Snacking in the succah on Shemini Atzeret

Hi,

Because sitting in the succah on Shemini Atzeret is, on some level, a denial of the special Yom Tov character of the day (see previous emails for more on this), we avoid sitting in the succah other than for actual meals.

There are varying customs in this matter; one should follow his family custom. In the absence of a family custom, one should follow the dominant practice of one's community. In a case of uncertainty, one should consult his local rav.

(Mishneh Berurah 668:6)

Have a great Yom Tov,
Mordechai

What time do we recite kiddush on the night of Shemini Atzeret?

Hi,

One must wait until the stars emerge in order to recite Kiddush on the night of Shmini Atzeret: Those who are not in the Succah must do so to avoid eating a meal outside the Succah on Succot, and those who are in the Succah must do so because they will not recite the blessing on sitting in the Succah.

(Mishneh Berurah 668:7)

Moadim l'simchah,
Mordechai

Sitting in the succah on Shemini Atzeret

Hi,

There are various customs regarding sitting in the Succah on Shemini Atzeret. On one hand, this day is considered an extension of the 7th day of Succot due to ancient calendar issues. On the other hand, this day is Shemini Atzeret, a day of Yom Tov and no longer part of Succot - and one is not allowed to add to the mitzvah of sitting in the Succah for seven days, and sitting in the succah would flout the Yom Tov character of the day.

One who does not have an existing custom, and whose community does not have a dominant practice, should follow the recommendation of the Code of Jewish Law and Mishneh Berurah, and sit in the Succah for the meals of Shemini Atzeret. Note, though, that those who sit in the Succah do not recite the blessing associated with sitting in the Succah (Leisheiv baSuccah); reciting such a berachah would be a powerful denial of the Yom Tov aspect of the day.

(Code of Jewish Law Orach Chaim 668:1; Mishneh Berurah 668:7)

Moadim l'simchah,
Mordechai

Retired Arba Minim

Hi,

After we have finished using the four species (lulav, etrog, hadas and aravah), we still treat them with respect. Their mitzvah is concluded, but they were mitzvah-items at one point.

Some extend this to the Hoshannot branches of Hoshana Rabbah as well, even though it was not used for a biblical mitzvah. One should not step on it, even if it is on the ground from its mitzvah use.

(Shulchan Aruch Orach Chaim 664:8; Mishneh Berurah 664:28)

Chag sameach,
Mordechai

Food as Schach

Hi,

Foods which are edible for humans are not eligible as schach. Therefore, those who hang food items from their schach should not sit beneath them, assuming that the food hangs more than 14 inches from the schach and covers an area of more than 3.5 inches.

(Shulchan Aruch Orach Chaim 627:4; 629:9)

Chag sameach,
Mordechai

Where the schach meets the wall

Hi,

One should take care to ensure that the schach reaches the wall of his succah. If there is a gap of more than 3 tefach (10.8 inches), and it is wide enough that his body fits in the gap, the gap disqualifies the relevant section of that wall.

(Shulchan Aruch Orach Chaim 632:2)

Chag sameach,
Mordechai

Canvas Succah

Hi,

The walls of the succah should not be so light and loose that they would sway in a normal wind - even if the succah stands in a space where there is no wind. No standard is presented in the Shulchan Aruch to define the limits of permissible 'swaying'.

One solution for swaying is to create a frame of posts or poles, spaced at intervals of 10 inches or less, so that they constitute a halachic wall in themselves. Even should the light material sway, the posts/poles would not sway.

Note that the walls must be properly secured/reinforced before the schach is added on top, since the walls of the succah must be constructed before the schach is placed on top.

(Shulchan Aruch Orach Chaim 630:10; Magen Avraham 630:16; Mishneh Berurah 630:48; Aruch haShulchan Orach Chaim 630:32)

Have a great Yom Tov,
Mordechai

Smelling the Hadasim

Hi,

The hadas branches are dedicated for their mitzvah, for the seven days of Succot. Therefore, one is not permitted to smell them intentionally.

(Shulchan Aruch Orach Chaim 653:1; Mishneh Berurah 653:1)

Chag sameach,
Mordechai

Bentching Lulav in the Succah

Hi,

Some have the practice of reciting the blessing on the Arba Minim in the Succah, before Shacharit. This is cited from the Ari z"l, without explanation.

One offered explanation is that this comes from the practice of sleeping in the Succah. One would rise in the morning and perform this mitzvah of the Arba Minim as soon as possible, in the Succah, before davening.

(Mishneh Berurah 651:34; Shaar haTziyyun 651:43)

Gmar chatimah tovah,
Mordechai

Binding the Arba Minim (Four Species) on Yom Tov

Hi,

We tie the Arba Minim (Lulav, Etrog, Hadas, Aravah) before Succot, since the ideal is to use them when they are bound together. We generally use rings made of lulav-leaves.

Should the rings come undone on Yom Tov, one may not re-tie them with a knot; better to wrap the un-done ring around the Arba Minim and simply tuck in the end.

(Shulchan Aruch Orach Chaim 651:1; Mishneh Berurah 651:11)

Gmar tov,
Mordechai

Havdalah candle for Shabbat and Yom Kippur

Hi,

We explained here that Havdalah after Yom Kippur requires a flame that has been burning since before Yom Kippur began, whereas Havdalah after a normal Shabbat may use a flame that was lit anew after Shabbat.

Yom Kippur is on Shabbat this year. Ideally, for Havdalah after this Yom Kippur one should use a flame which has been burning since before Yom Kippur began, to remind people that this is the norm for Havdalah after Yom Kippur. However, in a year when Yom Kippur and Shabbat coincide, one who does not have a pre-lit flame may use a flame that was lit anew after Yom Kippur, since this is acceptable for the Havdalah after Shabbat.

(Mishneh Berurah 624:7; Aruch haShulchan Orach Chaim 624:6)

Gmar tov,
Mordechai

Lighting candles in shul for Yom Kippur

Hi,

Some have a practice of lighting candles in shul before Yom Kippur. One who does so should not recite a berachah, though, because the berachah is meant for illumination which enhances peace in the home.

(Mishneh Berurah 610:8)

Gmar tov,
Mordechai

Taking Medicine on Yom Kippur

Hello,

The issue of taking medicine on Yom Kippur can only be answered by first answering a few sub-questions:

1. How great is the need for the medicine? (life-saving, comfort, preventive care, for the health of a fetus, etc)

2. What type of medicine is it? (pill, chewable, liquid, with a bitter taste, etc)

3. Need the medicine be taken with food? Water? Could it be taken with water which has been made bitter?

Because of the complexity of this topic, it is beyond the scope of a daily email. I would strongly encourage those who may be in this situation to consult a competent rabbi well in advance of the fast.

Gmar chatimah tovah,
Mordechai

Washing on Yom Kippur, Part IV

Hi,

One who is ill may bathe on Yom Kippur as needed, since this is not included in "bathing for pleasure." This applies even to one who is not dangerously ill.

(Shulchan Aruch Orach Chaim 613:9)

May we be sealed for a great new year,
Mordechai

Washing on Yom Kippur, Part III

Hi,

Despite the prohibition against bathing on Yom Kippur, one who touches a part of the body that is normally covered, and therefore normally sweaty, must wash his fingers before prayer.

(Mishneh Berurah 613:6)

May we be inscribed and sealed for a great year,
Mordechai

Apology

Hi,

I would like to take a moment to ask everyone receiving this email feed for mechilah (forgiveness) for anything hurtful or offensive I wrote, or should have written and did not, or any ways in which I might have erred and mis-led people regarding a halachah, in the past year.

If there was anything at all, please let me know; I will grow by learning from my errors.

May we all be inscribed and sealed for a great new year,
Mordechai

Washing on Yom Kippur, Part II

Hi,

Washing for pleasure is prohibited on Yom Kippur, but one must wash his hands in the normal ritual manner upon rising from sleep. One washes each hand in the normal three-part sequence, but only up to the end of the knuckles.

(Shulchan Aruch Orach Chaim 613:2; Mishneh Berurah 613:3)

May we be inscribed and sealed for a great year,
Mordechai

Washing on Yom Kippur, Part I

Hi,

One may not wash his skin for pleasure on Yom Kippur; this includes rinsing in plain water.

However, one whose skin is dirty may wash it, explicitly intending that this is not for pleasure but for cleanliness. One who is sensitive to significant perspiration may count this as 'dirt' for the purpose of washing on Yom Kippur.

(Shulchan Aruch Orach Chaim 613:1; Mishneh Berurah 613:1-2)

May we be inscribed and sealed for a great year,
Mordechai

Candle lighting for Shabbat and Yom Kippur

Hi,

This year, Yom Kippur occurs on Shabbat.

Before Yom Kippur begins, we light candles as we would on a regular Shabbat; the same candles double for both. The berachah includes both themes: להדליק נר של שבת ושל יום הכיפורים, "lehadlik ner shel shabbat v'shel yom hakippurim."

(Shulchan Aruch Orach Chaim 610:1)

Have a great day,
Mordechai

Bikur Cholim on Shabbat

Hi,

Beit Hillel and Beit Shammai debate whether (Shabbat 12a) one may visit people who are ill on Shabbat; our practice is to visit, but one should not specifically time his visit for Shabbat, ignoring the ill patient during the week.

(Shulchan Aruch Orach Chaim 287:1; Mishneh Berurah 287:1)

Have a great day,
Mordechai

Bikur Cholim by telephone

Hi,

Clearly, 'visiting' the sick by phone does not fulfill the central goals of bikur cholim: Seeing the person's condition and so being motivated to pray for him, and seeing what his needs might be.

However, one who calls a person who is ill still fulfills some element of the broader mitzvah of chesed. See Igrot Moshe Yoreh Deah 1:223.

Have a great day,
Mordechai