1. Sukkah Construction

[1.1] It's Place - A Sukkah cannot be constructed under low hanging tree branches or a roof overhang. If part of a Sukkah comes under an overhang or a tree, rabbinic guidance should be sought. The general rule is that a Sukkah must be constructed under the skies.

[1.2] When? - A Sukkah may be constructed at any time so long as some of the S'chach is put into place within one month of Sukkot. It is a time-honored practice to do some work on the Sukkah immediately following Yom Kippur, the very evening of the conclusion of the fast.

[1.3] The Walls - The walls of the Sukkah may be constructed from any material so long as it can be made into a sturdy wall able to withstand winds for that time of year. Accordingly, canvas Sukkot must be securely fastened on all sides so as not to flap in the wind. Material which gives off any offensive odor may not be used. (Based on the authority of the Chazon Ish, some do not use any metal throughout the Sukkah. Walls in such a Sukkah are fastened together with dowels and rope.)

[1.4] A Sukkah should have at least three walls. Walls of adjacent buildings may be used as part of the Sukkah. A circular Sukkah may be built and must have at least 180 degrees of an enclosure.

[1.5] The S'chach - The S'chach, the covering on the Sukkah, must be made of cut tree branches, unfinished wood strips or bamboo poles. There is a type of bamboo mat which is considered proper for the S'chach. People interested in such S'chach should seek rabbinic guidance as to specifics for some mats do not conform to Halachic requirements.

Lumber planks, venetian blinds, slats, and other finished wood products may not be used as S'chach. Strips of lumber (2 x 4) however, may be used as a support of the S'chach (Ma'amid).

[1.6] Decorations - A Sukkah ought to be decorated so that the mitzvah of living in it be enhanced. Any Sukkah decorations which fall off on Shabbat or Yom Tov are muktzeh, that is they may not be removed, and during Chol hamoed (the intermediate Sukkot days) may not be used for any purpose other than the Sukkah (Assur b'hana'ah). Should decorations or S'chach fall on the table during Shabbat or Yom Tov, they may be removed though it is muktzeh since the space is needed for eating in the Sukkah. (Shulchan Aruch Orach Chayim 638, 309:5, 310:7)

[1.7] A Final Check - People constructing a Sukkah for

the first time ought to have a halachic authority check on its

construction to be certain that the specifications meet all halachic requirements.

[1.8] Eruv For Shabbat - If a Sukkah stands in the yard, more often than not an Eruv is needed around the yard if one is to be able to carry from the house to the Sukkah and vice versa in areas where no area-wide Eruv exists. Consult a halachic authority.

2. The Use of a Sukkah

[2.1] The Entire Week - Throughout the entire week of Sukkot (including Sh'mini Atzeres) consider the Sukkah as one's home for meals, study, entertaining guests and even for sleep. In our climate, weather conditions fluctuating as they do, one is probably exempt from sleeping in the Sukkah unless he is of a truly hardy constitution. Still many hardy souls continue the practice of sleeping in the Sukkah.

[2.2] First Two Nights - On the first two nights of Sukkot it is obligatory to eat in the Sukkah. So that, if it rains on either of these nights, one must delay making Kiddush as long as possible in the hope that the rain will stop sufficiently to enter the Sukkah. (At other times, heavy rain exempts one from entering the Sukkah; see 2.4). Should the rain persist on either of these two nights without any chance of clearing, then:

a) Kiddush ought to be made without the b'racha of Layshayv BaSukkah, in the Sukkah.

b) Wash and recite HaMotzi eating one slice of challah.

c) Complete the meal in the house. (See also further on in section 5.)

[2.3] What Constitutes a Meal? - A meal, which necessitates the use of a Sukkah, is defined by halacha as eating any of the following items, though the individual might not consider it a full meal:

a) any bread, cake, cookies

b) meat, fish, eggs, or cheese in sufficient quantities to be considered a meal.

c) beverages over which social gathering of friends or company takes place.

This leaves only fruits, vegetables and water which may be eaten outside of the Sukkah. Those who are meticulous with the observance of Sukkah take care not to have anything outside of the Sukkah except water.

[2.4] Exempt From the Sukkah - The following individuals are exempt from eating in the Sukkah:

a) The sick who feel even slight discomfort as a result of having to be in the Sukkah.

b) The traveller, if no Sukkah is available.

c) If it is raining and the Sukkah cannot be used comfortable, all are exempt from the Sukkah.

Remember the specific restriction concerning the first two nights and rain. (See above 2.2 and also Section 5)

d) Women are exempt if they can't manage to eat in the Sukkah. That is not to say that it is not mitzvah for them to eat in the Sukkah. Women should make every effort to observe the mitzvah to the best of their ability.

e) Children are not exempt from the Sukkah so long as they are old enough to understand the reason for the observance and should be encouraged at all times to use the Sukkah. (An approximate age would be five years and older.)

One who stoically insists on eating in a Sukkah though exempt due to discomfort (mitza'ayr) performs no mitzvah.

[2.5] If You Can't Have Your Own Sukkah - Use a neighbor's or the synagogue's. The mitzvah is equally valid under such conditions. Neighbors should be sensitive to the need of those who do not have their own Sukkot to extend hospitality to such people.

3. The Sukkah and its T'fillot

[3.1] The B'racha - The b'racha recited when sitting in the Sukkah is "Baruch Ata ... Asher Kidshanu B'Mitzvosav V'tzivanu Layshav BaSukkah".

[3.2] When is the B'racha Recited?

a) Each time Kiddush is recited, after Kiddush (see 3.3)

b) At Yom Tov meals where no Kiddush is said the b'racha is recited after HaMotzi.

c) On Chol HaMoed weekdays when there is no Kiddush recited it is said after HaMotzi.

d) Whenever one eats any of the halachically defined "meals" (Achilas Keva) which were discussed above (2.3) the b'racha ought to be recited.

If one leaves the Sukkah in the midst of a meal for a purpose unrelated to the meal, the b'racha must be repeated upon returning to the Sukkah.

If one started eating but forgot to say the b'racha, it may be recited at any time during that meal.

[3.3] Kiddush

a) On the First night of Sukkot the order of Kiddush is:

1) Boray Pri HaGafen

2) Yom Tov Kiddush

3) Layshav BaSukkah

4) Shehecheyanu

b) On the Second night of Sukkot the order of the last two b'rachos is reversed.

However, if one did not eat in the Sukkah on the first night of Sukkot and the first time he comes into the Sukkah is on the second night, use the order of Kiddush which is printed above for the first night.

Some follow the opinion of the Vilna Gaon and others like him who claim that the order of Kiddush ought to be the same on both nights. This opinion is not the prevalent custom, however. (Shulchan Aruch Orach Chayim 661)

c) On Shabbat Chol HaMoed the order is:

1) Yom HaShishi Va'y'chulu

2) Boray Pri HaGafen

3) Shabbat Kiddush

4) Layshav BaSukkah

d) On Shmini Atzeres the Yom Tov Kiddush is recited in the Sukkah as follows:

1) Boray Pri HaGafen

2) Yom Tov Kiddush

3) Shehecheyanu

(Layshav BaSukkah is no longer said though we eat in the Sukkah.)

[3.4] With Lulav and Esrog - It is most fitting that one enter the Sukkah early in the morning with Lulav and Esrog, recite the appropriate b'racha and wave them as is prescribed by the halacha. Though the Lulav and Esrog may be used anywhere - Sukkah, home or synagogue - the prevalent custom for "those in the know" is to first use the Lulav/Esrog in the Sukkah thereby demonstrating a symbolic unity of the Arba Minim and the Sukkah's message.

[3.5] Ushpizin - Leaving one's permanent home to dwell in the Sukkah's less comfortable accommodations is a supreme act of faith. Our mystical teachers (M'kubalim) taught in the Zohar that when Israel leaves the comfort of their homes desirous of fulfilling one of G-d's commandments, it is only proper that their Sukkah be visited by one of our spiritual forefathers.

This symbolic visit is highlighted by an "invitation" extended to Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David to join in our Sukkah festivities. Each night, a different is afforded the honor of being invited first. In Sephardic custom, a handsome chair is set aside and left empty in honor of the guest.

The Ushpizin invitation can be found in any good Siddur or Sukkot Machzor. At Sukkot time, Judaica stores sell decorative charts with the Ushpizin on it so that it may readily be seen by all immediately upon entering the Sukkah.

The Ushpizin should give rise to inner thought and around the table discussion about the spiritual qualities of each of these seven faithful servants of G-d and what their lifestyles can teach us to emulate in our daily existence.

4. What is the Reason for it All?

[4.1] "In the season of festivity and agricultural harvest, the Jew rejoices in his prosperity and in the rewards which his labors have brought him. He is inclined to delude himself into thinking that life is secure and durable. The Torah, however, through the law of Sukkah brings people face to face with the realization of the frailty of human life and transience of human existence." (A Guide to Succoth, Jewish Chronicle Publications, pp. 8-9)

[4.2] The shade of the Sukkah symbolizes the Divine Presence and care which has protected and insured Jewish existence from the very moment that Jews left Egypt until this very day. (Rabbi Isaac Arama)

[4.3] Sukkah provides a lesson in discipline. For it would have been more historically accurate for us to celebrate Sukkot in the month of Nisan, immediately following Pesach, in commemoration of the Sukkot which the Jews built upon leaving Egypt. Nisan, however, is a month of comfortable spring weather when people would leave their homes for the beauty of the outdoors, thus making the Sukkah in Nisan an ineffectual symbol of heeding G-d's command. In Tishray, however, the month when fall weather is felt, while the world prepares to grid itself for a cold winter in well insulated homes, the Jew leaves the comfort of his home for the Sukkah as a demonstration of his readiness to observe the Torah's commandments. (Rav Yosef Caro, Shulchan Aruch)

[4.4] Deep and lasting peace of mind does not always follow from the security of material wealth and physical possessions. On Sukkot, the Jew prays that it be G-d's will to dwell among us and that He spread his tabernacle of peace (inner tranquility) over us.

5. When Rain Threatens on Sukkot - What to do

[5.1] Rain streaming through the S'chach which can substantially be felt cancels a person's obligation to remain in his\her Sukkah.

The halacha for this eventuality should carefully be studied, in the original, by those who have the ability to deal with the following texts:

Shulchan Aruch Orach Chayim 639:5-7

Mishna B'rurah notes 35-45

Aruch HaShulchan Orach Chayim 639:16-25

Kitzur Shulchan Aruch 135:3-4

[5.2] In any event, should it rain this Sukkot, please be guided by the following:

a) If it threatens to rain as Yom Tov begins, you cannot say let's eat early so that we may beat the rain. The obligation on the first two nights of Sukkot is to make Kiddush and recite HaMotzi when it is dark. (Nightfall - tzays hakochavim - is the time when Shabbat is over that week.)

b) On the first two nights of Sukkot, there is a greater obligation than the rest of the week to be in your Sukkah. If it rains on these nights, make every effort to delay your meal as long as it is feasible taking into consideration the needs of the family, the children, and the lateness of the hour. If there is a chance that the rain will subside, do not rush; the mitzvah of Sukkah is too important to be canceled simply because of inconvenience. If the rain does stop go into the Sukkah and carry on as usual.

c) On the first two nights if the rain is substantial see if it is possible to just make Kiddush and say Hamotzi over the challah in the Sukkah. Do not say the b'racha of Layshayv BaSukkah during Kiddush. Make a mental note when you start that you intend to finish your meal in the house and will say Birkat HaMazon there.

d) If on the first two nights you could not start your meal in the Sukkah under any circumstances, but then, as time passed the weather changed, you are obliged to go into the Sukkah to complete your meal. Recite Layshayv BaSukkah and Birkat HaMazon in the Sukkah.

e) At all other times during Sukkot, if rain threatens, try your best to use the Sukkah. You are not expected to do the impossible but you are expected to try to do your best (Mitztaer pattur min haSukkah).

1. Who Uses an Esrog?

Everyone - man, woman, and child alike. Children who know how to use the Esrog properly should have their own (kosher) set of Arba'ah Minim ("Four Plants").

2. When are the Esrog / Lulav Used?

Daily throughout the week of Sukkot except on Shabbat. The Esrog / Lulav are used on three occasions each day:

a) to recite the b'racha

b) during Hallel

c) during the Hoshannah Procession

3. Must I have my own?

This is the most preferable situation. One may also buy an Esrog / Lulav together with a partner, if necessary. When one uses a synagogue's Esrog he must contribute something to its cost so that it is considered his personal property. With Arba'ah Minim so readily available to us these days, it is most proper that at least every family obtain its own set. (Shulchan Aruch Orach Chayim 658:9 and Mishna B'rurah commentary.)

4. How do I use it When I Recite The B'racha?

[4.1] The most prevalent custom is...

a) Pick up the Lulav in your right hand with the 3 Hadasim (Myrtles) to the right and the 2 Aravos to the left.

b) Pick up the Esrog with the Pitom (a buttonlike growth) facing downward and the stem (where it was cut from the tree) facing upward.

c) Recite the b'racha: "Baruch Ata ... Asher Kidshanu B'Mitzvosav V'tzivanu Al N'tilas Lulav."

d) On the first day (or the first time you use the Lulav) then add Shehecheyanu.

e) Upon the conclusion of the B'racha, turn the Esrog over with the Pitom now facing upward. Hold the Esrog and Lulav together.

f) You face eastward (Mizrach) and gently shake three times pointing in each of the following directions:

Front (Mizrach)

Right (Darom)

Back (Ma'arov)

Left (Tzafon)

Above (Ma'alah)

Below (Mattah) [Do not turn the Lulav over. You bow a little so that this waving will be on a lower plane than the "Above" position.]

[4.2] The mitzvah of Arba'ah Minim is properly observed only when all four species are grasped at once and in the manner in which they grow (derech g'dilasam). So that this

requirement is fulfilled immediately following the recitation of the b'racha, several methods of holding the Esrog / Lulav have developed.

The first, the most prevalent custom, is outlined in 4.1. The requirements are fulfilled when immediately following the b'racha, the Esrog is turned right side up.

Another method recorded is to recite the b'racha holding only the Lulav but with the Esrog unwrapped ready to be picked up immediately upon completing the b'racha. (Shulchan Aruch Orach Chayim 651:5).

[4.3] When waving the Lulav one does so in one of two acceptable ways. The procedure above is the prevalent method for most Ashkenazim. Another order of waving advanced by the Ari haKadosh and adopted mainly by Chassidim is to wave:

Right (Darom)

Left (Tzafon)

Front (Mizrach)

Above (Ma'alah)

Below (Mattah)

Back (Ma'arov)

(Shulchan Aruch Orach Chayim 651:10; Mishna B'rurah ibid; Ba'ayr Haytayv 651:20).

[4.4] The mitzvah of Arba'ah Minim is done daily in the morning either in the Sukkah before Shacharis or before Hallel in the synagogue. It can be done all day long if it is not performed in the morning.

5. How Do I Use the Arba'ah Minim During Hallel?

[5.1] The congregation waves the Lulav for a maximum of eight times during Hallel:

a) 6 times at "Hodu lado-noy Ki Tov ..."

b) 2 times at "Ana Ado-noy Hoshiah Na"

What follows are the directions to be waved as the words are said:

[5.2] Waving during "HODU" (holding Esrog and Lulav together)

"Hodu" - Front (Mizrach)

"lado-noy" - Hold Lulav still in front of you, do not wave.

"Ki" - Right (Darom)

"Tov" - Back (Ma'arov)

"Ki" - Left (Tzafon)

"L'Olom" - Above (Ma'alah)

"Chasdo" - Below (Mattah)

See above note at end of 4.1.

[5.3] Waving during "ANA" (holding Esrog and Lulav together)

"Ana" - Front and Right (Mizrach - Darom)

"Ado-noy" - Hold Lulav still in front of you, do not wave.

"Hoshiah" - Back and Left(Ma'arov - Tzafon)

"Na" - Above and Below (Ma'alah - Mattah)

[5.4] Waving With Care

Do not wave the Lulav furiously so that the upper leaves separate widely. This could split the tip of your Lulav and render it unusable. Rather point the Lulav in the direction you're waving three times and each time your arm is fully extended, slightly flick your wrists so that the leaves rustle somewhat.

6. What Do I Do With the Arba'ah Minim At the Hoshanos Procession?

Carefully hold your Lulav and Esrog in your right hand respectively, take hold of a small Siddur and circle the Bimah once while reciting the particular Hoshana selection. On Hoshana Rabbah, the seventh day of Sukkot, this procession is done seven times. On Shabbat, when no Lulav / Esrog are used, no procession takes place, only the proper selection for Shabbat is recited.

7. How do I Know What I am Getting When Buying the Arba'ah Minim?

The best way to know if your Esrog is worth the money is by knowing what determines its quality. Do not rely on your aesthetic judgement to decide what is a better Esrog. Know the halachic requirements of "Hiddur", the elegant features of each species. Towards this end, a checklist of how to choose the Lulav and Esrog is appended to assist you.

It is the common practice of many knowledgeable individuals to buy a Lulav / Esrog with the stipulation that they can be returned is a rabbinic expert prefers other qualities. Many merchants, assuming the customer is noteworthy, will allow exchanges on this basis.

When purchasing the Arba'ah Minim,learn what to look for and check out your choices with the experts until you know for sure what quality truly is.

8. How Do You Care For The Arba'ah Minim?

[8.1] Keep the LULAV wrapped in damp towels on Yom Tov.

[8.2] Keep the HADASIM AND ARAVOS wrapped in aluminum foil and in the refrigerator. (Do not tear the foil on Yom Tov. Prepare several sheets before Yom Tov.)

[8.3] Keep the ESROG in a cool, dry place. Keep it sealed in a closed Esrog box. Carefully wrap it in the "hair" that was found with it upon purchasing the Esrog. Be careful when wrapping or unwrapping it if your Esrog has a Pitom; it can sometimes break off if the "hair" is not carefully handled.

9. The Esrog Without a Pitom

In recent years Esrog growers have been able to develop a strain of Esrogim which grow without any Pitom. They are perfectly acceptable Esrogim. However, if yours was an Esrog with a Pitom which broke off, the Esrog may no longer be used for the mitzvah. You had best seek competent rabbinic advicein such a case.)

10. What Do I Do After Sukkot With The Lulav / Esrog

DO NOT throw the Arba'ah Minim into the garbage. They may be burned respectfully. Some gather the Lulavim in the synagogue and burn them at the time the Matzos are baked, while the Esrogim are made into a jam after Yom Tov. If in doubt what to do with the Lulav and Esrog, consult your rabbi.

11. What Does it All Mean?

Many symbolic interpretations have been given to the Lulav and Esrog.

[11.1] The Midrash offers the following explanation:

The Esrog nourishes and has an aroma. So, too, there are Jews who are wise and have many good deeds to their credit.

The Lulav nourishes but has no aroma. So, too, there are Jews who are wise but have no good deeds to their credit.

The Hadas (Myrtle) does not nourish but has an aroma. So, too, there are Jews who are not wise but have good deeds to their merit.

The Aravah (Willow) has neither nourishment nor aroma. So, too, there are Jews who are neither knowledgeable nor righteous.

And what does G-d want? He asks us to hold them all together so that one can reflect upon the other. (Vaykirah Rabbah 30)

[11.2] The Midrash also interprets the Arba'ah Minim as corresponding to fundamental parts of the human body - the Esrog represents the heart, the Lulav the spine, the Hadasim the eyes, and the Aravos the lips - all working together to serve the Lord.

The union of these very different species of plant life thus symbolized the unity of the varied elements within the national community as well as within the body of the individual. Together, the Arba'ah Minim express joint action and firm unity in the fulfillment of one common aim.

[11.3] The key to Sukkot and the four species is Simcha, joy before G-d.

"The Simcha (during Sukkot) is that man should rejoice in the performance of the Mitzvos and in the love of G-d who commanded them. This is a great duty, and whoever refrains from this deserves punishment as it is said, `in that you did not worship G-d joyfully and with a full heart'" (Rambam, Hilchos Lulav, 8:15)

Just in what does this "full heart" mean?

This Simcha is the rejoicing before G-d in all that He has given to us. The Sukkah negates material possessions and the ultimate value - the Lulav links us again with our dependence upon our goods and belongings. The Sukkah raises us above our property to G-d alone, the spirit of G-d, and even to exalt our possessions as G-d given. The Sukkah protects us from being debased from our wealth. The Lulav teaches us to cherish our possessions and dedicate them to sacred purposes as the gift of G-d. The Lulav teaches us to see our goods as instruments for a way of life before G-d, and so it brings us simcha, joy, in going before G-d, in a life of G-dliness. (Hirsch, Horeb Vol. I p. 132)