shake Lulav in a Sukkah before Davening?[257]

No, as initially one is not to shake the Lulav before sunrise.

Must one recite Birchas Hatorah prior to shaking Lulav?[258]

No.[259] However, one may not say any verses that are normally recited when doing the Mitzvah.[260]

Should one eat Mezonos and say the blessing of Leishev Basukkah after shaking Lulav?

See Chapter 3 Halacha 9C!

7. Where to shake the Lulav:[261]

From the letter of the law, one can fulfill the Mitzvah of shaking Lulav in any area, whether in Shul, in a Sukkah, or outside.[262] However, it is a Mitzvah Min Hamuvchar to shake the Lulav specifically in the Sukkah.[263]

8. How to hold the Daled Minim:[264]

A. Shaking all four species together versus one after the other:

It is [initially required[265] and] a Mitzvah Min Hamuvchar for [the Daled Minim to be shaken simultaneously and] for the Lulav, Hadass and Arava to be bound together in a single bind during the shaking.[266] Nonetheless, if one shakes the four species non-simultaneously, but rather one after the other, he fulfilled his obligation if all four species were eventually taken.[267] All four species, however, must be present before him [or near him[268]] at the time [of saying the blessing, in order so an interval is not made between the blessing and the shaking of all four species[269]].[270] In such a case, one is to first take the Lulav and say the blessing over it [of Al Netilas Lulav] and intend to include the shaking of the other species [upon saying the blessing].[271] If one talked in between, then it is disputed amongst Poskim as to whether the blessing is to be repeated on each individual species, as explained in Halacha 2-see there!

If after the shaking one discovered an invalidation in the four species, is a blessing repeated?

See Halacha 2 in Q&A!

B. Top side facing up:[272]

Each of the four species needs to be held in the order that they were grown. This means that their head/top part is to be facing up and their root/bottom part facing down.

Law if held upside down:[273] If one held the species upside down at the time that he intended to fulfil the Mitzvah, he does not fulfill his obligation with this shaking.[274]

Top part of Esrog:[275] The Pitum is considered the top part of the Esrog and the Esrog is thus to be held with its Pitum facing up.[276]

Being careful by Hadassim:[277] One must be especially careful with Hadassim that come in a bundle from far, in which case at times some of the branches are with their heads facing up while other branches are near them with their heads facing down, as well as at times they bend the head of the Hadass. Hence one is to be careful to open the bundle and verify that the Hadassim are positioned properly.

C. In two hands:[278]

The Mitzvah of Daled Minim is for each and every Jew to take all four species, the Esrog in one hand, and in the second hand to take the Lulav, Hadassim and Aravos.[279]

If one held all four Minim in one hand:[280] If one held all the Daled Minim in one hand, some Poskim[281] rule he does not fulfill his obligation.[282] Other Poskim[283], however, rule that one does fulfill his Biblical obligation even in such a case.[284] Practically, one is to be stringent regarding a Biblical obligation, and hence is to repeat the shaking of the Daled Minim with the Esrog in one hand and the Lulav and other Minim in the other hand, although without repeating the blessing.[285]

The law of one who only has one hand:[286] One who only has a single hand r”l, is to hold the species that is meant to be held by that hand using his arm [holding it by pressing his arm against his body with the species in between]. Thus, if his right hand is missing, then he is to hold the Lulav using his right arm in the above method and hold the Esrog in his left hand as usual. If his left hand is missing, then he is to hold the Lulav using his right hand as usual and hold the Esrog using his left arm in the above method. If it is not possible to hold the species using the arm that has the missing hand, then he is to hold the Lulav with his remaining hand, whether right or left, and hold the Esrog using the arm of that same hand. If, however, this too is not possible, then he should first hold the Lulav in his remaining hand, whether left or right, and then put it down and hold the Esrog in his remaining hand. However, he should not initially hold all the species in a single hand simultaneously.

Must one use all of his fingers to hold the Lulav and Esrog in their respective hands?[287]

One is to hold them with all five fingers.

D. Which hand to hold the Lulav/Esrog:

Righty:[288] [A right handed person] must hold the Lulav and its species [i.e. the Hadass and Arava] in his right hand and the Esrog in his left hand.[289] This applies every time he shakes the Lulav for the sake of the Mitzvah, such as by [Hallel and] Hoshanos.[290] If one held the species in the opposite hand [i.e. Esrog in right and Lulav with species in left] he nevertheless fulfills his obligation.[291] Nevertheless, it is proper for him to shake the Lulav a second time without a blessing.[292]

Lefty:[293] One who is left-handed is to hold the Lulav in his left[294] hand and the Esrog in his right[295] hand. [If he held the species in the opposite hand [i.e. Esrog in left and Lulav with species in right], he nevertheless fulfills his obligation.[296]]

Ambidextrous:[297] One who makes use of both his right and left hand [equally[298]] is to take the Lulav in his right hand and the Esrog in his left hand. [If one writes with his right hand and does the remainder of his actions with his left hand, he is to hold the Lulav in left hand.[299] If, however, he is also able to do all his work also with his right hand, even though it is less comfortable, he is to take it in his right hand which he uses to write.[300]]

E. Chatzitza-The invalidation of having an intervening substance between the hand and Daled Minim:[301]

It is forbidden to have any intervening substance between one’s hands and the Lulav or Esrog or other Minim. If there was an intervening substance between one’s hands and the Daled Minim at the time of the shaking for the Mitzvah, he does not fulfill his obligation.

Lulav wrapped in towel or in a vessel:[302] Thus, if one wrapped the Lulav in a towel and shook it while holding the towel, he does not fulfill his obligation and must repeat the shaking with a blessing. The same applies if the Lulav was inside of a vessel and one held onto the vessel to shake the Lulav, then he does not fulfill his obligation and must repeat the shaking with a blessing. [Thus, if the one shook the Lulav while it was in a vase or in the Lulav or Esrog case, he does not fulfill his obligation and must repeat the shaking with a blessing.]

Making a handle to the Lulav:[303] One who wraps an item around a Lulav and uses it as a handle to hold it, then if it is a respectable item, it is not considered a Chatzitza, and the shaking is valid.

Chatzitza between the Daled Minim themselves: Likewise, it is forbidden to have an intervening substance between the species themselves [and if there is, then it is invalid[304]].[305] Accordingly, one must extremely beware to remove the string that is used to tie the bundle of Hadassim [or Aravos] together. [Likewise, one must be careful that none of the yarn which the Esrog is wrapped in gets attached to the Esrog when one holds it, and he is thus to make sure that it is all removed.[306]] However, it is permitted to bind the Hadassim together using a Lulav leaf or soft Arava branch, as will be explained next.

Fallen parts of the four species intervening:[307] Pieces and parts of the four species which have fallen and become disconnected from their species and intervene between the hand and the Daled Minim are not considered an interval, as a same species can never be considered an invalidating interval of its own species. Thus, if leaves of the Lulav, or Hadass, or Arava disconnect and fall into the binding area where the Lulav is held, they do not have to be removed, and do not invalidate the shaking of the Lulav.

Does the binding material consist of a Chatzitza?[308] The material used for binding the Hadassim and Aravos with the Lulav is nullified to the Lulav and not considered a Chatzitza, and therefore it is permitted to hold the Lulav by the area of this material.[309]

Q&A

May one shake the Lulav and Esrog while wearing a glove?

No, as stated above, that one may not have an intervening substance between the skin of his hand and the Daled Minim.[310] Thus, if one already shook the Lulav while wearing a glove, then he is to repeat the Shaking, although without a blessing.[311]

May one wear a ring while shaking the Daled Minim?[312]

No, it is to be removed even if he does not hold the Daled Minim by the area of the ring.

How is one to shake Lulav if he wears Tefillin on Chol Hamoed?[313]

One is to remove the Tefillin straps from his hand when holding the Lulav and Esrog. If one did not do so, then although some Poskim[314] rule that it is nevertheless valid being that the straps only cover a minority of the hand, nevertheless, one is to be stringent to repeat the shaking without a blessing.[315]

How is one to shake Lulav if he has a bandage on his hand?[316]

Based on the above, it is proper to remove it, and if this proves difficult, then if it only covers a minority of one’s hand, one fulfills his obligation.

How is one to shake Lulav if he has a cast?[317]

If it medically is permitted to be removed, then one is to either remove it, and if he does not remove it he should shake the Daled Minim without a blessing, unless his fingers are uncovered, in which case a blessing may be recited. If, however, the Daled Minim is medically prescribed not to be removed, then he may shake Lulav with a blessing.

Are drops of water that are on the Daled Minim considered a Chatzitza?[318]

This matter is debated in the Poskim, and hence it is best for it to be dry.

F. Holding other items in your hand while shaking Daled Minim:[319]

One is not to hold any other item in his hands while shaking the Daled Minim due to the prohibition of Bal Tosif. See Chapter 5 Halacha 1 for the full details of this matter!

May one hold a Siddur in his hand, and may a Chazan hold a microphone in his hand, when he shakes the Lulav?[320]

There is no issue with holding a microphone during Hallel or Hoshanos, and it is not considered Bal Tosif, being that one has no intent to take it for the sake of a Mitzvah or for the shaking, and it is no different than holding a Siddur or Hoshanos paper in one’s hand during Hallel/Hoshanos, which is the widespread custom of the world. Now, although we rule that the prohibition of Bal Tosif Rabbinically applies even when one has no intent to take the extra item for the Mitzvah, being that it nevertheless appears that way to others, nonetheless, by a microphone/Siddur it is apparent to all as to why it is being held, and is hence no different than a rubber band which is used to tie the Daled Minim, in which case we rule it is permitted even Rabbinically.

G. The spine facing the person:[321]

The spine of the Lulav is to face the person while shaking.

H. What to pick up and place down first, the Lulav or Esrog:[322]

One first lifts the Lulav in his hand and then recites the blessing while the Esrog remains on the table. After concluding the blessing, one then lifts the Esrog in his other hand and shakes. [Seemingly, this applies each time one lifts the Daled Minim, that he should first lift the Lulav and only then take the Esrog. Likewise, when putting them down, one should first put down the Esrog and then put down the Lulav.[323]]

Summary:

All the four species must be held top side up; the Esrog with its Pitum facing up, and the Lulav/Hadass/Arava with its top part facing up, otherwise it is invalid. A right-handed person holds the Lulav/Hadassim/Aravos in his right hand and the Esrog in his left hand, while a left-handed person holds the Lulav/Hadassim/Aravos in his left hand and the Esrog in his right hand. This applies every time he shakes the Lulav for the sake of the Mitzvah, such as by [Hallel and] Hoshanos. If one held the species in the opposite hand [i.e. Esrog in right and Lulav with species in left] he nevertheless fulfills his obligation. Nevertheless, it is proper for him to shake the Lulav a second time without a blessing. The exact order of when the Lulav and Esrog are lifted will be explained next.

Kissing the Daled Minim:[324]

Some are accustomed to kiss the Sukkah upon entering and exiting, and to kiss the Daled Minim, Matzah and Maror to show their belovedness of the Mitzvah.

9. Seder Netilas Lulav-The order of the blessing & shaking:[325]

*Regarding shaking the Lulav by Hallel and the Hoshanos ceremony: See “The Laws of the Holiday” Chapter 2 and 4.

The blessing of “Al Netilas Lulav” is recited prior to shaking the Lulav, on each day. On the first day, or first time of shaking, the blessing of Shehechiyanu is also recited, as stated in Halacha 2. The following is the order of the blessing and the shaking:

The direction to face-East:[326] One faces east [even if it does not face Jerusalem] throughout the blessing and shaking process, irrelevant of which direction one shakes the Lulav in, as explained in Halacha 1B.
Taking hold of the Lulav: One is to take hold of the Lulav with its top side facing up as explained in Halacha 8B. One who is right-handed takes hold of the Lulav in his right hand, while one who is left-handed takes the Lulav in his left hand, as explained above in Halacha 8D,
Direction of spine: The spine of the Lulav is to face the person, as explained in Halacha 8G.
The blessing:[327] The blessing is recited after lifting the Lulav but prior to lifting the Esrog, which remains on the table and is not lifted until after the blessing. One then says the blessing of Al Netilas Lulav and lifts the Esrog. If he is right-handed, then he lifts the Esrog in his left hand, while if he is left-handed then he lifts the Esrog in his right hand. On the first day of Sukkos, or by the first time shaking, one now says the blessing of Shehechiyanu, after lifting the Esrog but prior to attaching it to the Lulav, as explained in Halacha 2.
Adjoining the Esrog to the Lulav:[328] After concluding the blessing(s), one then adjoins [the top third[329]] of the Esrog [thus having the Esrog in a slightly slanted position[330]] to the bottom area of the Lulav, Hadassim, and Aravos, in the area that they end, as explained in Halacha 1B. [However, throughout the shaking, one remains holding the Lulav in his right hand and the Esrog in his left hand, for one who is right-handed.]
The shaking: One then shakes the Lulav with the adjoined Esrog three times in six different directions, for a total of 18 shakes, as explained in Halacha 1B. One first shakes three times southeast [towards one’s right], then three times northeast [towards one’s left], then three times east [frontwards], three times up, three times down, and three times west.
Bringing the Lulav to one’s chest:[331] Each time that one brings the Lulav back inwards towards his chest (in the area of the heart that he hits for Ashamnu[332]), he is to make sure that the back of the Lulav and other species and Esrog touch his actual chest.
How to bring the Lulav back down and up:[333] When moving the Lulav back down after moving it to the upwards direction, he is to bring it slightly down, and only then bring it back to his chest. This represents drawing down the Divine lights into the world. The same applies when moving it upward after moving it downward, that one should first slightly move it upwards prior to bringing it to the chest, representing the elevation of the world.
Shaking towards west:[334] When shaking towards west, the first two times one shakes to southwest [towards one’s back on his right side] and then shakes it completely towards the center of the west.
Covering the Esrog:[335] Throughout the shaking, the Esrog remains covered within one’s hand, until the last shake where one slightly reveals the Esrog.
Not to turn Lulav horizontal or upside down: The Lulav remains erect, facing upwards, throughout all of the shakings. It is not to be turned upside down when one shakes its downwards, as explained in Halacha 1B.
Shaking by Holacha before Hovah:[336] The Lulav is to be shaken after each Holacha prior to the Hovah.

10. Eating prior to shaking:[337]

It is forbidden to eat prior to performing the Mitzvah of shaking the Lulav.[338]

If one began eating, must he stop:[339] If [during daytime, past a half hour before daybreak[340]] one began eating a meal prior to shaking Lulav, then on the first day which is Biblical, he is required to stop his meal and shake, while on the second day and onwards which is Rabbinical, he may finish his meal and then shake, so long as there is time remaining in the day to do so.

If one will not be able to shake Lulav until after midday:[341] If one will be unable to shake Lulav until after midday, then he should eat beforehand.

Snacking before shaking Lulav: Some Poskim[342] rule that it is permitted to eat a snack prior to shaking Lulav, and only a set meal is prohibited. [A snack is defined as up to a Kibeitza, 55 grams, of Mezonos or Hamotzi, and an unlimited amount of all other foods]. Nevertheless, many Poskim[343] rule that one may not even eat a snack prior to shaking Lulav. Practically, one should only be lenient in a time of need such as if one is weak or sick.[344] [This is in addition to the fact that many are accustomed to fast and not eat or drink anything until one shakes Lulav, as explained below, and at least regarding eating one should not be lenient unless it is a time of need.]

Drinking before shaking Lulav:[345] From the letter of the law, it is even initially permitted to drink water [and even coffee or tea[346]] prior to shaking Lulav. [Nonetheless, many are accustomed to fast and not eat or drink anything until one shakes Lulav, as stated below. There is no set Chabad custom in this matter, and while some are stringent not to even drink prior to shaking Lulav, many vintage Chabad Rabbahnim have ruled that one may drink prior to doing so.[347] Certainly one is not to be stringent against drinking if it can lead to dehydration, or if he walked a long distance to Shul.]

Custom of fasting until one shakes Lulav:[348] Although from the letter of the law one may drink before shaking Lulav, and according to some may even eat a small snack, practically, many are accustomed to fast and not eat or drink anything until one shakes Lulav. This especially applies on the first day of Sukkos, in which shaking Lulav is Biblical. [See above regarding Chabad custom! Certainly, however one is not to be stringent against drinking if it can lead to dehydration, or if he walked a long distance to Shul.]

May women eat prior to shaking Lulav?

It is customary for women not to eat at all until they shake Lulav.[349] However, from the letter of the law, women are allowed to eat up to 55 grams of Mezonos or Hamotzi, and an unlimited amount of fruit and vegetables, and drink an unlimited amount of beverages.[350] This certainly applies to a woman who is pregnant, nursing, or feels weak.[351] However she should not eat a full meal or over 55 grams of Mezonos until she shakes Lulav.[352] If however they feel that they require this amount of food to eat then it is completely allowed.[353]

11. The Lulav during Davening, Hallel, Hoshanos:

A. Walking to and from Shul with the Daled Minim in hand:[354]

Those who are meticulous personally hold onto the Lulav when they walk from their home to their Shul, and likewise when they return from Shul to their home, in order to show their belovedness of the Mitzvah.

B. Holding onto the Lulav during Davening:[355]

Those who are meticulous hold onto the Lulav throughout the Davening, even Shemoneh Esrei, in order to show their belovedness of the Mitzvah. [Practically, however, this is no longer followed today, and hence we only hold onto the Lulav at its set times during Hallel.[356]]

C. The Lulav during Hallel:

From the letter of the law, one is to fulfill the Mitzvah of shaking Lulav before Hallel.[357] However, since it is a Mitzvah Min Hamuvchar to shake the Lulav in the Sukkah[358], and one cannot leave the Shul in the interim due to the onlookers, therefore in the morning, prior to prayer, one is to say the blessing over the Lulav while still in the Sukkah.[359]

Holding the Lulav and Esrog: The Lulav is held throughout the entire duration of Hallel.[360] The custom of the world is to likewise hold the Esrog throughout the entire duration of Hallel[361], however, the current Chabad custom is to only lift the Esrog at the times that it needs to be shaken.[362] In Hakhel years, the custom is to hold both the Lulav and Esrog together throughout the duration of Hallel.[363]

Shaking the Lulav:[364] We shake the Lulav at four different intervals during Hallel[365], each time shaking it 18 times[366] [three times in each of the six directions, for a total of 72 shakes[367]]. The first set of 18 shakes takes place by the first Hodu Lahashem Ki Tov Ki Leolam Chasdo.[368] [It is to be shaken in one of the six directions by each of the six words of Hodu, excluding the name of Hashem by which we do not shake.[369] It is shaken after saying each word.[370] One is to say the words Hodu Lahashem and then shake it the first time.[371] However, some are accustomed to say Hodu and then shake, and then say Lahashem Ki for the second shake.[372]] The second set of 18 shakes takes place by Ana Hashem Hoshia Na’ah.[373] The third set of 18 shakes takes place by the repetition of Ana Hashem Hoshia Na’ah.[374] [It is to be shaken in two of the six directions by each of the three words of Ana, excluding the name of Hashem by which we do not shake.[375] One is to say the words Ana Hashem and then shake it the first time.[376] However, some are accustomed to say Ana and then shake in two directions, and then say Lahashem Hoshia for the third and fourth shake.[377]] The fourth and final set of 18 shakes takes place by [the first[378]] Hodu Lahashem Ki Tov Ki Leolam Chasdo which is said towards the end of Hallel.[379] One who said a blessing on the Lulav [and shook it] after Shacharis in Shul, prior to Hallel, is to only shake the Lulav during three intervals within Hallel, shaking it by the first Hodu, [the first[380]] Ana Hashem, and the first of the last Hodu, omitting the shaking in the 2nd Ana Hashem.[381]

Q&A

If there is a Sukkah near the Shul, is it better for the entire Minyan to take a break and shake the Lulav before Hallel in the Sukkah, than for everyone to shake before Davening?

Seemingly, in such a case it is better for the Minyan to take a break to shake the Daled Minim in the Sukkah prior to Hallel, than to shake it before Davening.[382] However, practically, the custom is to shake before Shacharis even in such a case and not to make a break between Chazaras Hashatz and Hallel.[383] See also the next Q&A!

If one is Davening alone at home, when should he shake Lulav, before Davening as usual, or right before Hallel?

If one did not have a Lulav until the midst of Hallel, is he to recite a blessing over the Lulav during Hallel?[384]

Yes. The blessing is to be recited between the Perakim.

If one does not have a Lulav by the time that the Minyan recites Hallel, should he delay his saying of Hallel until he receives one?

Some Poskim[385] write that it is better to recite Hallel alone with Daled Minim than to say it with a Minyan without one, and hence in the above case the saying of Hallel should be delayed. Practically, however, it is better to recite Hallel with the Minyan even if he does not have Daled Minim at the time.[386] Nonetheless, if one is able to borrow the Daled Minim from a fellow Davener after each time that he finishes the shaking during the Hallel, then he should do so.

Are women to say Hallel with a Lulav and do Hoshanos?[387]

From the letter of the law, a woman may likewise hold the Lulav and shake it by Hallel, however, some write that this should not be done for Kabalistically based reasons. Practically, it is not the widespread custom for women to do so, although this is due to that usually they do not have their own set of Lulav, although, whatever one chooses to do is fine. Regarding Hoshanos, seemingly its recital [even without a Lulav] is relevant more for men, although nevertheless women may choose to say it if they wish.

What is one to do if he is unsure as to how many times he shook the Lulav in a certain direction?[388]

According to Kabbalah it seems that one is to shake the Lulav a total of 18 times, not more or less. Likewise, in Hallel one is to do a total of 72 shakes, not more nor less. Accordingly, Admur writes in the Siddur who said a blessing on the Lulav after Shacharis, prior to Hallel, is to only shake the Lulav three times in Hallel, omitting the shaking in the 2nd Ana Hashem. Thus, it would seem that if one is unsure as to which number shake he is up to, that he should simply shake it with a Tnaiy in mind that if he already shook three times, then the coming shake is not for the Mitzvah, and if he did, then he is doing so for the Mitzvah.

Putting down Esrog between sets of shakes in Ana

Question:

I see certain people putting down the Esrog between the two shakes of Ana Hashem Hoshia Nah in Hallel. Is there a reason behind this custom?

Answer:

I am not aware of any source behind this custom, although it was witnessed by the Rebbe that he would follow this custom of putting it down between the two set of shakes by Ana Hashem. However, as far as I know, the Rebbe only did so by Hallel of Yom Tov, and not by Chol Hamed.

Sources: See Yomanim of Rebbe

D. Hoshanos:

Throughout all the days of Sukkos one is to circle the Bimah one time while holding onto the Lulav and Esrog and recite a single Hoshana. See Chapter 11 Halacha 13. For the full details of this matter!

12. Caretaking for the Daled Minim:

A. Watering the Lulav, Hadassim and Aravos:[389]

It is a Mitzvah to keep the Lulav, Hadassim and Aravos fresh and good looking. One is to do so by placing them in a vase of water.[390] It is a Mitzvah to change the waters during Chol Hamoed in order to ensure their freshness.[391]

Watering on Yom Tov: See Halacha 14A!

Kavush: One is to avoid having the Daled Minim remain in water for more than 24 hours, as explained in Chapter 5 Halacha 8!

B. Replacing the Hadassim and Aravos each day:[392]

It is a Mitzvah to replace the Hadassim and Aravos during Chol Hamoed as the days go on in accordance to need, in order so the species remain fresh and beautiful. Some are accustomed to take a new Arava on each day of Chol Hamoed as a Hiddur Mitzvah.[393] [Many, however, are not particular to switch the Aravos daily[394], and so is the Chabad custom to not be particular in this.[395]]

How to replace the Hadassim and Aravos:[396] One is to avoid sticking the new Hadassim and Aravos into the binding that is over the Lulav as this causes the leaves to shear and can invalidate the branch, as well as invalidate the status of the knot. Rather one is to undo the knots and then place the new Hadassim/Aravos, and then retie them together.

Replacing on Yom Tov: See Halacha 14B!

What to do with the old Aravos that are switched:

If the Aravos are still Halachically valid, then they are to be kept until the end of Sukkos, being that they have already been designated for their Mitzvah.[397] If the Arava is no longer valid, then it is to be discarded in a respectful way, such as by being placed in a separate bag and then placed in the garbage. The custom, however, is to save the Aravos until Pesach, as explained in Chapter 13 Halacha 5.

13. Smelling the Esrog and Haddasim during Sukkos:[398]

The Hadassim:[399] Throughout all seven days of Sukkos, it is forbidden to smell the Hadassim which were used for the Mitzvah [even if they were removed and are no longer attached to the Lulav].[400] This applies even on Shabbos Chol Hamoed.[401] In the Diaspora, this applies even on Shemini Atzeres, although in Eretz Yisrael, it is permitted to smell it on Shemini Atzeres. On Simchas Torah, it may be smelled in all areas.[402]

The Esrog:[403] From the letter of the law, it is permitted to smell the Esrog which was used for the Mitzvah.[404] Nonetheless, since it is debated in the Poskim[405] as to whether a blessing is to be recited prior to smelling it, therefore, one is to avoid smelling it [or is to recite a blessing on the smell of another fruit and only then smell the Esrog[406]].[407] [This applies even on Shabbos.[408] Those who are accustomed to smell the Esrog when they say a blessing over the shaking, are performing a custom of the ignoramuses.[409]] In the Diaspora, this applies even on Shemini Atzeres, although in Eretz Yisrael, it is permitted to smell it on Shemini Atzeres. On Simchas Torah, it may be smelled in all areas.[410]

14. The Daled Minim on Yom Tov:

A. Muktzah:

The Esrog and Hadassim are never Muktzah on Shabbos or Yom Tov throughout the year, being that they are designated for the use of eating and smelling. Furthermore, although the Lulav and Aravos are Muktzah on Shabbos, and a regular Yom Tov, they are not Muktzah on the Yom Tov of the first day/s of Sukkos, unless it falls on Shabbos, being that they need to be used for the Mitzvah. They are not Muktzah throughout the entire day of Yom Tov and may be moved even after the Mitzvah has already been fulfilled, or the night of Yom Tov.[411] However, some Poskim[412] are stringent and rule that the Lulav [and Aravos] become Muktzah once the Mitzvah has been performed and they have been returned to their area. Practically, the custom of the world is to be lenient.[413]

B. Borer-Avoiding Borer on Yom Tov when switching Hadassim/Aravos:[414]

When choosing the Hadassim and Aravos from a batch for the sake of binding to one’s Lulav, and likewise when switching Hadassim and Aravos on Yom Tov, one is to beware not to transgress the Borer restriction, and hence it is best to choose new Hadassim and Aravos before Yom Tov. If one needs to switch them on Yom Tov, then if the invalidation of the Hadass or Arava occurred before Yom Tov, then he is to remove the valid species from the invalid one rather than remove the invalid one from the valid ones. Thus, if the Arava is Pasul, he should leave the Arava stationary and remove all the other species from it. If, however, the invalidation occurred on Yom Tov, then one is to simply remove the invalid Arava from the mixture.

How to switch the Aravos or Hadassim:[415] When switching the Aravos/Hadassim on Yom Tov one is to beware not to transgress the tying or untying prohibition when entering the new Aravos or Hadassim into it. Nonetheless, one is not to force the new branches into the binding as this may cause the leaves to fall off. [Practically, in todays accustomed rings used for binding, it is permitted to fasten and unfasten the ring on Yom Tov for the sake of switching the branches of Hadassim and Aravos.[416]]

C. Watering it on Yom Tov:[417]

Placing the Lulav into a vase of water:[418] One may enter the Lulav and Hadassim and Aravos into a bucket or vase of water on Yom Tov, if the water was placed into the vase or bucket from before Yom Tov.[419] However, it is forbidden to initially place water in a vase or bucket on Yom Tov for the purpose of placing the Lulav, Hadassim or Aravos in it.[420]

Adding water to the vase:[421] It is permitted to add more water to the bucket or vase on Yom Tov [if the amount will not exceed the original amount of water in the vase[422]].

Switching the waters:[423] It is forbidden to switch the waters of the vase/bucket in all cases, even on Yom Tov.[424]

Q&A

May one sprinkle water onto his Lulav, Hadassim, Aravos on Yom Tov?

It is forbidden to do so on Shabbos.[425] Regarding Yom Tov, some Poskim[426] write that it is permitted to do so. Practically, it is best to avoid doing so.[427]

Wrapping the Lulav in a wet towel on Yom Tov:[428]

It is permitted to wrap a pre-wet towel around the Lulav on Yom Tov so long as it is not wet enough to squeeze out any water. However, it is forbidden to wet the towel on Yom Tov for this purpose.

D. Wrapping the Esrog in material on Yom Tov:[429]

It is forbidden to place an Esrog on top of a cloth [that absorbs smell] on Shabbos/Yom Tov due to the prohibition of Molid Reiach.[430] This, however, only applies if one intends to create a new smell on the garment, while if one does not intend to create a new smell then doing so is permitted.[431] Furthermore, this only applies to a new garment that never had the Esrog wrapped in it from before Yom Tov, however, if the cloth already had an Esrog placed onto it and absorbed its smell into the cloth from before Yom Tov, then it is permitted to replace the Esrog into it on Yom Tov.[432] [Furthermore, the above prohibition only applies to a cloth that can absorb smell, however, by a plastic or bubble wrap covering, the prohibition of Molid Reiach does not apply, as it does not absorb smell, and hence it may even be initially used on Yom Tov.[433] Thus, based on all the above, it is clear that there is no prohibition to wrap the Esrog on Yom Tov, either due to one not having any intent for the smell to be created, or due to it being of material that does not absorb any smell.]

E. On Yom Tov may one carry his Daled Minim back home after having used it for the Mitzvah?[434]

[It is forbidden for one to carry on Yom Tov in an area without an Eiruv for a non-Yom Tov need.[435]] it is forbidden to carry the Daled Minim in a Reshus Harabim [i.e. public domain] for no Halachic need of that day.[436] [This prohibition includes even carrying the Daled Minim through a Karmalis that does not contain an Eiruv.[437] It is however permitted to carry it in any city that contains an Eiruv that permits carrying on Shabbos, even if one is carrying it for no need at all.[438] Likewise one may carry it in a courtyard from one house to another, or from one courtyard to another even if Eiruv Chatzeiros was not performed.[439]]

May one carry a set of Daled Minim on behalf of women?[440] It is permitted to carry the Daled Minim through a public domain for the sake of women shaking Lulav.

May one carry the Daled Minim back home after concluding the Mitzvah?[441] If one originally carried the Daled Minim to Shul on Yom Tov, then if he suspects the Daled Minim may get lost or stolen if he leaves it in Shul, he may return it home on Yom Tov even if he has no more need to shake it that day.[442] If however one brought the Daled Minim to Shul from before Yom Tov then he may not carry it back home on Yom Tov unless he needs to use it there for the Mitzvah.[443] [This applies even if one suspects the Daled Minim may get stolen if one leaves it in Shul.[444] If however one has a safe area to leave the Daled Minim in Shul, such as a locker, then he may not carry it back home even if he brought it there on Yom Tov, unless he plans to use it at home.[445] If one carried the Daled Minim from Shul for the sake of Mivtzaim he may return it back home even if it was brought to Shul before Yom Tov.[446]]

Summary:

It is forbidden to carry the Daled Minim on Yom Tov for no need in any area that does not have an Eiruv and is hence forbidden to carry on Shabbos. If, however, one originally carried the Daled Minim to Shul on Yom Tov, then if he suspects the Daled Minim may get lost or stolen if he leaves it in Shul, he may return it home on Yom Tov even if he has no longer need to shake it that day.

Q&A

*Important note: The laws below are only relevant to an area that does not have an Eiruv and hence carrying on Shabbos is forbidden, in which case even on Yom Tov carrying is only permitted for a need.

May one carry the Daled Minim to a Shul on the 1st day on behalf of shaking it on the 2nd day?[447]

No.

May one carry the Daled Minim back home after bringing it to a friend’s house?[448]

If one does not plan on using the Daled Minim anymore that day, then it is forbidden to carry it home if the Daled Minim has a safe resting place in the home he is currently in.

Returning home from a meal: Based on the above, if one is eating the Yom Tov day meal by someone’s home, he may not carry the Daled Minim with him after finishing the meal for the sake of bringing it back to his house unless he plans on using it or suspects it may get lost or stolen.

May one carry the Daled Minim on behalf of a person of which it is questionable if he already fulfilled his obligation?[449]

Yes.

May one carry the Daled Minim on behalf of a child?[450]

Yes. It is certainly permitted to carry the Daled Minim on behalf of a child that has reached the age of Chinuch.[451] This applies even if one desires to carry the Daled Minim on behalf of girls.[452]

15. The Daled Minim on Shabbos:

On Shabbos Sukkos one does not shake the Lulav even if it is on the first day, as was explained in Halacha 1A. The following is the law regarding its Muktzah status on Shabbos.

Lulav/Aravos:[453] The Lulav [and Aravos[454]] are considered [completely] Muktzah on every Shabbos of the year, including Shabbos Sukkos, as they are considered like a mere rock [and thus may not be moved for any purpose[455]].

Hadassim: Hadassim are not generally Muktzah on Shabbos as they are designated to be smelled.[456] However, the Hadassim that are bound to the Lulav are Muktzah on Shabbos Sukkos, being that they are not allowed to be smelled.[457]

The Esrog:[458] The Esrog is not Muktzah on Shabbos, including Shabbos Sukkos, as it remains fit to be smelled.[459] [However, Esrogim which are designated as merchandise is considered completely Muktzah if the owner is particular to not use it for any purpose.[460]]

16. What to do with the Daled Minim after Sukkos:

See Chapter 16 Halacha 5B!

___________________________________

[1] Siddur Im Dach p. 524

[2] Sefer Haminhagim p. 67

[3] Michaber 658:1; Admur 644:1; Mishneh Sukkah 41a; Rosh Hashanah 30b

[4] Admur 651:1; Divrei Nechemia 651:1

[5] Michaber ibid; Admur 649:2; Mishneh ibid

The reason: The Sages instituted the shaking of the Lulav during Chol Hamoed in commemoration of the Mikdash. [Admur ibid]

[6] Michaber 658:2; Sukkah 44

[7] The reason: This is due to a decree that one may come to carry it on Shabbos to an expert in order to learn how to shake it or how to say the blessing. [Sukkah ibid; M”B 658:2]

[8] See Michaber 665:1; Minchas Elazar 4:31; Rambam Lulav 7:27; Hamichtam Sukkah 47a in name of Ravaad; Ravayah 706; Ran Sukkah; Orchos Chaim Lulav 37 in name of Raavad; Tosafos Sukkah 47a; See Encyclopedia Talmudit Vol. 23 p. 132

[9] The reason: As the shaking of Lulav after the 1st day is only Rabbinical, and hence we are not stringent on Sfeika Deyoma, especially being that it would cause one to move Muktzah on Yom Tov. [See Encyclopedia Talmudit ibid]

[10] See Moadim Uzmanim 5:348; 8; Piskeiy Teshuvos 658:1

[11] Bikureiy Yaakov 658:1 and so agrees Rav Perlo on Taryag Mitzvos; See Piskeiy Teshuvos 658 footnote 2 and 3; Omitted from all other Poskim, as states Bikureiy Yaakov ibid; Custom of Rav Abromsky and Rav Elyashiv to Daven each day by the Kosel

[12] Rambam in Pirush Hamishnayos Sukkah 3:11

[13] One cannot have intent to fulfill a Biblical command as according to some Rishonim it is Rabbinical even in Jerusalem and hence one would transgress Baal Tosif if he had this intent. One also cannot intend that it is Rabbinical as then he will not fulfill the command according to the Rambam and will transgress Baal Tigara. Hence one should have the doubt in mind. [Bikureiy Yaakov ibid]

[14] Tzitz Hakodesh1:47; Kapei Ahron 1:11; Or Sameiach Sukkah 41a

[15] See Piskeiy Teshuvos 658 footnote 1

[16] Levush 651; Kaf Hachaim 651:80; M”B 651:49; M”A 651:22; See Michaber 651:5 and Halacha 2 that the blessing is to be said before the Mitzvah which is before the taking! See wording in Michaber 651:1; Admur 644:1; 645:1 and 651:1 “The Mitzvah of Daled Minim is for every person to take”; So is also understood from the verse “Ulakachtem Lachem”

[17] The shaking of the Lulav is an institution of the sages. [Levush 651; Kaf Hachaim 651:80] Vetzaruch Iyun if the shaking helps fulfill even the Biblical Mitzvah [on the first day], or is merely a Rabbinical Mitzvah. Whatever the case, from the fact that the Poskim rule that Bedieved a blessing may be recited even after the lifting, prior to the shaking, proves that the shaking is an extension of the original Mitzvah, perhaps similar to the stages of washing for bread, which also include rubbing the hands and drying them.

[18] Michaber 651:8; Siddur Admur; Tosafos Sukkah 37b; Rosh 3:26; Brachos 30a; See regarding saying a blessing before the shaking if one already took it: M”A 651:11; P”M 651 A”A 11; M”B 651:26

[19] M”B 651:49; M”A 651:22

[20] Michaber 651:9 as explained in Gr”a, M”B 651:42 and Kaf Hachaim 651:94; See Rava Sukkah 37b-38a

[21] Rama 651:9 as explained in M”B 651:43

[22] Chayeh Adam 148:14; M”B 651:43

[23] Siddur Admur; Rama 651:9 as explained in M”B 651:44; Tur in name of Geonim; Yerushalmi Sukkah 3:8; Arizal in Shaar Hakavanos Derushei Sukkos; Mishnas Chassidim 5:5; Get Mekushar p. 127; Machazik Bracha 651:6; Shaareiy Teshuvah 651:20; Kaf Hachaim 651:93

[24] Rama ibid; See M”B 651:44 that this ruling of the Rama applies even according to his custom and not just according to the custom of the Michaber ibid

[25] Custom of Chabad Rebbe’s, as brought in Likkutei Sichos 4:1162; See M”B ibid that one is to shake it throughout the time that he brings the Lulav away from him and towards him.

[26] Siddur Admur; Get Mekushar p. 127; Machazik Bracha 651:6; Shaareiy Teshuvah 651:20; Kaf Hachaim 651:93

[27] Sefer Haminhagim p. 66; Piskeiy Teshuvos 651:12 footnote 60

[28] Siddur Admur; M”A 651:19; Arizal in Shaar Hakavanos Derushei Sukkos; Mishnas Chassidim 5:5; Kaf Hachaim 651:83; Sefer Haminhagim p. 66

[29] Siddur Admur; Arizal in Shaar Hakavanos Derushei Sukkos; Mishnas Chassidim 5:5; Bikureiy Yaakov 651; Piskeiy Teshuvos 651:12

[30] Rama 651:11

[31] Michaber 651:9; Siddur Admur; Sukkah 37b

[32] Siddur Admur; Rama ibid; M”A 651:19; Zohar 3:228; Arizal in Shaar Hakavanos Derushei Sukkos; Mishnas Chassidim 5:5;

[33] Elya Raba 651:24; Maharil Seder Tefilos Chag Hassukos; Beir Heiytiv 651:20; Bikureiy Yaakov 651:36; Mamar Mordechai 651:13; M”B 651:37 and 47; Nitei Gavriel 52:2; Custom of Rebbe; Omitted from Admur in Siddur, and Sefer Haminhagim; See also Michaber 651:9 that one slightly moves his hands towards each direction, implying that only the arms move directions and not the body which remains stationary; See Nitei Gavriel 52 footnote 4

Other customs: Some are accustomed to turn and face each direction that they shake towards, and hence do not remain stationary facing east during the shaking. [Bikureiy Yaakov ibid, in implication of Arizal; Kaf Hachaim 651:96; Darkei Chaim Veshalom 776; See Piskeiy Teshuvos 651:12]

[34] Betzel Hachochmah 3:63; Piskeiy Teshuvos 651:13; Hiskashrus 949; Meaning if the direction of prayer is not east, one nevertheless faces east during the shaking. The same applies when shaking by Hallel in Shul, that if the direction of East is different than that of the Aron, one nevertheless faces east. [Hiskashrus 949]

[35] Siddur Admur; Sefer Haminhagim p. 66; M”A 651:21; Arizal in Shaar Hakavanos Derushei Sukkos; Mishnas Chassidim 6; Beir Heiytiv 651:20; Machazik Bracha 651:7; Shaareiy Teshuvah 651:20; See Likkutei Sichos 4:1162; Otzer Minhagei Chabad p. 289-291; Nitei Gavriel 52 footnote 4

Other opinions: Some Poskim rule that the Lulav is shaken towards the right side, first shaking it towards the east, then south, then west, and then north. [Michaber 651:10; Bikureiy Yaakov 651:33; Chayeh Adam 148:14; Kitzur SHU”A 137:4; M”B 651:47; Custom of Ashkenazim, as brought in M”B ibid] Every person may follow his custom, even within a Shul that follows a different custom. [Ashel Avraham Butchach 651; Aruch Hashulchan 651:22; See Piskeiy Teshuvos 651:13 footnote 61]

[36] Rama 651:11

[37] Sefer Haminhagim p. 66

[38] Siddur Admur in parentheses

Other opinions: Some Poskim rule that the head of the Lulav is to point towards each of the directions of the shaking [hence being flat over the floor, rather than erect]. [Rama 651:9; See Daas Torah 651; Piskeiy Teshuvos 651:12]

[39] Siddur Admur; 2^nd opinion in Rama 651:9; Taz 651:12; Maharil Seder Tefilos p. 384; Arizal in Shaar Hakavanos Derushei Sukkos; Mishnas Chassidim 6:5; Derech Hachaim; Chayeh Adam 148:14; M”B 651:46; Kaf Hachaim 651:47

Other opinions: Some Poskim rule that the head of the Lulav is to point towards the floor when shaking it in that direction. [1^st opinion in Rama 651:9 and that so is the custom and main opinion]

[40] Michaber 651:11; See Piskeiy Teshuvos 651:14 regarding if it must touch the actual skin of the Lulav and other Minim, or may touch the Lulav pockets.

[41] Siddur Admur; Tolas Yaakov Sod Daled Minim; Mishnas Chasidim 5:2; Siddur Arizal; Nagid Mitzvah in name of Rav Chaim Vital; Piskeiy Teshuvos 651:14

[42] Sefer Haminhagim p. 66

[43] Sefer Haminhagim p. 66

[44] Sefer Haminhagim p. 66

[45] See Siddur Admur before Hallel; Raya Mihemna Zohar 3 228b; Shaar Hakolel 37:2; Siddur ibid with notes of Rav Raskin footnote 14

[46] Admur 644:1 and 651:17; Michaber 651:5

[47] Michaber 662:1

[48] Rama 651:5

[49] Admur 651:17; Siddur ibid; Michaber 651:5; Sukkah 46a

[50] The reason the blessing is said over the Lulav: As the Lulav is the tallest of all the species, and is the most important of the species, and the binding of all the species is called by its name. [Admur ibid; Rashi Sukkah ibid; Kol Bo 72]

[51] Admur 644:1; Siddur Admur; Michaber 662:1; See M”B 644:3

[52] Michaber 651:6

[53] Implication of Michaber ibid; See Bikureiy Yaakov 662:2 that one should try to use the same Lulav set on the second day in the Diaspora in order to avoid the necessity of repeating Shehechiyanu according to all opinions. However, the custom is not like this opinion. See Beir Moshe 5:126; Piskeiy Teshuvos 662:1

[54] Michaber 662:1; See Piskeiy Teshuvos 662:1 that if one shook Lulav with Shehechiyanu on the first day of Sukkos that fell on Shabbos does not repeat the blessing on Sunday

[55] See Piskeiy Teshuvos 651:7, 9

[56] See Michaber 651:5

[57] Admur 651:17 and 25:17 regarding Tefillin; Siddur Admur; Michaber 651:5; Sukkah 39a

[58] Michaber 651:5; Tur 651:5; M”A 651:11

[59] Siddur Admur; 1^st option in Michaber ibid; Tur ibid in name of Rambam 7; Rosh; Beis Yosef 651; M”A 651:11; Chayeh Adam 148:10; Diggul Merivava in negation of Mateh Moshe; Sdei Chemed Daled Minim 3:12 in name of many Poskim; Darkei Chaim Veshalom; Kaf Hachaim 651:56 that so is the custom of the world; Orchos Rabbeinu 2:294; ; See Piskeiy Teshuvos 651:7

Other opinions: Some Poskim rule that one is to first lift the Esrog in his left hand, say the blessing, and only then lift the Lulav in his right hand, as just as by Tefillin we require that the Shel Rosh be put on after the Shel Yad, so too the Lulav may only be held after the Esrog is held. [M”A 651:8 and 12 in name of Mateh Moshe and Shelah; Elya Raba 651; Beir Heiytiv 651:8; Derech Hachaim; Ashel Avraham Butchach; Hagahos Chasam Sofer 651; See Piskeiy Teshuvos 651:7] This opinion was omitted by Admur and the M”B, and questioned by the Diggul Merivava and other Achronim.

[60] 2^nd option in Michaber ibid; Tur ibid in name of Tosafos Sukkah 39a

[61] M”A 651:12 in name of Shiltei Giborim [to not have in mind to be Yotzei]; Custom in Taz 651:5 [Have in mind to not be Yotzei]; Custom of Gr”a; Orchos Rabbeinu 2:289 that so did Chazon ish; See all the following Poskim who rule that having in mind to not be Yotzei works according to all opinion: Admur 489:12 regarding Sefiras Haomer and so applies to all Brachos; Rama 489:3; M”A 489:8; Rashba ibid, brought in Beis Yosef 489; Michaber 6:4 “They intend to not be Yotzei”; Tehila Ledavid 6:4 in understanding of Michaber ibid

The reason this intent helps even according to those that rule the Mitzvos do not need intent: As even according to the opinion who holds that that Mitzvos do not need intent to fulfill one’s obligation, if one specifically has in mind to not fulfill his obligation everyone agrees he is not Yotzei against his will. [Admur 489:12; Rama 489:3; M”A 489:8; Chok Yaakov 489:14] However it is not enough to simply have in mind to not have intention to fulfill his obligation with him; rather he must have in mind to not fulfill his obligation. [489:12]

[62] Implication of Michaber ibid who omitted this approach; Conclusion of M”A ibid, as according to some opinions, Mitzvos do not need Kavana [Vetzaruch Iyun from previous footnote!]; Conclusion of Taz ibid, as not everyone is an expert in Kavanos

[63] M”A 651:12 as explained in Machatzis Hashekel ibid

[64] Siddur Admur

[65] Kaf Hachaim ibid

[66] Chaim Ubracha 231; Piskeiy Teshuvos 651:9

[67] Michaber 651:5; M”A 644 in name of Levush and Bikureiy Yaakov 644:4 in negation of custom brought next; Ashel Avraham Butchach 651; Luach Kolel Chabad; See Piskeiy Teshuvos 651:9

[68] Minhag of Pozen, brought in M”A 644; Elya Raba 644:6; Siddur Yaavetz, brought and negated in Bikureiy Yaakov ibid; Custom of world as written in Machzorim; Implication of all the following Poskim: Yerushalmi Sukkah 3:4; Birkeiy Yosef 651:6; Sefer Minhagim Tirana; See Piskeiy Teshuvos ibid footnote 47

Other opinions: Some Poskim severely negate this opinion, saying its against the law, as once the Esrog has been lifted even prior to attaching it to the Lulav, one already fulfills his obligation, and hence Shehechiyanu can no longer be recited. [Bikureiy Yaakov ibid; Ashel Avraham Butchach 651]

[69] Sefer Haminhagim p. 66; Hayom Yom p. 96 that so is the directive of the Rebbe Rashab; However, in Luach Kolel Chabad it states to do like the Michaber ibid; See Otzer Minhagei Chabad p.288

[70] Rama 651:5; Maharil Minhagim; Kol Bo 72; See Admur 8:2; Siddur Admur; Michaber 8:1

[71] The reason: As all blessings said over Mitzvos must be recited in a standing position. [Admur 8:3; Beis Yosef 8:1 in name Orchos Chaim Tzitzis 27 based on Yerushalmi “That which it states in the Yerushalmi that all blessings are to be said standing, it refers to Birchas Hamitzvos”; Haittur Zohar Tetzaveh brought in P”M 8 M”Z 1; P”M Pesicha to Hilchos Brachos 202:18 “We hold that Birchas Hamitzvos must be said standing” [however, see P”M 432 M”Z 3]; M”B 8:2 “All blessings of Mitzvos need to be done standing”] This is learned from Sefiras Haomer which is required to be said and blessed on in a standing position. [M”B ibid; See Kol Bo p. 16, brought in P”M 432 M”Z 3] Alternatively, the reason for this is because a blessing is considered similar to Avoda in the Mikdash. [Eshkol 83; Abudarham; Bach]

[72] Michaber 651:12; Beis Yosef 651:12; Tur 651:12; Rosh Sukkah 14; Rambam Lulav 7:6; Rif Sukkah 17a based on Rav Chanan Bar Rava in Menachos 27a; Bahag Lulav 34;

Other opinions: Some Poskim rule that the Daled Minim must be shaken simultaneously, otherwise one does not fulfill his obligation. [Rabbeinu Tam, brought in Bahag and Beis Yosef ibid; See Kaf Hachaim 651:118]

[73] M”A 651:24; P”M 651 A”A 24; Rambam ibid; Mamar Mordechai 651:17; See, however, Kaf Hachaim 651:117 in his conclusion that if they are not all before him then he is not to say a blessing

[74] M”A 651:24; P”M 651 A”A 24

[75] Rama 651:12; Tur ibid; Rambam ibid

[76] Rama ibid; Rosh ibid; Ran; Rashba 156

[77] Rama ibid; Hagahos Maimanis Lulav 7:7 in name of Rabbeinu Simcha; 2^nd approach [and apparent conclusion] of M”A 651:25 based on Raavad [see there for the different approaches on this matter]; P”M 651 A”A 25; Yosef Ometz 2; See Kaf Hachaim 651:122

[78] Kaf Hachaim 651:121

[79] 1^st approach in M”A ibid based on ruling in 592 regarding one who taled during Shofar [See Admur 592:7 regarding Shofar, however, M”A later suggests that perhaps this case is different and defends the ruling of Rama ibid and so is his implied conclusion]; Halachos Ketanos 2:206; Birkeiy Yosef 651:9 that Safek Brachos Lihakel; Erech Hashulchan 651:10 in name of Poskim; Mamar Mordechai 651:19; Conclusion of Kaf Hachaim 651:122 [however in 651:124 he allows saying a blessing if an interval was made

[80] The reason: As it is all one Mitzvah. [M”A ibid; See Admur 592:7 regarding Shofar]

[81] Kaf Hachaim 651:122

[82] See Kaf Hachaim 651:124

[83] M”A 651:25; Beis Yosef 651:12; Orchos Chaim in name of Rav Meshulom; Manuscript of Raavad; Kaf Hachaim 651:123

[84] Beis Yosef ibid; Orchos Chaim ibid; Raavad ibid; Machatzis Hashekel 651:25 rules that even according to M”A ibid, if the Arava was invalid, a blessing is to be repeated even if an interval was not made; So rule regarding if one of the species was found to be upside down: Derisha 651:1; Elya Raba 651:35; Chayeh Adam 148:4; M”B 651:56

[85] M”A 651:25 based on ruling in 672 regarding Chanukah candles if lit less than that nights amount; Mamar Mordechia 651:18; Machazik Bracha 651 Kuntrus Achron 5; Yosef Ometz 2; Shaareiy Teshuvah 651:23; Kaf Hachaim 651:123-124

[86] M”A 651:11; M”B 651:26; P”M 651 A”A 11

[87] The reason: As also the shaking is a Mitzvah. [M”B ibid]

[88] See Piskeiy Teshuvos 651:10

[89] Implication of M”A and M”B ibid; Levushei Serud ibid leaves in question even if one remembered in middle of the shaking

[90] M”B in Shaar Hatziyon 651:32; Admur 167:11

Other opinions: Some Poskim rule a blessing may be recited even after the Mitzvah, so long as the Lulav is still in his hands. [Gr”a brought in M”B ibid; Aruch Hashulchan 651:13]

[91] Chayeh Adam 148:11

[92] Bikureiy Yaakov 651:20; The Chayeh Adam ibid leaves this matter in question

[93] The reason: As also on a Minhag a blessing is recited. [ibid]

[94] Piskeiy Teshuvos 651:10

[95] M”A 644; Levush 644:1; M”B 644:3; Shaar Hatziyon 662:4

[96] P”M 662 M”Z 1, brought and negated in Shaar Hatziyon ibid

[97] Aruch Hashulchan 651:14

[98] Admur 17:3; Rama 658:9 “Women are exempt from giving the Esrog tax as they are not obligated in the Mitzvah”; Rambam Lulav 7:19 [Vetzaruch Iyun why this was not recorded explicitly in Shulchan Aruch]; M”B 655:1

The reason: As the Mitzvah of Lulav is a time bound Mitzvah. [Admur ibid] This is learned from the verse “Lemaan Tihiyeh Toras Hashem Bificha” that is written regarding Tefillin, which teaches that the entire Torah is connected to the Mitzvah of Tefillin. Now, just like women and slaves are exempt from wearing Tefillin, due to the reason explained in 38:3, and Tefillin is a time dependent Mitzvah, as the Mitzvah of Tefillin does not apply on Shabbos and Yom Tov, so too from here we learn that women and slaves are exempt from all time dependent Mitzvos, with exception to some specific Mitzvos. [Admur 17:3; Levush 17/2]

[99] Admur 17:3; 589:2; Michaber 589:6; R”H 33a as rules Rebbe Yossi and Rebbe Shimon; Rabbeinu Tam; Ran; Rosh there; Beis Yosef 589; See Kaf Hachaim 589:22

[100] Admur 17:3; Taz 658:6

[101] Nitei Gavriel 41:4

[102] Admur 17:3; 589:2; Rama 589:6; Taz 658:9; M”A 658:11; M”B 655:1; Rabbeinu Tam R”H 33a; Ran; Rosh in name of Mahritz Geios; Tur 589; Ritva Sukkah 2; Rashba 123; Maggid Mishneh Shofar 2 in name of Rashba; Shut Min Hashamayim 1; Birkeiy Yosef 654:2; Yosef Ometz 82; See Kaf Hachaim 17:4; 589:23; Darkei Chaim Veshalom 778

Other Opinions-Sephardim: Some Poskim rule that women may never recite a blessing over any Mitzvah that they are not obligated in. [Michaber 589:6; Beis Yosef 589; Rambam Hilchos Tzitzis; Igur in name of Reb Yeshaya; Rashi, brought in Hagahos on Rambam; Chacham Tzevi] The Michaber ibid rules that they cannot say a blessing as Safek Brachos Lihakel. [Beis Yosef 589] The Birkeiy Yosef ibid states that after seeing the answer from heaven in Shut Min Hashamayim he retracted from ruling like the Michaber and would tell women to recite a blessing. He concludes that if the Michaber would have seen the Shut Min Hashamayim certainly he too would have retracted his ruling.

May a woman who is a Nidda recite blessings? See Darkei Teshuvah Y.D. 195:58; Shulchan Melachim Nida 4; Yalkut Hagershoni 658:5; Nitei Gavriel 41:3

[103] See previous footnote

[104] The reason it is allowed for women to say a blessing despite them not being obligated in the command: Women are accustomed to say a blessing on even those commands that they are exempt from due to it being a Mitzvas Aseh Shehazman Grama. Thus, in this case as well women may say the blessing before shaking Lulav. [Admur 589:2 regarding Shofar] Women may say a blessing of “Asher Kidishana … Vitzivanu..” on commands that they are exempt from fulfilling, being that the men are commanded in this Mitzvah. Furthermore, although they do not receive as much reward as a man who is commanded in the Mitzvah, they do receive some reward and thus they too may say a blessing just like a man. [Admur 17:3]

[105] Rabbeinu Manoach Lulav 4:19; See Yabia Omer 4:50; Piskeiy Teshuvos 655:3

[106] Admur 589:2; 640:2; Rama 589:6; Darkei Moshe 589:2

The reason why a man may not say the blessing for women: Women are not obligated in the command of Lulav and hence are not commanded to say the blessing. Thus, a man has no obligation to recite the blessing for them to fulfill this optional Mitzvah. In such a case, if a man says the blessing for women, it is considered a needless blessing and is hence defined as a blessing in vain. However, women themselves can choose to say the blessing for reasons explained in previous footnotes. [Admur 589:2 regarding Shofar] Vetzaruch Iyun as to how to understand this reason. Why can’t men say this optional blessing for women just like women can say it for themselves? In other words, if we permit an optional blessing for women why can’t we also permit it for men to say for the sake of women. Perhaps the reason is because since the blessing is optional and the man gains nothing for saying it [not even an exemption from Areivus], it is therefore considered an unnecessary blessing for him to say. However, women may say it being that she gains the fulfillment of the Mitzvah and hence it is not unnecessary.

[107] Rav Poalim 1 Sod Yesharim 12 based on Kabala; Eitz Hasadeh 568:11; Meorei Or 3 p. 69; Teshuvos Vehanhagos 1:385; Nitei Gavriel 41:2; Piskeiy Teshuvos 655:3

[108] See Orchos Chaim 657:5; Piskeiy Teshuvos 655:3 footnote 11

[109] Bikureiy Yaakov 657:5, brought in Kaf Hachaim; Piskeiy Teshuvos 654:3

[110] The reason: As whatever a wife acquires is acquired by her husband, and therefore, she cannot Halachically return the Lulav to the owner without his permission, which would sabotage the entire Kinyan to begin with. [Bikureiy Yaakov ibid]

[111] Ashel Avraham Butchach 589 regarding Shofar and Lulav; Mahadurah Tinyana 592; Alef Hamagen 651:25; Mishnes Yaakov 652:2; and so is implied from Kitzur SHU”A 129:19; Ateres Zikeinim 589 regarding Shofar and the same would apply regarding Lulav

The reason: Although women are not obligated to shake Lulav, nevertheless since they accepted it upon themselves as an obligation [see Admur 17:3], they are therefore also to follow the ruling of not eating prior to doing the Mitzvah. [Ashel Avraham ibid]

[112] As according to some Poskim even a man is allowed from the letter of the law to eat these foods, and if he is weak according to all it is allowed. Thus, certainly women who are not even obligated in the Mitzvah are allowed. [see Piskeiy Teshuvos 585:2 footnote 26 who uses this logic regarding even slightly weak women]

[113] Piskeiy Teshuvos 585:2 footnote 26

[114] This complies with the ruling of the previously mentioned Poskim that women do not eat prior to Lulav. Thus, if one is able to satiate themselves with other foods which are allowed from the letter of the law, it is better to do so.

[115] Chayeh Adam 141:7; Kitzur SH”A ibid; Ashel Avraham ibid [They do not limit the amount of food that they may eat]; Piskeiy Teshuvos 585:2.

[116] Michaber 657:1; See Piskeiy Teshuvos 657:1-2

[117] M”B 657:2

[118] Biur Halacha 657:1 “Kdei”

Must it be Mehudar? There is no obligation for the father to purchase a Mehudar set of Daled Minim on behalf of his child. [See Biur Halacha 675; Chanoch Lanar 25:2; Piskeiy Teshuvos 657:2] See regarding Chanukah lighting: M”A 677:8 “Possibly even according to our custom that every family member lights their own candles, a child is exempt from lighting”; M”B 677:13; Biur Halacha 675:3 “Uledidon”; Shiltei Giborim, brought in M”A ibid; Meiri; Kaf Hachaim 677:22; The M”A and Biur Halacha ibid bring opinions who argue on Rama and hold that even according to the Ashkenazi custom that all male household members light, nevertheless, there’s no obligation to educate a child in a matter of Hidur Mitzvah, and therefore he is not obligated to light. The M”B 675:14 concludes he is only required to light one candle.

[119] Rashal, and Tosafos Eiruchin 3b brought in M”B 657:4

[120] Taz 657:2; M”B ibid

[121] Aruch Hashulchan 657:2; Eitz Hasadeh 657:1

[122] Vayivarech David 79; Piskeiy Teshuvos ibid

[123] Rama 658:9

[124] Hisvadyus 1989 1 p. 97

[125] See Michaber and Rama 656:1

[126] Rama ibid; See Beis Yosef 656 in name of Rabbeinu Yerucham Nesiv 13:3; M”B 656:7-8 that one must spend at least up to a 1/10^th, and possibly a 1/5^th, of his money to be able to fulfill the command.

[127] Michaber 656:1

[128] See M”B 656:6

[129] See Chavos Yair 232; Shevet Hakehasi 2:218; Piskeiy Teshuvos 658:12

[130] Parshas Teruma p. 128

[131] Kaf Hachaim 454:40; Shulchan Aruch Harizal; Piskeiy Teshuvos 658:12

[132] Rama Y.D. 249:1 “One is not to use his Maaser money for a Mitzvah, such as to donate candles to a Shul or other Devar Mitzvah, and rather the money is to be given to paupers”; Maharil Rosh Hashanah and Teshuvah 56; See Beir Goleh ibid who explains that the Rama refers to a Mitzvah that one already obligated himself to pay, and on this he can’t use Maaser money, however in general he agrees with the Maharam that Maaser may be used for a Mitzvah, and hence there is no dispute. [Pischeiy Teshuvah 249:2] So can also be implied from Taz 249:1 that there is no dispute. [See Tzedaka Umishpat 6 footnote 7]; Chasam Sofer 231, Pischeiy Teshuvah 249/2

[133] See Aruch Hashulchan Y.D. 249:10; Chaim Ubracha 178 based on Rama Y.D. 249:1; Sefer Maaser Kesafim p. 246 based on Leket Yosher Y.D. p. 276; Piskeiy Teshuvos 656:1

[134] See Rama 251:3 “Supporting himself comes prior to supporting others”; Radbaz on Rambam Matanos Aniyim 7:13 in name of Rav Sadya Gaon; Glosses of Maharik 251; Igros Moshe Y.D. 2:75; 113; Minchas Yitzchak 6:101; Hilchos Maaser Kesafim 10:1-2; 16:16; Kuntrus Am Torah 5742 2:2 [article of Rav Moshe Shturnbuch]; Igros Moshe 2:113

[135] See Orchos Chaim Spinka 649:1; Shearim Hametzuyanim Behalachaz 137:12; Piskeiy Teshuvos 656:2

[136] Biur Halacha 656 in name of Elya Raba in name of Shulchan Gavoa

[137] See Michaber C.M. 199:3; P”M 656; Rav Akiva Eiger 649:2; Biur Hagra C.M. 199:6; Biur Halacha 656; Chaim Ubracha 285; Sdei Chemed Mareches Lamed 141:24; Beis Yitzchak 107; Piskeiy Teshuvos 656:3

[138] See Beir Heiytiv 656:4; Kaf Hachaim 656:3; Piskeiy Teshuvos 656:4

[139] Maharam Mintz, brought in Beir Heiytiv ibid; P”M 656 M”Z 1 regarding if it was done Beshogeg

[140] Chacham Tzevi; Shvus Yaakov, brought in Beir Heiytiv ibid; Shoel Umeishiv Mahadurah Gimel 3:33; Maharam Shick 329; Tuv Taam Vadas Kama 232; See Beis Hashoeiva Dinei Hiddur Mitzvah 26 that this seemingly applies even if done Beshogeg

[141] See P”M ibid who is lenient by Shogeg to only require reimbursement of a basic Esrog, although see Beis Hashoeiva ibid

[142] Ikareiy Hadat 2:3 in name of Tal Oros 1

[143] P”M ibid; See Pischeiy Choshen 2 Hilchos Pikadon Vesheila 2:29 footnote 74

[144] See Sukkah 41b; Shaareiy Teshuvah 656:2; Mabit 2:49; Beis Yitzchak O.C. 108; Piskeiy Teshuvos 656:1

[145] Kitzur SH”A 130:6; Mateh Efraim 603:5

[146] Shem Meshmuel [Sukkos]; Drashos Chasam Sofer 38a brought in Piskeiy Teshuvos 602:4

[147] See Sdei Chemed Asifas Dinim Daled Minim 3:2 [Kehos Volume 4 p. 685b]; Kelalim Lamed 141:24; Kaf Hachaim 658:14; Ketzei Hamateh 624:18; Piskeiy Teshuvos 658:6 and 12; Nitei Gvariel Daled Minim 46 footnote 3; See Toras Menachem 5710 p. 85; Otzer Minhagei Chabad 14:2

[148] Machaneh Ephraim Kinyan 2, brought in Birkeiy Yosef 658:4, Shaareiy Teshuvah 658:5 [who concludes that one who is meticulous is to be careful in this matter]; Mateh Efraim 625:17 “One must beware upon buying the four species, that if they are purchased on credit, then he is obligated to pay for it before the holiday, even if he already brought it into his home”; Alef Lamateh 658:28; M”B 658:10 in name of Poskim ibid, and concludes to initially be stringent; Biur Halacha 11:6 “Mitzemer” regarding Tzitzis

[149] The reason: As there is an obligation on the first day of Sukkos for one to own the four species, and according to Biblical law only cash payment has ability to acquire an object, as opposed to mere picking it up [i.e. Meshicha] which only acquires it from a Rabbinical perspective. [Machaneh Efraim ibid; Shaareiy Teshuvah ibid; See Rambam Mechira 3]

Kinyan Chatzer: Some Poskim suggest that one can Biblically acquire a sale item using Kinyan Chatzer, even if he does not pay for it right away. Accordingly, if one brings the four species into his home, it is considered Biblically his even if he purchased it on credit. [M”B ibid; Sdei Chemed in name of Pesach Hadvir] Other Poskim, however, rule that Kinyan Chatzer is not Biblically valid if payment as yet to be given. [See Mateh Efraim ibid; Alef Lamagen 628:20; Piskeiy Teshuvos 658:6]

[150] Or Sameich Lulav 8:10; Piskeiy Teshuvos 658:6

[151] Regarding if a check can acquire Biblically: See Kinyan Torah 3:93 who is in question regarding a postdated check. However, a check whose date is prior to Sukkos, is considered like cash. [See Sefer Kashrus Daled Minim p. 211; Piskeiy Teshuvos 658:6; Pischeiy Choshen Halvaa 10 footnote 21; Shevet Halevi 7:222; Minchas Yitzchak 5:120; Igros Moshe C.M. 2:15; Lehoros Nasan 8:106; Ohola Shel Torah 1:84; Mishpitei Ribis p. 342; Ateres Shlomo 1:65 of Rav Shlomo Garelitz; Chut Shani Ribis 16:115 of Rav Garelitz; Vayaan David 2:219; Rav Z.N. Goldberg in Techumin 12:295 leaves this issue in doubt]

[152] Poskim in Sdei Chemed Lamed 141:24; Or Li 31; Shoel Umeishiv Reviah 3:29; Karban Elitzur Avoda Zara p. 137; Poskim in Kaf Hachaim ibid; Poskim in Piskeiy Teshuvos 11:19 footnote 132; See Sichos Kodesh 5710 p. 73-4;

[153] The reason: As a Rabbinically valid form of acquisition is valid likewise for biblical matters. Furthermore, the agreement for one to pay on credit is itself considered like payment from a Biblical perspective. Furthermore, the Chatzer is Koneh. [Sdei Chemed ibid]

[154] Sdei Chemed ibid; Rebbe ibid in Toas Menachem

[155] Morah Baetzba Kuntrus Kaf Achas 3; Shaareiy Teshuvah 658:5; M”B 658:10; Alef Lamateh 658:28; Kaf Hachaim ibid; Piskeiy Teshuvos ibid

[156] Sefer Haminhagim p. 139 [English]; Custom of Rebbe Rayatz, stated by Rebbe in Toras Menachem 5710 p. 85, that he would pay only sometime after Sukkos, after receiving after receiving a detailed protocol of the Esrogim [There the Rebbe writes that in the first year of his arrival to America he requested from the Rebbe Rayatz to pay Rabbi Yisrael Jacobson before Sukkos for the Esrogim that he brought, in order so it will be completely his. The Rebbe however did not wish to pay right away. The Rebbe Concludes there “It is understood on its own who’s wishes were followed.” In the Sefer Yimei Melech page 163 it relates that the Rebbe Rayatz replied to the Rebbe by asking in a rhetorical fashion whether Rabbi Yisrael needs money for the holiday and from this the Rebbe understood that the Rebbe Rayatz was particular not to pay prior to the holiday.] See Otzer Minhagei Chabad 14:2

[157] Otzer Minhagei Chabad 14:3 “However, the Rebbe himself was particular to ask those who brought him the Daled Minim for their price and he would pay them right away”; Testimony of Rav Levi Bistritzky who personally brought the Rebbe the Lulavim and Hadassim;

Other records: Some claim that the Rebbe would pay for his Daled Minim only after the holiday of Sukkos. [Maaseh Melech Leket Chodesh Tishrei 16 in name of Rav Leibal Groner “He would not pay for the Daled Minim until some weeks after Tishrei with exception to those Esrogim that he received from individual people in which case he would pay immediately.”]

[158] For example, see here where the Rebbe paid with cash: https://613tube.com/watch/?v=qX2XAV-rnJk

[159] See M”B 11:27 that if the seller is “Ayel Venafik Azuzei” then it is stolen; Choshen Mishpat 190:10-16; Aruch Hashulchan 11:22; Piskeiy Teshuvos 11:18

[160] Ksav Sofer 128, brought in Biur Halacha 658:6 “Lo Yitnenu”; Kaf Hachaim 658:66; Minchas Yitzchak 5:65; Piskeiy Teshuvos 658:11

[161] See P”M 658 A”A 8-9; Chayeh Adam 152:11; M”B 658:23

[162] The reason: As according to Tosafos, a child who purchases an item Biblically acquires it, and according to the Rambam and Stam opinion in Michaber 658:6 he cannot Biblically acquire it back to others. [Ksav Sofer ibid]

[163] Vetzaruch Iyun if one must reshake on the second day in the Diaspora. However, seemingly, based on the ruling of the Poskim ibid that even on the second day one should not give it to a child before others fulfill their obligation, seemingly, here too one should reshake. Vetzaruch Iyun!

[164] The reason: One must reshake it to suspect of the opinion of Tosafos ibid and Rambam ibid, however a blessing is not recited to suspect for the opinion of the Ran, and other Poskim who argue on Tosafos and rule he did not Biblically acquire it. [Ksav Sofer ibid]

[165] The reason: As on Chol Hamoed we do not require the Daled Minim to be owned by you, and hence the entire reason of in validation of purchase is irrelevant.

[166] Piskeiy Teshuvos 658:11

[167] See P”M 658 A”A 12 [brought in Bikureiy Yaakov 558:19, Biur Halacha 558:6 “Lo Yitnenu”, Kaf Hachaim 658:62] that one should not give it to such a child as a Matana Al Menas Lehachzir based on ruling of Rambam and Michaber 658:6 that a child is Koneh but not Makneh and regarding Biblical matters we do not rely on Chazakah Derava and one must thus know for certain the child has two hairs. Now, although the Ran, and 2^nd opinion in Michaber ibid is lenient once the child has reached age 6 that he can be Makneh even Biblically, one may not initially enter oneself into a Sfek Sfeika situation. This same law would thus also apply regarding purchasing it from such a child. [However, see Kesav Sofer 128 for the possibility to learn that even according to the Rambam and the 1^st opinion in Michaber 658:6, if the child purchased it, then it is only Rabbinically his and he thus can Rabbinically sell it to others. The Kesav Sofer, however, ultimately suspects of the opinions who rule a child does acquire the purchased item even Biblically.]

[168] See the following Poskim that a child above Bar/Bas Mitzvah only becomes Biblically obligated in the commands upon reaching puberty and growing two pubic hairs and by Biblical Mitzvos we assume he has not grown two hairs unless verified for certain, or the child has grown full facial hair, or is above 18: Admur 37:3; 39:1 regarding Tefillin; 55:6; 128:49; 199:9 regarding Birchas Hamazon; 271:7 regarding Kiddush; M”A ibid; M”B ibid; See Michaber E.H. 155:15 regarding Miun and 169:10 regarding Chalitza

[169] Kesav Sofer 1:129 regarding Matana Al Menas Lehachzir, and this would apply even more so regarding this case in which a child purchased it from another and is now selling it to you, as according to many approaches, in such a case his initial Kinyan was only Rabbinical, as explained in Kesav Sofer 1:128; brought in Biur Halacha 558:6 “Lo Yitnenu”, Kaf Hachaim 658:62

[170] The reason: As there is a Sfek Sfeika, as perhaps a) the child has grown two hairs, and b) even if he did not, the Ran ibid holds he is Makneh even Biblically. Now, although we don’t initially enter ourselves into a Sfek Sfeika, in this case it is different as a) There is a Chazakah of Rava that a child above 13/12 has grow two hairs and is an adult. B) Although by a Biblical matter we require verification and don’t rely on the Chazakah of Rava, since in this case the Ran anyways rules, he is Makneh, therefore the Chazakah stands solid even Lechatchila. [Kesav Sofer ibid] This certainly applies in this case where a third doubt is added, as even if we don’t hold like the Ran, perhaps even according to the Rambam the child is Makneh Biblically, as since he purchased it with intent to sell, he never intended to Biblically acquire it. Now, although according to Tosafos he is considered to have Biblically acquire it even in such a case, nonetheless due to all three doubts, certainly one may be lenient to rely on Chazakah Derava even initially. [See Kesav Sofer 128]

[171] The reason: As the second day of Sukkos is only Rabbinical to which we apply the Chazakah of Rava according to all. [See Poskim in previous footnotes and Admur ibid in the recorded references]

[172] The reason: As on Chol Hamoed we do not require the Daled Minim to be owned by you, and hence the entire reason of in validation of purchase is irrelevant.

[173] Piskeiy Teshuvos 658:11

[174] See Sefer Haminhagim p. 65

[175] Admur 651:2; Michaber 651:1; Sukkah 33a

[176] Implication of Michaber 651:12 that only Bedieved is it valid if shaken one after the other; See opinions below who rule that one is not Yotzei if he shakes them one after the other

[177] Siddur Admur

[178] The reason: This is done in order to beautify the Mitzvah, as the verse states “Zeh Keili Venaveihu” which etaches us that one is to beautify himself before G-d with the Mitzvah. [Admur ibid]

[179] Admur 651:3

[180] See Mateh Efraim 625:18; Likkutei Maharich; Sefer Haminhagim Chabad p. 65; Mamar Parshas Naso 1981; Piskeiy Teshuvos 651:1; Piskeiy Teshuvos 651:1

Other customs: Some rule that the Lulav is to be bound on the morning of Yom Tov itself. [Bikureiy Yaakov 651:4 in name of Chemdas Yamim and Chida; Siddur Lev Sameiach; See Piskeiy Teshuvos 651 footnote 1]

[181] The reason:

[182] Otzer p. 284

[183] Siddur Arizal of Rav Shabsi and Rav Kopel; Darkei Chaim Veshalom 768

[184] See Mateh Efraim 625:18; Sefer Haminhagim Chabad p. 65; Mamar Parshas Naso 1981; Piskeiy Teshuvos 651:1

[185] The reason: It is forbidden to make a knot on Shabbos or Yom Tov, and therefore those who make knots to bind their Lulav, as is the Chabad custom, must do so before Yom Tov. In the Diaspora, this applies even in years that Yom Tov falls on Shabbos. In Eretz Yisrael, while technically one can suffice with making the nights on Motzei Shabbos for the first day of shaking on Chol Hamoed, nevertheless, based on other spiritual reasons, it should be done specifically on Erev Sukkos, as records the Rebbe in a Mamar said in 1981 that binding the Lulav in the Sukkah on Erev Sukkos helps to emphasize the living status of the Sukkah.

[186] See Piskeiy Teshuvos 651:1 footnote 4; See Orchos Rabbeinu 2:249 that he did so on Motzei Shabbos

[187] See Chaim Ubracha 324; Piskeiy Teshuvos 651:1 footnote 5; However, see Daas Torah 651 who writes it should not be bound at night

[188] Sefer Haminhagim p. 66 and footnote 10; See Maharsha Sukkah 45a; Yalkut Avraham

Other opinions: Some Poskim rule that it is specifically to be bound by another. [Ramban and Rashba on Sukkah 47a] The Poskim do not record this opinion. [Sefer Haminhagim ibid]

[189] M”A 649:8; Piskeiy Teshuvos 651:1

[190] See Admur 651:3-5; Nitei Gavriel 40:2;

[191] Admur 651:3; Michaber 651:1 and 7; Tur 651:1; Rambam Sukkah 7:12; Mishneh Sukkah 36b

The reason: Using a separate species to bind the Lulav does not transgress Bal Tosif, even though one is now holding five species, being that the binding is not from the main part of the Mitzvah, but rather a Hiddur Mitzvah, and the Torah only prohibited adding to the main Mitzvah. [Admur ibid]

[192] Admur 651:4; M”A 651:2; Levush 651:1; Sukkah 37a; Levush 651:7

The reason: The binding material is not considered a Chatzitza being that it is placed there for beauty, and whatever is placed for beauty is not Chotzeitz being that it is considered nullified to the Lulav and is considered as if it is a part of its very body. [Admur ibid]

[193] See Admur 651:5 regarding using the leaf of a Lulav, or branch of an Arava to bind the Hadassim, and that it is not a Chatzitza even if not placed there for beauty, being that Min Bemino is not Chotzeitz.

[194] Nitei Gavriel 40:2 in name of Rabbeinu Manoach Lulav Chapter 8; Kapos Temarim Sukkah 36b that so is the custom of meticulous Jews; Chaim Ubracha 6

[195] See Admur 651:5

[196] See Admur 651:3-11; Mateh Efraim 625:18; Piskeiy Teshuvos 651:2, 4-5; Nitei Gavriel 40

[197] See Admur 651:6

[198] 1^st custom in Admur ibid; Rama 651:1 that so is the custom; Darkei Moshe 651:1; Mordechai 748 in name of Ravayah 666; M”A 651:3; See Divrei Nechemia 651:5 and Kuntrus Achron 4; Custom of P”M 647 A”A 1; Aruch Hashulchan 651:7 that so is the custom

[199] 2^nd custom in Admur ibid; Michaber 651:1 “It is a Mitzvah to bind them with a complete knot, which is a double knot, due to beauty”; Tur 651:1; Yireim 422; Rosh 3:12; Rashi Sukkah 33b; Chasam Sofer Sukkah 36a; Bikkureiy Yaakov 651:7-8; See Moadim Uzmanim 2:119

The reason: The above Poskim invalidate the ring method being that only a type of binding that is forbidden to be performed on Shabbos or Yom Tov is defined as a valid binding, and hence a double knot is required. [Chasam Sofer ibid; Bikkureiy Yaakov ibid]

[200] M”B 651:8 in name of Agurah Beohalecha 33 that the pockets are similar to a knot; See Michaber 651:7; Piskeiy Teshuvos 651:2

[201] Agurah Beahalecha ibid; M”B ibid

[202] Chasam Sofer Sukkah 36a; Bikkureiy Yaakov 651:7-8; Kaf Hachaim 651:11 in name of Beis Dovid; See M”B 654:5; Piskeiy Teshuvos 651:2; To note that based on their reasoning, also the rings are negated, and only a double knot is valid.

[203] See Sefer Haminhagim p. 66

[204] Admur 651:11; Rama 651:1 that so write some Poskim and that so is the custom; Mordechai 749; Maharil Lulav p. 392; Sefer Haminhagim p. 66; Nitei Gavriel 40:6; See Likkutei Sichos 4:1368

Other opinions: Some Poskim rule that one should have three bindings around the Lulav itself, in addition to the single binding around the three Minim. [Elya Raba 651:6; M”B 651:14]

[205] The reason: This is done in order to have a total of three bindings on the Lulav corresponding to the three forefathers. Thus, besides for the single bind that is done in order to bind the three Minim [of Lulav, Hadass, and Arava] we make another two binds on the actual Lulav, in order to bind the leaves to the spine. [Admur ibid; Taz 651:1; M”B 651:14; See Divrei Nechemia 651:6 Kuntrus Achron 5] The Chabad custom is in truth to do three bindings by the actual binding of the three Minim, and hence seemingly these two bindings are superfluous, unless one says that it is still done in order so the leaves remain attached to the spine. Vetzaruch Iyun

[206] Baal Haittur Tzitzis Shaar 1; Nitei Gavriel 40:6; See Sefer Haminhagim ibid

[207] Sefer Haminhagim p. 66

[208] See Admur 651:7-10; Piskeiy Teshuvos 651:4

[209] Custom in Admur 651:8; Taz 650; M”A 651:4; Shelah Sukkah; Mateh Moshe; Drashos Mahariy Even

[210] See Shaar Hatziyon 651:11 in name of P”M that one should follow the above custom and not the custom of the Arizal brought next, unless he is a righteous and does so in private

[211] Custom in Admur 651:9; Siddur Admur; Siddur Arizal; M”A ibid; Arizal in Peri Eitz Chaim Shaar 29:1; Kaf Hachaim 651:14; See Shaar Hatziyon 651:11; Piskeiy Teshuvos 651:4

[212] Siddur Admur

[213] Siddur Admur

[214] See Siddur Admur that the middle Hadass is placed on the spine of the Lulav and that the spine of the Lulav is to face the person while shaking; Sefer Haminhagim p. 66; M”A 651:8; Taz 650; Mishnas Chassidim Sukkah 4:6; Peri Eitz Chaim Shaar Halulav 1; Shelah Sukkah 248b; Tolas Yaakov Daled Minim

The reason: As this is the side that is to be facing the person when he shakes it, and hence the middle Hadass is to lean to the right of the spine. This especially applies according to the first custom in which we desire that all the Hadassim be on the right side and all the Aravos on the left.

[215] Baal Haittur, brought in Piskeiy Teshuvos 651:4

[216] Sefer Haminhagim p. 66

[217] Admur 651:7; Rama 651:1; Mahariy Viyal 191; See Sefer Hapardes of Rashi Lulav p. 191; Gr”a 651; Daas Torah 651; Piskeiy Teshuvos 651:4

[218] The reason: As the Hadassim have greater advantage than the Aravos and bring atonement for them. Lack of doing so is considered a grave danger. [Hapardes ibid]

[219] Sefer Haminhagim p. 66

[220] Admur 651:10; Rama 651:1; Maharil Lulav p. 392

[221] Admur ibid in parentheses

The reason: As taking an item through another item is still defined as taking. [Admur ibid; See Michaber 651:7; Divrei Necemia 651:12]

[222] See Piskeiy Teshuvos 651:5

[223] Admur 651:11 that only a single bind is done to bind the three Minim together; Setimas Kol Haposkim; See Admur 551:2 and 6; Taz 651:1; Elya Raba 651:6; M”B 651:14

[224] See Chaim Ubracha 288 [mentions making five rings in total, with three by the three Minim, as is Minhag Chabad]; Tiferes Yisrael Avos 3:6; Piskeiy Teshuvos ibid

[225] Kaf Hachaim 651:16 based on Arizal

[226] Sefer Haminhagim p. 66

[227] Admur 651:11; 650:1-2; Michaber 650:2 in name of Yeish mi Sheomer; Maharitz Geios Lulav 97; Ritva and Ran Sukkah 32b; Taz 651:1; P”M 651 M”Z 1; Bikureiy Yaakov 651:6; M”B 651:14

[228] See Tosafos Sukkah 46b; Daas Torah 651:4; Eitz Hasadeh 650 7; Luach Eretz Yisrael Tukichinsky; Nitei Gavriel 40:24; However, see Kinyan Torah 5:70 who argue that it is forbidden to be done even past the four Tefach mark; See Piskeiy Teshuvos 664:4 and footnote 16

[229] Admur 651:6; Michaber 651:1; Sukkah 33b and Rashi there; Bikureiy Yaakov 651:8; M”B 317:29; Piskeiy Teshuvos 651:3

[230] The reason: As one never plans to undo the knot from the Lulav, and it is thus considered made to last forever. [Admur ibid based on Rashi ibid]

[231] Piskeiy Teshuvos ibid

[232] See Kaf Hachaim 651:22; Piskeiy Teshuvos 651:3; Nitei Gavriel 40:25

[233] P”M 651 A”A 3, brought in Shaareiy Teshuvah 651:3 and Kaf Hachaim ibid [unlike P”M 322 A”A 6 which implies that it is not permitted]; Bikureiy Yaakov 651:5; Daas Torah 651:4 that the custom to be stringent is a mistake; Poskim in

[234] The reason: As there is no prohibition [of Oker Davar Migidulo] against removing leaves from a detached item on Shabbos or Yom Tov. [Poskim ibid; See Admur 646:13]

[235] Implication of P”M 322 A”A 6; Tehila Ledavid 322:6; Shaareiy Teshuvah 651:3 that the worldly custom is to be stringent and not remove it on Yom Tov; Nitei Gavriel 40 footnote 43 based on Admur 314:16

[236] The reason: As although there is no prohibition to remove a leaf from a detached item, it is forbidden due to Tikkun Keli, as one intends to remove it in order to turn the leaf into a string to make a knot on the Lulav. [Tehila Ledavid ibid; See Admur 646:13 regarding the prohibition to pluck grapes from a Hadass to make it Kosher; Admur 508:2 for many case examples of Tikkun Keli; Michaber 322:4 regarding the prohibition to pluck a twig off a detached branch to use as a toothpick]

[237] Shaareiy Teshuvah ibid that if one forgot to do so, then seemingly the custom is to pull it off using one’s teeth; Kaf Hachaim ibid; Piskeiy Teshuvos ibid; Nitei Gavriel ibid; Vetzaruch Iyun from Admur ibid who prohibits removing the fruits from the Hadass despite it being for the sake of a Mitzvah, and thus so too here, it should be forbidden to pluck the leaves from the Lulav even for the sake of the Mitzvah of tying the Lulav. Vetzaruch Iyun!

The reason: As for the sake of a Mitzvah, such as to bind the Lulav, it is certainly permitted.

[238] Piskeiy Teshuvos ibid; Nitei Gavriel ibid

[239] Admur 651: 5; Rama 651:1; Maharil Lulav p. 392; Minhagim 45

[240] Divrei Nechemia ibid footnote 6

[241] Implication of Admur and all Poskim ibid who prohibit having a rope tied around the Hadassim; Admur in Siddur “And there should not be a string intervening between them”; Divrei Nechemia 651:8; See Rashi Sukkah 37b; Rambam Sukkah 7:12

[242] Michaber 652:1

[243] Michaber 652:1; Mishneh Megillah 20a

[244] Michaber ibid; Mishneh Sukkah 38a; Piskeiy Teshuvos 652:2

The law if one lifted the Daled Minim at night and then the day arrived: See Bikureiy Yaakov 652; Machaneh Chaim O.C. 3:50; Binyam Shlomo 48; Meishiv Davar 1; Sdei Chemed 3:2; Mahariy Asad 189; Chelkas Yoeiv 12; Arugas Habosem 194; Hartzevi 2:106; Lehoros Nasan 4:51; Chazon Ish 149:2; Piskeiy Teshuvos 652:2 footnote 4

[245] M”B 652:3

[246] M”B 652:3

[247] M”A 652:1; P”M 652 A”A 1; M”B 652:2

[248] Michaber ibid; Pesachim 4a

[249] Michaber ibid

[250] Admur 644:1; Siddur Admur; Michaber 644:1

[251] The reason one should shake the Lulav in the Sukkah: See next Halacha!

[252] Siddur Admur; M”A 651:17; 652:3; Peri Eitz Chaim Shaar Halulav 3; Mishnas Chassidim 5; Shelah Sukkah 245b; Siddur Harizal; M”B 651:34; 652:4; Shaar Hatziyon 651:43; Kaf Hachaim 644:3; Siddur Yaavetz that so was the custom of the Chacham Tzevi; Keser Rosh 109 that so was custom of Rav Chaim Volozhin; Minhagei Chasam Sofer 8; Orchos Rabbeinu 2:292; See Likkutei Sichos 22:124; Sefer Haminhagim p. 66; Otzer Minhagei Chabad p. 293; Piskeiy Teshuvos 652:3

Why we do not shake before Hallel in a Sukkah: Although the best option available is to go to the Sukkah between Shemoneh Esrei and Hallel and shake the Lulav then. By doing so one accomplishes both the best timing of the shaking [right before Halel] and also the best place for the shaking [in a Sukkah]. Nevertheless, Admur negates this option saying that it is not possible due to that one is unable to leave Shul prior to Hallel due to the onlookers. Vetzaruch Iyun as to what is the meaning. Is it due to embarrassment, and hence due to embarrassment Admur is suggesting that one diminish his Hiddur? Or is it due to a Halachic issue, as just like one may not pass a Shul without entering into it during prayer time, as this is an evident belittlement to the onlookers, so too perhaps learns Admur that it is forbidden [and even more so] to leave in middle of the Minyan due to it being a belittlement to the onlookers. Vetzaruch Iyun as we do not find such a ruling anywhere in Shulchan Aruch. Furthermore, from the different rulings regarding when one may leave by Kerias Hatorah it is evident that such a prohibition was not even thought of.

Opinion of Admur in the SH”A: In the Shulchan Aruch 644:1, Admur rules one is to shake the Lulav directly prior to Hallel.

Why do we not require the shaking of the Lulav to be delayed until after Davening due to Tadir: See Mikraeiy Kodesh Sukkos 2:20; Moadim Uzmanim 8:116; Az Nidbaru 4:48; Piskeiy Teshuvos 652:3 footnote 8

[253] Bach 644; Sefer Haminhagim p. 141 [English]

[254] Mikraeiy Kodesh Sukkah 2:16; Piskeiy Teshuvos 652:3

[255] Custom of Divrei Chaim and Sefer Peri Kodesh Hilulim; See Piskeiy Teshuvos 652:3 and footnote 12

[256] Siddur Yaavetz that so was the custom of the Chacham Tzevi; Keser Rosh 109 that so was custom of Rav Chaim Volozhin; Minhagei Chasam Sofer 8; Orchos Rabbeinu 2:292; Piskeiy Teshuvos ibid and footnote 12

[257] Machatzis Hashekel 652:3; Bikureiy Yaakov 653:3; Sdei Chemed Mareches 30 Kelal 141:11; Maharsham 1:1; Piskeiy Teshuvos 652:3

[258] See Piskeiy Teshuvos 652:1

[259] M”B 47:7 in name of Gr”a

Other opinions: Some Poskim rule that one is required to say the blessing prior to shaking Lulav. [Bikureiy Yaakov 644:1; See Piskeiy Teshuvah 353:3]

[260] Kesher Gudal 5:30; Betzel Hachochmah 4:150

[261] Siddur Admur; M”A 651:17; 652:3; Peri Eitz Chaim Shaar Halulav 3; Mishnas Chassidim 5; Shelah Sukkah 245b; Siddur Harizal; M”B 651:34; 652:4; Shaar Hatziyon 651:43; Kaf Hachaim 644:3; Siddur Yaavetz that so was the custom of the Chacham Tzevi; Keser Rosh 109 that so was custom of Rav Chaim Volozhin; Minhagei Chasam Sofer 8; Orchos Rabbeinu 2:292; See Likkutei Sichos 22:124; Sefer Haminhagim p. 66; Otzer Minhagei Chabad p. 293; Piskeiy Teshuvos 652:3

[262] See Admur 644:1; Siddur Admur; Michaber 644:1

[263] The reason one should shake the Lulav in the Sukkah: This is for two reasons: a) One is to do all his normal actions inside his Sukkah just as he would do in his house. Hence it is a Hiddur in the Mitzvah of Sukkah. B) The dwelling in the Sukkah is what sanctifies the Holiday including the first day which one is obligated to shake Lulav. Hence it is proper that the shaking of the Lulav be done within the Mitzvah which to begin with gave it its significance. Hence it is a Hiddur in the Mitzvah of Lulav. [Likkutei Sichos 19]

[264] Must one initially lift the Daled Minim for the sake of the Mitzvah: See Bikureiy Yaakov 652; Machaneh Chaim O.C. 3:50; Binyam Shlomo 48; Meishiv Davar 1; Sdei Chemed 3:2; Mahariy Asad 189; Chelkas Yoeiv 12; Arugas Habosem 194; Hartzevi 2:106; Lehoros Nasan 4:51; Chazon Ish 149:2; Piskeiy Teshuvos 652:2 footnote 4

[265] Implication of Michaber 651:12 that only Bedieved is it valid if shaken one after the other. [See opinions below who rule that if one is not Yotzei if he shakes them one after the other.] This is opposed to the idea of binding them together which is merely a Mitzvah and not required from the letter of the law

[266] Admur 651:2; Michaber 651:1; Sukkah 33a

The reason: This is done in order to beautify the Mitzvah, as the verse states “Zeh Keili Venaveihu” which etaches us that one is to beautify himself before G-d with the Mitzvah. [Admur ibid]

[267] Michaber 651:12; Beis Yosef 651:12; Tur 651:12; Rosh Sukkah 14; Rambam Lulav 7:6; Rif Sukkah 17a based on Rav Chanan Bar Rava in Menachos 27a; Bahag Lulav 34;

[268] M”A 651:24; P”M 651 A”A 24; Rambam ibid; Mamar Mordechai 651:17; See, however, Kaf Hachaim 651:117 in his conclusion that if they are not all before him then he is not to say a blessing

[269] M”A 651:24; P”M 651 A”A 24

[270] Rama 651:12; Tur ibid; Rambam ibid

[271] Rama ibid; Rosh ibid; Ran; Rashba 156

[272] Admur 651:12; Michaber 651:2; Sukkah 45b in name of Rashbi, as explained in Rashi

[273] Admur ibid; Taz 651:2; Sukkah 42a and 45b; P”M 651 A”A 7; Chayeh Adam 148:9; M”B 651:16; Kaf Hachaim 651:34

[274] The reason: As all Mitzvos must be fulfilled in their correct order of growth, as is learned from the verse “Atzei Shitim Omdim” [Rashbi in Sukkah ibid]

[275] Admur ibid; M”A 651:7; Elya Raba 651:14; Maharitz Geios p. 111; Hamanhig Esrog 25; Chayeh Adam ibid; Kaf Hachaim 651:35; Vetzaruch Iyun why Rashi Sukkah ibid does not mention the Esrog!

[276] The reason: Although the Esrog hangs on the tree with its stem sticking up, nevertheless, its way of growth is considered to be in a way that its stem is sticking down. [Admur and Poskim ibid] The reason is because when it grows initially the stem is sticking down and the Pitum is sticking up, and only due to the weight of the fruit does it eventually flip over. [Chayeh Adam ibid; Kaf Hachaim ibid]

[277] Admur ibid; Darkei Moshe 651:1; Maharil Lulav

[278] Admur 651:1; Sukkah 34b; 37b

[279] Admur 651:1; Michaber 651:12

[280] Admur 651:1

[281] 1^st opinion in Admur ibid; M”A 651:10; Meiri Sukkah 37b; Orchos Chaim 19; Kol Bo Lulav 71

[282] The reason: As the words “Kapos Temarim,” which follows the words “Peri Eitz Hadar,” does not begin with a Vav, as opposed to the other Minim which all are written with a vav, such as Veanaf, Vearvei. This implies that while the Lulav, Hadass, and Arava, are to be taken together in one hand, the Esrog is to be taken separately and alone in a different hand. [Admur ibid]

[283] 2^nd opinion in Admur ibid; Taz 651:14; Elya Raba 651:10 in name of Amrakel in name of Rabbeinu Baruch

[284] The reason: As the lack of the Vav by the Esrog is simply coming to teach us that one should not bind the Esrog to the other Minim and does not come to negate the taking of them all in one hand, of which in truth is valid Biblically. [Admur ibid]

[285] Admur ibid

The reason: As Safek Brachos Lihakel. [Admur ibid]

[286] Admur 651:15-16; See Michaber 651:4; Rokeiach Sukkos 220; Kol Bo 72; M”A 651:10; Elya Raba 651:13; Tzemach Tzedek O.C. 5:8;

[287] See Sefer Nefesh Chayah 651; Piskeiy Teshuvos 651:11 footnote 55

[288] Admur 651:13; Siddur Admur; Michaber 651:2; Sukkah 37b in name of Rava

[289] The reason: As the Lulav contains three Mitzvos, which is the Lulav, the Hadass and Arava, while the Esrog is merely one Mitzvah. [Admur ibid; M”A 651:6; Taz 651:2; Sukkah ibid]

[290] Admur ibid “Even if one already fulfilled his obligation of shaking Lulav and he desires to reshake the Minim for the sake of the Mitzvah, such as by the saying of Hoshanos, one is required to hold the Lulav in his right hand and the Esrog in his left hand”; 2^nd explanation in M”A 651:6; Biur Hagr”a 660 in name of Yalkut Tehillim; M”B 651:15; Ben ish Chaiy Hazinu 14; Chaim Ubracha 186 in name of Yerushalmi; Kaf Hachaim 651:32; Hashlamas Divrei Nechemia 651:14; Custom of Rebbe, as recorded in Otzer Minhagei Chabad p. 315; Moadim Uzmanim 2:121; See Piskeiy Teshuvos 651:6; See Otzer Minhagei Chabad p. 315

The custom of being lenient by Hoshanos: See Chaim Ubracha 186 that Tzaruch Iyun as to why the world is not careful in this by Hoshanos and rather hold both the Lulav and Esrog in their right hand, however seemingly this is because by Hoshanos they need to hold the Siddur and hence it is difficult to juggle the Lulav and Esrog in separate hands at the time. Practically, however, one is to be stringent in this as conclude all the Poskim above, and so was the Rebbe’s custom.

[291] Admur ibid; M”A 651:9 in implication of Rama 651:3; Taz 651:4; Elya Raba 651:12; Darkei Moshe 651:2 in name of Kol Bo; Rabbeinu Yoel in Ravyaha 694; Rashba 1:1120; Kol Bo 72; Rambam 7:9; Orchos Chaim p. 115; Machazik Bracha 651:3; Shulchan Gavoa 651:7; Mamar Mordechai 651:8; Biur Har”a; Chayeh Adam 148:7; M”B 651:19; Kaf Hachaim 651:39

Other opinions: Some Poskim rule one does not fulfil his obligation. [Rabbeinu Chananel in interpretation of Sukkah 42a, brought in M”A ibid]

[292] Admur ibid; M”A ibid; Chayeh Adam ibid; M”B ibid; Kaf Hachaim ibid

The reason: As some Poskim rule he does not fulfil his obligation. [M”A ibid; see previous footnote]

[293] Admur 651:14; Rama 651:3; Rabbeinu Yoel in Ravayah 694; Rosh 3:25; Rabbeinu Yerucham 8:4; Aguda Sukkah 47; Maharil Lulav p. 393; Teshuvas Maharam Merothenberg 12; Tzemach Tzedek O.C. 5-6; Dinei Iter [Nachmanson] 19:3

Other opinions: Some Poskim rule that a lefty is to hold the Lulav and Esrog just like a righty; the Lulav in his right hand and the Esrog in his left hand. The reason is because we follow the right and left hand of the world and not of the person. [Michaber 651:3; See Kaf Hachaim 183:29; 206:30 that so applies according to Kabbalah; Orchos Rabbeinu 651:8] Some Poskim conclude that a lefty should do like both opinions and shake it twice, once with the Esrog in his right hand, as rules the Rama, and the second time with the Esrog in his left hand, as rules the Michaber. [Kaf Hachaim 651:38; See Yabia Omer 6:2-5] See Shevet Halevi 8:151 that during Hallel one should hold it like the Rama; See Piskeiy Teshuvos 651:8

[294] In truth, this is considered his personal right hand, and is only defined as his left hand by others. [Admur ibid]

[295] In truth, this is considered his personal left hand, and is only defined as his right hand by others. [Admur ibid]

[296] Rama ibid; Omitted in Admur regarding lefty, although brought earlier regarding a righty, and certainly the same applies for a righty [see M”A 651:9 and Taz 651:4] Vetzaruch Iyun if by a lefty it is nevertheless proper to repeat the shake the Lulav in the proper hands, as writes Admur regarding a righty, or perhaps by a lefty one can rely on the Michaber ibid Bedieved according to all.

[297] Admur 651:13; Rama 651:3; Kol Bo 72

[298] Kaf Hachaim 651:42

[299] Shvus Yaakov 3:46, brought in Shaareiy Teshuvah 651:10; M”B 651:20; Kaf Hachaim 651:40 concludes it is best for him to afterwards shake it in the opposite hands.

The reason: As the giving of precedence to the hand with which one writes is only relevant regarding Tefillin being it says Ukesavtam, and not regarding other matters. [Shvus Yaakov ibid]

[300] Shaareiy Teshuvah ibid; M”B 651:20; Kaf Hachaim 651:42

[301] Admur 651: 5; Rama 651:1; Maharil Lulav p. 392; Minhagim 45; See Michaber 651:7

[302] Michaber ibid; See M”B 651:31-32; Kaf Hachaim 651:70-71

[303] Michaber ibid

[304] Divrei Nechemia ibid footnote 6

[305] Implication of Admur and all Poskim ibid who prohibit having a rope tied around the Hadassim; Admur in Siddur “And there should not be a string intervening between them”; Divrei Nechemia 651:8; See Rashi Sukkah 37b; Rambam Sukkah 7:12

[306] Hisorerus Teshuvah 3:66; Piskeiy Teshuvos 651:11

[307] Admur 651:5; Michaber and Rama 651:1

[308] Admur 651:4; M”A 651:2; Levush 651:1; Sukkah 37a; Levush 651:7; See Michaber 651:7

[309] The reason: The binding material is not considered a Chatzitza being that it is placed there for beauty, and whatever is placed for beauty is not Chotzeitz being that it is considered nullified to the Lulav and is considered as if it is a part of its very body. [Admur ibid]

[310] Opinion in Michaber 651:7 that one does not fulfill his obligation if he wrapped a handkerchief around his hand and the M”B 651:33 writes that the same applies regarding if he was wearing gloves.

[311] M”B 651:33; Chayeh Adam 148:10; See M”A 651:16 that according to the Ran, the gloves are considered nullified to the hand and therefore he does fulfill his obligation, and hence in conclusion the Poskim ibid rule that a blessing is not to be recited as Safek Brachos Lihakel

[312] See Sdei Chemed 3:18; Piskeiy Teshuvos 651:11 footnote 55

[313] See Rama 651:7; M”B 651:36

[314] Rama ibid

[315] M”B ibid

[316] See Chaim Ubracha 96; Beir Moshe 5:127; Piskeiy Teshuvos 651:11

[317] See Nishmas Acraham 651 in name of Rav SZ”A; Piskeiy Teshuvos 651:11

[318] See Sdei Chemed 3:28; Orchos Chaim Spinka 651 in name of Mishneh Lemelech; Piskeiy Teshuvos 651:11

[319] See Admur 651:3; Michaber 651:14; Sukkah 36b; M”A 651:27; Hisorerus Teshuvah 437; Nitei Gavriel Daled Minim 51:24

[320] See Admur 34:4; 651:3; Taz 651:17; Michaber 666:1; M”A 666:2; Hisorerus Teshuvah 437; Nitei Gavriel Daled Minim 51:24

[321] Siddur Admur; Sefer Haminhagim p. 66; M”A 651:8; Taz 650; Mishnas Chassidim Sukkah 4:6; Peri Eitz Chaim Shaar Halulav 1; Shelah Sukkah 248b; Tolas Yaakov Daled Minim; M”B 651:47

[322] Siddur Admur; 1^st option in Michaber ibid; Tur ibid in name of Rambam 7; Rosh; Beis Yosef 651; M”A 651:11; Chayeh Adam 148:10; Diggul Merivava in negation of Mateh Moshe; Sdei Chemed Daled Minim 3:12 in name of many Poskim; Darkei Chaim Veshalom; Kaf Hachaim 651:56 that so is the custom of the world; Orchos Rabbeinu 2:294; ; See Piskeiy Teshuvos 651:7

Other opinions: Some Poskim rule that one is to first lift the Esrog in his left hand, say the blessing, and only then lift the Lulav in his right hand, as just as by Tefillin we require that the Shel Rosh be put on after the Shel Yad, so too the Lulav may only be held after the Esrog is held. This applies every time one lifts the Daled Minim, that he should first lift the Esrog. Likewise, when putting it down, he should first put down the Lulav and only then the Esrog. [M”A 651:8 in name of Mateh Moshe and Shelah; Elya Raba 651; Beir Heiytiv 651:8; Derech Hachaim; Ashel Avraham Butchach; Hagahos Chasam Sofer 651; See Piskeiy Teshuvos 651:7] This opinion was omitted by Admur and the M”B, and questioned by the Diggul Merivava and other Achronim.

[323] Siddur Yaavetz; Piskeiy Teshuvos 651:7

[324] Ateres Zekeinim 12 in name of Shelah; Kaf Hachaim 24:19; 475:9

[325] See Michaber 651:8-11; Siddur Admur; Sefer Haminhagim p. 66; Otzer Minhagei Chabad p. 289; Nitei Gavriel Chapter 52; Piskeiy Teshuvos 651:12-14

[326] Elya Raba 651:24; Maharil Seder Tefilos Chag Hassukos; Beir Heiytiv 651:20; Bikureiy Yaakov 651:36; M”B 651:37 and 47; Nitei Gavriel 52:2; Custom of Rebbe; Omitted from Admur in Siddur, and Sefer Haminhagim; See also Michaber 651:9 that one slightly moves his hands towards each direction, implying that only the arms move directions and not the body which remains stationary

[327] See Halacha 2 for the full details of this matter!

[328] Michaber 651:11; Siddur Admur; Tolas Yaakov Sod Daled Minim; Mishnas Chasidim 5:2; Siddur Arizal; See Piskeiy Teshuvos 651:14 regarding if it must touch the actual skin of the Lulav and other Minim or may touch the Lulav pockets.

[329] Sefer Haminhagim p. 66

[330] Sefer Haminhagim p. 66

[331] Siddur Admur; M”A 651:19; Arizal in Shaar Hakavanos Derushei Sukkos; Mishnas Chassidim 5:5; Sefer Haminhagim p. 66

[332] Sefer Haminhagim p. 66; Piskeiy Teshuvos 651:12 footnote 60

[333] Sefer Haminhagim p. 66

[334] Sefer Haminhagim p. 66

[335] Sefer Haminhagim p. 66

[336] Custom of Chabad Rebbe’s, as brought in Likkutei Sichos 4:1162; Shaareiy Halacha Uminhag 5:35 “custom of Rabboseinu”; See M”B ibid that one is to shake it throughout the time that he brings the Lulav away from him and towards him.

[337] Michaber 652:2; Mishneh Sukkah 38a; See Piskeiy Teshuvos 652:5; Hearos Hatemimim Veanash 770 vol. 322 p. 64 for a general overview of this subject; See “Noam” 19 p. 181-188 for an article of Rav Yosef Simcha Ginzberg on this topic.

[338] Michaber ibid

[339] Michaber ibid

[340] See Rama ibid

[341] M”A 652:4; Bikureiy Yaakov 652:6; M”B 652:7

The reason: As it is forbidden to fast until midday on Chol Hamoed. [M”A ibid]

[342] M”A 652:4 in understanding of Michaber ibid; M”B 652:7; See Alef Hamagen 581:81 [in footnote that all snacking is permitted before a Mitzvah]; Darkei Chaim Veshalom 716 [regarding tea and coffee]; Hisorerus Teshuvah 147; Olas Shmuel 82; Tzitz Eliezer 6:7; 7:32; 8:21; Az Nidbaru 1:10; Kaf Hachaim 585:26 [brings opinions in this matter]; See “Noam” ibid.

[343] M”A 652:4 in name of Tosafos, and he concludes with a Tzaruch Iyun; Mateh Efraim 588:2; Kaf Hachaim 585:26; 588:11; Chasam Sofer 7; Takanas Rav Akiva Eiger ibid; Maharsham 1:1; Heishiv Moshe 19; Shaareiy Teshuvah 584:3; Minchas Yitzchak 5:111; Betzeil Hachochmah 4:147; Sheivet Halevy 4:54; Lehoros Nasan 1:29; Piskeiy Teshuvos ibid footnote 15; Regarding the prohibition to snack prior to Megillah reading unless one is weak or sick see: M”A 692:7; Elya Raba 692:11; M”B 692:14; Kaf Hachaim 692:36

[344] M”B ibid

[345] Aruch Hashulchan 652:5; Alef Hamagen 651:10; Piskeiy Teshuvos 652:5; See Admur 89:5; Michaber 89:3; Tur 89; See Kitzur SHU”A 141:8 regarding the allowance to drink coffee after the fast on Taanis Esther; We do not find in the Poskim an explicit prohibition against drinking and that one must fast until he shakes Lulav; See Darkei Chaim Veshalom 716 that one may drink tea or coffee before Shofar and that so is the custom of some of Anash [Rav Zalmin Shimon Dworkin ruled one may drink before Shofar, and so ruled to me Rav Avraham Osdaba, as well as Rav Tuvia Bloy.]

[346] Darkei Chaim Veshalom 716; See Kaf Hachaim 89:31; Ketzos Hashulchan 11:1; Piskeiy Teshuvos 89 footnote 213 for a list of many Achronim who permit drinking tea and coffee before Davening and that so is the custom

[347] Rav Zalmin Shimon Dworkin regarding Shofar, and so is the custom in Tomchei Temimim in 770. [brought in Hiskashrus], and so ruled to me Rav Avraham Osdaba, as well as Rav Tuvia Bloy

[348] Rokeach Hagadol 353, brought in Alef Hamagen 581:81 and 588:2; Beshamayim Rosh 74; Heishiv Moshe 1:19; Maharsham 1:1; Pischeiy Olam 74; See Sdei Chemed Daled Minim 3:22 and so writes Hiskashrus, and Otzer Minhagei Chabad 176, and so is custom of many of Anash; Piskeiy Teshuvos 652:5

[349] Ashel Avraham Butchach 589 regarding Shofar and Lulav; Mahadurah Tinyana 592; Alef Hamagen 651:25; Mishnes Yaakov 652:2; and so is implied from Kitzur SHU”A 129:19; Ateres Zikeinim 589 regarding Shofar and the same would apply regarding Lulav

[350] As according to some Poskim, even a man is allowed from the letter of the law to eat these foods, and if he is weak according to all it is allowed. Thus, certainly women who are not even obligated in the Mitzvah are allowed. [Piskeiy Teshuvos 652:5; See also Piskeiy Teshuvos 585:2 footnote 26 who uses this logic regarding even slightly weak women]

[351] Piskeiy Teshuvos 585:2 footnote 26

[352] This complies with the ruling of the previously mentioned Poskim that women do not eat prior to Lulav. Thus if one is able to satiate themselves with other foods which are allowed from the letter of the law, it is better to do so.

[353] Chayeh Adam 141:7; Kitzur SH”A ibid; Ashel Avraham ibid [They do not limit the amount of food that they may eat]; Piskeiy Teshuvos 585:2.

[354] Rama 652:1; Tur 652

[355] Rama 652:1; Tur 652; M”A 652:3

[356] M”B 652:5; See Taz 652:2

The reason: As it is only meant to be followed by the overly pious, and thus appears like arrogance for the average individual to perform. [Taz ibid; M”B ibid]

[357] Admur 644:1; Siddur Admur; Michaber 644:1; 652:1

[358] The reason one should shake the Lulav in the Sukkah: This is for two reasons: a) One is to do all his normal actions inside his Sukkah just as he would do in his house. Hence it is a Hiddur in the Mitzvah of Sukkah. B) The dwelling in the Sukkah is what sanctifies the Holiday including the first day which one is obligated to shake Lulav. Hence it is proper that the shaking of the Lulav be done within the Mitzvah which to begin with gave it its significance. Hence it is a Hiddur in the Mitzvah of Lulav. [Likkutei Sichos 19]

[359] Siddur Admur; M”A 651:17; 652:3; Peri Eitz Chaim Shaar Halulav 3; Mishnas Chassidim 5; Shelah Sukkah 245b; Siddur Harizal; M”B 651:34; 652:4; Shaar Hatziyon 651:43; Kaf Hachaim 644:3; Siddur Yaavetz that so was the custom of the Chacham Tzevi; Keser Rosh 109 that so was custom of Rav Chaim Volozhin; Minhagei Chasam Sofer 8; Orchos Rabbeinu 2:292; See Likkutei Sichos 22:124; Sefer Haminhagim p. 66; Otzer Minhagei Chabad p. 293; Piskeiy Teshuvos 652:3

Why we do not shake before Hallel in a Sukkah: Although the best option available is to go to the Sukkah between Shemoneh Esrei and Hallel and shake the Lulav then. By doing so one accomplishes both the best timing of the shaking [right before Hallel] and also the best place for the shaking [in a Sukkah]. Nevertheless, Admur negates this option saying that it is not possible due to that one is unable to leave Shul prior to Hallel due to the onlookers. Vetzaruch Iyun as to what is the meaning. Is it due to embarrassment, and hence due to embarrassment Admur is suggesting that one diminish his Hiddur? Or is it due to a Halachic issue, as just as one may not pass a Shul without entering into it during prayer time, as this is an evident belittlement to the onlookers, so too perhaps learns Admur that it is forbidden [and even more so] to leave in middle of the Minyan due to it being a belittlement to the onlookers. Vetzaruch Iyun as we do not find such a ruling anywhere in Shulchan Aruch. Furthermore, from the different rulings regarding when one may leave by Kerias Hatorah it is evident that such a prohibition was not even thought of.

Opinion of Admur in the SH”A: In the Shulchan Aruch 644:1, Admur rules one is to shake the Lulav directly prior to Hallel.

[360] See Admur 644:1; Michaber 644:1

[361] This especially applies according to those opinions who view the Lulav like the Tefillin Shel Rosh and rule that it should never be lifted without the Esrog. See Halacha 8H!

[362] Sefer Haminhagim p. 67; Otzer Minhagei Chabad p. 310; See Sichas 5^th night of Sukkos 5748 for the Rebbe’s explanation behind the custom

[363] See Otzer Minhagei Chabad p. 310

[364] Siddur Admur; Peri Eitz Chaim Shaar Halulav 3; Shaar Hakavanos Chag Hasukkos; Mishnas Chasdim 7:2; Siddur Arizal; Kaf Hachaim 651:50 and 87 that so is the custom today of the majority of the world, like the Arizal; Michaber and Rama 651:8 based on Mishneh Sukkah 37b, that one is to shake by Hodu of the beginning and end and Ana Hashem, just as is ruled here, however they debate the amount of times it is to be shaken, as explained in other opinions; Siddur Raskin p. 472

Other opinions: Some Poskim rule that the congregation is to shake the Lulav every time they say Hodu, [in addition to the two Ana Hashems, and hence it is to be shaken a total of 8 sets of shakes]. Likewise, the Chazan is to shake it when he says Yomar Nah. [Rama ibid; Darkei Moshe 651:6; Rosh 3:26; M”B 651:39 that so is the custom of Ashkenazi Jewry] Other Poskim rule it is to be shaken only by the first Hodu of the beginning Hodu’s, but shaken twice by the repeated Hodus at the end [for a total of 5 sets of shaking]. [Michaber ibid; Beis Yosef 651; Ran Sukkah 18b; See M”B ibid] Practically, even the Sephardim today follow the Arizal. [Kaf Hachaim ibid]

[365] Siddur Admur and Poskim ibid, however according to the Michaber it is shaken in 5 intervals, and according to the Rama in 8 intervals, as explained in the previous footnote.

[366] Siddur Admur and Poskim ibid, and so is evident from Michaber and Rama 651:9

[367] Mishnas Chassidim 7:2

[368] Michaber ibid; Mishneh Sukkah ibid; Siddur Admur and Poskim ibid

[369] M”A 651:19; Shaar Hakavanos; M”B 651:37; Kaf Hachaim 651:82

[370] See Otzer Minhagei Chabad p. 313

[371] See Igros Kodesh 12:13; Otzer Minhagei Chabad ibid

[372] Reshimos of Rav Greenglass, brought in Otzer ibid

[373] Michaber ibid; Mishneh Sukkah ibid; Siddur Admur and Poskim ibid; However, according to the Rama ibid, although it is shaken here as well, it is not the second set of shakes, but rather the 5^th

[374] Michaber ibid; Mishneh Sukkah ibid; Siddur Admur and Poskim ibid; However, according to the Rama ibid, although it is shaken here as well, it is not the second set of shakes, but rather the 6^th

[375] M”A 651:19; Shaar Hakavanos; M”B 651:37; Kaf Hachaim 651:82

[376] See Igros Kodesh 12:13; Otzer Minhagei Chabad ibid

[377] Reshimos of Rav Greenglass, brought in Otzer ibid

[378] Yesod Veshoresh Havoda 11; Sefer Yalkut Avraham; Siddur Rashash; Luach Kolel Chabad; Otzer Minhagei Chabad p. 312 that so is the conclusion, although in Sefer Haminhagim p. 66 it states that it is questionable whether it should be shaken by the first or second Hodu

[379] Michaber ibid; Mishneh Sukkah ibid; Siddur Admur and Poskim ibid; According to the Michaber and Rama ibid, it is also shaken by the second Hodu

[380] See previous footnote; However, in Sefer Haminhagim p. 67 it states that it is questionable whether it should be shaken by the first or second Ana

[381] Siddur Admur, as written in Raaya Mihemna Zohar 256

[382] Custom of Divrei Chaim and Sefer Peri Kodesh Hilulim; See Piskeiy Teshuvos 652:3 and footnote 12

[383] Siddur Yaavetz that so was the custom of the Chacham Tzevi; Keser Rosh 109 that so was custom of Rav Chaim Volozhin; Minhagei Chasam Sofer 8; Orchos Rabbeinu 2:292; Piskeiy Teshuvos ibid and footnote 12

[384] M”B 644:7 and 651:41 in name of Chayeh Adam 148:12; See Admur 66:3 and 11 regarding reciting a blessing over a Tallis and Tefillin during Birchas Shema

[385] Nitei Gavriel 71:8

[386] Leket Yosher; Piskeiy Teshuvos 652 footnote 9

[387] See Rav Poalim 1 Sod Yesharim 12 based on Kabala; Eitz Hasadeh 568:11; Meorei Or 3 p. 69; Teshuvos Vehanhagos 1:385; Nitei Gavriel 41:2; Piskeiy Teshuvos 655:3

[388] See Siddur Admur before Hallel; Raya Mihemna Zohar 3 228b; Shaar Hakolel 37:2; Siddur ibid with notes of Rav Raskin footnote 14

[389] Michaber 654:1

[390] M”B 654:4

[391] Michaber ibid

[392] Michaber 654:1; Sefer Haminhagim p. 145; See Piskeiy Teshuvos 654:2; Nitei Gavriel 58

[393] Rama ibid; Nimukei Orach Chaim 654; Minhag of Divrei Chaim

[394] Minhagei Chasam Sofer; Orchos Rabbeinu 2:296; Shevet Hakehasi 4:60; See Piskeiy Teshuvos ibid

[395] Sefer Haminhagim ibid footnote 566

[396] Bikureiy Yaakov 654:4; M”B 654:4

[397] Nimukei Orach Chaim 654; See Piskeiy Teshuvos ibid

[398] See Admur Seder Birchas Hanehnin 11:8; Michaber 216:14; 653:1; Rava Sukkah 37b; Taz 653:1; M”A 653:1

[399] Seder ibid; Michaber ibid; Sukkah ibid

[400] The reason: As its main designation is for smelling, and it was set aside for the Mitzvah throughout all seven days, in place of its smelling use. [Taz ibid; Sukkah ibid]

[401] M”A ibid; Implication of Admur ibid

[402] See Michaber 665:1

[403] Admur Seder Birchas Hanehnin 11:8; Michaber ibid and ibid

[404] The reason: As its main designation is for eating, and it was from this that it was set aside for the Mitzvah throughout all seven days, and not from smelling it. [Taz ibid; Sukkah ibid]

[405] See Michaber ibid and ibid and Admur ibid and Tur 216 for the dispute; The Ravayah 2:681 rules that a blessing may be recited, while Rabbeinu Simcha, brought in Mordechai Brachos 147 and Hagahos Maimanis Brachos 9:5, rules that it may not be recited

[406] P”M 216 A”A 22; Mishneh Berurah 658:5

[407] Smelling it with a blessing during times that it is not being used for the Mitzvah: Some Poskim rule that one is only to avoid smelling it when one is in the process of using the Esrog for the Mitzvah, however, outside of these times it may be smelled with a blessing according to all opinions. [M”A 216:21 in name of Rashal; M”A 653:1 in his own opinion; Tzemach Tzedek Chidushim 198] However, from all the above Poskim it is implies that it cannot be smelled, and so is the implication of Admur ibid who writes “One does not say a blessing throughout all seven days of the festival”

[408] Implication of Admur ibid who writes “One does not say a blessing throughout all seven days of the festival”

Other opinions: Some Poskim rule that one may smell the Esrog on Shabbos. [M”A ibid]

[409] Taz ibid

[410] See Michaber 665:1

[411] Sdei Chemed 2:3; Ran and Rashi in Sukkah 42a; Minchas Shlomo 1:10 in footnote; Teshuvos Vehanhagos 5:212; Koveitz Ohalei Yosef Papa Piskeiy Dinim 71; Setimas Haposkim who omit the stringency of M”A in next footnote; See other opinions in next footnote; See Mur Uketzia 596; Shaar Hatziyon 653:1; Piskeiy Teshuvos 308 footnote 195; 652:4

[412] M”A 651 end; Beir Heiytiv 652:3 in name of Yerushalmi; P”M 651 A”A 28 [is not Muktzah until returned to set place]; Ashel Avraham Butchach 652 [may move for other people to shake]; Bikureiy Yaakov 652:1; Mishneh Sachir 28 [may not move even at night]; See regarding a Milah knife that it becomes Muktzah after the Bris is complete and the knife is placed down: Admur 331:10; M”A 331:5; Taz 310:3; Maharil Mila; See Piskeiy Teshuvos 651:4

Other opinions: Some Poskim rule that it is not possible for something to become Muktzah for half of Shabbos. [Rama and Shach Yoreh Deah 266:2 regarding the Mila knife]

[413] Sdei Chemed ibid; Divrei Yisrael 1:193 that may move at night and that so is custom; Piskeiy Teshuvos ibid and ibid

[414] See Admur 506:4; 510:3-5; Nitei Gavriel 58:16

[415] M”B 654:5; Bikkureiy Yaakov 654:4; See Shaareiy Teshuvah 651:3; Nimukei Orach Chaim 654; Mili Deavos 5:22; Nitei Gavriel 58:16

[416] Piskeiy Teshuvos 654:2

[417] See Admur 336:18; Michaber 654:1; Piskeiy Teshuvos 654:1; Nitei Gavriel 58

[418] Michaber 654:1; See Admur 336:18; Rama 336:11

[419] Meaning, not only may it be returned to a vase if they were removed from it on Shabbos, but one may even initially place the plant into the vase on Shabbos for the first time if it contained water from before Shabbos. [So is understood from Admur ibid, and so understands M”B 336:54 in Shaareiy Tziyon 48 to be the opinion of Admur, and so understands also Kaf Hachaim 336:75 to be the opinion of Admur. As rules Admur, so rules also Peri Megadim A”A 336:13; Bikureiy Yaakov 654:2; and so leans the M”B in Shaar HaTziyon to be lenient.]

Other Opinions: Some Poskim rule it is forbidden to place the branch into the vase for the first time on Shabbos and only if it was removed from the water on Shabbos may it be returned to it. [First opinion in M”B 336:54 in name of Chayeh Adam 11:3; Tosefes Shabbos 336:21; Kapos Temarim brought in Kaf Hachaim 336:75; 654:4 and so rules Kaf Hachaim himself] However, regarding placing the plant for the first time on Yom Tov, it is allowed to be done, as even the above Poskim were only stringent regarding Shabbos. [So rules Kaf Hachaim 654:4 and Kapos Temarim ibid]

[420] So is implied from Admur 336:18 that the water has to be placed before Shabbos and so explicitly rules M”B 336:54 [Admur does not explicitly mention Yom Tov, although he also does not differentiate in this aspect.]; Bikureiy Yaakov 654:2; Kaf Hachaim 336:79

The reason: The reason for this is because one is troubling himself to “fix” the plant and it is thus similar to the prohibition of switching waters.

[421] Michaber 654:1; Likkutei Sichos 21 p. 385

Opinion of Admur: In Admur 336:18 he records, “and Yom Tov” regarding the prohibition of adding water to the vase. However, in Likkutei Sichos 21 p. 385 the Rebbe notes that it is a printing error and really it should read “and change the water on Yom Tov.” However, to add water is permitted on Yom Tov as is explained in 654:1

[422] Aruch Hashulchan 654:2; Piskeiy Teshuvos ibid; Nitei Gavriel 58:5

[423] Michaber ibid

[424] The reason: As this switching of water involves a greater trouble than simply adding water and is hence forbidden to be done even on Yom Tov. [Kaf Hachaim 654:4 in name of Peri Megadim]

[425] See Admur 321:6

The reason: As the Hadassim/Aravos/Lulav are Muktzah on Shabbos, and hence in addition to the issue of whether watering them is forbidden due to Tikkun Mana, as brought in Admur 336:14 and Michaber 654:1, it is forbidden due to preparing from Shabbos to the weekday, as brought in Admur 321:6 that Muktzah food may not be watered on Shabbos even to prevent it from withering and loss.

[426] Nitei Gavriel 58:10 based on Admur 321:6 who permits watering vegetables on Shabbos to prevent it from withering; Implication of SSH”K 26 footnote 97 who allows dripping water onto the Lulav and dry cloth in order to wet it, hence implying such a matter has no prohibition of Tikkun Maneh. Vetzaruch Iyun, as the case in Admur 321:6 refers to a) vegetables [a food] and b) a case of loss. However, perhaps the Lulav, Hadass, and Arava which are not foods, are forbidden to water even on Yom Tov due to Tikkun Mana just as it is forbidden to initially place water into a vase for this purpose. [On the other hand, perhaps this prohibition only applies when placing water into a vase being it is a greater trouble than simply sprinkling it.] Likewise, perhaps this is forbidden due to preparation for the weekday, especially if done after Davening, as in truth the Lulav no longer has a use that day, as explained in Admur ibid.

[427] See previous footnote

[428] See Admur 302:20-21; 320:21-25; 613:16; SSH”K 26:27; Piskeiy Teshuvos 654:1

[429] See Piskeiy Teshuvos 658:3

[430] Rama 658:2 in name of Maharil; Rokeiach; M”A 658:2; Admur 511:7; M”B 658:6

[431] Admur 511:7 and Kuntrus Achron 511:1 based on proof from many Rishonim [Ramban; Ran; Rosh; Rif]; Rashal Beitza 2:34 [brought in M”A ibid]; Taz 511:8; Implication of M”A 511:10 [unlike his ruling in 658:2-see Kuntrus Achron ibid that he retracted his ruling]; Neziros Shimshon; Mamar Mordechai

The reason: As Holadas Reiach is a light prohibition and is hence permitted if one does not have intent to do so. [Machatzis Hashekel 658:2 in explanation of Rashal; Implication of Admur in Kuntrus Achron ibid] Others however explain the reason is because these Poskim rule one may be lenient by a Pesik Reishei of a Rabbinical prohibition, and especially if Lo Nicha Lei. [P”M 321 M”Z 7 and 511 M”Z 8; Chemed Moshe; Nehar Shalom; Shaar Hatziyon 658:6; as rules Terumos Hadeshen, brought in M”A 314:5; Shaar Hatziyon 316:21; See Beis Yosef brought in Taz 316:3; Admur 314:3 regarding bees] This however is incorrect as Admur rules stringently regarding Pesik Resihei Delo Nicha Lei even by a Rabbinical prohibition, as brought in 316:4 and 320:24]

The ruling of the Gemara and Rama in 511:4: The Gemara Beitza 23a rules one may not place a cup of incense on clothing due to the prohibition of Molid Reiach, and so rules Rama ibid. They do not differentiate between whether one intended to do so or not.

Other opinions: Some Poskim rule it is forbidden to create a smell in clothing even if one does not intend to do so, and it is hence forbidden to place spices on clothing. [Implication of Rama 658:2; Maharil; Rokeiach 219 as explains M”A 658:2 and Admur in Kuntrus Achron 511:1; Implication of Rashi Beitza 23a as brings Admur ibid; and so rules M”A 658:2; Elya Raba 658:3; P”M 511 A”A 11; Chayeh Adam 141:20; Kitzur SHU”A 137:7; Moed Lekol Chaiy 23:46; M”B 658:7 and Kaf Hachaim 658:8 are lenient in a time of need] The reason this opinion is stringent is because we hold that Pesik Reishei is forbidden even by a Rabbinical prohibition. [Chemed Moshe; Nehar Shalom; Shaar Hatziyon 658:6; As rules Admur 316:4; M”A 314:5; 316:9; Taz 315:3; M”B 316:17 regarding bees]

[432] Admur 511:7; Beitza 23a regarding rubbing a myrtle; Admur’s learning in M”A 511:11 and 658:2 regarding an Esrog; M”B 658:6; Rav SZ”A 15 footnote 237; See Machatzis Hashekel 658:2; Shabbos Kehalacha 18:2 Biurim 1; Implication of Rashi Beitza ibid

Other opinions: Some Poskim rule one may not add more smell to an item even if it already contains that same smell. [Implication of M”A 511:11; M”B 511:26; SSH”K 15:77; Beir Moshe 1:34; See Shabbos Kehalacha ibid]

[433] Beir Moshe 8:182; Piskeiy Teshuvos 658:3

[434] See regarding Shofar: 596:2; M”A 596:2 in name of Raaven; Elya Raba 596:1; P”M 596 A”A 2; Chayeh Adam 142:19; M”B 596:4

[435] See Admur 518:1-4

The custom of the Rabbeim: To note that seemingly due to this reason the Rebbe Rashab and Rebbe Rayatz were particular to never carry on Yom Tov. [See Otzer Minhagei Chabad 359 that the Rebbe Rashab did not carry on R”H and by Tashlich he would give his Siddur and glasses to one of the Bochurim to wear. Likewise, in Reshimos Devarim p. 180 it states that the Rebbe Rayatz once saw a member of Anash carrying his Tallis on Yom Tov and he chastised him for doing so. I also heard from Harav Eli Landau, R.Y. of T.T. Kfar Chabad, that his father, Harav Yaakov Landau, would walk to the Mikveh together with the Rebbe Rashab on Yom Tov and the Rebbe Rashab would ask him to carry his towel for him to the Mikveh. Thus, the Rebbe Rashab and Rebbe Rayatz were particular not to carry. However, the Rebbe was accustomed to carry on Yom Tov as was witnessed on various occasions [i.e. removing keys to open door etc].

[436] The reason: As by doing so one is carrying the Daled Minim from one domain to another without any Yom Tov need. [Admur ibid]

[437] M”E 596:2; Kaf Hachaim 518:14; 596:6; Piskeiy Teshuvos 589:5

Ruling of Admur: See Admur 518:1-4 that the prohibition applies to even a Karmalis and it is only permitted if there is an Eiruv. However from the wording of Admur here “not to carry in a Reshus Harabim” it implies that it only applies to an actual Reshus Harabim and not a Karmalis, and so seems to learn Kaf Hachaim 596:6 in Admur. Vetzaruch Iyun.

[438] Admur 518:2

[439] Admur 518:3; Rashal brought in Taz 518:2; See Kaf Hachaim 518:14; M”B 518:10

Other Opinions: There are Poskim that forbid carrying an item for no need at all even though a courtyard, unless Eiruv Chatzeiros was performed and it is hence permitted to carry even on Shabbos. [M”E 596:2 [regarding Shofar]; Taz ibid; Piskeiy Teshuvos 589:5; See Kaf Hachaim ibid for list of opinions on this matter.

[440] See regarding Shofar: Admur 589:2; Ravaya; Rosh; Tur; Beis Yosef; Chida in Yosef Ometz 82; Kaf Hachaim 589:25; Igros Moshe 3:94; Az Nidbaru 13:38 [permitted even for female children]; Ketzei Hamateh 589:5 [“so is the custom”]; Piskeiy Teshuvos 518:4; 589:5

Other Opinions: Some Poskim rule one may not carry the Daled Minim through a public domain that does not contain an Eiruv simply for the sake of women. [Shaagas Aryeh 106 brought in Machazik Bracha 589:5; Shaareiy Teshuvah 589] The Chida in Yosef Ometz ibid negates this opinion and concludes like above. See Piskeiy Teshuvos ibid footnote 16 that perhaps today it is permitted according to all opinions as women have accepted upon themselves to hear Shofar and it is hence like a vow which is Biblical, and one may hence carry on their behalf according to all.]

[441] 518:1; Rashal; Taz 518:1; M”A 518:1

[442] The reason: As the same way the Sages allowed carrying the Shofar for the sake of the Mitzvah similarly, they allowed returning it back to prevent it from getting stolen or lost, as if they were to prohibit returning it one would refrain from carrying it out in the first place. [Admur ibid; Taz ibid; M”A ibid]

[443] The reason: [As it is forbidden to carry for no need on Yom Tov and it was only permitted to carry it back home when brought on Yom Tov because one may refrain from bringing it otherwise]. However, by forbidding returning it on Yom Tov will not prevent people from bringing it before Yom Tov as they can always also return it before Yom Tov. [Admur ibid]

[444] Implication of Admur ibid; Taz ibid; Rashal ibid and so writes M”B 518:7 in their opinion that one may never return it simply to refrain from monetary loss.

[445] Piskeiy Teshuvos 518:9; Mishneh Sachir 2:138

[446] As the bringing of the Shofar to Mivtzaim is considered carrying it on Yom Tov for a purpose, of which one is allowed to return it on Yom Tov even to merely save it from getting stolen. Upashut!

[447] Piskeiy Teshuvos 589 footnote 7; Upashut

[448] Piskeiy Teshuvos 518:9; See Teshuvos Vehanhagos 1:348; Shraga Hameir 5:72

[449] Shaagas Aryeh 107, brought in Machazik Bracha 589:6; Shaareiy Teshuvah 589; Kaf Hachaim 596:29; This certainly applies according to Admur 589:2 that rules it is permitted even for the sake of women

Other opinions: The Machazik Bracha ibid [brought in Shaareiy Teshuvah ibid] questions whether this is allowed as according to the Rambam the need to be stringent by a Biblical doubt is only Rabbinical and hence how can one allow carrying in a public domain on Yom Tov in a case of doubt. The Kaf Hachaim ibid concludes that it may be done as according to most Poskim all public areas today are the status of a Karmalis. According to Admur ibid this is not necessary as it is permitted to carry even on behalf of blowing the Shofar for women. Thus, we see he holds there is never a prohibition involved in carrying for a need even if it is a mere custom.

[450] See regarding Shofar: Admur 589:2 [regarding women who are completely exempt from the Mitzvah and certainly it would apply for children]; Igros Moshe 3:94; Az Nidbaru 13:38 [permitted even for female children]; Ketzei Hamateh 589:5 [“so is the custom”]; Piskeiy Teshuvos 518:4; 589:5

Other Opinions: Some Poskim rule it is forbidden to carry a Shofar for the sake of a child, or for the sake of the blows in Musaf. Likewise, they rule one may not carry a Lulav for the sake of shaking it in Halel. [Shaagas Aryeh 108; Machazik Bracha 589:7; Shaareiy Teshuvah 589:1; Kaf Hachaim 589:30]

[451] As Admur 589:2 permits even regarding women who are completely exempt from the Mitzvah thus certainly it would be allowed for children that have reached the age of Chinuch and are hence Rabbinically obligated.

[452] Az Nidbaru 13:38

[453] Rama 658:2; See Piskeiy Teshuvos 658:2

[454] M”B 658:3

[455] Setimas Haposkim and implication of Rama ibid who compares it to a stone; Mamar Mordechai 658:1; Chemed Moshe 658:2; Tosafos Shabbos; M”B 658:4; Shaar Hatziyon 658:3

Other opinions: Some Poskim rule that the Lulav is considered like a Keli Shemilachto Lissur, which may be moved for its space and use. [Taz 658:3 based on Rama 588]

[456] As they are designated for smelling and may be smelled on Shabbos. [See Michaber 653:1 and Shaar HaTziyon 658:2]

[457] M”B 658:3; Shaar Hatziyon 658:2

[458] Rama 658:2; See Seder Birchas Hanehnin 11:8

Other opinions: Some Poskim rule that in todays times, all Daled Minim, including the Esrog, are completely Muktzah on Shabbos Sukkos. [See SSH”K 22 footnote 55; Piskeiy Teshuvos 658:2 footnote 5]

[459] This applies even in accordance to the ruling of Admur in Seder ibid and Michaber 653:1 that one may not smell the Esrog even on Shabbos, as the reason for forbidding the smell is because there is a doubt as to whether one is required to say a blessing. However, according to all, there is no prohibition in smelling it. Hence on Shabbos one may make a blessing on the smell of another fruit and then smell the Esrog. Therefore, the Esrog is not Muktzah. [Mishneh Berurah 658:5]

[460] SSH”K 20:21 in name of Rav SZ”A; Piskeiy Teshuvos ibid; However, Tzaruch Iyun from Ashel Avraham Butcatch end of 308 which implies that food never becomes Muktzah. Vetzaruch Iyun.

Laws of Sukkos-Chapter 4: The General Laws of the Daled Minim

Chapter 4: The General Laws of the Daled Minim

1. The Mitzvah:

A. The Days of the Mitzvah-The first days versus Chol Hamos, Shabbos and Shemini Atzeres:[3]

B. How to fulfill the Mitzvah-Taking and Shaking the Lulav:

3. Who is obligated:

D. Paying for the four species before the Holiday versus purchasing on credit:[147]

G. Chatzitza-Intervening substance between the species:[239]

7. Where to shake the Lulav:[261]

D. Hoshanos:

13. Smelling the Esrog and Haddasim during Sukkos:[398]

B. Borer-Avoiding Borer on Yom Tov when switching Hadassim/Aravos:[414]

16. What to do with the Daled Minim after Sukkos:

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Chapter 4: The General Laws of the Daled Minim

1. The Mitzvah:

A. The Days of the Mitzvah-The first days versus Chol Hamos, Shabbos and Shemini Atzeres:[3]

B. How to fulfill the Mitzvah-Taking and Shaking the Lulav:

3. Who is obligated:

D. Paying for the four species before the Holiday versus purchasing on credit:[147]

G. Chatzitza-Intervening substance between the species:[239]

7. Where to shake the Lulav:[261]

D. Hoshanos:

13. Smelling the Esrog and Haddasim during Sukkos:[398]

B. Borer-Avoiding Borer on Yom Tov when switching Hadassim/Aravos:[414]

16. What to do with the Daled Minim after Sukkos:

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