Halacha According to the Sephardic Practice: Arba Minim

From the book series Laws of the Holidays by Rabbi Yonatan Nacson; used with permission.

The Lulav

Parts of the Lulav

1. The Torah states: “And you shall take for yourselves on the first day of Sukkot…palm leaves.”[1] The Gemara explains that the palm branch mentioned in the verse is referring to its leaves that appear to be bound together, before they open, when growing on the tree.[2]

2. There are three basic parts of a lulav:
   1. The shedrah — the spine or backbone of the lulav.
   2. The alim — the leaves that grow from and are attached to the shedrah.
   3. The tiyomet — The leaves of the lulav grow in pairs, and each leaf is connected to its pair; each pair of leaves is called the tiyomet.[3]

3. Many of the most common and standard lulavim grow in different locations, such as Spain, Morocco, the Jordan River Valley, and El Arish, Egypt. A more versatile lulav is known as the Derrie lulav, that can come from either Eretz Yisrael or California. In the United States, the most common lulavim come from either Spain or El Arish.[4]

The Tiyomet

4. Strictly speaking, according to the Shulchan Aruch, a lulav is only disqualified if the majority of the double leaves are split more than halfway. However, preferably, one should use a lulav that even the middlemost leaf, extending from the shedrah, is not split. [5]

5. According to the Shulchan Aruch, even if the highest centermost leaf is cut, the lulav is still kosher. To disqualify a lulav, most of the leaves above the end of the shedrah must be cut at their tops. However, according to the Rama, if the centermost leaf itsef is cut, the lulav is invalid. It is preferable, even for Sephardim, to find a lulav in which all the leaves are intact, especially the centermost leaf.[6]

6. Sometimes a lulav has a brownish-red covering, called kora, attached over its upper leaves. Ashkenazim generally avoid using a lulav with kora, while Sepharadim prefer a lulav covered in kora.[7]

7. A tiyomet that is open and noticeably separated, forming a Y, may disqualify a lulav, because it would be nisdak (also known as a hemnek). This is because the unusual shape makes it appear as if there are two tips.[8]

A Withered Lulav

8. A withered lulav is invalid, but only if most of its leaves are dry. According to the Shulchan Aruch, the lulav is disqualified when most of its leaves turn white.[9] However, according to the Rama, the lulav is only disqualified when the leaves crumble when touched.[10]

9. Sometimes, the tip of the lulav is slightly burned from the sun. Such a lulav is kosher, but one should preferably try to find a lulav whose tip is not burned.[11]

A Bent Lulav

11. The shedrah should be straight. If it is bent like a sickle (almost in the shape of a C) in any direction other than toward the holder, it is pasul.[12] The lulav should preferably not be bent in any direction.[13] It is not necessary to align the lulav with a table edge or floor tiles, or to hold it at eye level to scrutinize its straightness; it suffices for one to choose a lulav that appears straight when one holds it vertically in front of himself.[14]
12. If the leaves of the lulav are bent, the lulav generally remains kosher. According to some poskim, the lulav is disqualified when most of the leaves are bent over, especially if they are bent in half.[15] A lulav whose centermost leaf is bent so much that it looks like it is bent in half should not be used.[16]

Hadassim

12. The Torah states: “You shall take for yourselves…twigs of a plaited tree (anaf eitz avot).”[17] The Gemara explains that this is referring to the myrtle branch, known as the hadas, which has leaves that lie on each other like an interlocking chain.[18] One of the hadas’s characteristics is that its leaves cover its twig, meaning it has three or more leaves growing near each other in a circle, so that one leaf is not lower than the other.[19]

13. According to the Shulchan Aruch 646:3, the hadassim must be meshulashim, i.e. containing three exactly aligned leaves per level.[20] A hadas with only two leaves at each level is not kosher.[21] The Chazon Ish holds that a hadas is considered meshulash as long as the bases of the three leaves meet at a line, even if there are slight differences in height between them.[22]

14. Ideally, the entire hadas should be triple-leaved across three full handbreadths of its length. However, if only the majority of the hadas (one and a half handbreadths, which is about 12 to 14 cm) are triple-leaved, it is kosher, and one may recite the berachah on it.[23]

15. An ideal hadas has the leaves of each level overlapping the leaves of the next level. However, even if the leaves do not lie on one another, it is nevertheless kosher.[24]

16. Ideally, the leaves should be no longer than the width of a thumbnail. However, the hadas is still valid as long as its leaves are not longer than the width of two thumbnails.[25]

17. It is advisable not to use a hadas if any part of its tip is cut off. However, if no other hadas is available, it may be used, and a berachah may be recited on it.[26]

18. A hadas whose leaves dried out is invalid. A hadas is considered dry when most of its leaves have whitened in color. However, if at the top of each hadas branch there is a set of leaves that are still moist, the hadas is kosher, even though most of the leaves are dry.[27]

19. A hadas does not have to be absolutely straight, and is still valid even if it is crooked.[28]

Aravot

20. The criteria for identifying the correct species of aravot are as follows:[29]
    1. The leaves are narrow and long.
    2. The stems are red.
    3. The tip of each leaf is smooth and not serrated.[30]

21. The above criteria are not requirements, but are meant as indicators that the aravot are kosher. Therefore, if the stem is not red, the aravot are still kosher as long as the stem would have turned red had it been left to mature on the tree.[31]

22. Even though the Torah describes the aravot as branches that grow along the water, this description is not a requirement; rather, it is meant to identify the species that ordinarily grows along the water.[32]

23. If most of the leaves of the three upper handbreadths of an aravah fell off, the aravah is disqualified. If only some of the leaves fall off, the aravah is kosher.[33]

24. When most of the leaves of an aravah are dried or withered, it is disqualified.[34] A leaf is considered withered when it turns white.[35]

25. One should preferably use neither an aravah that droops, nor an aravah whose leaves droop.[36]

26. An aravah may not be used if the top of its stem is cut off.[37] The top leaf, however, has the same rule as any other missing leaf, and if it is cut, the aravah is still valid.[38]

27. There is a leaf that grows from the tip of the aravah stem, known as the lavluv. This leaf grows on all aravot, and when present, guarantees that the stem has not been cut. Therefore, if one does not know how to examine the top of an aravah to determine whether its top has been cut, he should preferably use aravot with a [39]

The Etrog

28. There are four basic parts to an etrog:
    1. The pitom — the protuberance found on top of an etrog. It consists of a vertical portion that is connected to the etrog.[40]
    2. The shoshanta — the flat, horizontal part that protrudes out of the pitom.[41]
    3. The chotem — literally, the nose. This is most commonly considered the part that slopes upward, above the majority of the etrog.[42]
    4. The oketz — the stem of the etrog, which is the part that connects the etrog to the tree.[43]

A Dry Etrog

29. A dry etrog is invalid. An etrog is considered dry if it does not contain enough moisture to moisten a thread that would be pulled through.[44]

A Grafted Etrog

30. A grafted etrog is invalid, meaning, an etrog produced from both an etrog and either a lemon, an orange, or any other fruit, is invalid, and is invalid for the entire Sukkot, not just the first day.[45] If the only available etrog is one that is murkav, grafted, then a berachah should not be recited on it.[46]

31. There are three main characteristics of an etrog that differentiate between a murkav etrog and a kosher one:[47]
    1. The outer skin on a murkav etrog is smooth, unlike that of a kosher etrog, which has bump-like elevations.
    2. The oketz of a murkav etrog is on the surface of the fruit, unlike the oketz of a kosher etrog, which is recessed into the fruit.
    3. The skin of the murkav etrog is thin, and its fruity portion is large and full of juice. The skin of a kosher etrog, though, is thick, and its fruity portion is small and contains very little juice.
    4. Some poskim mention a fourth sign:[48] the seeds of the murkav etrog lie horizontally, while the seeds of a kosher etrog point vertically.
    5. However, one may not rely exclusively on these characteristics.[49] One may only use an accepted etrog that has a clear mesorah regarding its pedigree.[50]

32. Chacham Ovadia Yosef rules that one should only recite a berachah on either a Teimani[51] or Moroccan etrog[52] because of their impressive pedigrees and their reliability that they are indeed pure etrogim.[53]

Chazazit and Discolorations on an Etrog

33. A chazazit is a scab-like protuberance on the skin of the etrog that generally indicates disease. It is rarely found on etrogim[54] The chazazit essentially invalidates an etrog if:[55]
    1. There is a chazazit on the chotem.[56]
    2. There are two or three marks of a chazazit on the remainder of the etrog (not including the chotem). If there is one chazazit on the etrog, it is still kosher, unless it covers a majority of the etrog.[57]

34. Either black or white color (similar to the color of an egg white) on an etrog invalidates it. Therefore, an etrog with a black or white spot is regarded as similar to an etrog with a chazazit. If it only has one spot, the spot only disqualifies the etrog if most of the etrog is that color, or if it is on the chotem.[58]

35. Since etrogim are often grown in loose, sandy soil, the wind deposits a grayish-white dust on the etrogim as it blows. A wet cloth or sponge should be able to remove such particles; one should not use a toothpick or other abrasive object to remove spots of dust and dirt.[59]

36. Reddish-brown or brown spots are often caused by being bumped around and bruised, or through regular usage on Sukkot. Such a mark does not disqualify the etrog, but it does detract from its quality. Therefore, it is preferable not to use such an etrog on the first day of Sukkot.[60]

37. A dark-green etrog is invalid because it is a sign that it has not ripened yet. However, etrogim that eventually turn yellow off the tree are kosher, even if they are green on Sukkot. It is preferable not to purchase an etrog unless it has begun turning yellow.[61] According to the mekubalim, it is more praiseworthy to acquire an etrog that is still green.[62] However, according to many poskim, it is more praiseworthy to acquire an etrog that is already yellow.[63]

38. Any questionable color or spot on the etrog only needs to contended with if it can be seen without great scrutiny, i.e. without using a magnifying glass.[64]

Chaser — An Incomplete Etrog

39. One should not take an incomplete etrog for two reasons: first, one is lacking in a “complete taking” (lekichah tamah, meaning that the etrog must be whole),[65] and second, because if anything is missing from the etrog, the fruit is lacking hadar, beauty.[66]

40. If even the tiniest quantity is missing from an etrog on the first day of Sukkot, it may not be used.[67] However, if a piece is missing from the etrog on the rest of the days of Sukkot, the etrog may still be used.[68]

41. When it is unclear whether a small part of an etrog is missing, the etrog is still kosher.[69]

42. An etrog with a hole through its center is only invalid if the hole starts from one side of the etrog and ends at the other, or if the hole reaches the seeds.[70] However, if the hole is under the area of the seeds (right above the oketz), the etrog is kosher if the hole does not go through from one side to the other.[71] In any case, any hole that is seen with a regular glance by the naked eye does not disqualify an etrog.[72]

43. If there is a hole in an etrog that starts from the pitom and reaches the seeds, the etrog is invalid.[73] Such a hole is more commonly found in etrogim that do not grow with a pitom, such as Teimani etrogim.

44. An etrog with a hole is kosher (see above halachot) even if the hole extends completely through a bump on one side.[74]

45. A mark or hole from a leaf, thorn, or branch may certainly detract from the etrog’s quality, but does not invalidate the etrog, even if it is on the chotem.[75] These marks are just a result of the natural healing process when the skin of the developing etrog is pierced. Generally, such marks are found in cream, beige, or off-white scars on the surface of the etrog. However, if the etrog did not scar over the scratch, the etrog is invalid because it is considered chaser. Ideally, an etrog should be completely clean, even with respect to leaf marks, at least on its chotem.[76]

46. An etrog that is split is invalid if the split extends over the entire etrog from top to bottom, even if no part of the etrog is missing.[77] The split must also be as thick as most of the skin’s thickness to invalidate the etrog.[78]

47. An etrog has a thin outer shell that covers a much thicker inner shell. if the thin outer shell was peeled off in two or three places, even slightly, and the color of the peeled spots turns brown, the etrog is invalid. If the color of the peeled spots is a kosher color, one may only use the etrog if he does not have another one.[79]

48. If the entire oketz falls off of the etrog, leaving the stem hole completely uncovered, the etrog is not kosher.[80] However, if the stem hole is completely covered, regardless of whether the outer part of the stem fell off, the etrog is kosher. If only part of the stem hole remains uncovered, though, the etrog is invalid.[81] In any case, as noted above, an incomplete etrog may be used on all but the first day of Sukkot (and in chutz laAretz, the second day of Sukkot).

The Pitom

49. Every etrog begins with a pitom, as it is part of the blossom. Usually the pitom falls off with the rest of the blossom. However, it sometimes remains on naturally, or if it is sprayed to remain intact. The presence of a pitom ensures that the etrog is not chaser, and therefore, many people try to find an etrog with a pitom. An etrog that grew without a pitom, though, is absolutely kosher.[82]

50. One of the ways to determine if the pitom fell off while still on the tree during the early stages of development is if the top of the etrog has an indentation, while the sides of the depression are smooth and natural-looking.[83] If there is no indentation, and the top is flat, smooth, and white, the pitom may have possibly been knocked off after the etrog was picked from the tree. However, if there is beige or brown scar tissue at the place of the absent pitom, the etrog is kosher.[84]

51. Some indications that the pitom fell off after it was picked from the tree is if the place of the pitom is surrounded by a brown ring that is not scar tissue, if the place of the pitom has white on the inside without scar tissue, or if the place of the pitom turns black.[85]

52. If any part of the pitom remains above the etrog level, it may technically still be kosher, but one should try to attain a nicer etrog. However, if the entire pitom, including the part inside of the etrog, breaks off, it is not kosher.[86]

53. When there is doubt whether the pitom fell off naturally or was broken off, the etrog is considered kosher.[87]

54. If part of the width of the pitom (as opposed to its height) is broken, the etrog is kosher, as long as the remnant covers the hole, and every part of the pitom remains above the etrog However, if any part of the top of the etrog is not covered by the remnant of the pitom, it is not kosher.[88]

55. An etrog is kosher if just the shoshanta (the flat, horizontal part that protrudes from the pitom) breaks off from the top of the pitom.[89]

56. A black dot on the pitom does not disqualify the etrog since even if that part was missing, the etrog would still be considered valid.[90]

The Size and Shape of the Etrog

57. An etrog must at least be the size of an egg.[91] It is preferable to use an etrog the size of two eggs.[92]

58. The minimum weight of an etrog is 57.6 grams. However, it is highly preferable to exceed the minimum weight since it is possible for the etrog to shrink over Sukkot from dehydration.[93]

59. An etrog that is not the usual shape of an etrog is invalid. Since the usual shape of an etrog is elongated, an etrog that is round as a ball is invalid.[94]

60. A thin and long etrog is kosher, even if its circumference is less than that of an egg, provided that its length is sufficient to compensate.[95]

61. An etrog may be as large as one can carry, even if it is so large that he is only able to carry it on his shoulder.[96] However, a moderately sized etrog is preferred since it is easier to carry during the Hoshanot.[97]

62. When the pitom and the oketz are not aligned, the etrog is kosher.[98]

63. A crooked or bent etrog is kosher.[99]

Disqualified Minim

64. If the minim are stolen, they are invalid on the first day of Sukkot.[100] Therefore, one should not take minim that belong to someone else without permission.[101] However, on the rest of the days of Sukkot, one may use borrowed minim. Therefore, one may borrow minim from someone without his knowledge, provided that one only shakes them and does not remove them from where he found them.[102] If the owner of the minim is generally particular about people using them, the minim should not be used without his consent.[103]

65. Preferably, one should pay for his minim before the chag.[104] However, if he was unable to, he may still use them.[105]

66. A cracked etrog, an etrog with a missing part, or minim that were stolen or borrowed may not be used on the first day of Sukkot, but may be used on the rest of the days with a berachah.[106] The same is true regarding an etrog with a chazazit for Sepharadim.[107]

67. Preferably, one should not use an etrog without a pitom or oketz, even after the first day of Sukkot.[108] However, if one cannot attain another etrog, he may use his broken one. [109]

68. A ben chutz laAretz should not recite a berachah on Yom Tov sheni on minim that would be disqualified for use on the first day of Yom Tov. .[110]

69. According to some opinions, if one is shaking his minim in the Old City of Yerushalayim, and particularly by the Kotel HaMaaravi, one’s minim should be undisputedly kosher on the first day of Sukkot and on the rest of the days.[111]

70. Even if one left his etrog under his bed, he may use it for the mitzvah. However, if possible, one should use another etrog[112] If one left his lulav, hadassim, and aravot under his bed, he may use them for the mitzvah even if he has substitute.[113]

71. One who touched his etrog before washing his hands netilat yadayim in the morning should preferably pour water on it three times before using it.[114]

72. If one only has disqualified minim and is unable to obtain kosher ones, he should shake the non-kosher minim without a berachah.[115]

The Length of the Minim

73. The minimum length of a hadas and an aravah is at least three tefachim,[116] which is 20 cm, and preferably 24 cm.[117]

74. The minimum length of a lulav is that its spine (the shedrah) should be at least four tefachim long, at least 27cm, not including the other leaves that stick out of it, and preferably 30cm.[118]

75. There is no maximum specification as to the length of the lulav, aravot, or hadassim. However, the spine of the lulav should always be a tefach higher than the hadassim and aravot.[119]

Arba Minim Checklist – Summary of the laws of Arba Minim

Lulav

• Preferably, one should use a lulav that does not have any split or cut leaves. A tiyomet that is open and noticeably separated, forming a Y, may disqualify a
• Sephardim prefer a lulav covered in kora.
• A withered lulav is invalid if most of its leaves turn white.
• One should preferably try to find a lulav whose tip is not burned.
• The shedrah should be straight. The lulav should preferably not be bent in any direction. It suffices for one to choose a lulav that appears straight when one holds it vertically in front of himself.
• If the leaves of the lulav are bent, the lulav generally remains kosher.
• The spine of the lulav should always be a tefach higher than the hadassim and aravot.
• The minimum length of a lulav is that its spine (the shedrah) should be at least 27cm, not including the other leaves that stick out of it, and preferably 30cm.

Hadassim

• The hadassim must be A hadas with only two leaves at each level is not kosher. Ideally, the entire hadas should be triple-leaved across three full handbreadths of its length. If only the majority of the hadas (about 12 to 14 cm) are triple-leaved, it is kosher, and one may recite the berachah on it.
• Ideally, the leaves of each level should overlap the leaves of the next level.
• Ideally, the leaves should be no longer than the width of a thumbnail. It is still valid as long as its leaves are not longer than the width of two thumbnails.
• It is advisable not to use a hadas if any part of its tip is cut off, unless there is no other hadas available, and a berachah may be recited on it.
• A hadas whose leaves dried out (whitened) is invalid. If at the top of each hadas branch there is a set of leaves that are still moist, the hadas is kosher, even though most of the leaves are dry.
• A hadas does not have to be absolutely straight, and is still valid even if it is crooked.
• The minimum length of a hadas is at least 20 cm, and preferably 24 cm.

Aravot

• The criteria for identifying the correct species of aravot are as follows: The leaves are narrow and long. The stems are red. The tip of each leaf is smooth and not serrated. If the stem is not red, the aravot are still kosher as long as the stem would have turned red had it been left to mature on the tree.
• Even though the Torah describes the aravot as branches that grow along the water, this description is not a requirement.
• If most of the leaves of the three upper handbreadths of an aravah fell off, the aravah is disqualified. If only some of the leaves fall off, the aravah is kosher.
• When most of the leaves of an aravah are dried or withered, it is disqualified. A leaf is considered withered when it turns white.
• One should preferably use neither an aravah that droops, nor an aravah whose leaves droop.
• An aravah may not be used if the top of its stem is cut off. The top leaf, however, has the same rule as any other missing leaf, and if it is cut, the aravah is still valid.
• If one does not know how to examine the top of an aravah to determine whether its top has been cut, he should preferably use aravot with a
• The minimum length of an aravah is 20 cm, and preferably 24 cm.

The Etrog

• Invalid Etrogim include:
  • Grafted (one should only recite a berachah on either a Teimani or Moroccan etrog). An etrog that is not the usual shape. If it has a chazazit, but this is uncommon. A dark-green etrog (one should either use green or yellow.)
  • Either black or white spots can invalidate it. It should be brought to a rabbi for inspection. If it only has one spot, the spot only disqualifies the etrog if most of the etrog is that color, or if it is on the chotem.
  • An etrog that is split is invalid if the split extends over the entire etrog from top to bottom, even if no part of the etrog is missing. The split must also be as thick as most of the skin’s thickness to invalidate the etrog.
• Invalid on the first day of Sukkot:
  • If even the tiniest quantity is missing from an etrog. If a piece is missing from the etrog on the rest of the days of Sukkot, the etrog may still be used. When it is unclear whether a small part of an etrog is missing, the etrog is still kosher.
  • An etrog with a hole through its center is only invalid if the hole starts from one side of the etrog and ends at the other, or if the hole reaches the seeds. If the hole is under the area of the seeds (right above the oketz), the etrog is kosher if the hole does not go through from one side to the other. In any case, any hole that is seen with a regular glance by the naked eye does not disqualify an etrog. An etrog with a hole is kosher even if the hole extends completely through a bump on one side.
  • If the thin outer shell was peeled off in two or three places, even slightly, and the color of the peeled spots turns brown, the etrog is invalid. If the color of the peeled spots is a kosher color, one may only use the etrog if he does not have another one.
  • If the entire or part of oketz falls off of the etrog, leaving the stem hole completely uncovered, the etrog is not kosher for the first day of Sukkot. However, if the stem hole is completely covered, regardless of whether the outer part of the stem fell off, the etrog is kosher.
• The pitom:
  • If any part of the pitom remains above the etrog level, it may technically still be kosher, but one should try to attain a nicer etrog. However, if the entire pitom, including the part inside of the etrog, breaks off, it is not kosher. If part of the width of the pitom (as opposed to its height) is broken, the etrog is kosher, as long as the remnant covers the hole, and every part of the pitom remains above the etrog However, if any part of the top of the etrog is not covered by the remnant of the pitom, it is not kosher.
  • An etrog is kosher if just the shoshanta (the flat, horizontal part that protrudes from the pitom) breaks off from the top of the pitom.
  • A black dot on the pitom does not disqualify the etrog since even if that part was missing, the etrog would still be considered valid.
  • If there is no indentation, and the top is flat, smooth, and white, the pitom may have possibly been knocked off after the etrog was picked from the tree. However, if there is beige or brown scar tissue at the place of the absent pitom, the etrog is kosher. Some indications that the pitom fell off after it was picked from the tree is if the place of the pitom is surrounded by a brown ring that is not scar tissue, if the place of the pitom has white on the inside without scar tissue, or if the place of the pitom turns black. When there is doubt whether the pitom fell off naturally or was broken off, the etrog is considered kosher.
  • When the pitom and the oketz are not aligned, the etrog is kosher. Likewise, a crooked or bent etrog is kosher.
• Finding and using a nice etrog:
  • Reddish-brown or brown spots do not disqualify the etrog, but it can detract from its quality. Therefore, it is preferable not to use such an etrog on the first day of Sukkot.
  • A mark or hole from a leaf, thorn, or branch may certainly detract from the etrog’s quality, but does not invalidate the etrog, even if it is on the chotem. Generally, such marks are found in cream, beige, or off-white scars on the surface of the etrog. However, if the etrog did not scar over the scratch, the etrog is invalid because it is considered chaser. Ideally, an etrog should be completely clean, even with respect to leaf marks, at least on its chotem.
  • Many people try to find an etrog with a pitom to ensure that it never fell off after it was picked. An etrog that grew without a pitom, though, is absolutely kosher.
• Inspecting an etrog:
  • Make sure that the person selling the etrogim has a hechsher with proof of their pedigree.
  • One should not use an abrasive object to remove spots of dust and dirt.
  • Any questionable color or spot on the etrog only needs to contended with if it can be seen without great scrutiny, i.e. without using a magnifying glass. Some say that it suffices to hold the etrog around 30 cm away from one’s face to examine it.
  • An etrog must at least be the size of an egg. It is preferable to use an etrog the size of two eggs.
  • The minimum weight of an etrog is 57.6 grams. However, it is highly preferable to exceed the minimum weight.
  • An etrog may be as large as one can carry, even if it is so large that he is only able to carry it on his shoulder. However, a moderately sized etrog is preferred.

Setting Up the Minim

76. It is a mitzvah for every person to take the arba minim and shake them throughout Sukkot. One does not fulfill his obligation if someone else shakes his minim for him.[120]

77. To fulfill the mitzvah of arba minim, one needs to take a lulav, an etrog, two aravot, and three hadassim.[121]

78. If one only used two hadassim instead of three or one aravah instead of two, he should shake the minim again with the proper amount of hadassim and aravot, without a berachah. [122]

79. One should use a double knot when binding the hadassim and aravot to the lulav.[123]

80. Many Ashkenazim use a woven pouch called a koshikol[124] made of woven lulav leaves as a practical way to bind the hadassim and the aravot while protecting them from damage. Sepharadim, however, should not bind their lulav with such a binding, since according to the Shulchan Aruch, one is required to bind his lulav with an actual knot.[125]

81. Some people have the custom to tie the lulav, hadassim, and aravot with three different knots,[126] while some have the custom to tie them with eighteen knots.[127] In any case, the hadassim and aravot should be tied to the lulav using a lulav[128]

82. There are varying customs as to where to place the hadassim and aravot: Some have the custom to place all three hadassim to the right of the spine, with the spine of the lulav facing the holder, and the two aravot to the left of the spine.[129] Others have the custom to place one hadas and aravah to the right of the spine, one hadas and aravah to the left of the spine, and one more hadas in the middle of the lulav, slightly more to the right side of the lulav.[130]

83. When tying the minim together, one should tie the hadassim higher than the aravot.[131] The shedra of the lulav should also be a tefach higher than the aravot and hadassim.[132]

84. The hadassim and aravot should be tied to a spot on the lulav where one will be able to grasp all of the minim at once, and not too high up on the lulav.[133]

85. If one forgot to tie his minim before Yom Tov, or if his minim accidentally became untied on Yom Tov, he may not retie his minim on Yom Tov. Instead, one should make a bow and not a knot to keep his minim[134] However, if one made a double knot on Yom Tov, he has what to rely on, and the lulav may be used.[135] If one does not have a spare leaf to tie his minim with, he may pull out a leaf from his lulav, even on Yom Tov.[136]

86. One may tie his minim at night, and does not have to specifically tie them during the day.[137]

87. Preferably, the minim should not be bound together by a woman or a non-Jew.[138]

Shaking the Minim

Shaking the minim on the first day of Sukkot

88. When commanding us to take the arba minim, the Torah states: “And you shall take for yourselves on the first day.”[139] Thus, the biblical obligation (mitzvah deOrayta) to take the arba minim applies only to the first day of Sukkot. The verse continues, “and you shall rejoice before Hashem, your G-d, seven days.” This is understood as teaching that “before Hashem” refers to in the Bet HaMikdash, which applies for all seven days of Sukkot. However, when the Bet HaMikdash was destroyed, the Chachamim instituted that we must take the arba minim everywhere for seven days, to commemorate the Bet HaMikdash.[140] In this enactment, the Chachamim stipulated that several of the disqualifications that apply on the first day would not apply on the other days. They include a borrowed etrog, an incomplete etrog, and any disqualifications based on hadar (beauty).

89. When Shabbat is on the first day of Yom Tov, the minim are only first taken on the second day of Sukkot instead.[141]

How to hold the minim

90. When shaking the arba minim, one should take his lulav in his right hand and the etrog in his left hand.[142] One should hold the minim like this even while reciting the Hoshanot. However, if this is difficult because one also needs to hold his siddur, he may hold the minim in his right hand.[143]
91. When holding the lulav, the spine of the lulav should be facing one’s face.[144]
92. If one accidentally took the etrog in his right hand and the lulav in his left hand, he should preferably shake the minim again in the proper hands.[145]

93. Even one who is left-handed should take the lulav in his right hand and the etrog in the left hand.[146] It is praiseworthy for him to take the lulav and shake it in his left hand and the etrog in his right hand afterward.[147]

94. One who is handicapped and is unable to use his hands to shake the arba minim should use his upper arms, if possible.[148]

95. A person who can only use one of his hands should hold the lulav in the functional hand, even if it is his left hand, and the etrog between his arm. [149] If this is not possible, then one should hold both the lulav and the etrog in his functional hand.[150]

96. While the minim are being shaken, they must all be held in the way that they grew, which is upright. Even though when the etrog is on the tree, the pitom is facing down, it must be held with the pitom facing upward when taken for the arba minim.[151]

97. If one is wearing rings on his fingers, one should preferably remove them before shaking the arba minim.[152] Similarly, if one has a cast that cannot be removed, he may shake the minim with a berachah.[153]

Reciting the berachah on the arba minim

98. One should stand when reciting the berachah on the arba minim.[154] If one took the minim and recited the berachah while sitting, he has fulfilled his obligation and should not recite another berachah.[155]
99. One should first take the lulav in his right hand and recite the berachah, and only afterward, he should pick up the etrog and shake the minim[156]

100. If one forgot to recite the berachah on the arba minim, he may recite it as long as he is still shaking them, even if he is in the middle of Hallel.[157]

101. If one forgot to recite a Shehecheyanu on the first day of Sukkot when shaking the minim, he may do so when he remembers, even if it is on the seventh day of Sukkot.[158]

102. A berachah may only be recited once a day when shaking the minim.[159]

103. All of the arba minim must be taken together, and if even one of them is missing, a berachah may not be recited.[160] Similarly, one may not take a different species of plant, tree, or fruit if he is missing one of the minim.[161]

104. Preferably, one should not take more than the required amount of the arba minim (one lulav, three hadassim, and two aravot).[162]

When to shake the minim

105. The mitzvah of shaking the arba minim applies throughout the daytime. However, it is praiseworthy to perform the mitzvah as early in the day as possible. The earliest one may shake the arba minim is after netz hachamah. Generally, though, one should wait until reciting Hallel to shake the minim.[163]

106. If one needs to travel early in the morning and cannot wait until netz to shake the minim, he may even shake them at alot hashachar.[164] However, if possible, one should shake them again later that day after netz without a berachah.[165]

107. Some people have the custom to shake the minim in the sukkah before Hallel.[166] However, one should preferably not leave the minyan to shake his minim in a sukkah. Furthermore, even if one could shake the minim before going to pray Shacharit, he should still wait and shake them along with the rest of the minyan.[167]

108. Preferably, one should not eat or drink before shaking the minim.[168] However, if one is weak and needs to drink coffee or the like or eat a fruit or small piece of cake to help him concentrate when praying, he may.[169]

109. One who did not shake the minim until ben hashmashot may still shake them without a berachah.[170]

Shaking the minim during Hallel

110. The minim are shaken before Hallel[171] and then again during Hallel, at specific points. These points are:[172]
     1. By the first Hodu laHashem ki tov, the minim are shaken once.
     2. By Ana Hashem hoshia na, they are shaken twice.
     3. By the last Hodu laHashem ki tov, they are shaken once.

111. When reciting Hashem’s Name, one should not shake the minim.[173]

112. One who is only able to attain the arba minim in the middle of Hallel may recite the berachah on them between paragraphs.[174]

Shaking the minim

113. When shaking the minim, one should keep the minim upright and not turn them over. This means that when one shakes the minim downward, one should still keep the lulav pointing upward.[175]

114. Preferably, the lulav (or the attached hadassim and aravot) and etrog should touch each other when one shakes them.[176]

115. When shaking the minim, a Sephardi does not literally shake the lulav until its leaves rustle. Rather, with the minim in his hands, he should extend and withdraw his arms three times, moving the minim away and then toward him.[177]

116. The general custom among Sephardim, in accordance with the Arizal, is to shake the minim first toward the south, then to the north, to the east, upward, downward, and then toward the west. The Ashkenazic practice, and that of some Sephardim, is to shake the lulav first to the east, then to the south, to the west, to the north, upward, and then downward.[178]

117. A left-handed person should not change the order of the different directions he shakes the minim.[179]

118. One who accidentally shook the minim toward the different directions in the wrong order has nevertheless fulfilled his obligation.[180]

119. When shaking the minim, one should turn his whole body in the direction that he is shaking.[181]

120. If one is praying with a minyan whose custom regarding how to shake the minim differs from one’s own, and he feels out of place during Hallel, he may shake the minim in accordance with his own custom. He should first shake them according to his custom, and only afterward follow the minyan.[182]

Women shaking the arba minim

121. Women are exempt from the mitzvah of shaking the arba minim because it is a time-bound mitzvah. According to Ashkenazim, however, who follow the ruling of the Rama, a woman may recite a berachah on time-bound mitzvot. Sepharadic women should refrain from reciting the berachot on shaking the arba minim (including SheHecheyanu) if they choose to do so.[183]

122. If one hears a woman (even an Ashkenazi woman) recite such a berachah, one should think the word amen without verbalizing it.[184]

123. If a Sephardic woman marries an Ashkenazi man, it is preferable that she refrain from reciting the berachot on the mitzvot of the arba minim and sukkah. If she wants to recite the berachot, however, she may.[185]

124. A woman who wants to shake the arba minim does not have to shake them in all of the different directions.[186]

Deriving Benefit from Minim That Are Set Aside for the Mitzvah

125. If one set the minim aside for the mitzvah but has not yet picked them up to actually use them, they may be used for other purposes, since merely setting them aside does prohibit them for other uses.[187] 

126. The hadassim used for the mitzvah may not be smelled during the chag.[188]

127. Strictly speaking the etrog may be smelled during the chag, but since the poskim dispute whether a berachah may be recited when smelling it, one should preferably refrain from smelling it.[189] However, if one recites the berachah to smell another fruit, then he may smell the etrog as well, even on Shabbat.[190]

128. After Sukkot, both the etrog and hadassim may be smelled with a berachah.[191]

Storing the Minim over Sukkot

130. Throughout Sukkot, one should keep his lulav, hadassim, and aravot moist by either keeping them in water or wrapping them in a damp towel.[192]
131. One may place one’s lulav in water on Yom Tov, even if they were not placed in water from before Yom Tov. If there is no water in the vase from before Yom Tov, one may even fill up a vase with water in the vase on Shabbat for this purpose.[193]
132. One may wrap his lulav in a wet towel, which is damp but not dripping wet, on Yom Tov, even though he might come to squeeze the water from the towel while wrapping and unwrapping the lulav.[194]

132. It is praiseworthy to replace one’s aravot as often as he can throughout the chag; he may bind them before Yom Tov, and then replace them on each day of Chol HaMoed.[195]

133. One should not leave his lulav, hadassim or aravot in water for a period of twenty-four hours. However, if one did, his minim are still kosher.[196]

Using Minim That Were Picked on Yom Tov

134. If one of the minim was picked on Yom Tov, it may not be used that day.[197]

135. A ben chutz laAretz may use hadassim or aravot that were picked by a ben Eretz Yisrael on Yom Tov sheni.[198]

Purchasing the Arba Minim

136. If one bought an etrog and then realizes that the seller is selling one that is more mehuddar for an additional third of the price, there is a mitzvah for him to buy the more mehuddar etrog.[199] This is included in hiddur mitzvah, which is the requirement to increase and expend money up to a third of the original cost to perform a mitzvah in a more beautiful fashion.[200]

137. If one cannot afford to buy a nicer etrog, one is not obligated to buy a more mehuddar one whose price is a third more than that of the original etrog.[201]

138. One may not buy his arba minim with maaser[202]

The Mitzvah of Arba Minim for Children

139. A father should buy the arba minim for his child if the child knows how to shake them.[203] A father should give his child minim to shake not just on the first day, but even for the rest of the days of Sukkot, during which it is only a rabbinical mitzvah to shake the minim.[204]

140. A child who is being trained to shake the arba minim should use kosher minim.[205]

141. A child should preferably be trained to shake the lulav during Hallel and the hakafot.[206]

Borrowing and Lending the Minim

142. One may not borrow the minim from his friend on the first day of Yom Tov.[207] Therefore, when asking one’s friend to use his minim, he should ask that they be given to him as a present on condition that they will be returned.[208]

143. If one’s friend gave him his minim to use and did not specify that they are a present, one has nonetheless fulfilled his obligation since generally, when one lends out his minim, he intends for them to be given as a gift.[209]

144. When receiving the minim from someone else as a present to be used for the mitzvah, one should preferably raise them a tefach (8 cm) high to formally acquire them.[210]

145. When giving one’s minim to a married woman to use, one should specify that he is giving her the minim on condition that her husband does not have a share in them.[211] If the woman is single, one should either put his minim down and announce that anyone who picks them up will acquire them on condition that they will be returned, or he may give them to one of the woman’s relatives so that they will be returned.[212]

146. When one accepts the arba minim from his friend as a present on condition that they will be returned, he retroactively does not fulfill his obligation of shaking the minim if he does not return them to the original owner afterward.[213]

147. If one accepted the arba minim from his friend on condition that the minim will be returned and accidentally disqualifies one of the minim, he has not fulfilled his obligation. However, if the minim became disqualified only for the first day of Yom Tov but are still kosher for the rest of Sukkot, he has fulfilled his obligation.[214]

148. On the first day of Sukkot, one should not give his arba minim to a minor before fulfilling his own obligation of shaking them. The reason for this is because a minor may Halachically acquire an object, but he cannot give an object to another person. Therefore, once one gives his arba minim to the minor, he cannot acquire his minim back Halachically.[215] The same is possibly true on Yom Tov sheni for a ben chutz laAretz.[216]

149. One should not buy his arba minim from a minor if the child actually owns them.[217]

[1]. Vayikra 23:40.

[2]. Sukkah 32a.

[3]. This is the simple understanding of the tiyomet. However this definition is subject to dispute among the Rishonim and Acharonim.

[4] Regarding using a lulav that is from a canary tree, Igrot Moshe, O.C. 4:123 says that such a lulav is invalid. Halichot Shlomo, p. 185, permits the use of such a lulav. Chazon Ovadia, Sukkot, p. 293, says that it is proper to be stringent and not use such a lulav. Halichot Moed, p. 454, points out that although these lulavim are not common in the market nowadays, if one is picking his own lulav from a tree near his home, as is common in Israel, many palm trees are canary trees and one should ensure that one is picking from a tree that is kosher according to all opinions.

[5]. There is a fundamental dispute among the Rishonim regarding the disqualification, and even definition, of the tiyomet. According to the Rif, Rambam, Rosh and many other Rishonim, the tiyomet is essentially defined as every paired leaf on the lulav. Therefore, according to this view, to disqualify a lulav, most of the double leaves must be split more than halfway. However, Rashi, Tosafot, and other Rishonim rule that the tiyomet is specifically referring to the middle double leaf that extends from the shedrah. Therefore, to disqualify a lulav, the middle leaf must be split. Even within this view, it is debated as to how much the middle leaf must be split to disqualify the lulav. Rama 645:6 says in accordance with the more stringent views, which disqualify the lulav when the centermost double leaf, which is the highest of the three central leaves growing out of the shedrah, is split. However the Shulchan Aruch 645:3 rules leniently, in accordance with the view of the majority of Rishonim, that the lulav is only disqualified when the majority of its leaves are affected by a disqualifying problem, and not just the centermost leaf.

Chacham Ovadia Yosef’s ruling on this issue needs clarification. At first glance, he writes in Chazon Ovadia, Sukkot, p. 296 that if the tiyomet is split, then the lulav is disqualified, seemingly referring to the view of the Rama, and not according to the Shulchan Aruch. This seems odd for several reasons, since generally Chacham Ovadia Yosef rules in accordance with the Shulchan Aruch, and if he does not, he explains himself. Furthermore, in Chazon Ovadia, Sukkot, p. 298, footnote 6, Chacham Ovadia seems to imply that he rules in accordance with the Shulchan Aruch. This question is also brought in the footnotes of Ish Matzliach Mishnah Berurah and other books. I later found in the back of Chazon Ovadia, Sukkot 506:6, in the summaries of the halachot, that Chacham Ovadia only explained the halachah according to the Rama, but did not necessarily agree with this ruling. However, I also found in Ki Va Moed, Hilchot Sukkah V’Arba Minim, p. 145, footnote 28, that the author asked Chacham Ovadia to clarify this halachah, and Chacham Ovadia answered him that what he wrote in the footnotes is really his view, and that the halachah certainly is in accordance with the Shulchan Aruch. With all this said, one should, nevertheless, be stringent, if possible, to find a lulav that is not even slightly split, in order to fulfill all of the views, especially since a kosher lulav is easy to find in today’s lulav markets. See also Aruch HaShulchan 645:5–11; Chazon Ovadia, Sukkot, p. 300; Yalkut Yosef, Arbaat HaMinim, p. 104; and Ohr LeTzion, vol. 4, p. 196.

[6]. Shulchan Aruch 645:6. See Machazik Berachah 645:2, din 6; Kaf HaChayim 645:47; Chazon Ovadia, Sukkot, p. 296; Yalkut Yosef, Arbaat HaMinim, p. 88.

[7]. See Bikurei Yaakov §1 and Moed LeChol Chai 23:84, which state that one should not use kora. See also Sdei Chemed, Maarechet Arbaat HaMinim, vol. 6, 2:1, which states that the Sepharadic custom is to take a lulav with kora; this is also the view of Chazon Ovadia, Sukkot, p. 299. One of the reasons to take a lulav with kora is because the Shulchan Aruch 651:9 rules that moving the lulav to and fro is sufficient to fulfill the obligation of shaking the lulav, which is unlike the view of the Rama 651:9, which requires the lulav’s leaves to shake. See also Yalkut Yosef, Arbaat HaMinim, p. 104.

[8]. Kaf HaChayim 645:48 states that according to the Shulchan Aruch, it is only disqualified if most of the leaves are split. However, Biur Halachah 645 explains that perhaps such a split would render the lulav invalid, even according to the Shulchan Aruch 645:7. Therefore, even Sepharadim should be careful to take a lulav that is not nisdak. It should be noted that the disqualification of nisdak is only when the split is noticeable, and the Maharsham writes in the footnotes to Orchot Chayim, as brought in the sefer Arbaat HaMinim, p. 234, that if the two split leaves are touching each other when one places his lulav down on a table, then the split is not considered nisdak. See also Yalkut Yosef, Arbaat HaMinim, p. 122.

[9]. Shulchan Aruch 645:5

[10]. See Mishnah Berurah 645:25, which says that most Acharonim do not agree with the Rama. See also Kaf HaChayim 645:31 and Yalkut Yosef, Arbaat HaMinim, p. 77. In today’s market, though, it is very uncommon for one to have such a disqualification.

[11]. Kaf HaChayim 645:41; Chazon Ovadia, Sukkot, p. 297; Chazon Ish 145:11.

[12]. Shulchan Aruch 645:8.

[13]. Moed LeChol Chai 23:94; Machazik Berachah 645:4, din 8; Shaarei Teshuvah 645:5; Kaf HaChayim 645:83; Chazon Ovadia, Sukkot, p. 301; Yalkut Yosef, Arbaat HaMinim, pp. 95–104.

[14]. Ohr LeTzion, vol. 4, p. 198, end of footnote 5.

[15]. Mishnah Berurah 645:40; Shaarei Teshuvah 645:8.

[16]. See Teshuvot HaRosh 24:10 and Mishnah Berurah 645:40, which state that slightly bent leaves do not disqualify a lulav. However Chazon Ovadia, Sukkot, p. 301 mentions that if the leaves are bent in a way that they appear bent in half, the lulav is certainly not considered hadar, and may not be used.

[17]. Vayikra 23:40.

[18]. Sukkah 32b.

[19]. Shulchan Aruch 646:3; Mishnah Berurah 646:10.

[20]. Rama writes that the Ashkenazic custom is to allow an inconsistent hadas. Myrtle branches grow in a way that two leaves are on the same level, and the third is above or below them; this is known as a hadas shoteh. However, even Ashkenazim try to satisfy the view of the Shulchan Aruch, and use hadassim that have three leaves per level.

There are several definitions given among the Rishonim for what is considered a meshulash. Tosafot on Sukkah 32b requires that they be “close to and attached to each other.” Rosh writes that the leaves needs to be “in one circle.” Ritva explains that they need to be “in one line,” and the Tur adds “that one is not lower than the other.” Essentially, from the latter definitions, it seems that the leaves must meet exactly on the same line.

[21]. See Yechaveh Daat 2:73 and Chazon Ovadia, Sukkot, p. 304, which is unlike Rav Pe’alim, vol. 4, O.C. §27, which permits such a hadas bedieved.

[22]. As brought by Rabbi Chayim Greineman in Chiddushim U’Biurim al Mesechet Sukkah, siman 5 and Kehillat Yaakov, Sukkah §26. This is also the opinion of Rabbi Yosef Shalom Elyashiv, as cited in Ashrei HaIsh, vol. 3, 29:5, and Rabbi Shlomo Zalman Auerbach. See also Chazon Ovadia, Sukkot, p. 303, in the footnotes and Yalkut Yosef, Arbaat HaMinim, p. 150, which cite these views. It is possible that the Chazon Ish was even referring to a hadas whose bases for its leaves do not overlap each other, but a slanted line can still be drawn through all three leaves. See also Chut Shani, p. 288.

[23]. Shulchan Aruch 645:5. See also Chazon Ovadia, Sukkot, pp. 310–311, with footnote 6 and Yalkut Yosef, Arbaat HaMinim, p. 166, which state that if one’s hadas is longer than the minimum requirement, he should try to have the majority of it be meshulash, so that it should be esthetically pleasing when glanced at. However, one’s hadas is still kosher as long as the majority of the minimum length required fora kosher hadas is meshulash.

[24]. See Moed LeChol Chai 23:107; Machazik Berachah 645:4; Chazon Ovadia, Sukkot, p. 305.

[25]. Chazon Ovadia, Sukkot, p. 305, in the name of the Bahag. See Halichot Shlomo, ch. 10, §11 & devar halachah 19.

[26]. Shulchan Aruch 645:10; Machazik Berachah 645:1; Chazon Ovadia, Sukkot, p. 308.

[27]. Shulchan Aruch 645:6–8; Mishnah Berurah 645:26; Kaf HaChayim 645:53; Chazon Ovadia, Sukkot, p. 311.

[28]. Kaf HaChayim 648:125; Yalkut Yosef, Arbaat HaMinim, pp. 210–212. Halichot Shlomo, ch. 10, §15 adds that the leaves do not have to point upward.

[29]. Shulchan Aruch 647:1.

[30]. The definition of serrated leaf is a machloket between Rashi on Sukkah 34a and the Rambam, Lulav 7:4. Chayei Adam 150:9 concurs with Rashi, while the Shulchan Aruch 647:1 follows the Rambam. See Chazon Ovadia, Sukkot, p. 316. Halichot Moed, p. 467, points out that the common aravot that are used in Israel, that are slightly serrated around the edges are permitted lechatchilah.

[31]. Rambam, Lulav 7:4; Chazon Ovadia, Sukkot, p. 329; Yalkut Yosef, Moadim, p. 150.

[32]. Shulchan Aruch 647:1; Kaf HaChayim 647:5; Chazon Ovadia, Sukkot, p. 329; Ashrei HaIsh, vol. 3, 30:2.

[33]. Shulchan Aruch 647:2; Chazon Ovadia, Sukkot, p. 318. See also Shaar HaTziyun 647:11.

[34]. Shulchan Aruch 647:2; Shulchan Aruch HaRav 647:6; Mishnah Berurah 647:7; Chazon Ovadia, Sukkot, p. 317.

[35]. Shulchan Aruch HaRav 647:6. In any case, it is preferable to change the aravot when possible as a hiddur mitzvah, since even leaves that are still green but are dry should not be used, since they will likely fall off.

[36]. Teshuvot VeHanhagot 3:184; Ashrei HaIsh, vol. 3, 30:4; Yalkut Yosef, Arbaat HaMinim, p. 250; Orchot Rabbenu, vol. 2, p. 255; Halichot Shlomo, Arba Minim 10:5.

[37]. Shulchan Aruch 647:2.

[38]. Mishnah Berurah 647:10; Chazon Ovadia, Sukkot, p. 317.

[39]. Chazon Ovadia, Sukkot, p. 317; Ohr LeTzion, vol. 4, 34:2.

[40]. Shulchan Aruch 648:7.

[41]. Shulchan Aruch and Rama 648:7.

[42]. Shulchan Aruch 648:9, 12.

[43]. Shulchan Aruch 648:8.

[44]. Shulchan Aruch 648:1. The Rama adds that an etrog that was kept from the previous year should also not be used, since it is most likely dry. See Chazon Ovadia, Sukkot, p. 255. However, Shevet HaLevi 1:176; Az Nidberu, vol. 13, 38:5; and Chazon Ovadia, Sukkot, p. 255 state that if the etrog was kept in a refrigerator throughout the year and still appears moist, it may be used. However, Igrot Moshe 1:185 mentions that it is better to leave the etrog outside of the fridge for a week or so to see if will quickly wither; if it does not, then one may assume that it is not dry inside.

[45]. See Chazon Ovadia, Sukkot, p. 223, which states that anyone who recites a berachah on a murkav etrog is reciting a berachah in vain.

[46]. See Chazon Ovadia, Sukkot, p. 235, which says that one may rely on the view of Maharsha Alifandri §13 and those rabbanim who permitted a murkav etrog when it is impossible to attain any other etrog. However, even in such a situation, a berachah may not be recited on a murkav etrog. See also Yalkut Yosef, Arbaat HaMinim, pp. 263–270.

[47]. See Mishnah Berurah 648:21, which discusses this subject at length.

[48]. Olat Shabbat, as cited in Mishnah Berurah 648:21.

[49]. Chatam Sofer, Responsa, O.C. §207. See also Chazon Ovadia, Sukkot, p. 223 and Yechaveh Daat, vol. 2, 74:6.

[50]. See Chazon Ovadia, Sukkot, p. 233, which adds that one may rely on an etrog that does not have all of the signs of a non-murkav etrog, but is accepted as being a non-murkav etrog through a mesorah.

[51]. The etrogim of Teiman (Yemen) are considered by some to be the highest standard of etrog in terms of it yichus (lineage). Yemenites claim these etrogim were brought to Yemen just after the destruction of the first Bet HaMikdash. Grown and maintained by the Yemenite communities, they are one of the only type of etrog that was consistently produced under Jewish auspices. A Yemenite etrog has several signs: its seeds stand upright, it does not contain pulp, it may grow to be very large, it has subtle bumps scattered throughout the etrog, and the pitom falls off at the early stages of development. See Ohr LeTzion, vol. 4, 35:7, which also confirms that the Teimani etrog is not murkav. See also Yalkut Yosef, Arbaat HaMinim, p. 297.

[52]. A Moroccan etrog can be identified by several signs: it generally has a pitom, the skin is not so bumpy, it generally has a smaller chotem, it is commonly indented at the center, and the color is either a light green or bright yellow. Some poskim debate the authenticity of Moroccan etrogim since most of them do not contain seeds. However, most poskim confirm that Moroccan etrogim may be used. Some of these poskim include: Yishrei Lev, p. 1; Aruch HaShulchan 648:28; Bikurei Yaakov, Tosefet Bikurim, siman 648; Rabbi Yosef Messas, Otzar HaMuchtavim; Rabbi David Ovadia, Natan David §9; Chazon Ovadia, Sukkot, p. 238; Yalkut Yosef, Arbaat HaMinim, p. 289; Alei Hadas 11:6, in the name of Ish Matzliach, which also states that most of Tunisia would use Moroccan etrogim; Shemesh U’Magen, vol. 4, O.C. §76; Minchat Yitzchak 8:58; Teshuvot VeHanhagot 1:381; and Shevet HaLevi, vol. 5, 76:9, which states that the author even accepted a Moroccan etrog from Rabbi Raphael Baruch Toledano, who assured him that a Moroccan etrog has a reliable mesorah and was used for generations of rabbanim in Morocco. See also Ashrei HaIsh, vol. 3, 31:47, in the name of Rabbi Yosef Shalom Elyashiv, who also used a Moroccan etrog that was given to him by Rabbi Harari-Raful. This is unlike Mishneh Halachot 15:222, which claims that Rav Elyashiv was opposed to the Moroccan etrog because of its lack of seeds.

[53]. As brought in Chazon Ovadia, Sukkot, p. 236–238.

[54]. Chazon Ovadia, Sukkot, p. 261.

[55]. Shulchan Aruch 648:9. See also Chazon Ovadia, Sukkot, p. 260, which states that a chazazit does not need to be scrutinized with a magnifying glass, and only needs to be inspected with a simple glance.

[56]. Shulchan Aruch 648:9, 12; Kaf HaChayim 648:70.

[57]. Shulchan Aruch 648:9–13; Chazon Ovadia, Sukkot, p. 260.

[58]. Shulchan Aruch 648:12, 16; Kaf HaChayim 648:81.

[59]. If one is buying an etrog from a store, he should ask the salesperson to clean the spot for him, and not attempt to clean it himself and risk damaging the etrog.

[60]. Chazon Ovadia, Sukkot, p. 259; Yalkut Yosef, Arbaat HaMinim, p. 352; Tzitz Elizer, vol. 9, 32:3.

[61]. Shulchan Aruch 648:21; Kaf HaChayim 648:124; Chazon Ovadia, Sukkot, p. 256.

[62]. Kaf HaChayim 648:121.

[63]. Halichot Shlomo 10:23; Yalkut Yosef, Arbaat HaMinim, p. 336.

[64]. Yabia Omer, Y.D. 4:21; Chazon Ovadia, Sukkot, p. 270; Yalkut Yosef, Arbaat HaMinim, p. 322. See also Ashrei HaIsh, vol. 3, 31:11, which states that it suffices to hold the etrog around 30 cm away from one’s face to examine it.

[65]. Rashi on Sukkah 36b; Tosafot, Sukkah 29b; Tur §649.

[66]. See Chayei Adam, Nishmat Adam 151:12, which cites the Ritva, Raavad, Raah and Ran.

[67]. Shulchan Aruch 648:2; Kaf HaChayim 648:82; Chazon Ovadia, Sukkot, p. 268.

[68]. See Kaf HaChayim 648:14 and Mishnah Berurah 648:8, in the name of Maamar Mordechai, which say that a berachah may be recited on such an etrog on Yom Tov sheni.

[69]. This permission is based on the principle that a doubt within a doubt (safek safeka) is permitted. In this case, there is a doubt whether part of the etrog is missing. Yet, even if it is definitely missing, there is a second doubt that perhaps we follow the ruling of those who prohibit an etrog only when the missing portion is the size of small coin (an issar). See also Chazon Ovadia, Sukkot, pp. 268–269.

[70]. Shulchan Aruch 648:2.

[71]. Shulchan Aruch 648:2–3; Machazik Berachah 648:2; Kaf HaChayim 648:17; Chazon Ovadia, Sukkot, p. 268.

[72]. Chazon Ovadia, Sukkot, p. 270.

[73]. Mishnah Berurah 648:32; Kaf HaChayim 648:52; Yalkut Yosef, Arbaat HaMinim, p. 296.

[74]. Shaar HaTziyun 648:7, in the name of Pri Megadim, M.Z. 648:1.

[75]. See Shaarei Teshuvah 648:23; Mishnah Berurah 648:50; and Shaar HaTziyun 648:56, which state that a scratch on the chotem is no different from a scratch on the rest of the etrog. See also Yalkut Yosef, Arbaat HaMinim, p. 356.

[76]. Rama 648:2. This is following the explanation in the Mishnah Berurah 648:10. See also Taz 648:5; Elyah Rabba 648:5; Shulchan Aruch HaRav 648:9; Machazik Berachah 648:3; and Chayei Adam 151:2. See also Biur Halachah, 648 “Abaabuot” regarding raised scabs.

[77]. Shulchan Aruch 648:5.

[78]. Mishnah Berurah 648:21. Kaf HaChayim 648:36 states that if the split reaches the seeds, even just a bit, the etrog is invalid.

[79]. Shulchan Aruch 648:6 and Mishnah Berurah 648:26. See Chayei Adam 151:5.

[80]. Shulchan Aruch 648:8; Chazon Ovadia, Sukkot, p. 267; Teshuvot HaRishon LeTzion 1:55.

[81]. Rama 648:8; Mishnah Berurah 648:34; Kaf HaChayim 648:58.

[82]. Rama 648:7; Chazon Ovadia, Sukkot, p. 263; Teshuvot HaRishon LeTzion 1:55.

[83]. Kaf HaChayim 648:52.

[84]. Stern, Kashrut Arba Minim, p. 28; as cited in Ki Va Moed, Sukkot, p. 173, footnote 77.

[85]. See Y.M. Stern, The Halachos of the Four Species (Feldhiem), pp. 30–31 and Lekichah Tamah, Reit, p. 49 for illustrations of this.

[86]. Mishnah Berurah 648:30; Chazon Ovadia, Sukkot, p. 263. See also Yalkut Yosef, Arbaat HaMinim, p. 291 and Teshuvot HaRishon LeTzion 1:55. See Kaf HaChayim 648:48, which states that there is a difference in a pitom that is more woody, and a pitom that is fleshy and still appears as part of the etrog. Accordingly, the above halachah is only referring to an etrog with a wooden pitom and not a fleshy one, since, according to Kaf HaChayim, if a fleshy pitom was missing even a bit, the etrog would be invalid. See also Halichot Shlomo, p. 192.

[87]. Chida in Ya’ir Ozen, Maarechet Samech 648:32; Shaar HaTziyun 648:37; Kaf HaChayim 648:53; Sdei Chemed, Maarechet Lamed 141:63; Chazon Ovadia, Sukkot, p. 264.

[88]. Shulchan Aruch HaRav 648:17.

[89]. Shulchan Aruch 648:7 and Rama; Chazon Ovadia, Sukkot, p. 262.

[90]. Chazon Ovadia, Sukkot, p. 266.

[91]. Shulchan Aruch 648:22.

[92]. Biur Halachah 648 “Pachot.” See also Ohr LeTzion, vol. 3, introduction, anaf 3:24 and ibid., vol. 4, 35:6, which state that one should at least be stringent on the first day. However, see Chazon Ovadia, Sukkot, p. 275, which says that one has certainly fulfilled his obligation if his etrog is only the size of one egg.

[93]. According to Birkei Yosef 648:4 and Kaf HaChayim 648:129, it is possible that such an etrog should not be used, since it should be available for use on Sukkot. This is also the view of Ohr LeTzion, vol. 4, 35:6, end of the footnote, which states that one should be stringent like the opinion of the Chida. However, Chazon Ovadia, Sukkot, p. 278 explains that one may use such an etrog since one may rely on a safek safeka that it is possible that, according to Rashi, an etrog may even be as small as a walnut, and that it is also possible that the etrog will not shrink at all.

[94]. Shulchan Aruch 648:18–19.

[95]. Chazon Ovadia, Sukkot, pp. 275–277.

[96]. Mishnah Berurah 648:68.

[97]. Moed LeChol Chai 23:78. See also Yafeh LaLev vol. 2, 2 and Kaf HaChayim 648:127.

[98]. Tiferet Yisrael, Sukkah 3:37; Arbaat HaMinim LeMehadrin, p. 176; Yalkut Yosef, Arbaat HaMinim, p. 329.

[99]. Moed LeChol Chai 23:60; Kaf HaChayim 648:125; Chazon Ovadia, Sukkot, p. 279.

[100]. Shulchan Aruch 649:1.

[101]. See Kaf HaChayim 649:62, which states that this is invalid, at least for the first day of Sukkot.

[102]. Rama 649:5. Mishnah Berurah 649:34 says that this is only permitted for him to use once, and is not permitted for an extended usage or to carry the minim with him to shake somewhere else. Furthermore, if one is able to ask the owner of the minim for permission, one certainly must do so.

[103]. Mishnah Berurah 649:34. See also Moed LeChol Chai 23:33, which adds that in such a case, asking his wife does not help without specifically asking the owner himself.

[104]. Ohr LeTzion, vol. 4, 36:4.

[105]. Shevet HaLevi 7:83; Chazon Ovadia, Sukkot, p. 406; Ashrei HaIsh, vol. 3, 32:23. See also Teshuvot VeHanhagot 3:192 regarding using a postdated check.

[106]. Shulchan Aruch 649:5; Chazon Ovadia, Sukkot, p. 281; Yalkut Yosef, Arbaat HaMinim, p. 333.

[107]. Mishnah Berurah 649:48; Yalkut Yosef, Arbaat HaMinim, p. 331.

[108]. Chazon Ovadia, Sukkot, p. 333.

[109]. Rama 649:5; Mishnah Berurah 649:36. See also Chazon Ovadia, Sukkot, p. 333 and Yabia Omer 10:48, which state that a berachah may even be recited on the second day of Sukkot. This is unlike Moed LeChol Chai 23:65 and Kaf HaChayim 649:57, which state that preferably, a berachah should not be made.

[110]. Shulchan Aruch 649:5; Chazon Ovadia, Sukkot, p. 285. Chazon Ovadia adds that if there is a doubt as to the validity of the etrog or another one of the minim, one may use it, since it is considered a safek safeka.

[111]. Chazon Ovadia, Sukkot, p. 338; Yalkut Yosef, Arbaat HaMinim, p. 644; Tzitz Eliezer, vol. 10, 2:10; Ohr LeTzion, vol. 4, 37:8. In any case, this is not an obligation.

[112]. See Kaf HaChayim 649:80, which states that preferably, the etrog should not be used. However, Minchat Yitzchak 8:57; Ashrei HaIsh, vol. 3, 31:50; Yabia Omer, vol. 1, Y.D. 9:25; ibid., vol. 8, O.C. §51; and Chazon Ovadia, Sukkot, p. 271 state that the etrog may be used for various reasons. See also Rivevot Ephraim, vol. 1, 8:1; ibid., vol. 4, 153:25; Kovetz Halachot, Sukkot 29:2; and Piskei Teshuvot 649:5.

[113]. Chazon Ovadia, Sukkot, p. 322; Shevet HaKehati, vol. 3, 229:2.

[114]. Chazon Ovadia, Sukkot, p. 274. This washing may be done on Yom Tov.

[115]. Shulchan Aruch 649:6.

[116]. Shulchan Aruch 650:1.

[117]. See Chazon Ovadia, Sukkot, p. 362. This is unlike Ohr LeTzion, vol. 2, introduction, anaf 1:10 and ibid., vol. 4, 33:5, which state that one should preferably have a hadas and aravah of 30 cm. See also Yalkut Yosef, Arbaat HaMinim, p. 445.

[118]. Shulchan Aruch 650:1; Shulchan Aruch HaRav 650:1; Chayei Adam 149:16; Mishnah Berurah 650:3. See Yalkut Yosef, Arbaat HaMinim, p. 51.

[119]. Shulchan Aruch 651:2; Chazon Ovadia, Sukkot, p. 359.

[120]. Shulchan Aruch 651:1. See Sdei Chemed, Arba Minim 3:10.

[121]. Shulchan Aruch 651:1.

[122]. Shaarei Teshuvah 651:1; Birkei Yosef 651:2; Mishnah Berurah 651:3. See Yosef Ometz §2; Moed LeChol Chai 23:161; Kaf HaChayim 651:5 and Chazon Ovadia, Sukkot, p. 330, which is unlike the view of the Mishnah Berurah 651:3, 56.

[123]. Shulchan Aruch 651:1; Yalkut Yosef, Arba’at Haminim, pp. 447–455. See also Kaf HaChayim 651:9, which says that one should recite a Leshem Yichud before binding the lulav.

[124]. Koshikol means holder, probably from the Yiddish word koyshin (pocket) or from the Yiddish word koshak (a woven basket).

[125]. Kaf HaChayim 651:11; Chazon Ovadia, Sukkot, pp. 342–347; Yalkut Yosef, Arbaat HaMinim, p. 457.

[126]. Rama 651:1; Netivei Am. See also Moed LeChol Chai 23:112, which says that one should make four knots.

[127]. Kaf HaChayim 651:16.

[128]. Even though the Shulchan Aruch 651:1 states that they may be tied together with types of string other than those of the minim, one should preferably use a lulav leaf. See Keter Shem Tov, vol. 7, p. 61, which says that this was the custom in Eretz Yisrael, Syria, Turkey, and Egypt. See also Yalkut Yosef, Arbaat HaMinim, p. 467.

[129]. Magen Avraham 651:4, in the name of the Shelah; Mishnah Berurah 651:12; Moed LeChol Chai 23:129; Kaf HaChayim 651:14.

[130]. See Magen Avraham 651:4, in the name of the Arizal; Netivei Am 651:1. See also Moed LeChol Chai 23:129; Kaf HaChayim 651:14; and Yalkut Yosef, Arbaat HaMinim, p. 468.

[131]. Rama 651:1. See also Kaf HaChayim 651:25 and Chazon Ovadia, Sukkot, p. 344.

[132] Kaf HaChayim 650:9; Chazon Ovadia, Sukkot, p. 359. See also Halichot Moed, p. 489, who says that one should be very particular about this since there are many poskim who say that if the shedra of the lulav is not a tefach higher than the aravot and hadassim, one has not fulfilled his obligation.

[133]. Rama 651:1.

[134]. Shulchan Aruch 651:1.

[135]. Chazon Ovadia, Sukkot, p. 344–347.

[136]. Chazon Ovadia, Sukkot, p. 344. See Shaarei Teshuvah 651:3 and Kaf HaChayim 651:21, which state that one should preferably pull off the leaf with a shinui on Yom Tov, such as with one’s teeth.

[137]. Yalkut Yosef, Arbaat HaMinim, p. 468.

[138]. Mishnah Berurah 649:14; Chazon Ovadia, Sukkot, p. 343. Moed LeChol Chai 23:134 adds that one should untie his minim and then tie them again if they were tied by a woman. Kaf HaChayim 649:30 says that a minor has the same status as a woman. See also Yalkut Yosef, Arbaat HaMinim, p. 442 & 462.

[139]. Vayikra 23:40.

[140]. Shulchan Aruch 658:1.

[141]. Shulchan Aruch 658:2. Rama points out that the minim are considered muktzeh and may not be moved. However, the etrog may be moved since it may be smelled. See also Chazon Ovadia, Shabbat, vol. 3, p. 148.

[142]. Shulchan Aruch 651:2.

[143]. Chazon Ovadia, Sukkot, p. 386; Yalkut Yosef, Arbaat HaMinim, p. 502.

[144] Radvaz 1:170 says that this is the proper custom according to Kabbalah. This custom is also brought by Birkei Yosef 651:1, and Ben Ish Chai, He’azinu 1:13. Sukkat Tzion, p. 217, says that this is the proper custom for Sephardim. Ashkenazim, on the other hand, hold the lulav with the leaves opposite their face, and the spine facing outward. See Rama 651:4.

[145]. See Taz 651:4; Machazik Berachah 651:3; Chayei Adam 148:7; and Mishnah Berurah 651:19, which state that if one shook the minim in the wrong hands, he has still fulfilled his obligation. However, the Magen Avraham 651:9 and Kaf HaChayim 651:33 state that one should try to shake them again in the proper hands. See also Chazon Ovadia, Sukkot, p. 387. A berachah should not be recited again when shaking them in the proper hands.

[146]. Shulchan Aruch 651:3, which is unlike the Rama. Chazon Ovadia, Sukkot, p. 352 mentions that if he took the lulav in his left hand and the etrog in his right hand, he has fulfilled his obligation.

[147]. Kaf HaChayim 651:28.

[148]. Shulchan Aruch 651:4; Kaf HaChayim 651:44.

[149]. Mishnah Berurah 651:23.

[150]. Birkei Yosef 651:5, in the name of the Mahari Molco. See Yalkut Yosef, Arbaat HaMinim, p. 503.

[151]. Taz 651:2; Shulchan Aruch HaRav 651:12; Chayei Adam 148:9; Mishnah Berurah 651:16; Chazon Ovadia, Sukkot, p. 340.

[152]. Rama 651:7; Chazon Ovadia, Sukkot, p. 417. See also Ben Ish Chai, Haazinu 1:13, which even states that if one did not remove his rings when shaking the minim, he should shake them again after removing them, without a berachah. See also Chayei Adam 148:10; Mishnah Berurah 651:36; and Sdei Chemed, Arba Minim 3:18.

[153]. Chazon Ovadia, Sukkot, pp. 417–419. See Shulchan Yosef, p. 70, 26, which says that one may even shake the minim with a cast on his hand.

[154]. Rama 651:5.

[155]. Mishnah Berurah 651:27. See also Chazon Ovadia, Sukkot, p. 316. Rivevot Ephraim, vol. 2, 80:2 adds that one who is unable to stand may lechatchilah recite the berachah while sitting.

[156]. Shulchan Aruch 651:5. Another option is that one can hold the etrog with the oketz facing upward while reciting the berachah. See also Yalkut Yosef, Arba’at HaMinim, p. 476.

[157]. Magen Avraham 651:11; Mishnah Berurah 651:26; Chazon Ovadia, Sukkot, p. 350; Yalkut Yosef, Arbaat HaMinim, pp. 491–492. Chazon Ovadia, Sukkot, p. 350 says that one may recite the berachah on the minim even in the middle of reciting the Hoshanot.

[158]. Mishnah Berurah 651:29.

[159]. See Yalkut Yosef, Arbaat HaMinim, pp. 476–486.

[160]. Shulchan Aruch 651:12.

[161]. Shulchan Aruch 651:13.

[162]. Shulchan Aruch 651:15, in the name of those who are scrupulous in observing mitzvot. See Kaf HaChayim 651:134, which states that according to Kaballah, one should not add more hadassim and aravot. Chazon Ovadia, Sukkot, p. 331 seems to imply that one may add more hadassim if he wants, which is the custom for many Teimanim. However, Yalkut Yosef, Arbaat HaMinim, p. 515 says that it is better not to have more than three hadassim.

[163]. Shulchan Aruch 652:1.

[164]. Shulchan Aruch 652:1.

[165]. See Kaf HaChayim 652:6 and Chazon Ovadia, Sukkot, pp. 369–372. See also Yaskil Avdi, vol. 8, Hashmatot 2:4, p. 166, which says that preferably, one should shake the minim in the morning after alot hashachar even if he will be able to shake them later in the day.

[166]. Shaar HaKavanot, p. 103d; Birkei Yosef 652:1; Kaf HaChayim 644:3, 651:46, & 652:8.

[167]. See Seder HaYom, Seder Netilat Lulav, which states that one should shake the minim along with the minyan he will be praying with. This is also the opinion of Chacham Ovadia Yosef, as stated in Chazon Ovadia, p. 371 & 376, footnote 24, who explains that even though one should be quick in performing mitzvot, and should technically not wait until Hallel to shake the minim, the mitzvah of reciting keriat Shema takes precedence. This is because not only should keriat Shema also be said as early as one can, it is also a mitzvah that is more frequently performed, and therefore takes precedence over the mitzvah of shaking the minim, which only occurs on Sukkot. It is also better to recite the berachah of the minim with a minyan because it is more respectul to the mitzvah when it is performed by many people at once. See also Yalkut Yosef, Arbaat HaMinim, p. 538, which clarifies the opinion of Chacham Ovadia. I also spoke to Rabbi Yitzchak Yosef about this matter, and he told me that it is better to wait and shake the minim later along with the minyan.

[168]. Moed LeChol Chai 23:161; Kaf HaChayim 652:18.

[169]. Aruch HaShulchan 652:5; Chazon Ovadia, Sukkot, p. 391. See also Sdei Chemed, Maarechet Arba Minim 3:22.

[170]. Magen Avraham 652:1; Chayei Adam 148:15; Moed LeChol Chai 23:156; Mishnah Berurah 652:2; Chazon Ovadia, Sukkot, p. 448. However, see Aruch HaShulchan 652:1 and Kaf HaChayim 652:3, which state that the minim should not be used during ben hashmashot of erev Shabbat or during ben hashmashot of Shemini Atzeret.

[171]. Shulchan Aruch 651:8.

[172]. Shulchan Aruch 651:8; Kaf HaChayim 651:87 states that some Sephardim only shake once by the last Hodu laHashem ki tov.

[173]. Chazon Ovadia, Sukkot, p. 355.

[174]. Chayei Adam 148:12; Chazon Ovadia, Sukkot, p. 381, at the end of footnote 25. Halichot Shlomo, ch. 11, Orchot Halachah §88 explains that the “in between paragraphs” mentioned is referring to the chapters of Tehillim.

[175]. Rama 651:9; Mishnah Berurah 651:46; Chazon Ovadia, Sukkot, p. 340.

[176]. Shulchan Aruch 651:11; Shaar HaKavanot, p. 150; Ben Ish Chai, Haazinu 1:14; Kaf HaChayim 651:105; Chazon Ovadia, Sukkot, p. 352; Yalkut Yosef, Arbaat HaMinim, p. 497. Kaf HaChayim 651:106 adds that one should try to refrain from even having one’s fingers between the etrog and lulav when shaking them.

[177]. Shulchan Aruch 651:9, which is unlike the opinion of the Rama, who writes that the leaves must rustle.

[178]. The general custom of Sephardim follows the Arizal, as brought in Shaar HaKavanot, p. 150; Machazik Berachah 651:7; Shaarei Teshuvah 651:20; and Kaf HaChayim 651:103. See also Shemesh U’Magen, vol. 3, 57:5. The Ashkenazim and some Sephardim follow the view of the Shulchan Aruch 651:10. See also Chazon Ovadia, Sukkot, p. 352, which states that each person should follow his custom. See also Yalkut Yosef, Arbaat HaMinim, p. 529, which adds that when shaking the minim, one should turn his whole body in the direction that he is shaking.

[179]. Mishnah Berurah 651:47, in the name of Magen Avraham 651:21.

[180]. Rama 651:11.

[181]. Kaf HaChayim 651:96. See Shemesh U’Magen 1:15 & 3:57, 5, which says that according to the Arizal, one does not have to turn his entire body in the direction that he is shaking. However, he adds that the general custom in Morocco was do so. See also Toledano, Kitzur Shulchan Aruch 593:13.

[182]. Chayei Adam 148:14 and the Kitzur Shulchan Aruch 137:4 state that one should not shake the minim in a different direction from the rest of the minyan. See also Orchot Rabbenu, vol. 2, p. 292, halachah 8 and Kovetz Halachot, Sukkot, p. 374. However, Aruch HaShulchan 651:22 states that one may follow his own custom even with a minyan whose custom differs from his own. See also Eshel Avraham of Butchach 651:10; Ashrei HaIsh, vol. 3, 32:9; and Piskei Teshuvot 651:13, which say like the view of the Aruch HaShulchan. Chazon Ovadia, Sukkot, p. 353 states that preferably, a minyan should collectively agree to shake the minim in the same direction.

[183]. Some Sephardic poskim, such as the Chida in Birkei Yosef 654:2 and Yosef Ometz §82; Rav Pe’alim, Kuntres Sod Yesharim 1:12; and Kaf HaChayim 689:23 state that a woman may recite a berachah on time-bound mitzvot. See also Sdei Chemed, Maarechet Mem §136; Mani, Zichronot Eliyahu, Maarechet Ayin §6; Chikrei Lev 651:10; Petach HaDevir 651:199; Yafeh LaLev 658:5; Keter Shem Tov, vol. 7, p. 82; and Tzitz Eliezer 9:2. However, Chacham Ovadia Yosef in Chazon Ovadia, Sukkot p. 339; Yabia Omer 4:50; and Yechaveh Daat 1:69 writes that since this is disputed by the poskim, it is better for a woman not to recite a berachah at all when shaking the arba minim. See also Yalkut Yosef, Arbaat HaMinim, p. 689.

[184]. Yabia Omer, vol. 1, 29:14; Yalkut Yosef, Moadim, p. 166; ibid., Sukkah, p. 752; ibid., Arbaat HaMinim, p. 705. This is unlike the view of Ohr LeTzion, vol. 4, 37:7.

[185]. This halachah was written in a letter to me from Rabbi Yitzchak Yosef. See also Divrei Yatziv, O.C., §5.

[186]. Chazon Ovadia, Sukkot, p. 355.

[187]. Shulchan Aruch 653:2.

[188]. Shulchan Aruch 653:1.

[189]. Shulchan Aruch 653:1. Chazon Ovadia, Sukkot, p. 376, footnote 23 adds that if one stipulated before Yom Tov that he should be able to smell the hadassim throughout Yom Tov, then he is even permitted to smell them on Shabbat.

[190]. Chazon Ovadia, Sukkot, p. 375; Shabbat, vol. 3, p. 142.

[191]. Halichot Shlomo, p. 208, in Devar Halachah.

[192]. Mishnah Berurah 654:4. Shulchan Aruch 654:1 adds that it is even a mitzvah to do so on Chol HaMoed.

[193] Chazon Ovadia, Shabbat, vol. 4, pp. 20-21; Yechaveh Daat 2:53.

[194]. Chazon Ovadia, Sukkot, p. 420, footnote 44; Halichot Shlomo, Arba Minim, ch. 10, Orchot Halachah §84; Piskei Teshuvot 654:2.

[195]. Rama 654:1; Chazon Ovadia, Sukkot, p. 322.

[196]. Chazon Ovadia, Sukkot, p. 363; Ohr LeTzion, vol. 4, p. 223, footnote 1. See also Halichot Shlomo, Arba Minim, ch. 10, Orchot Halachah §84, which says that Rabbi Shlomo Zalman Auerbach would store his lulav in a wet towel, even for twenty-four hours, and he would keep his hadassim partially covered with water in a bucket for several days before Sukkot. See also Piskei Teshuvot 649:1.

[197]. Shaarei Teshuvah 647:2.

[198]. See Piskei Teshuvot 515:3, which states that this should not be done. However, Chazon Ovadia, Sukkot, pp. 224–227 permits this. See also Shema Shlomo, vol. 1, O.C. §8.

[199]. This extra third should only be spent if the seller is willing to take back the original etrog in exchange for a new one with an extra third of the price. See Magen Avraham 656:4 and Mishnah Berurah 656:4.

[200]. Maharshal, Bava Kama 24, and Elya Rabba 656:3, explain that this extra third is calculated as one-third of the total price, including the original price, i.e. the original price + half the original price = three-thirds. Shulchan Aruch 656:1 and the Taz 656:2 explain that the third may be defined as one-third of the original price.

[201]. Moed LeChol Chai 23:128; Kaf HaChayim 656:1.

[202]. Aruch HaShulchan, Y.D. 249:10. See also Halichot Shlomo, ch. 11, halachah 1, which says that one may use maaser if he does not have any other means of affording them.

[203]. Shulchan Aruch 657:1. See Chazon Ovadia, Sukkot, p. 405. Yalkut Yosef, Moadim, p. 170 adds in the name of Chacham Ovadia that the child does not necessarily have to know how to shake the lulav in accordance with the Shulchan Aruch or the Arizal. Rather, it suffices for the child to know how to move the lulav away and toward him, regardless of the directions that he is moving them in. See also the Radvaz 3:508 and the Mishnah Berurah 657:2. This is unlike Maamar Mordechai 657:1 and Kaf HaChayim 657:2.

Regarding the obligation of buying the arba minim for a child, a father should preferably buy his child a set. However, if it is financially difficult to do so, he may lend his own minim to the child instead. See Chazon Ovadia, Sukkot, p. 205 and Halichot Shlomo, p. 218. See also the next siman regarding giving one’s minim to a child on the first day of Yom Tov.

[204]. Aruch HaShulchan 657:1; Mishnah Berurah 657:2; Yalkut Yosef, Moadim, p. 170.

[205]. Biur Halachah 657 “Kedei Lechancho.”

[206]. Chazon Ovadia, Sukkot, p. 406, footnote 40.

[207]. Shulchan Aruch 649:2 & 658:2.

[208]. Shulchan Aruch 658:2; Mishnah Berurah 649:15. This is also known as a matanah al menat lehachzir.

[209]. Shulchan Aruch 658:5; Chazon Ovadia, Sukkot, p. 406.

[210]. Chazon Ovadia, Sukkot, p. 395.

[211]. Chazon Ovadia, Sukkot, p. 425 also says that it is preferable that one add that he is only giving her his minim for her to fulfill the mitzvah. See Halichot Shlomo, ch. 11, halachah 10.

[212]. Moed LeChol Chai 23:5; Kaf HaChayim 658:16.

[213]. Shulchan Aruch 658:4. Kaf HaChayim 658:33 even adds that if one was given minim to use and then did not return them until after Hallel and the Hoshanot, he has not fulfilled his obligation. The reason for this is because generally, when one gives his minim to another person, he expects them to be returned so that he may use them for Hallel and the Hoshanot.

[214]. Kaf HaChayim 658:27; Mishnah Berurah 658:13.

[215]. Shulchan Aruch 658:6.

[216]. Chayei Adam 152:11; Mishnah Berurah 658:23 and Biur Halachah 658 “Eino Muchzar”; Chazon Ovadia, Sukkot, p. 398; Yalkut Yosef, Arbaat HaMinim, pp. 670—674.

[217]. Ketav Sofer §128, as brought in Biur Halachah 658 “Lo Yitnenu”; Sdei Chemed, Asifat Dinim, Arba Minim, 3:21; Ohr LeTzion, vol. 4, 37:6, end of the footnote; Yalkut Yosef, Arbaat HaMinim, p. 234.