Halacha According to the Sephardic Practice: Tefillot of Sukkot

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

Erev Sukkot

1. It is proper to give tzedakah to the poor on erev Sukkot so that they will have food for the chag.[1]
2. It is a praiseworthy custom to go to the mikveh on erev Sukkot. However, one may not recite a berachah on such an immersion.[2]

3. Since it is a mitzvah to eat a kezayit of bread on the first night of Sukkot, one should not eat any bread on erev Sukkot beginning from the tenth hour so that one will be hungry when eating in the sukkah. One may eat other types of food such as fish, meat, and fruit, but should not fill up on these foods, so that he will have an appetite to eat in the sukkah.[3] Similarly, one should try not to sleep on erev Sukkot so that he will sleep well that night in the sukkah.[4]

Tefillat Arvit

4. Throughout the chag, the mizmor of the chag is customarily recited before Arvit. On Sukkot, chapter 42 of Tehillim is recited.[5]

5. BaMeh Madlikin is not recited on Yom Tov.[6]

When Sukkot is on Shabbat

6. When Sukkot is on Shabbat, the chazzan does not mention Sukkot in the berachot after Shemoneh Esrei that are recited during Arvit.[7]

7. When Chol HaMoed is on Shabbat, one does not mention the chag during the berachot after the haftarah.[8]

Kiddush on the First Night of Sukkot

8. On the first night of Sukkot, one should preferably not recite Kiddush before tzet hakochavim, similar to the required kezayit of bread eaten in the sukkah on the first night of Sukkot, which should only be eaten after tzet hakochavim.[9]

9. One who ate a kezayit of bread during ben hashmashot on the first night of Sukkot should eat another kezayit after tzet hakochavim without reciting another berachah.[10]

10. On the first night of Sukkot, one should recite Kiddush while standing. One first recites HaGefen, then the berachah of Kiddush, and then the Lishev BaSukkah. At that point, he should sit down and recite Shehecheyanu.[11]

11. A boy who turns thirteen after the first day of Sukkot does not recite a Shehecheyanu when sitting in the sukkah that year.[12]

12. During the daytime Kiddush on Shabbat or Yom Tov, one should recite a Lishev BaSukkah before drinking from the Kiddush wine.[13]

Shacharit and Hallel

13. After Shacharit, one takes the lulav and recites the berachot of Al Netilat Lulav and Shehecheyanu. Afterward, Hallel is recited with the berachah of Ligmor HaHallel. A complete Hallel with a berachah is recited throughout Sukkot. [14] One may even recite the berachah on Hallel when praying without a minyan.[15]

14. Everyone should recite his own berachah on Hallel.[16]

15. One may not make any interruptions during Hallel unless he hears a berachah, Kaddish, Kedushah or Barechu, at which points one may interrupt his Hallel even if he is in the middle of a paragraph. However, he should not answer amen to the end of Kaddish (after Titkabal).[17]

16. If one hears another person recite a berachah immediately after reciting the berachah on Hallel, he should not answer amen, since one may not make an interruption between the berachah and the recitation of Hallel.[18]

17. If one forgot to recite the berachah on Hallel, he may recite it when he remembers, as long as he is still reciting Hallel.[19]

18. One who only recited half-Hallel instead of full-Hallel should recite Hallel again without a berachah.[20]

19. If one did not have a lulav before starting to recite Hallel, and then managed to attain one in the middle, he may recite the berachah on the lulav between paragraphs.[21]

20. Kaddish is recited after the hakafot of the Hoshanot, and not after Hallel.[22]

Keriat HaTorah on Sukkot

21. Two sifrei Torah are taken out on Yom Tov. The parashah of Shor oh Chesev (Vayikra 22:26–23:44) is read from the first sefer Torah, and the parashah of BaChamishah Asar Yom (Bamidbar 29:12–15) is read from the second. When Yom Tov is during the week, five aliyot are given, and when it is on Shabbat, seven aliyot, not including Maftir, are given.[23]

22. The haftarah on the first day of Sukkot is read from Zechariah 14:1–21.[24]

23. Kaddish is recited after reading from the first sefer Torah, and again after reading from the second sefer Torah.[25]

Hakafot throughout Sukkot

24. After Hallel, the sefer Torah is taken out and placed on the bimah. Afterwards, the congregation circles the bimah while holding their arba minim and recites the Hoshanot.[26]

25. The bimah is circled once each day of Sukkot in a counterclockwise direction, and on the seventh day of Sukkot, Hoshana Rabbah, the bimah is circled seven times.[27]

26. Even if there is no sefer Torah present, one should still circle the bimah.[28]

27. If one is unable to go to the synagogue on Sukkot, he should place a Tanach on a chair or table and circle around it once.[29]

28. Even a left-handed person should circle the bimah in a counterclockwise direction along with the rest of the congregation.[30]

29. One should hold the lulav in his right hand and the etrog in his left hand when circling the bimah. If one finds this difficult because one also needs to hold his siddur during the hakafah, he should hold the lulav and etrog in his right hand and the siddur in his left.[31]

30. One who does not have a lulav in his hand should not circle the bimah with the rest of the congregation.[32]

31. An avel may circle the bimah with the rest of the congregation.[33]

32. Most Sephardic congregations do not circle the bimah on Shabbat and do not recite Hoshanot that day.[34]

Kiddush on the Second Night of Sukkot

33. On the second night of Sukkot, a ben chutz laAretz first recites Kiddush, then Shehecheyanu, followed by the berachah of Lishev BaSukkah. This is unlike the first night of Yom Tov, when the Shehecheyanu is recited after the Lishev BaSukkah.[35]

Celebrating the Simchat Bet HaSho’evah

34. It is customary to make a celebration during the nights of Chol HaMoed Sukkot, known as a Simchat Bet HaSho’evah.[36]
35. A ben chutz laAretz may take part in a Simchat Bet HaSho’evah on the second day of Sukkot in Eretz Yisrael even though he will hear music played.[37]

Tefillot of Yom Tov Sheni

36. From the second day of Yom Tov and onward, one recites the berachah of Al Netilat Lulav without a Shehecheyanu. However, if the first day of Sukkot was on Shabbat, a SheHecheyanu is recited when shaking the lulav on the second day. [38]
37. The haftarah for the second day of Yom Tov for bnei chutz laAretz is from Melachim I 8:2.[39]

Tefillot for Chol HaMoed

38. When Chol HaMoed is on Shabbat, one recites the regular Shabbat Shacharit However, if one accidentally recited Shacharit for the shalosh regalim, he has still fulfilled his obligation as long as he mentioned Shabbat in his prayer. However, if one realizes his error before finishing the berachah of Mekadesh HaShabbat VeYisrael VeHaZemanim, he should return to the regular Shabbat Shemoneh Esrei and begin from Yismach Moshe.[40]

39. Throughout Chol HaMoed Sukkot, the weekday Shacharit Shemoneh Esrei is recited with Yaaleh VeYavo. Mussaf for the shalosh regalim is also recited, while omitting the mention of Yom Tov.[41]

40. On Chol HaMoed, the parashah of the korbanot of the chag is read from Bamidbar 29:17–35. In Eretz Yisrael, the korban of the day is read during the first aliyah. In chutz laAretz, the korban of the previous day is read during the first aliyah.[42]

41. When Chol HaMoed is on Shabbat, two sifrei Torah are taken out; parashat Ki Tisa (Shemot 33:12–34:26) is read from first one, and the korban of the day is read from the second. The haftarah is then read from Yechezkel 38:18–39:17.[43]

42. If there is no levi present, the kohen may be called up for the second aliyah as well, even if the same words are being read again, as is done in Eretz Yisrael.[44]

43. Some congregations have the custom to read Kohelet on Chol HaMoed when it is on Shabbat or Shemini Atzeret. However, a berachah may not be recited on its recitation.[45] Furthermore, one may not even answer amen to the berachah that is recited upon the recitation of Kohelet, even if the one who is reciting it has a custom to do so.[46]

Hoshana Rabbah

44. The seventh day of Sukkot is called Hoshana Rabbah, and it is a particularly auspicious day for repentance and prayer.[47] Zohar[48] says that chatzot of the night of Hoshana Rabbah is the time when the judgement that was passed on Rosh Hashanah and Yom Kippur is finally sealed, and on Shemini Atzeret it is given to the angel who will carry it out.

Reciting the Tikkun

45. It is customary to learn Torah throughout the night of Hoshana Rabbah, and preferably, the Tikkun for the night of Hoshana Rabbah should be recited.[49] The Tikkun primarily consists of reciting the whole sefer Devarim and Tehillim. Between each sefer of Tehillim, certain sections of Selichot are recited.[50]

47. When reciting these Selichot, the Thirteen Middot may not be recited, and when reciting Rachmana, one should answer amen, and not answer B’dil VaYaavor.”[51]
48. One should begin the Tikkun early in the night (at around 10 o’clock p.m.) so that one can finish sefer Devarim before chatzot.[52]
49. An avel may recite the Tikkun for the night of Hoshana Rabbah.[53]

49. Even a woman may recite the Tikkun for the night of Hoshana Rabbah.[54]

Shacharit

51. Before reciting Hashem Melech during Shacharit, one should recite Hashem Hu HaE-lohim. One should recite Shir LeMaalot MiMaamakim after Yishtabach.[55]
52. It is proper to pray Shacharit at netz on Hoshana Rabbah.[56]
53. One should not untie his lulav, hadassim, and aravot until after he is finished using them. Preferably, one should not untie his lulav at all.[57]

53. After Hallel, it is customary to circle the bimah seven times while holding the arba minim.[58]

The Custom of Hitting the Ground with Aravot

54. After Mussaf,[59] one should hit the ground five times with five aravot.[60] This custom is a custom that was instituted by the late Neviim, Chagai, Zecharya, and Malachi.[61] Since this is a custom and not an instituted mitzvah, a berachah may not be recited when performing this custom.[62]

55. The aravot should preferably be bound together with a stem from an aravah.[63]

56. One should specifically use the aravot to hit dirt ground and not tiled floor.[64]

57. The aravot from one’s lulav may be used as part of the aravot for this custom, but they must be detached from the lulav[65]

58. One does not have to hit the aravot against the ground until their leaves fall off.[66]

59. Preferably, before hitting the aravot on the ground, one should ensure that the aravot are kosher to use as one of the arba minim.[67] However, if such aravot are not available, the ones he has may be used, even if there is only one leaf remaining on the aravah.[68]

60. One may bang aravot on the ground with aravot that were already banged by someone else, but they should preferably still be whole and not missing leaves, or at least not missing most of the leaves.[69]

61. Women are not obligated to hit the aravot on the ground since this is a time-bound custom.[70]

62. After hitting the aravot on the ground, it is customary to return to the synagogue, recite Alenu, open up the aron kodesh, and recite Nishmat Kol Chai.[71]

63. Some people have the custom to eat a meal in the morning after prayer, in honor of the day.[72]

Completing Shenayim Mikra V’echad Targum

65. The parashah of Vezot Haberachah should be read shenayim mikra v’echad targum on Hoshanah Rabbah. If one forgets, he should read it either on Shemini Atzeret night, or the next day before Shacharit.[73]
66. One who is visiting Eretz Yisrael from Chutz LaAretz and does not have a minyan for Yom Tov Sheni should read shenayim mikra for Vezot Haberachah on Hoshanah Rabbah. However, if he has a minyan for Yom Tov sheni, then he may even read it on Yom Tov sheni.[74]

The Arba Minim and the Aravot after Sukkot

66. Once Sukkot is over, the arba minim no longer have kedushah, and may be used for mundane purposes. However, they may not be treated in a demeaning manner.[75]

67. After the aravot are hit on the ground, they should not be trampled on or disposed of in a disrespectful manner, and must be treated like one would treat his arba minim or sukkah walls.[76]

68. After Sukkot, there is a custom to use the hadassim as the besamim for Havdalah on motzaei Shabbat.[77]

70. It is customary to hang the arba minim and the aravot over the door of one’s home.[78]
71. An etrog box, the flax or Styrofoam used to wrap the etrog, and a lulav case may be thrown in the garbage unless they are recognizably mitzvah accessories. However, if the box has pesukim on it, it must be stored away or buried, and may not be thrown out.[79]

Eating the Etrog

71. Even after one has finished using his etrog for tefillah on Hoshana Rabbah, it may not be eaten or used for another purpose until Shemini Atzeret, or Simchat Torah for a ben chutz laAretz.[80]

72. Some people have the custom for a pregnant woman to bite off the pitom of the etrog as a segulah for an easy birth.[81] This should only be done, though, after Simchat Torah.[82]

73. If one has a different etrog for every day of Sukkot, he may eat the etrog the day after he is finished using it.[83]

74. After using an etrog that has kedushat sheviit as one of his arba minim, one must be careful to treat it in accordance with all of the halachot of shemittah. If one is planning to eat it, he must do so before the time of biur, while etrogim are still found on the trees (usually until the month of Shevat).[84]

[1]. See Machazik Berachah 625:1 and Moed LeChol Chai 20:3, which state that erev Sukkot is an especially auspicious time for performing the mitzvah of giving tzedakah. See also Yalkut Yosef, Sukkah, p. 119.

[2]. Moreh BaEtzba 9:288; Moed LeChol Chai 20:4; Yalkut Yosef, Sukkah, p. 119; ibid., Yamim Nora’im, p. 126.

[3]. Mishnah Berurah 639:27; Chazon Ovadia, Sukkot, p. 121; Yalkut Yosef, Sukkah, p. 121. This is unlike the ruling of the Ben Ish Chai in Haazinu 1:3, who writes that one should stop eating bread from after chatzot.

[4]. Yalkut Yosef, Sukkah, p. 125.

[5]. Yalkut Yosef, Sukkah, p. 729; Sukkat Tzion, p. 120.

[6]. Rama 270:2; Mishnah Berurah 642:1; Kaf HaChayim 270:8; Yalkut Yosef, Sukkah, p. 730.

[7]. Shulchan Aruch 642:1. Kaf HaChayim 287:4 adds that the Sepharadic custom is to say be’ahavah mikra kodesh, unlike the ruling of the Mishnah Berurah 642:2, which states that the word be’ahavah should be omitted.

[8]. Bet Yosef, siman 425; Chazon Ovadia, Sukkot, p. 219; Ohr LeTzion, vol. 4, 38:1.

[9]. Moed LeChol Chai 20:11; Chazon Ovadia, Sukkot, p. 108; Yalkut Yosef, Sukkah, p. 785.

[10]. Rama 639:3; Chazon Ovadia, Sukkot, p. 110; and Yalkut Yosef, Sukkah, p. 790.

[11]. Shulchan Aruch 643:1. See also Divrei Yatziv, vol. 1, O.C. 123:6, which points out that on Shabbat Sukkot, one should recite the tefillah for the Ushpizin before Shalom Alechem.

[12]. Yalkut Yosef, Sukkah, p. 479.

[13]. Shulchan Aruch 289:1. See the understanding of the Pri Megadim in 643:4 of the Taz 643:4, which is unlike the Mishnah Berurah 643:9 and Shaar HaTziyun 643:13. See also Kaf HaChayim 643:18 and Chazon Ovadia, Sukkot, p. 172. Those who have the custom to recite the daytime Kiddush while sitting may do so, but should stand before the berachah of Lishev BaSukkah, and then sit down to drink.

[14]. Shulchan Aruch 644:1; Chazon Ovadia, Sukkot, p. 379.

[15]. Yalkut Yosef, Sukkah, p. 795.

[16]. See Chazon Ovadia, Sukkot, p. 379, which explains that this is because not every chazzan is aware that he must have the congregation in mind, and not everyone in the congregation thinks about fulfilling his obligation of reciting the berachah with the chazzan’s recitation. This is also brought by the Magen Avraham 619:3; Shulchan Aruch HaRav 619:8; and Birkei Yosef, siman 295. See also Tevuot Shemesh, O.C. §68.

[17]. Shulchan Aruch 644:1. See Yabia Omer, vol. 2, O.C. §32; Chazon Ovadia, Sukkot, p. 377; ibid., Chanukah, p. 226; and Yalkut Yosef, Sukkah, p. 796. However, between Hallel and the berachah of Yehalelucha, one may even answer to the end of Kaddish. See Yalkut Yosef, Sukkah, p. 801.

[18]. Chazon Ovadia, Sukkot, p. 380.

[19]. Yabia Omer, vol. 8, O.C. §7; Chazon Ovadia, Chanukah, p. 209; Yalkut Yosef, Sukkah, p. 799.

[20]. Shevet HaLevi 7:62; Chazon Ovadia, Chanukah, p. 209; Yalkut Yosef, Sukkah, p. 800. However, if one is unsure whether he said a full-Hallel or a half-Hallel, he does not have to repeat Hallel.

[21]. Chazon Ovadia, Sukkot, p. 381.

[22]. Kaf HaChayim 660:4; Chazon Ovadia, Sukkot, p. 387.

[23]. Shulchan Aruch 659:1.

[24]. Shulchan Aruch 659:1; Mishnah Berurah 659:5, in the name of the Levush.

[25]. Kaf HaChayim 659:13.

[26]. Shulchan Aruch 660:1; Aruch HaShulchan 659:2. See also Chazon Ovadia, Sukkot, p. 383.

[27]. Shulchan Aruch 660:1.

[28]. Ben Ish Chai, Haazinu 1:15.

[29]. Ben Ish Chai, Haazinu 1:15; Kaf HaChayim 660:2; Chazon Ovadia, Sukkot, p. 388.

[30]. Kaf HaChayim 660:9.

[31]. Chazon Ovadia, Sukkot, p. 386.

[32]. Even though the Shulchan Aruch 660:2 states that even one who is not holding a lulav may circle the bimah, the general Sephardic custom follows the Rama as per Birkei Yosef 660:1; Moed LeChol Chai 23:119; Yafeh LaLev 660:5; and Chazon Ovadia, Sukkot, p. 387. Rama writes that one should not circle without a lulav. However, one does not have to rebuke someone who circles the bimah without a lulav.

[33]. Kaf HaChayim 660:17; Chazon Ovadia, Sukkot, p. 388:27. This is unlike the Ashkenazic custom as brought by the Rama 660:2, that an avel does not circle the bimah.

[34]. Shulchan Aruch 660:3; Birkei Yosef 660:3. See also Nehar Mitzrayim, Lulav §10; Yechaveh Daat 2:75; and Chazon Ovadia, Sukkot, p. 390, which state that this is the custom in Yerushalayim. However, see Shulchan Gavoha §8, which says that the custom in Salonica was to recite Hoshanot on Shabbat. This custom is also brought in Keter Shem Tov, vol. 7, p. 101, which says that this is the custom in London and Amsterdam. Alei Hadas 11:15 states that this was the custom in Tunisia. Nahagu HaAm, Sukkot §9 says that the custom in Morocco was to recite the Hoshanot on Shabbat without circling the bimah. See also Kaf HaChayim 660:23, which says that each person may follow his custom. However, Chazon Ovadia, Sukkot, p. 390 says that the Hoshanot should preferably not be recited on Shabbat, especially in Yerushalayim.

[35]. Shulchan Aruch and Rama 661:1. See also Birkei Yosef 661:1; Yosef Ometz §28; Ben Ish Chai, Haazinu 1:4; Kaf HaChayim 661:2; Chazon Ovadia, Sukkot, p. 215; and Yalkut Yosef, Sukkah, p. 791, which state that the custom follows the Shulchan Aruch. This is unlike Moed LeChol Chai 22:11, which states that there is no difference between the first and second nights. The Mishnah Berurah 661:2 says that if there are many people eating in the same sukkah on the second night of Sukkot, and thus there are several different customs regarding when to recite SheHecheyanu, everyone should adhere to one custom. However, Kaf HaChayim 661:2 says that each person may follow his custom. See Chazon Ovadia, Sukkot, p. 217 and Minchat Yitzchak, vol. 8, 57:4.

[36]. Mishnah Berurah 661:2; Chazon Ovadia, Sukkot, p. 221.

[37]. Shalmei Yehudah, p. 164; Chazon Ovadia, Sukkot, p. 222; Yalkut Yosef, Arbaat HaMinim, p. 773.

[38]. Shulchan Aruch 662:1–2.

[39]. Shulchan Aruch 662:3.

[40]. Chazon Ovadia, Sukkot, p. 218, in the name of Mateh Moshe, which cites Shibbulei HaLeket; Pri Chadash; Shiyurei Keneset HaGedolah; Shalmei Tzibbur; and Chavot Yair in Mekor Chayim 490:9. This is unlike the view of Igrot Moshe, vol. 4, O.C. 21:3, which states that one must repeat Shemoneh Esrei even if he mentioned Shabbat in the shalosh regalim prayer.

[41]. Shulchan Aruch 663:2.

[42]. Shulchan Aruch 663:1. See also Kaf HaChayim 663:6, which states that if one made a mistake in chutz laAretz and read the parashiyot in the wrong order, one has still fulfilled his obligation. However, if he only read about one of the korbanot for all three aliyot, the Torah must be read again.

[43]. Shulchan Aruch 663:3.

[44]. Yabia Omer 6:25.

[45]. See Rama 663:2; ibid., siman 490; and Mishnah Berurah 490:19. Some Ashkenazim have the custom to recite a berachah on Kohelet.

[46]. Yabia Omer, vol. 1, 29:5–13; ibid., vol. 2, siman 25; Chazon Ovadia, Yom Tov, p. 320.

[47]. The day is called Hoshana Rabbah for several reasons: Ben Ish Chai, Vezot Haberachah 1:1 states that this is an important day because it is the end of the fifty-one days of judgement that began on Rosh Hashanah. Kaf HaChayim 664:1 says that it is called Hoshana Rabbah, the great Hoshana, because we recite many Hoshanot and circle the bimah seven times on this day. Another reason is because we bang the aravot, which is similar to the word rabbah. See also Chazon Ovadia, Sukkot, p. 238, and Sukkat Tzion, p. 239, which list several more insights into the auspiciousness of this day.

[48] Vayechi, p. 220a.

[49]. This custom is brought in Shibbulei HaLeket §371 and in the name of the Arizal in Shaar HaKavanot, p. 103d. Moed LeChol Chai 24:2 even writes that one who remains awake learning all night without wasting a moment on idle chatter will be saved from the punishment of karet. See also Ohr LeTzion, vol. 4, 39:1, which states that one who wants to learn something else should only do so after reciting the Tikkun. See also Yalkut Yosef, Arbaat HaMinim, p. 785.

[50]. Ben Ish Chai, Vezot Haberachah 1:3; Kaf HaChayim 664:3; Ohr LeTzion, vol. 4, 39:1. Sukkat Tzion, p. 253, adds that if one does not have enough time to recite the entire Tikkun, he should at least try to recite sefer Devarim.

[51]. Chazon Ovadia, Sukkot, p. 437, in the name of the Chida, as brought in Vayikra Avraham, p. 122.

[52] Sukkat Tzion, p. 257.

[53]. Machazik Berachah, Kuntres Acharon 664:1; Moed LeChol Chai 24:6; Chazon Ovadia, Sukkot, p. 439; Yabia Omer, vol. 4, Y.D. 31:6.

[54]. See Rav Pe’alim, vol. 1, Sod Yesharim §9, which explains that women may recite the Tikkun Leil Hoshana Rabbah, unlike the Tikkun Leil Shavuot, which should only be recited by men.

[55]. Chazon Ovadia, Sukkot, p. 438. See Halachah Berurah, vol. 4, p. 120, in Birur Halachah, end of §2.

[56] Kaf HaChayim 664:7.

[57]. Shulchan Aruch 664:1 says that it is customary to untie the lulav on Hoshana Rabbah. However, Chazon Ovadia, Sukkot, p. 439 brings from the Roke’ach §219, which states that the custom was to untie the top of the lulav, which is only tied for decoration, and not to untie the hadassim and aravot. See also Kaf HaChayim 651:25, which states that one should not untie the lulav at all, since it is possible that another person may want to use the lulav to fulfill the mitzvah. In any case, Chazon Ovadia, Sukkot, p. 439 states that the general custom is not to untie the lulav, but one who wants to should only untie it after the tefillot.

[58]. Shulchan Aruch 664:1.

[59]. Ben Ish Chai, Vezot Haberachah 1:6 says that the proper time for this custom is after Kaddish Titkabal after Shacharit. However, Chazon Ovadia, Sukkot, p. 440 says that one customarily does this after Mussaf. See also Sukkat Tzion, p. 29, who says that even though according to Kabbalah it is proper to do this custom after Kaddish Titkabal after doing the hakafot, if this will cause a disturbance by making everyone leave the synagogue, then it is better to do this after Mussaf.

[60]. Mishnah Berurah 664:16 states that some people have the custom to use three aravot, but preferably one should use five, especially since the Arizal says to use five; see Shaar HaKavanot 105a. See also Moed LeChol Chai 24:20 and Halichot Olam, vol. 2, p. 297.

[61] Talmud Bavli, Sukkah 44a. Rambam, Commentary to Mishnah 4:3, says that this is actually a halachah le’Moshe miSinai.

Sukkat Tzion, p. 297, lists several reasons given for this custom, some of these reasons include: 1. Since the Arava leaf is similar to one’s mouth, it atones for the sins that one did with his mouth. 2. To “close the mouth” of the angels who are causing a bad judgement by speaking of our sins. 3. Since an arava grows by water, and we pray for water on Hoshana Rabbah.

[62]. Shulchan Aruch 664:2. See Yechaveh Daat 3:48; Halichot Olam, vol. 2, p. 296; and Chazon Ovadia, Sukkot, p. 440, which state that when reciting the Leshem Yichud before hitting the ground with the aravot, one should not say yesod neviim; instead, one should say minhag neviim.

[63]. Shulchan Aruch 664:5; Birkei Yosef 664:4; Ben Ish Chai, Vezot Haberachah 1:7; Kaf HaChayim 664:28. See also Piskei Teshuvot 664:4, which states that one may also bind the aravot with a rubber band or string instead of a stem from an aravah. However, when doing so, one should try not to hold the aravot by the part that is bound with the rubber band.

[64]. Shulchan Aruch 664:4 states that one may hit either the ground or a vessel. However, the Mishnah Berurah 664:19 points out that the Arizal was adamant that one should specifically hit the ground and not a vessel. Ben Ish Chai, Vezot Haberachah 1:7 says that the ground should be dirt and not tiled. See Kaf HaChayim 664:36–37; Sukkat Tzion, p. 304; and Chazon Ovadia, Sukkot, p. 441.

[65]. Even though the Shulchan Aruch 664:6 states that one may not use the aravot from his lulav, this is only true when they are still tied to the lulav. Once they are detached, though, they may be used. See Chazon Ovadia, Sukkot, p. 442 and Halichot Olam, vol. 2, p. 297, which explain that this is the meaning of the Shulchan Aruch.

[66]. Mishnah Berurah 664:19; Chayei Adam 153:3. Ben Ish Chai, Vezot Haberachah 1:7 and Sukkat Tzion, p. 306, add that one should specifically not hit so hard so that the aravot remain completely intact until the fifth time one hits the ground.

[67]. For example, they are at least three tefachim long. See Rama 664:4 and Kaf HaChayim 664:33–34.

[68]. Shulchan Aruch 664:4; Chazon Ovadia, Sukkot, p. 443.

[69]. Palagi, Ruach Chayim 664:3; Ben Ish Chai, Vezot Haberachah 1:7; Halichot Olam, vol. 2, p. 297; Chazon Ovadia, Sukkot, p. 443; Shevet HaLevi 2:58, end of the siman.

[70]. Rav Pe’alim, Sod Yesharim 1:12; Chazon Ovadia, Sukkot, p. 443.

[71]. Chazon Ovadia, Sukkot, p. 444.

[72]. Moed LeChol Chai 24:27. Rama 664:10 says that some people have the custom to use the aravot as firewood for baking matzot. See also Kaf HaChayim 664:59, which states that if one does not have a place to store the aravot, he should burn them.

[73]. Birkei Yosef 285:4; Mishnah Berurah 669:4; Be’er Hetev 285:8; Ben Ish Chai, Vezot Haberachah 1:15; Chazon Ovadia, Sukkot, p. 450; ibid., Shabbat, vol. 1, p. 329; Yalkut Yosef, Shabbat, vol. 1, book 4, p. 474.

[74] Halachah Berurah, vol. 17, p. 563.

[75]. See Shulchan Aruch 21:1 and Mishnah Berurah 21:1, which state that one may not throw them in the garbage. Shulchan Aruch 664:4 also states that they may not be stepped on. However, they may be discarded in a place where they are not likely to be trampled by a passerby. Chazon Ovadia, Sukkot, p. 449 says that one may place them on the side of the road, in a place where they will not be trampled on, even though they will be thrown out by sanitation workers. Rama 664:9 and Ben Ish Chai, Vezot Haberachah 1:8 state that if possible, it is good to save them until Pesach, so that they may be used to burn the chametz or as firewood to bake matzot.

[76].Shulchan Aruch 664:8; Kaf HaChayim 664:53–54. See Chazon Ovadia, Sukkot, p. 449. Rabbi Chaim Palagi (Ruach Chayim 664:3; Moed LeChol Chai 24:19) says that it is customary to hang the aravot over one’s doorway as a segulah for protection.

[77]. See Shulchan Aruch 297:4 and Mishnah Berurah 297:8. However, before reciting the berachah on the hadassim, one must ascertain that the scent is still there. Since the hadassim often lose their scent after a short time, it is best to smell the hadassim along with other besamim, thereby adhering to the custom while ensuring that the berachah on the besamim is recited appropriately.

[78]. Kaf HaChayim 664:60.

[79]. Ginzei HaKodesh 18:21.

[80]. Shulchan Aruch 665:1; Chazon Ovadia, Sukkot, p. 444.

[81]. Moed LeChol Chai 24:25.

[82]. Chazon Ovadia, Sukkot, p. 449; Shabbat, vol. 3, p. 160; Yalkut Yosef, Arbaat HaMinim, p. 834; Sukkat Tzion, p. 316. See also Kaf HaChayim 664:60, which states that it is customary to make etrog jelly and eat it on Tu BiShevat. Furthermore, it is a segulah for fertility and easy childbirth when a woman eats from an etrog used for the mitzvah of arba minim. Chacham Ovadia Yosef in Chazon Ovadia, Sukkot, p. 450 writes that when he gave his own etrog to women without children, they all gave birth that same year.

[83]. Shulchan Aruch 665:2; Chazon Ovadia, Sukkot, p. 445.

[84]. Yalkut Yosef (5775 edition), Shemittah, p. 775, halachah 8; Ohr LeTzion, vol. 4, 35:9; Maadanei Eretz 10:5.