Sponsored by the Mendal Family in memory of their parents, Shmerel Moshe ben Haim, yahrtzeit 14 Elul, and Devorah Sheva bas Avrohom HaKohen, yahrtzeit 15 MarCheshvan. May their neshamos have an aliyah.

Help for Families:

Thank G-d, so far we have raised funds for over 45 families in South Florida and dozens more in Israel who need assistance with their Yom Tov expenses. You can still contribute online here, via paypal to paypal.me/aryehcitronsurfside, with venmo to @Aryeh-Citron, cashapp to $AryehCitron or Zelle to rabbicitron@hotmail.com. It is a special mitzvah to give tzedakah before Sukkot. All monies collected are distributed, with G-d’s help. May Hashem bless you and your families for this mitzvah!
If you will be in South Flordia for Sukkot, you can still order a Lulav and Etrog set by emailing rabbicitron@hotmail.com or calling 7863165934
Click here for a print version of this article

All times are from Chabad.org for Miami, Fl. For other locations, see below.

Building the Sukkah.

The laws of building the Sukkah were covered in my Yom Kippur article. Below are selected halachot and meanings about this mitzvah:[1]
  • The seven days of Sukkot correspond to the seven Sefirot which also correspond to the seven clouds of glory that surrounded the Jewish people in the desert.
  • Although the Talmud cites an argument as to whether the Jewish people dwelt in huts in the desert or were surrounded by clouds of glory, in fact, both were true. The clouds of glory surrounded the nation while each family dwelt in a hut. The only argument is as to what the Sukkah commemorates.
  • Although it is inappropriate for a communal leader (e.g. a Rav or Rosh Yeshivah) to do manual labor in public, this doesn’t apply to building a sukkah.
  • The Tikunie Zohar says (Tikun 70) that if one builds a sukkah, G-d will protect them in this world and shield them from all avenging angels in the next world.
  • “Whoever is careful in the mitzvah of sukkah is assured that he will not have arguments in his house throughout the year (Yeheh Lalev by Rabbi Rachamim Palagi of Izmir, Turkey, 1813 – 1907).”
  • The Zohar (Parshat Emor, pg. 103b) says that whoever sits in the shade of belief in G-d (i.e., the Sukkah) merits freedom for himself and his descendants forever. While one who, G-d forbid, does not do so, is destined to be exiled together with his descendants.
  • It is best for each person to actually build (or, at least, participate in building) their sukkah, themselves.
  • One should not think and plan as to how to make his sukkah, while sitting in the bathroom.
  • It is customary for Torah scholars to visit people’s courtyards in the days before Sukkot to instruct them as to the proper way to build their sukkahs.

Erev Succot

Sunday, Oct. 13 / 14 Tishrei

The Four Species[2]

  • The lulav (palm branch) should be straight, preferably green, and not split on the top.
  • If the middle branch of the lulav is split, it is still kosher, provided that the split doesn’t reach until the bottom of that branch.[3]
  • From the third day of Sukkot and on, a lulav that has a split top leaf is considered kosher even in the first place.
  • The spine of the Lulav should be at least 12 (or, preferably) 15 inches long. The spine is defined as the center of the Lulav, up until the point where the last leaves part from it towards the top.
  • The Lubavitcher Rebbe would use a Lulav whose leaves were held together by the brown part of the lulav known as “koreh.”[4]
  • The hadas (myrtle) should be green, and a majority of it (at least) should have groups of three leaves on it. It is preferable to use hadassim in which all of the leaves in the top three tefachim (handbreadths) are in groups of three.[5]
  • The arava (willow) should be green and have all (or at least most) of the leaves still attached.
  • Each hadas and arava (willow) should be at least 9 (or, preferably, 12) inches long.[6]
  • The Etrog (citron) should be nice-looking and not have black spots on the top. Any spot that is not readily noticeable when one holds the Etrog at an average distance from their eyes, is not Halachically significant.[7]
  • The Chabad custom is to preferably use an etrog that grew in certain orchards in Italy where the land is especially fertile. There is a tradition that the etrogim from those orchards were not grafted.[8] If these are not available (or if they are unaffordable), it is preferred to use an etrog from the orchards in Kfar Chabad whose trees originated from a seed taken from an Italian etrog.
  • In any event, one should make sure to buy etrogim that have Rabbinic supervision to ensure that the etrogim were not grafted (or not from a line that was grafted).
  • If possible, one should look for the following when choosing an etrog: It should be beautiful-looking, have bumps, the stem should be somewhat sunken into the fruit, it should slope upwards rather than have the shape of a ball, and the pitum should be aligned above the stem.
  • An etrog may not be as green as a leek. Lighter shades of green are acceptable, but yellow is preferred.[9]
  • As the Aravot (willows) and Haddasim dry easily, it is a good idea to exchange them for new ones during Chol HaMoed.
  • If most of the leaves of the aravah (or hadass) fall off, it is no longer valid. It is best to have hadassim and aravot to which all of the leaves are still attached.[10]
  • The four species correspond to the aspect of kindness within the seven Divine attributes. The three branches of the hadassim correspond to Chessed, Gevurah and Tiferet (kindness, strength and beauty), the two aravot to Netzach and Hod (victory and splendor), the Lulav to Yesod(foundation), and the etrog to Malchut (kingship).[11]
  • According to the Midrash (Vayikrah Rabbah, end of Parshat Emor) the four species all correspond to (various aspects of) G-d Almighty as well as to the three patriarchs plus Joseph as well as to the four matriarchs.

Preparing the Lulav

It is customary to prepare the Lulav on Erev Sukkot in the Sukkah.[12]
  •  One may not use more than one lulav and etrog. One may, however, use more aravot[13] (willows) or hadassim (myrtle) although some recommend against it. In practice, it is not customary to add aravot(perhaps for Kabbalistic reasons). Although many communities do not add hadassim either, some communities (including Chabad) do customarily add hadassim. (The different numbers according to Chabad custom that are mentioned for this custom are: 4, 6, 12, 13, and 26.)[14]
  • The Chabad custom is to bind the hadassim and aravot directly on the lulav. One should place one hadas and arava on the right side, one hadas and arava on the left side, and one hadas in the center (leaning slightly toward the right). If using more than the required number of hadassim, they should be spread (more or less) equally between the center and the right and left side.
  • The aravot should be placed behind the hadassim so as not to appear too conspicuous (Siddur Pg. 240).
  • All of these should be tied together by three rings (these can be taken from the Lulav.). The three rings are placed within one tefach(handbreadth – approx. 3 inches). An additional two rings should be placed on the Lulav itself in a manner that they are (at least) partially covered by the hadassim and aravot.
  • Many have the custom of using keishelach (a holder made of lulav leaves) for the hadassim and aravot and to place the three hadassim on the right side and the two aravot on the left side. There is Kabbalistic significance to this custom.[15] (As mentioned above, this is not the Chabad custom.)[16]
  • By the letter of the law, one may use other materials (such as a rubber band) to tie the hadassim and aravot to the lulav. It is customary, however, to use lulav branches.
  • It is customary to tie three rings on the Lulav. These correspond to the three patriarchs.[17] (The rings used to bind the hadassim and aravot to the Lulav are all considered to be one.)
  • The top of all of the hadas and aravah branches should be at least 3 inches (one tefach) below the top of the spine of the lulav. The spine is defined as the center of the Lulav, up until the point that the last leaves part from it towards the top.

Preparations for the Holiday

One who did not take a haircut before Rosh HaShana (and needs one) should take one before Sukkot. This is an obligation by Rabbinic law. In addition, one whose nails are long should cut them before the holiday.[18]
It is a mitzvah (for men) to immerse in the mikvah on this day. This is based on the principle that one must ritually purify themselves before a Holiday. Although this is no longer a Biblical commandment, it is customary to do this immersion as a memory for the Temple era.[19]
While immersing, one should intend to draw the holiness of the holiday upon themselves. One who cannot immerse in a mikvah, should take a shower for 3 to 4 minutes in such a way that it covers their entire body.[20]
One should not eat grains (or other filling foods) in the last three hours of the day (approximately 4:00 pm). Some are strict from midday (1:06 pm). This is in order to ensure that they will have a good appetite for the mitzvah of eating in the Sukkah.[21]
It is customary to give Tzedaka generously on this day and to ensure that all who need have enough for the holiday. Kabbalistically, it is proper to give some of the food one has prepared for the holiday, to the poor.[22] An additional reason for this is that, now that we have spent so much money on our own mitzvot (Lulav and Sukkah) we must show that we also care about the needs of others.[23]

First night of Sukkot

Sunday night, Oct. 13/15 Tishrei
Candle-lighting time is at 6:37 p.m.
The candles should be lit in, or be visible from, the Sukkah.[24]
The following two Brochos should be recited: Baruch…L’hadlik Ner Shel Yom Tovand Baruch…Shehechiyanu. According to some customs women should not say Shehechiyanu.[25]
Kiddush (Siddur pg. 329)
The first night the procedure for saying the Kiddush is as follows:
  • Borei Pri Hagafen
  • Bracha of Kiddush for Yom Tov
  • Bracha of Leisheiv Ba’sukkah (to dwell in the Sukkah)
  • She’hechiyonu

The Meal

  • On the first two nights of Sukkot, it is mandatory for all men to eat at least one Kezayit (one ounce) of Challah (or bread) in the Sukkah.[26]
  • If it is raining, one must eat at least an olive-size piece of bread in the Sukkah. The rest of the meal may be eaten indoors.
  • According to the Mishnah Berurah, the following rules apply. If it is raining on the first night, it is best to wait for an hour or two (or, perhaps, even until midnight) to see if the rain lets up and then eat in the Sukkah. If the rain does not let up, one should make Kiddush in the sukkah (but not recite the blessing of leshev basukkah) and eat an olive size piece of bread there. One may then eat the rest of the meal in the house. If it stops raining before one goes to bed, they should return to the Sukkah and eat a kebeitzah (the size of an egg) of bread after reciting the blessing of leshev basukkah.)[27]
  • If it is raining on the second night one may be lenient and not eat in the Sukkah at all. Even if one wishes to be strict, he may make Kiddush and eat the meal indoors and then enter the Sukkah to eat one kezayit (olive) size piece of bread without reciting the blessing of leshev basukkah.
  • The challah or bread should be eaten after nightfall, even though one may accept the Yom Tov early.
  • One should dip the Challah of Hamotzi into honey. One should use honey on the Yom Tov of Sukkot and Hoshana Rabba. On Chol Hamoed (the intermediate days), its use is optional.

Laws of Eating in the Sukkah

  • On the first two nights of Sukkot, it is mandatory for all men to eat in the Sukkah as mentioned earlier. During the rest of the holiday, it is only mandatory to eat in the Sukkah if one is eating bread or other grain food in excess of two ounces. Nevertheless, it is praiseworthy to eat and drink (even water) only in the Sukkah. Chabad custom is to be very particular about this. Some say that when drinking wine in a fixed manner (e.g., drinking with a few friends), one should do so in the Sukkah.[28]
  • One should only say the bracha of Leshev Basukkah when eating bread or grain that is two ounces (the size of an egg) or more.[29]
  • The Mishnah Berurah rules that one should not say the bracha of Leshev BaSukkah if eating a small amount of grain food that is not bread. It should only be recited when eating this in a group or if eating a large amount. In addition, he recommends that one not eat fish, meat and other filling foods in a group, outside of the Sukkah.[30]
  • While eating in the Sukkah, one should bear in mind that the Sukkah reminds us of the clouds of glory with which G-d encompassed us when He took us out of Egypt.[31] If one didn’t have this intention but knew that they were doing a mitzvah, they have still fulfilled their obligation.[32]
  • If one leaves the Sukkah with no intention of returning within an hour or two, one should say the bracha of Leshev Basukkah again (if one eats the amount of food mentioned earlier), regardless of when one returns.
  • Similarly, if a person returns to the Sukkah after one or two hours, he must recite the bracha again even if he planned to return earlier. If one goes from one Sukkah to another, one must recite the bracha again in each location where they eat the above-mentioned amount of grain food.[33]
  • According the Rambam, one should say the bracha of Leshev Basukkah while standing and then sit down afterwards. Ashkeanzim are not particular to do so. Rather they say the bracha while sitting, after reciting the bracha on the food.[34]
  • If one forgot to say the bracha of Leshev Basukkah and remembered during the course of the meal, the bracha may be recited at that point, but one should remain in the Sukkah for a little while afterwards.
  • Although women are not obligated to eat in the Sukkah, if they wish to do so, they are fulfilling a mitzvah and may recite the Leshev Basukkahbracha.
  • Sefardic women should not make a bracha on the Sukkah.
  • One should not leave dirty pots or garbage bins in the Sukkah. It is best not to bring any pots into the Sukkah at all.[35]
  • One should spend time in the Sukkah during as many activities as possible. For example: studying Torah or talking with a friend.
  • It is a mitzvah to sleep in the Sukkah. Even a short nap should only be taken in the Sukkah.
  • The Chabad custom is not to sleep in the Sukkah. See here for an explanation of this custom.
  • If it is raining to the point that it is uncomfortable to eat in the Sukkah, one may eat outside of the Sukkah. It is the custom of some Chassidim to eat in the Sukkah even in the rain.
  • Boys should be educated in the Mitzvah of dwelling in the Sukkah from the age of five or six approximately.

The Ushpizin

According to the Zohar, there are seven special guests who visit our Sukkot on the seven nights of Sukkot. They are called Ushpizin (Aramaic for guests). All seven visit on each night but the main guest varies from night to night. These seven Tzadikim are:
  1. Avraham Avinu (first night)
  2. Yitzchak Avinu (second night)
  3. Yaakov Avinu (third night)
  4. Moshe Rabeinu (fourth night, some say the fifth night)
  5. Aharon HaKohen (fifth night, some say the sixth night)
  6. Yosef HaTzadik (sixth night, some say the fourth night)
  7. David HaMelech (seventh night)
Some have a custom of saying a special prayer inviting them into the Sukkah. This is not the Chabad custom, however.
According to Chabad tradition, there are also Chassidic Ushpizin. These are the souls of the Holy Rebbes who visit on the seven nights of Sukkot;
  • The Ba’al Shem Tov, the Maggid of Mezritch, the Alter Rebbe, the Miteller Rebbe, the Tzemach Tzedek, the Rebbe Maharash, and the Rebbe Rashab.
  • The Lubavitcher Rebbe would often explain the connection between these two sets of Ushpizin.

First day of Sukkot

Monday Oct. 14/- 15 Tishrei

Shaking the Lulav[37]

It is best to not eat or drink anything before shaking the lulav on every morning of Sukkot.[38] According to the Arizal it is best to shake the lulav in the Sukkah. It is therefore best to shake it before davening, as soon as possible after sunrise, in the Sukkah.
Although women are not obligated in this mitzvah, if a woman has accepted it upon herself, it is best that she not eat (a full meal) before fulfilling the mitzvah.
Sefardic women do not recite a bracha when shaking the lulav and etrog.[39]
In the first place one should wait until sunrise before doing this mitzvah. If one needs to travel, however, he may do this mitzvah and recite the blessing, after dawn before sunrise.[40]
In some Shuls, the entire congregation goes to the Sukkah before Hallel to recite the bracha at that time. If one is in a shul that does not do this and he did not say the bracha beforehand, he should not leave during the repetition of the Amidah to be able to recite the blessing in the Sukkah. He should rather make the bracha and shake the lulav in Shul.[41]
See Siddur page 306 for the blessings and directions as to how to shake. Also, click here for a video on how to assemble and shake the lulav and etrog.
o  One should hold the lulav in the right hand with the spine (green smooth part) facing oneself.[42] One should say the bracha on the lulav and then pick up the etrog with his left hand and shake them as described below. The Chabad custom is to say the bracha of Shehechiyanu (on the first day of Yom Tov) while holding the Etrog in the left hand before touching it to the Lulav.[43]
o  Some have the custom of holding the etrog upside down for the bracha and then turning it the right way up when completing the bracha.
o  Some say that one who holds (or shakes) all four species in one hand does not fulfill the mitzvah while others say that he does. In practice, one who did this should shake again while holding them in two hands but should not repeat the bracha.
o  An Ashkenazi left-handed person should reverse the above, i.e., he should hold the lulav in his left hand and the etrog in his right hand.[44]
o  A Sefardic left-handed person should hold them in the same way as a right-handed person (i.e., the lulav in his right and the etrog in his left).
o  One who held the lulav and the etrog in the wrong hands (i.e., the lulav in the left and the etrog in the right) while doing the mitzvah should do it again in the “correct” hands but should not repeat the bracha.[45]
o  If one wears rings on one’s fingers, it is best to remove them before saying the bracha and shaking the lulav.
o  This way of holding should be done during Hallel[46] and Hoshanot as well (i.e., the lulav and etrog should be held in separate hands).
o  If one is paralyzed, G-d forbid, and unable to use both of his hands, he should hold the Lulav in one hand, make the bracha, put it down and then pick up the Etrog.[47]
o  After the bracha is said, one should shake the Lulav and Etrog in various directions. This is called nanu’im. There are many different customs as to how to do this.
o  The Chabad custom is to face east and the shake the lulav and etrog as follows:
o  Three times to the right (south) while bringing it back to the heart after each time.
o  Three times to the left (north) while bringing it back to the heart after each time.
o  Three times straight ahead (east) while bringing it back to the heart after each time.
o  Three times upwards while bringing it back to the heart after each time. (It is best to extend it downwards, below the heart a little bit, before bringing it back up to the heart.)
o  Three times downwards while bringing it back to the heart after each time. (It is best to extend it upwards, above the heart a little bit, before bringing it back down to the heart.[48])
§ The lulav should remain pointed upwards while one extends it in a downward direction.
o  Three times behind oneself (west) while bringing it back to the heart after each time.
o  When one brings it “back to the heart” it means that it should actually touch the left side of the chest, where one strikes when saying the confessionary prayer (ashamnu).[49]
o  The Sefardic custom (that I have seen) is to follow the same order except that one turns their entire body towards the direction in which they are shaking.
o  The general Ashkenazi custom is to shake it to the front, right, back, left, up and down while extending it three times in every direction as above.[50]
o   It is good to wake up early to do this Mitzvah, especially for the first time.[51]
o  We shake the lulav as above during Hallel as well (see instructions on page 309 and 311 of the Siddur). Following this, we do Hoshanot (page 368).
o  One who is lending someone else his set of Lulav and Etrog to allow that person to do the Mitzvah on the first two days of Sukkot should say that the set is being given as a gift on condition that it be returned.[52]
o  One who forgot to recite Shehechiyanu when taking the Lulav on the first day, should say this bracha when he takes it on one of the subsequent days.
o  If one did not bind the hadassim and aravot to the lulav before the holiday began he may do so on the holiday as long as he does not make a knot while doing so. One should use leaves that were already severed from the lulav before Yom Tov. If one does not have any, one may sever them with his teeth but should do so privately so that other people do not see him.


One should hold his lulav and esrog in his right and left hands respectively while saying Hoshanot (page 368 in the Siddur). One Torah Scroll is taken out and held by someone who doesn’t have a lulav and Esrog set. That person should stand at the Bimah for the duration of the Hoshanot. The Aron Kodesh should be left open for the Hoshanot. If everyone in Shul has a lulav and etrog set, the Sefer Torah should be placed on the Bimah for Hoshanot.
In some congregations the Hoshanot are recited after Musaf.
If one is in a shul which differs from his custom in this regard, he should do the Hoshanot together with the community.[53]

Share the Lulav

The Lubavitcher Rebbe encouraged those who have a Lulav and Esrog to share this Mitzvah with as many people as possible.

Second night of Sukkot

Monday night,
 Oct. 14 /16 Tishrei
Candle-lighting is not before 7:49 and may only be lit from an existing flame.
The candles should be lit in, or be visible from, the Sukkah.
The following two Brochos should be recited: Baruch…L’hadlik Ner Shel Yom Tov and Baruch…Shehechiyanu. (See above, note 34)
Kiddush (Siddur Page 329)
The second night the procedure is as follows:[54]
  • Borei Pri Hagafen
  • Bracha of Kiddush for Yom Tov
  • Bracha of Shehechiyonu
  • Bracha of Leisheiv BaSukkah (to dwell in the Sukkah)
The reason that the order of Shehechiyanu and Leisheiv BaSukkah is reversed is that on the second night, the bracha of Shehechiyanu is only referring to the Yom Tov and not to the Sukkah since the Shehechiyanu on the first night was referring to the Sukkah. As such, it is preferable to say Shehechiyanuimmediately after the bracha of Kiddush.[55]
See above as to what to do if it is raining on this night.

Second Day of Sukkot

Tuesday Oct. 14 / 16 Tishrei
One should not recite the bracha of Shehechiyanu on the lulav on this day nor on any of the remaining days of Sukkot unless, for some reason, it is their first time doing the mitzvah.
The reason Shehechiyanu isn’t repeated on the lulav of the second day as it is on the Kiddush of the second night is, that even if the first day of Yom Tov would have been a weekday (before they had the calendar system) the bracha of Shehechiyanu on the lulav would still be valid as one may say that bracha even when binding the lulav before the holiday.[56]
Havdalah is done in the Sukkah without a candle or spices. Some say that one should recite the blessing of Leshev BaSukkah after Havdalah before drinking the wine. Others say that due to the doubt in this matter is it best to eat cake or bread immediately after havdalah in order to be able to recite the blessing according to all opinions.[57]

Chol HaMo’ed

Wednesday – Sunday, Oct. 16 – 20 / 17 – 21 Tishrei
During Chol HaMoed it is proper not to do work that does not relate to the needs of the Yom Tov. One who would lose his job by not going to work may go to work. Also, one who would suffer a great financial loss may work.
Simple work may also be done. See here or here for more information.
It is proper to replace one’s aravot with fresh ones during Chol HaMo’ed if the aravot have dried out. If a majority of the leaves have fallen off, it is necessary to replace them. In any case one should be careful not to rip out the leaves by pushing the aravot into their place.[58]
One should spend extra time studying Torah during Chol HaMoed.

Simchat Beit HaSho’eivah

It is customary to remain awake on the nights of Chol HaMo’ed Sukkot and sing and dance in memory of the Simchat Beit HaSho’eivah that took place in the Bait HaMikdash during these days.[59]
This custom can also be fulfilled on the nights of Shabbat and Yom Tov, without musical instruments, of course.

Shabbat Chol HaMo’ed Sukkot

Oct. 18 and 19/ 20 Tishrei
Candle lighting for Shabbat is at 6:32 pm
The bracha on the candle lighting is the same as that on every Shabbat.
As mentioned above, the candles should be lit in, or be visible from, the Sukkah.
  • One should recite Patach Eliyahu but not Hodu before Mincha.[60]
  • According to Chabad custom, the prayers begin with Mizmor LeDavid.
  • Nusach Ashkenaz begins with Mizmor Shir LeYom HaShabbat
  • The Kiddush recited tonight is the Shabbat Kiddush only, but it should include the bracha of LeShev BaSukkah.

Shabbat Day

Oct. 19 / 20 Tishrei
We do not shake the Lulav on Shabbat. The Chabad custom is to not say Hoshanot at all while the Ashkenaz custom is to say Hoshanot but to not circle the Bimah while doing so.
It is customary in Ashkenaz congregations to recite the Megillah of Kohelet on this day. Some recite it with a bracha (blessing) while some recite it without a bracha.[61]
The Chabad custom is to not to do this reading.[62]
Shabbat ends at 7:24 pm
One should make Havdalah in the Sukkah. See above as to the blessing of Lesishev BaSukkah
This Havdalah includes spices and a candle as usual.
The Laws of Hoshana Rabbah will be discussed in a future e-mail, G-d willing.
Wishing you all a Shabbat Shalom Chag Same’ach, a Gut Yom Tov and a Gut Yohr!
Sukkot Times
From Chabad.org
Candle-lighting Sun night Oct. 13: 6:37 pm
Candle-lighting Mon. Oct. 14: Not before 7:28 pm
Tue. Oct. 15, Yom Tov ends: 7:27
Candle-lighting Fri. night Oct. 18: 6:32 pm
Shabbat Ends Sat. Oct. 19: 7:24 pm
Brooklyn, N. Y.
Candle-lighting Sun night Oct. 13: 6:01 pm
Candle-lighting Mon. Oct. 14: Not before 6:58 pm
Tue. Oct. 15, Yom Tov ends: 6:57
Candle-lighting Fri. night Oct. 18: 5:53 pm
Shabbat Ends Sat. Oct. 19: 6:51 pm
L.A. Ca.
Candle-lighting Sun night Oct. 13: 6:04 pm
Candle-lighting Mon. Oct. 14: Not before 6:58 pm
Tue. Sep. 25, Yom Tov ends: 6:57
Candle-lighting Fri. night Oct. 18: 5:58 pm
Shabbat Ends Sat. Oct. 19: 6:52 pm
Jerusalem, Israel
Candle-lighting Sun night Oct. 13: 5:32 pm
Monday Oct. 14, Yom Tov ends 6:45 pm
Candle-lighting Fri. night Oct. 18: 5:32 pm
Shabbat Ends Sat. Oct. 19: 6:39 pm
Melbourne, Australia
Candle-lighting Sun night Oct. 13: 7:17 pm
Candle-lighting Mon. Oct. 14: Not before 8:16 pm
Tue. Oct. 15, Yom Tov ends: 8:17
Candle-lighting Fri. night Oct. 18: 7:22 pm
Shabbat Ends Sat. Oct. 19: 8:21 pm
[1] From Kaf HaChaim 625
[2] See O.C. 645 – 648, Shulchan Aruch HaRav, Elef HaMagen
[3] Shulchan Aruch HaRav, 645:11
[4] Otzar Minhagei Chabad
[5] Ibid 646:3
[6] Ibid 650:1
[7] See ibid 649:19, 21, 22, 26 and 27
[8] See Chatam Sofer O.C. 207 that there is a tradition among Ashkenazi Jews that the etrogim of Yanova (Genoa, Italy) were pure bred etrogim and that this tradition is of greater Halachic significance than the signs given by the Rama with which to distinguish a non-grafted Etrog. See Sicha of the Previous Lubavitcher Rebbe on the day of Simchat Torah, 5710. See Igrot Kodesh, vol. 3, page 280 that cites the Bereishit Rabbah (67:6) that the “fat of the land” refers to Italy. See also ibid, col. 4 page 24 that if the community in Morroco (or in any country) has a tradition that their etrogim are not grafted, this may be relied upon. But that the Chabad custom is to prefer the “Yanover” etrogim regardless.
[9] The notes on the Elef HaMagen 648:7 cite a Tikunei Zohar that the etrog should, preferably be yarok (green). However, he cites many acharonim who explain that, in this context, yarok means yellow. Alternately, he explains, the Zohar means it should be greenish but not actually green.
[10] Shulchan Aruch HaRav, 647:5
[11] Kaf HaChaim 651:1 based on the Zohar, Parshat Pinchas page 256a
[13] The Tur (Siman 651) cites a custom to have 68 aravot (this is the gematriyah of lulav) or 79 aravot (corresponding to the number of bulls sacrificed on Sukkot). The Bait Yosef cites the custom to have 71 aravot, corresponding to the number of judges in the high court.
[14] See Rambam, Laws of Sukkah and Lulav, 7:7; Sefer HaMinhagim – Chabad. See Sicha of Parshat Ha’azinu, 5752, ot 10 that even when purchasing the 4 species for those that do not have their own, one should buy them at least 3 additional hadassim.
In addition, it seems that in “the later years” the Rebbe had 36 haddasim in his lulav (Otzar Minhagei Chabad).
But see Kaf HaChaim 651:134 that some kabbalists would not add to the three hadassim.
[15] The notes on the Elef HaMagen 651:1 cites the Taz who brings down the following story from the Rikanti (Rabbi Menachem Rikanti of Italy, 1250-1310). The Rikanti had a guest for Sukkot from Germany by the name of Rabbi Yitzchak. On the first night of Sukkot the Rikanti dreamed that Rabbi Yitzchak was writing the name of G-d but that he was making a (large) space between the first three letters (yud, kai, vov) and the last one (kai). In the dream the Rikanti asked him why he was doing this, and he said that this is the custom in our place. The Rikanti protested and instead wrote all of the letters of the name together. Originally, the Rikanti didn’t understand the dream. But in the morning, he saw that his guest was shaking the lulav and was keeping the etrog separate from the other three species. The Rikanti told him his dream and explained that since the four species correspond to the four letters in G-d’s name, the four species must be held together.
Based on this, the Elef HaMagen explains that just as when writing G-d’s name, the letters must be close to each other but not touching, so, too, when binding the four species which correspond to G-d’s name, the species should be close to each other but should not be touching. This is accomplished by the Keishalach. According to this opinion, one should hold the etrog close to, but not actually touching the lulav. This is not the common custom.
[16] See Shulchan Aruch HaRav, 651:2 and 6
[17] Ibid, 11
[18] Mateh Efrayim, 625, 11
[19] Ibid, 14 as explained in Ketzeh HaMateh, 15
[20] Ibid
[21] Mateh Efrayim, 7
[22] Kaf HaChaim 625:15 based on the Zohar
[23] Mateh Efrayim, 21 and Ketzeh HaMateh, 27
[24] See Shulchan Aruch HaRav, 639:3
[25] See Mishnah Berurah 263:23
[26] Ibid, 639:17
[27] Mishnah Berurah, 639, 35
[28] See Biur Halacha on 639:2 D.H. Yayin and Shulchan Aruch HaRav, 639:12
[29] Shulchan Aruch HaRav, 639:11
[30] Mishnah Berurah, 15
[31] Shulchan Aruch HaRav, 625
[32] Kaf HaChaim 625:3 in the name of the Pri Megadim
[33] Shulchan Aruch HaRav, 639, 14
[34] See O.C. 643:2 and 3
[35] Shulchan Aruch HaRav, 639:2
[36] See Otzar Minhagei Chabad, page 302 – 306. See Piskei Teshuvot, note 61 that some say that one may even make a blessing on the Sukkah during the rain if they are more pained to leave the Sukkah than to remain in it.
[37] O.C. 651 and 652
[38] See Piskei Teshuvot 653, 5 that, by the letter of the law, one may eat a snack before this mitzvah but that one should only be lenient in a case of great need. In addition, coffee and tea is permissible but it is better to be strict in this regard as well.
[39] Yalkut Yosef, Mo’adim, Seder Netilat Lulav, 10. Some Sefardic women do not shake the lulav at all. I am not sure as to the reason for this custom.
[40] O.C. 652
[41] Siddur HaRav
[42] But see Kaf HaChaim 651:15 who cites many halachic and kabbalistic opinions that one should hold the Lulav with the back of the Lulav facing oneself, based on the concept that one cannot “see” G-d’s face.
[43] HaYom Yom, Tishrei 16
[44] Shulchan Aruch HaRav, 651:14
[45] Shulchan Aruch HaRav, 13 and Mishnah Berurah, 19
[46] See that the Chabad custom is to only hold the Etrog after the first holdu lahHashem
[47] Ibid, 15
[48] Sefer HaMinhagim, Chabad
[49] Ibid, Hayom Yom 20 Tishrei
[50] Rama 651:10 and Mishnah Berurah 47
[51] Sefer Haminhagim, Chabad, see O.C. 652, 1
[52] Shulchan Aruch O.C. 658. Hayom Yom 15 Tishrei
[53] Piskei Teshuvot 660
[54] Hayom Yom 16 Tishrei
[55] Mishnah Berurah, 661:1
[56] Bait Yosef on Siman 662
[57] See Otzar Minhagei Chabad, page 324, Piskei Teshuvot, 639, 10
[58] See Rama 654, Kaf HaChaim 12 and Sefer Minhagim Chabad
[59] See Mishnah Berurah, 661, 1, Otzar Minhagei Chabad, page 320 – 323 and in many talks of the Lubavitcher Rebbe
[60] Hayom Yom 16 Tishrei
[61] See O.C. 490, 9 and Mishnah Berurah, 19 and Shulchan Aruch HaRav, 17
[62] Otzar Minhagei Chabad, page 329
May we merit to sit in the Sukkah of the Leviathan skins with Moshiach speedily in our days!

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