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What is one to do with the Sechach and Daled Minim after Sukkos?
As soon as Simchas Torah concludes, many people begin dismantling their sukkahs and deciding what to do with their sechach, lulav, esrog, hadassim, and aravos. While these items no longer retain the status of active mitzvah objects, they were used to fulfill precious mitzvos and should therefore be treated with dignity and respect. Throughout the generations, various customs developed to preserve this respect, including saving the sechach for the following year, using hadassim for Havdalah, making esrog jelly, burning aravos with the chametz before Pesach, and keeping Hoshana Rabbah aravos as a segulah. Understanding what is permitted, what is proper, and what customs have been passed down allows us to extend the holiness of Sukkos long after the festival has ended.
The Sukkah-Sechach, Walls, Floor, & Decorations: [1]
After Sukkos one is not required to bury the wood used for Sechach and it may be used and benefited from for any purpose that one desires.[2] [The same applies for the walls of the Sukkah and the decorations, that they are permitted in benefit and may be used for any purpose that one desires.] Nevertheless, it is proper to beware not to use the Sechach for a belittling matter, as this is disrespectful to the Mitzvah that was performed with it. [Some have the custom to burn the Sechach used for the Sukkah in order to prevent it from being used for any other matter.[3] This is a mere stringency.[4] Others throw the Sechach into a river.[5] Others save the Sechach to use for next year.[6] Regarding throwing the Sechach in the garbage-See Q&A!]
Not to step on the Sechach:[7] It goes without saying that one may not trample on the Sechach in order not to do a belittling act with it. [Thus, one is to protest against those who discard the Sechach in an area that people walk and trample on it.[8]]
Eating and sleeping in the Sukkah during the year:[9] After Simchas Torah there is no need to make any recognition of the Sukkah’s invalidation and one may continue to eat and sleep in it if he chooses, [so long as he does not intend to do so for the Mitzvah[10]].
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Q&A When is the Sukkah to be taken down after Sukkos?[11] One is to take down the Sukkah [immediately[12]] after Sukkos in order to show that the Sukkah construction was purely for the sake of the Mitzvah.
May one save the Sechach to reuse next year?[13] It is permitted and even proper to save the Sechach to reuse the same Sechach for the following year’s Sukkah in order to reuse it for a Mitzvah purpose.
If one does not desire to save the Sechach, may he throw it in the garbage? Yes.[14] However it is proper not to place it together with all the other garbage and it is rather to be placed in a separate pile.[15] Likewise, it is not to be discarded in an area that people walk and will trample over it.[16]
May the walls of the Sukkah be used for a belittling matter?[17] It is proper not to perform a belittling matter even with the walls of the Sukkah. They are hence not to be thrown directly into the garbage. It is permitted to use them for a non-belittling use.
May the ground area where the Sukkah stood be used for a belittling matter, such as to store garbage, or build a bathroom?[18] It is debated amongst the Poskim[19] as to whether the floor of the Sukkah may be used for a belittling matter during the year.
Is one permitted to use Sechach for the sake of starting a bonfire? Yes.[20]
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| Action | Guidance | Notes |
| Take down Sukkah | Remove after Sukkos to show it was built for the Mitzvah | |
| Use of Sechach | May be used or benefited from for any purpose | Do not use for disrespectful matters; do not trample |
| Reuse Sechach | Recommended to save for next year’s Sukkah | Reuse for a Mitzvah is proper |
| Disposal | May be thrown out if not saving | Preferably place in a separate pile; not with regular garbage |
| Burning Sechach | Some customarily burn it | This is a stringency, not required |
| Sukkah walls | Do not throw directly into garbage | Permitted for non-disrespectful uses |
| Sukkah floor | Use debated among authorities |
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The Daled Minim:
Letter of the law:[21] Prior to the start of Shemini Atzeres, it remains forbidden to receive any benefit from the Esrog [or other Daled Minim, and hence it is forbidden to eat the Esrog, or smell the Hadassim, unless one made a Tnaiy prior to the start of Sukkos[22]].[23] This applies even if [one has already concluded fulfilling the Mitzvah[24] and even] if the Daled Minim have become invalid. In Eretz Yisrael, the Daled Minim become permitted in benefit [after nightfall of] Shemini Atzeres. However, in the Diaspora, the Daled Minim remain forbidden in benefit also on Shemini Atzeres. However, after Shemini Atzeres, with the start of Simchas Torah, the four species of the Lulav, Esrog, Hadassim, and Aravos become permitted in benefit, and one may use it for any purpose of his liking, including for eating [i.e. the Esrog] and smelling [i.e. the Hadassim].[25] This, however, is with exception to when Simchas Torah falls on Sunday, in which case it is disputed amongst Poskim[26] as to whether one must wait until Motzei Simchas Torah in order to benefit from the Daled Minim, and in a time of need one may be lenient.[27] [Despite the above allowance of benefit, there are various customs and matters of Hiddur regarding the specific usages that one should make with the Daled Minim, as will now be explained.]
Hiddur-Saving the Daled Minim:[28] On Motzei Yom Tov one is to take the Lulav together with the other species and place it in a special area for safekeeping. One is to place it within view as through seeing it and remembering the Mitzvah one will merit to be saved from any suffering or stress. One may not take the Daled Minim and throw them in the garbage being that they hint to a very holy and sublime matter. [Many are accustomed to save the Daled Minim until Pesach in which they are then burned together with the Chametz.[29]]
Hiddur-Hadassim for Havdalah:[30] Preferably, for the blessing of Besamim by Havdalah, one is to use a spice which its blessing is Borei Minei Besamim.[31] Such spices include Mor [clove and cinnamon[32]]. One may add to this spice other spices of a different blessing and say on the entire bundle the blessing of Minei Besamim.[33] It is proper to add to this spice the Hadassim used during Sukkos[34] in order to add another mitzvah to its use.[35] [This however is not the widespread custom.[36]]
Aravos to bake the Matzos:[37] Some have the custom to use the Aravos of the Lulav as fuel in the opening of the oven, for baking the Matzos.
Esrog jelly:[38] Some are accustomed to make Esrog jelly from the Esrog of the Daled Minim. The jelly is consumed on the night of the 15th of Shevat which is the Rosh Hashanah for trees. The consumption of this Esrog jelly is a Segula for women to have an easy birth. [Some[39] are accustomed to also save the Esrog jelly to be eaten on Shavuos.]
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The Aravos for Hoshanos:
Some Poskim[40] rule that it is forbidden to benefit from the Aravos after it is used for the Mitzvah [for that entire day] unless one made a stipulation beforehand. It is, however, permitted to discard the Hoshanos of the Lulav[41] [to the garbage] although some Poskim[42] rule that the Hoshanos may not be stepped on. Some have the custom to save the Aravos which were hit on Hoshanah Rabbah and use them as fuel to burn the Chametz on Erev Pesach.[43] Others are accustomed to save them for use of fuel to bake the Matzos.[44] [Others are accustomed to throw the Aravos on top of the Aron.[45] Others negate this custom.[46] The Rebbe was not accustomed to throw the Aravos on top of the Aron.[47] Others are particular to save the Aravos as a good omen and Segula as explained next.[48] Based on this it is proper not to burn all the Aravos on Erev Pesach in order so some are saved for the Segula.[49]]
Segulos: The Aravos are a Segula for safety during travel[50], for being saved in a time of danger[51], for being saved from fear[52] and frightening dreams[53]. Some[54] write that cooking the Aravos and drinking the water is a Segula for having children.
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May one discard the Daled Minim or Hoshanos in the garbage if he does not wish to save them? If one desires to discard the Daled Minim or Hoshanos, they are to be placed in a separate bag and then placed in the garbage.[55] They may not be entered directly into the garbage as all other trash.[56]
May one plant the Esrog or Willow branch that was used for the mitzvah of Daled Minim?[57] Yes.
Question:
Answer:
Sources: See Michaber 665:1; Rebbe Yochanon in Sukkah 46b; See Admur 649:20
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| Custom/Practice | Description/Use | Segula/Tradition |
| Safekeeping | Place Lulav and species in view for remembrance; do not throw in garbage | Remembering the mitzvah brings merit and protection |
| Saving Until Pesach | Many save Daled Minim to burn with Chametz | Traditional custom |
| Throwing Away | If discarding, wrap separately before placing in garbage | Respect for their holiness |
| Hadassim for Havdalah | Use Hadassim with spices for Besamim at Havdalah | Adds another mitzvah to the Hadassim’s use |
| Aravos for Matzos | Save Aravos as fuel for baking Matzos | Custom among some communities |
| Esrog Jelly | Make jelly eaten on 15 Shevat or saved for Shavuos | Segula for easy birth |
| Aravos for Hoshanos | Save or burn Aravos; some place on Aron, others save for omens | Segula for safety, protection, children |
[1] Admur 638:19; Taz 21:2; M”B 638:24; See Admur 21:2 regarding Tzitzis; Piskeiy Teshuvos 638:9
[2] The reason: As Sechach after Sukkos has the status of Tashmishei Mitzvah and not Tashmishei Kedusha. [Piskeiy Teshuvos 638:9 footnote 37]
[3] Seder Hayom Motzei Sukkos p. 96; Bikurei Yaakov 638:19; Aruch Hashulchan 638:12; Ben Ish Chaiy Vezos Habracha writes the custom is to save the Sechach for fueling the fire used for Hagalas Keilim on Erev Pesach; Piskeiy Teshuvos 638:9
The Rebbe’s custom: The custom of Beis Harav is to burn the Sechach in close proximity to the festival. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah]
[4] Seder Hayom Motzei Sukkos ibid
[5] Likkutei Maharich Seder Shemini Atzeres
[6] See Q&A!
[7] Admur ibid; M”A 638:9; M”B 638:24
[8] M”B ibid
[9] Rama 666:1
[10] See Taz and M”A ibid
[11] Seder Hayom Motzei Sukkos p. 96
[12] Nitei Gavriel 103:5 and so is implied from Seder Hayom ibid
[13] Seder Hayom Motzei Sukkos p. 96
[14] See Admur ibid that it does not require Geniza. However see M”B 21:6 that one may not throw it in the garbage. See next footnote
[15] See Admur ibid that it is not to be belittled. See M”B ibid that one may not throw it in the garbage. Thus, one is to place them in a separate bag out of respect for the Mitzvah and not have them lay together with all the other garbage. See Darkei Chaim Veshalom 793 that the Aravos may not be thrown in the garbage in a way of belittlement.
[16] M”B ibid
[17] M”B 21:6 in name of Peri Megadim
[18] Piskeiy Teshuvos 638:9
[19] See Minchas Elazar 1:15; Divrei Malkiel 6:10; Teshuros Shaiy 1:177
[20] It is only forbidden to use Sechach for belittling purposes. It is clear from the Poskim that using it to start a fire is not considered a belittling purpose, and on the contrary so is even recommended to be done with the Aravos to help bake the Matzos, and so is also customarily done with the Lulav. It is definitely no more for belittlement than the accustom practice of turning the esrog into jelly which is then eaten.
[21] Michaber 665:1; Rebbe Yochanon in Sukkah 46b; See Admur 649:20
[22] See Michaber 665:2; Admur 649:20
[23] The reason: As the Esrog has been designated for the Mitzvah for all seven days. [Michaber ibid]
[24] M”B 665:1
[25] Michaber ibid; See Biur Halacha 665:1 “Esrog”; Chazon Ish 49:14; Piskeiy Teshuvos 665:1 footnote 2
[26] Michaber ibid mentions the lenient opinion as Stam, and the second opinion as Yeish Osrium
[27] Elya Raba 665:2; M”B 665:6
[28] Seder Hayom Motzei Sukkos p. 96; Chida in Kikar Laeden “It is implied from the Yerushalmi that they would save the Lulav, and so is done by elder Rabbanim that they save the Daled Minim as a Segula”; Yifei Lalev 2 664:15 “One is to place it by the entrance of his home as a safety guard”
[29] See Piskeiy Teshuvos 664 footnote 27; Using the Daled Minim to burn the Chameitz is mentioned in Admur 445:12 only regarding the Aravos of Hoshanos and not regarding the Daled Minim. However, he does mention using the Aravos of the Lulav for fueling the Matzah baking, as brought next.
Chabad custom: The custom of the Rabbeim was to burn the Lulav sometime after Sukkos, and not wait until Erev Pesach. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah] It is said, however, that this was not the Rebbe’s custom, and he would indeed save the Daled Minim for burning on Erev Pesach. [Hiskashrus ibid]
[30] 297:3
[31] Admur ibid; M”A 297 [Hakdama]; M”B 297:1
The Reason: As today the custom is to always say Minei Besamim on all spices by Havdalah. Hence in order to say this blessing on its proper spice, it is best to initially use a spice which receives this blessing. [Admur ibid; M”A ibid]
Using three bundles of Besamim: Based on Kabala one is to take three bundles of Besamim for the blessing. [Kaf Hachaim 297:2]
[32] Seder 11:3 [that these spices are Minei Besamim]; M”B 197:1 [“either use the Mor or the clove for Besamim”]; So is the custom of the world to use these spies for Besamim seemingly due to this reason that its blessing is Minei.
Background: There is a dispute as whether the blessing for clove and cinnamon is Asher Nasan Reich Tov Bapeiros, or Borei Atzei Besamim. We therefore say Borei Minei Besamim on these spices to fulfill the obligation according to all. [Seder ibid] Vetzaruch Iyun why this option was omitted from Admur ibid and only Mor was mentioned [unlike the M”B ibid who mentions both options]. Perhaps one can say that since in truth there is a dispute as to the correct blessing of the cinnamon and clove and it is only due to lack of choice that we say Minei Besamim over it, therefore there is no advantage of using this spice for the Minei Besamim over any other spice, as even by these spices the Minei Besamim is not the correct blessing and there is thus no Halachic advantage. On the other hand, however perhaps since the final ruling is that we say Minei Besamim on these spices therefore it is better to use them for Havdalah rather than use other spices which receive a different blessing as by the other spices one is actively uprooting the blessing that he is normally required to recite over it, while by the cloves he is saying the correct blessing as brought in practical Halacha. Vetzaruch Iyun. In any event this would certainly explain the ruling of the M”B ibid as well as the widespread practice of using specifically cloves or cinnamon for Besamim, as they are the only alternative to Mor that actually receive the blessing of Minei at all times.
[33] 297:3
[34] See Kaf Hachaim 297:2 and 28 [based on Eitz Chaim] that one should use the Hadassim used on Friday night based on Kabala.
[35] 297:6
Background:
Some opinions rule it is a Mitzvah to say a blessing on Motzei Shabbos over the Hadassim used for the Mitzvah [of Lulav], as since one used it for one Mitzvah it is to be used for another Mitzvah. Now although the Hadass by now is dry and hence does not smell very much, nevertheless it still retains some smell. Others however rule it is better to use other spices which contain strong smell, rather than to use a Hadass which its smell is fading. Practically the custom in these countries is like the latter opinion. Nevertheless, it is proper to also place the Hadassim near the other spices of which one says on them Minei Besamim or Atzei Besamim and hence is to smell both of them, fulfilling his duties according to both opinions. [ibid] Seemingly based on this wording Admur does not hold that these Hadassim lose their Atzei Besamim status, as rules M”A 297:3, Vetzaruch Iyun.
Ruling of Kabala: Based on Kabala there is mystical meaning behind using a Hadass for Besamim on Motzei Shabbos. [Brought in Beis Yosef 297]
How to hold the Hadassim: The Hadassim are to be held the way that they grew from bottom to top. [M”A 297]
[36] See Peri Megadim 297 A”A 3 which says not to place the Hadass with the other spices as one is to initially say a designated blessing on each spice.
The Chabad custom: In one case, an individual received a directive from the Rebbe to use the Hadassim that he received from the Rebbe, for Besamim. [Likkutei Sichos 19:569; See Otzer Minhagei Chabad 233 that this instruction was given several times]
[37] 445:12; Mahrail Erev Pesach p. 48; Mahariy Viyal 191 and 193; Chok Yaakov 445:3
[38] Alef Hamagen 660:7; Yifei Laleiv 2 664:15; Likkutei Maharich; See Kesubos 61a; Midrash Raba Vayikra 37b
The Chabad custom: Some individuals received a directive from the Rebbe to use the Esrog to make jelly. [See Otzer Minhagei Chabad 233 that this instruction was given several times]
[39] Mishmeres Shalom 44
[40] Michaber 664:9 in name of Yeish Mi Sheomer; Hagahos Maimanis in name of Yireim
The reason: As it has been designated for the Mitzvah for that entire day. [Michaber ibid]
[41] Michaber 664:8
[42] Michaber 664:8 in name of Yeish Mi Sheomer; Hagahos Ashri in name of Or Zarua
[43] Admur 445:12; Or Zarua p. 84; Rokeaich 19; Maharil Erev Pesach p. 48; Mahrashal; 87; Chok Yaakov 445:3
The reason: The reason for this is because anything used to do one mitzvah it is proper to do with it another Mitzvah. [Admur ibid; 21:1]
[44] Rama 664:9 that so is custom in order to add a Mitzvah; Maharil; Rav Yaakov Viyaal
[45] Maharsham 4:53; Malbushei Yom Tov [on Levush] 664:1; Bikurei Yaakov 664:16; See Piskeiy Teshuvos 664 footnote 24
[46] Darkei Chaim Veshalom 793 as the Aravos end up being discarded in a belittling manner after the Holiday when they are cleaned from the Aron.
[47] Otzer Minhagei Chabad p. 340 “At times he placed them in his Siddur, at times he placed them on the chair, and at times he simply left them on the floor.”
The Rebbe’s custom: The custom of Beis Harav is to burn the Hoshanos in close proximity to the festival. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah]
[48] Tanya [Kadmon] 86 “It is an old custom that each person takes the Aravos used for Hoshanos to his house and places it near his bed out of dearness for the Mitzvah.”; Menoras Hamaor 3:4 “The Aravos of Hoshanos have a special Segula for safety during travel”
[49] See Alef Lamagen 660:7; Piskeiy Teshuvos 664 footnote 27
[50] Menoras Hamaor ibid
[51] Lekutei Tzevi in name of Over Oreiach that in a time of danger one is to remember the area that the Aravos are kept and remember “Hoshia Na”.
[52] Kaf Hachaim 664:60 in name of Sefer Hamidos [Rav Nachman of Breslov]
[53] Yifei Laleiv 2 664:15
[54] Likkutei Maharich
[55] See Michaber 664:8 “The Arava of the Lulav, although it is thrown…” thus implying it may be thrown out regularly. However see Machatzis Hashekel 21:1, M”B 21:6, and Kaf Hachaim 21:5 that one may not throw it in the garbage. See also Michaber ibid that nevertheless one is not to step on them. One must conclude that they may not be thrown in the garbage in a belittling manner, however, they may be placed into a separate bag out of respect for the Mitzvah and not have them lay together with all the other garbage. See Darkei Chaim Veshalom 793 that the Aravos may not be thrown in the garbage in a way of belittlement.
[56] Machatzis Hashekel 21:1, M”B 21:6, and Kaf Hachaim 21:5
[57] See Michaber 665:1; Rebbe Yochanon in Sukkah 46b; See Admur 649:20