14. Noiy Sukkah-Sukkah decorations:
- The Custom:
It is a widespread and old age custom amongst Jewry to decorate the Sukkah with different fruits, ornaments, and valuables. It is a Mitzvah to do so. This is done to express beautification of the Mitzvah, and it is thus fit to be done and those who do so are praised.
What to use as decorations: The custom of the world is to hang all matters of value in the Sukkah, such as decorative sheets and the like. One hangs fruits and other delicacies [including drinks and other liquids]. Some hang a pumpkin on the Sukkah as a decoration. One should not hang Shatnez materials around the Sukkah as a decoration, unless it is higher than the head of a man. [It is proper to beautify the Sukkah with works of embroidery, including sheets and tarps, and to hang fruits of significance in it such as almonds, and nuts, peaches, pomegranates, grapes, wines, oils, flours, and stalks of grain. Some would make ornaments in the shape of birds. Others hang fruits of the seven Minim. Some hang Esrogim. Others hang the Paroches of the Aron Kodesh in their Sukkah.]
The Chabad custom: The Chabad Custom, however, is not to decorate the Sukkah. We do not place the decorations neither under the Sechach or under the walls. This is likewise the custom of other communities. The reason for this is because Chabad philosophy preaches Penimiyus, and that one should see the beauty of the Sukkah in the Sukkah itself without any artificial decorations. [Nonetheless, even according to Chabad custom, seemingly one may put up a decorative sheet as a wall of the Sukkah, and it is not required to be blank. Likewise, pictures of Tzadikim may be placed. Also, if one’s children made decorations, one may consider hanging them for educational purposes, to encourage the child in the Mitzvah of Sukkah and make them feel happy with their projects.]
May decorations that were manufactured for the gentile holidays [i.e. Christmas] be used for a Sukkah?
Yes. The decorations do not become prohibited in use unless they are purchased second hand after being used by the church and the like. Their simple manufacturing does not prohibit them. Thus, one may purchase bulbs and lights for one’s Sukkah from a store even if it is also purchased for the gentile holiday decorations. Nonetheless, one should not use decorations that are distinct in use for the gentile holidays in areas that those gentiles are found.
May one use mechanical chirping birds as decorations for one’s Sukkah?
Yes, they may be used even on Shabbos and Yom Tov.
B. How to hang the decorations:
All decorations which will hang from the top of the Sukkah [i.e. the Sechach or beams] are to be placed within 4 Tefach [32 cm.] from the Sechach in order so it be considered nullified to the Sechach and not be viewed as an obstruction between the Sechach and the person eating under it. This applies even if the decoration is not 4×4 Tefach in dimension. See Chapter ?? Halacha ?? for the full details of this subject!
May one hang a protruding decoration on one’s wall below the four Tefach mark?
If the decorations protrude from the wall and people may come to eat under the decorations, then they should be placed within four Tefachim from the Sechach. If the decoration is within 4 Tefach from the Sechach but rolls down past the 4 Tefach then it is questionable whether it is considered an interval or not, and practically it should be avoided.
May one place decorations within four Tefach from the Sechach if they reach below 4 Tefach from ones Sechach?
This is to be avoided due to it being questionable whether or not this decoration is nullified to the Sechach and hence perhaps it is an interval between the person and the Sechach. However, there are Poskim who are lenient in this matter so long as the top of the decoration is within four Tefach from the Sechach.
C. Benefiting from and making use of the Sukkah decorations:
The letter of the law: All decorations of a Sukkah are [Rabbinically] forbidden in benefit just like the Sukkah itself, throughout the entire holiday of Sukkos. This applies whether the decorations are attached to the Sechach or the walls of the Sukkah. Thus, if one hung fruits and other delicacies in his Sukkah for the sake of decorations, then they are forbidden in benefit and may not be eaten throughout all the days of the festival [i.e. until after the 8th day in Eretz Yisrael, and after the ninth day in the Diaspora]. This applies even if the decoration fell off the Sukkos.
If a stipulation was made before Yom Tov: If one stipulated on Erev Yom Tov before the start of Sukkos, before Bein Hashmashos, by [verbally] saying that he reserves the right to use the decorations throughout all the period of Bein Hashmashos of all the eight days of Sukkos, then the decorations are not forbidden in benefit and are permitted to be used and eaten throughout the holiday whenever one chooses. [This applies whether they are hanging on the walls of the Sukkah or the Sechach of the Sukkah.] However, the stipulation is only valid if one stipulated to be allowed to use it during freely during Bein Hashmashos. If, however, one stipulated to simply reserve the right to use or eat the decorations once they fall off the Sukkah, then this stipulation is Halachically worthless. Likewise, if he only said that he is stipulating to reserve the right to make use of the decorations for the entire Bein Hashmashos of the first day, and did not stipulate regarding the Bein Hashmashos of the other days, then they become prohibited in benefit from the second day and onwards. If he only said that he is stipulating to reserve the right to make use of the decorations for the entire Bein Hashmashos of the second day and onwards, but did not stipulate regarding the Bein Hashmashos of the first day, then they become prohibited in benefit on the first day and even on the second day and onwards. If, however, one stipulated and said that he reserves the right to use them throughout the entire Bein Hashmashos without explicitly mentioning neither the first day nor the other days, then we assume that his intent was on the Bein Hashamshos of all the days of the Holiday, and it is thus permitted to be used and benefited from whenever he chooses, whether on the first day or any other day. Likewise, if he said that he reserves the right to use the decorations whenever he wishes and did not mention at all the word Bein Hashmashos, then he may use and benefit from it whenever he chooses.
The custom: Practically, today the custom of the world is to hang all forms of decorative sheets and other ornaments and to remove the ornaments from the Sukkah [on Shabbos and Yom Tov] whenever they desire, such as due to rain or thieves, even if they did not stipulate on them from Erev Yom Tov, being that the custom has become to allow doing so and it is hence considered as if one stipulated. Nevertheless, initially it is proper to stipulate on this matter from before Yom Tov.
Who should stipulate? [In addition to one who plans on removing the decorations during the festival needing to initially stipulate beforehand, as stated above, furthermore[ even one who does not plan on removing the decorations from the Sukkah throughout the entire festival should nevertheless stipulate on Erev Yom Tov if he knows that the children may come to eat from the edible decorations during the festival [or make another use of it].
Are the Sukkah decorations Muktzah on Shabbos/Yom Tov? Ideally, if a stipulation was not made, then the decorations are Muktzah on Shabbos/Yom Tov even if they are food items, being that they are forbidden in being eaten [or used]. It would thus be forbidden to move them even for the sake of saving them from getting stolen, or from rain damage. However, in light of the above custom to move the items even without stipulation, the decorations are not Muktzah even if a stipulation was not made.
Removing the decorations on Shabbos/Yom Tov: If one desires to leave himself the option of being allowed to remove the decorations of the Sukkah on Yom Tov [and Shabbos] due to the rain or worry of thieves, then [aside for initially making an explicit verbal stipulation, as stated above ] he is to beware not to tie the decorations to the Sukkah in a complete knot, in which case it would be prohibited to undo on [Shabbos or] Yom Tov, and rather he is to attach them with a loop. [Thus, they may only be untied if it is not a double knot or any other knot that is forbidden to be made on Shabbos. If they are tied with plastic zip lock strips, then seemingly they may not be cut free on Shabbos and Yom Tov. In addition to the above, they may only be removed on Yom Tov or Shabbos if doing so does not involve the destroying prohibition. Thus, if they are stapled, or nailed in the boards, then they may not be removed.]
Are pictures placed in a Sukkah considered Noiy Sukkah and Muktzah on Shabbos/Yom Tov?
Pictures are considered “Noy Sukkah” and hence should not initially be removed from the Sukkah unless one stipulated beforehand, as explained above. Nevertheless, in light of the above custom to move the items even without stipulation, one may in a time of need move the pictures from the Sukkah even if a stipulation was not made. Accordingly, the pictures are not considered Muktzah on Shabbos and Yom Tov, and may be replaced if they fell [although seemingly it is best to do so using a Shinuiy if a stipulation was not explicitly made].
May one move, or remove, the decorations from the Sukkah if he does not plan on making a use with them?
During Chol Hamoed it is permitted to move and even remove the decorations from the Sukkah if one does not plan to use them, and they are not considered Muktzah. Thus, it is permitted to remove them due to the rain or worry of thieves. Likewise, one may remove the decorations to replace them elsewhere in the Sukkah, or in another Sukkah. However, on Shabbos and Yom Tov they may not be moved due to Muktzah, unless one stipulated on them before Yom Tov as stated above, or is lenient to follow the custom.
Are ornaments placed in areas of the Sukkah that are invalid [i.e. under a roofing] considered to receive the holiness and be forbidden in benefit?
Some Poskim rule that it is forbidden in benefit [unless a stipulation was made] even if placed in areas of the Sukkah that are invalid due to invalid Sechach. Other Poskim however rule that it does not become prohibited in benefit.
Do candle sticks, flower vases, and other ornaments positioned in the Sukkah to beautify it become prohibited in benefit?
Some Poskim rule that that all items placed in the Sukkah for the sake of beautifying it are forbidden in benefit [unless a stipulation was made] even if they simply are resting on a table and are not actually hanging in the Sukkah. Other Poskim however rule that it does not become prohibited in benefit unless it is attached to the walls or Sechach.
If the decorations were entered into the Sukkah on Chol Hamoed, do they become prohibited in benefit?
Yes, they become prohibited in benefit immediately after Bein Hashmashos of that day of Chol Hamoed, unless a stipulation was made.
Are light fixtures that are in the Sukkah prohibited in benefit?
No, unless they were entered also for beauty purposes, in which case they are forbidden unless a stipulation was made.
D. From when does the benefit prohibition against the Sechach and walls take effect?
The prohibition against getting benefit from the ornaments of the Sukkah takes affect from the first time that one dwells in the Sukkah for the sake of the Mitzvah [beginning from the night of the 15th]. However, prior to dwelling in it even one time for the sake of the Mitzvah, it does not have any holiness at all. This applies even if the Sukkah was specifically built for the sake of the Mitzvah [and certainly applies if it was originally built for the sake of shade] nevertheless it does not receive holiness until he dwells in it for the sake of the Mitzvah during Sukkos. Thus, one may use and benefit even from its Sechach, and certainly from its walls and decorations. [This applies even if the Sukkah remains from year to year, nevertheless each year after Sukkos its Kedusha leaves and is only reinstated after one dwells in it that year for the sake of the Mitzvah.]
May one benefit from the ornaments after Sukkos? What should one do with them after Sukkos?
The decorations are only prohibited in benefit during Sukkos itself, however, after Sukkos they may be used and benefited from [for non-belittling purposes]. All edible decorations, such as fruits and drinks, are to be consumed and not thrown out due to Baal Tashchis. Those items that can be recycled for another Mitzvah, such as using the decoration wine for Kiddush and flour for Lechem Mishneh, and oil for Chanukah candles, should have this done to them. If they are no longer fit for eating, then they should be discarded in a respectful manner. The same applies for all decorations that one wishes to discard that they should be discarded in a respectful manner.
E. Writing verses on the wall of one’s Sukkah:
One may not write or engrave verses of scripture, such as “Basukkos Teishvu” on items or walls of the Sukkah, as it is forbidden to write verses of the Torah unless one is writing them in a complete Sefer, and engraving is just like writing regarding this matter. Thus, those people who engrave the verse of Basukkos Teishvu on a pumpkin and hang it on the Sukkah as a decoration need to be protested. [Practically, however, many are lenient in this matter especially if one is skipping a few letters from the verse, or not spelling out Hashem’s name.]
 See Piskeiy Teshuvos 638:8
 See Admur 638:6 and 11; Michaber 638:2; Sukkah 10a-b; Beitza 30b; Shelah; M”B 638:11 in name of Elya Raba, in name of Sefer Chassidim; Darkei Chaim Veshalom 767 and 736
 M”B 638:11 in name of Elya Raba, in name of Sefer Chassidim
 Shelah ibid
 Admur 638:11
 Michaber ibid
 Admur 638:6; Michaber 638:2; Sukkah 10a-b
 Admur 638:20; M”A 638:9
 Admur 638:21; M”A 638:9; Maharil Sukkos p. 362
The reason: This is due to the reason explained in Y.D. 301:11. [Admur ibid]
 Shelah based on Beitza ibid, brought in M”B 638:11; Darkei Chaim Veshalom 767
Hanging fruits of Shemita in the Sukkah: See Shevet Halevi 7:57; Lehoros Nasan 3:39; Orchos Rabbeinu 2:331; Piskeiy Teshuvos 638:5
Hanging Arla fruits in the Sukkah: See Shevet Hakehasi 3:196
 Darkei Chaim Veshalom 736
 Biur Halacha in name of Chasam Sofer
 Custom of Sephardim, brought in Sefer Eretz Yisrael of Rav Yechiel Michel Tukichinsky
 See Otzer Minhagei Chabad p. 267
 Sefer Haminhagim p. 65; Sefer Hasichos of Rebbe Rayatz 5704 p. 12; See M”A 638:4 in name of Sefer Chassidim 263 that if one knows that children will eat the fruits, then it is better not to hang them
A letter of the Rebbe on the subject: 7 Cheshvan, 5715  Generally, a Mitzvah must be observed on its Divine authority (with Kabolos Ohl) and not on rational grounds, i.e. for any reason or explanation which we may find in it. An exception, to some extent, is the case where the significance of the Mitzvah is indicated in the Torah, and our Sages have connected its fulfillment with it. At any rate, only a qualified person can interpret it more fully. We have a rule that a Mitzvah should be performed to the best of one’s ability, and as the Rambam explains (at the end of Hilechoth Issurei HaMizbeach). This applies especially to the object of the Mitzvah itself, e.g., a Talis should be the best one can afford, an offering should be the most generous, etc. Unlike the Sechach [branches covering the top of the Succah] and walls of the Succah, decorations are not an essential part of the Succah, but an external adornment which adds to the enjoyment of the person sitting inside the Succah; they are, as the name clearly indicates, supplementary objects which decorate and beautify the external appearance of the Succah.
The attitude of Chabad Chassidim in this connection, as taught by generations of Chabad leaders and teachers, is that the Succah is to imbue us with certain essential lessons, which are explained in Chassidic literature and Talmudic literature in general. It is expected of Chabad Chassidim that they should be impressed by the essential character of the Succah without recourse to “artificial” make-up; that the frail covering of the Succah and its bare walls, not adorned by external ornaments, rugs or hangings, should more forcibly and directly impress upon the Jew the lessons it is meant to convey.
 Sefer Hasichos ibid
 See Piskeiy Teshuvos 638 footnote 25; Ercheiy Yehoshua 212
 See letter of Rebbe in previous footnote
 Shevet Halevi 2:57 based on Temurah 29a, Chasam Sofer O.C. 42; See regarding Hazmanah Lav Milsa Hi: Admur 42:4 and 6; Michaber 42:1; Brachos 23b; Sanhedrin 48a; Mordechai Megilah 819; Nimukei Yosef Sanhedrin end of chapter 6; See regarding not using ornaments of idolatry: Michaber Y.D. 139:13; O.C. 154:11;
 See M”B 494:10 in name of Gr”a and Chayeh Adam, that the custom of placing plants and trees in shuls and homes on Shavuos was abolished due to it being similar to the gentiles, referring to the Christian festivals.
 Beir Moshe 7:120
 Admur 627:6; Rama 627:4; Maharil Sukkah p. 367; See Sukkah 10a-b
 Admur ibid; Taz 627:5
The reason: Although a less than 4×4 Tefach dimension does not serve as an obstruction between the Sechach and the person sitting under it, nevertheless even such a decoration is to only be placed within four Tefachim from the Sechach, due to a decree that one may come to do so with a decoration that contains 4×4 Tefachim, in which case it is forbidden to sit under it. [Admur ibid; Taz ibid]
 Implication of Admur ibid; Piskeiy Teshuvos 627:4; Sheivet Hakehasiy 3:197
 Piskeiy Teshuvos 627:4
 Sefer Sukkah Hashaleim Miluim 14:3
 Koveitz Mibeis Levi 2 p. 24
 See Admur 638:6-18; Piskeiy Teshuvos 638:4-10
 Admur 638:6
An Esrog: If an Esrog was hung as a decoration in the Sukkha, some Poskim rule that it nevertheless remains permitted to be used for the Mitzvah of Daled Minim. [Biur Halacha 638 “Kol Shemoneh” in name of Chasam Sofer; Maharam Shick 323] Other Poskim, however, negate this opinion, and rule that one cannot fulfill his obligation with this Esrog. [Shivas Tziyon 16; Kerem Shlomo 648:14; Nachlas Avos O.C. 3; Machaneh Chaim 3:49] See Piskeiy Teshuvos 638:10
If decoration fruits were used in cooking: It is nullified in 60x, unless it is Min Bemino in which case it is not nullified at all, as it is a Davar Sheyeish Lo Matirin. [Rav Poalim 3:43] See Piskeiy Teshuvos 638:10
 Admur ibid; Michaber 638:2; Rambam 6:16; Sukkah 10a
The reason: The reason for this is because using for other purposes the decorations that were designated for the Mitzvah is a belittlement of the Mitzvah. [Admur ibid; Shabbos 22a]
 Admur ibid; Taz 638:8; M”A 638:9
 See Admur 638:12 “Eight days of the festival”; Gloss on Admur 638:2; Michaber 638:1 “Eight days”
 Admur ibid; Michaber ibid; Rosh 24:9
 Admur 638:7; Michaber and Rama 638:2; Beitza 30b; Rosh 24:9
 Thinking alone does not suffice, and the stipulation must be verbalized. [Hagahos Maharsham 638; Piskeiy Tehsuvos 638:4]
 The reason: The reason for this is because at the time of Bein Hashmashos, which is the start of the day, when the holiness of the Sukkah was meant to befall it, the holiness did not befall it at all, being that he stipulated that his power and right be retained over them and hence it ends up that the decorations were never designated at all for the Mitzvah. Now, although they are hanging in the Sukkah there is no belittling of the Mitzvah involved in using them being that they have not been designated at all for the Mitzvah. [Admur ibid]
 Setimas Admur ibid who does not differentiate
Other opinions: Some Poskim rule that today we are no longer expert in the stipulation, and thus not longer stipulate regarding the decorations that hang by the Sechach of the Sukkah, however by the Sechach that hangs by the walls we do stipulate as some Poskim rule that even the walls themselves are permitted in benefit. [Rama 638:2; See Taz 638:7 and M”A 638:8]
 Admur 638:8; Michaber 638:2; Hagahos Maimanis 6:16; Semak 93
The reason: The reason for this is because they were not stipulated to be used at the time that they were hanging on the Sukkah, and if so it ends up that during Bein Hashmashos when they were hanging on the Sukkah the holiness of the Sukkah befalls it. Now, once the holiness befalls it, it no longer leaves as a result of the original stipulation being that the stipulation only helps to prevent the Kedusha from befalling the decoration [and not to revoke it or end it], and thus once the Kedusha befalls it, it no longer leaves. Accordingly, even if the decorations fell from the Sukkah they may not be used. [Admur ibid; Beis Yosef 638; Levush 638:2]
 Admur 638:9; Rama 638:2; Orchos Chaim in name of Ramban
The reason: As each and every day of Sukkos is considered its own independent Kedusha, and the Kedusha of that day befalls the decoration in the beginning of the emntrance of each day that was not stipulated upon. [Admur ibid; Taz 638:5]
 Admur 638:9; Taz 638:5; Orchos Chaim in name of Ramban
The reason: As since the Kedusha befell the decorations by Bein Hashmashos of the first day it no longer leaves it throughout all the days of the festival, being that they are considered like one long day regarding this matter to be stringent and not to be lenient. [Admur ibid; Taz ibid]
 Admur ibid; M”A 638:7; Rashal Beitza 4:3
 Admur 638:10; Michaber 638:2; Bahag
The reason: As since he stipulated to retain the right to use them whenever he desires, the period of Bein Hashmashos was likewise included within this stipulation, and it hence ends up that the holiness never be
 Admur 638:11; Rama 638:2; Darkei Moshe 638:5
 The reason: Some have given the following justification behind the custom: Since the custom of the world is to remove them from the Sukkah [on Shabbos and Yom Tov] due to worry of it being stolen or due to rain, it is therefore considered that whenever a person hangs valuable items in the Sukkah as a decoration, certainly his intent is only for the sake of the custom, which is to remove it from there in a time of need. This then makes it considered as if he has explicitly stipulated upon them a stipulation which allows him to remove them from there when he needs. Meaning, that he does not separate from them throughout the entire Bein Hashmashos of all seven days of the festival, and it is therefore permitted from him to remove it from there whenever he wishes, even when it is not raining, and even if there is no worry of robbers at all, as the holiness of the Sukkah never befell them. [Admur ibid; Taz 638:8; M”B 638:24]
 Admur ibid; Rama ibid
 Admur 638:18; M”A 638:4
 Admur 636:6; Rama 636:2; Tur 636; Bahag; Mordechai
The reason: As since the decorations are forbidden in use therefore, they have no purpose throughout all the days of the festival and are Muktzah. [Admur ibid]
 Admur 638:11 and 17 which refers even on Yom Tov
 Admur 638:17; M”A 638:9; Darkei Moshe 638:5; Aguddah 1:9; M”B 638:24
 See Piskeiy Teshuvos 638:7 and our corresponding Sefer “A Semicha Aid for the Laws of Shabbos” Volume 2, Sections of Boneh Vesoser and Tying and Untying
 The reason: Aseven if cutting them would not be viewed as forbidden due to Soser due to them being similar to other unstrudy vessels, nonetheless, since it is not being done for a Shabbos need, therefore it should be forbidden. [See Admur 314:1 and Ketzos Hashulchan 119 footnote 18]
 Tzaruch Iyun if in truth they are Muktzah even if a Tnaiy was not made, and is required, as their entire purpose is decorations, and is hence not similar to the Muktzha status of decoration fruits which are in general designated for eating. The practical ramification would be regarding if one may move it to another area of the Sukkah on Shabbos/Yom Tov, or tilt it back into position.
 See Piskeiy Teshuvos 638:6-7
 Implication of Admur 638:6 regarding them being Muktzah on Shabbos and Yom Tov that they may be moved during Chol Hamoed and so is implied behind his reasoning for them being prohibited in benenfit due to it being belittling of them, and not due to that one is removing them from their Kedusha; Rav SZ”A in Sukkah Hashaleim 10; Piskeiy Teshuvos 638:6 according to those Poskim who rule that one may take down a Sukkah on Sukkos and 638:7 that when removing to prevent damage everyone agrees.
Other opinions: Some Poskim understand that it is forbidden to take down Sukkah decorations even if one does not plan on using them, being that one demotes them from their holiness. [See Piskeiy Teshuvos 638:3 and 6]
The reason: As they are only prohibited in benefit and not in being removed, and thus so long as one does not plan to benefit from the after their removal it is permitted to remove them. [Piskeiy Teshuvos ibid]
 Tzitz Eliezer 13:67
 Heichly Hashein 3:2; Orchos Rabbeinu 2:220; Piskeiy Teshuvos 638:4
 Chochmas Shlomo 638; Likkutei Yehuda Sukkos p. 120; Nitei Gavriel; Piskeiy Teshuvos 638 footnote 12
 Implication of Bikureiy Yaakov 667:1; Sukkas Shaleim 27 footnote 37 in name of Shulchan Shlomo; Piskeiy Teshuvos 638:4
 Chelkas Yaakov 2:127; See Piskeiy Teshuvos 638 footnote 13; In Admur, no mention is ever made of the possibility of even items resting on a table becoming Noiy Sukkah, and in all areas mentioned, Admur refers to hanging decorations. [See Admur 638:6 and 11]
 See Admur 638:9; Biur Halacha 638 “Assur”; Piskeiy Teshuvos 638:4
 Chelkas Yaakov 2:127; Beir Moshe 7:120 Kuntrus Elektri; See Piskeiy Teshuvos 638
 Admur 638:15; Rama 638:1; M”A 638:2; Sheilasos Derav Achaiy Parshas Shelach 126; Or Zarua 2:360; Hagahos Ashri Beitza 4:3
 The reason: As any Mitzvah that one has not yet used for its Mitzvah does not receive any holiness at all, as explained in Chapter 42:4 and 6. [Admur ibid]
 M”A 638:2
 Piskeiy Teshuvos 638:8
 See Admur 638:19; M”B 638:24; Vetzaruch Iyun if this applies even today when the custom is to treat them as if a Tnaiy was made over them in which they contain no Kedusha.
 Admur 638:20; M”A 638:9; M”B 638:24
 See Admur 284:4; 334:13; Michaber Y.D. 283:2 and 4; Taz 283:1 and 3; Shach 283:6
 Bikureiy Yaakov 638:18 based on Shach ibid that the widespread custom is to be lenient in this especially by our script; See also Sukkah Kehilchasa 7 footnote 6 that the prohibition is only against writing the verses, however if the evrses were already written then they may be purchased and hung up; Piskeiy Teshuvos 638:8
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