For More in Depth Laws of Building a Sukkah

http://www.neveh.org/morgan/succah/succah00.html

The Laws of Succos

The Mitzvah of Living in a Sukkah:

1. For the entire seven days, both in day and night, a person is commanded by the Torah to eat, sleep, and spend his time in the Sukkah in the same way that he does in the house during the year. (it’s good to maximize one’s time there)

2. Women aren’t obligated to live/sit in the Sukkah. However, a woman who sits in the Sukkah fulfills a Torah Mitzvah.

3. Women should preferably light the Shabbos and Yom Tov candles in the Sukkah, since the main Mitzvah is to enjoy the lights during the meal. However, if there is a concern that they may be extinguished by the wind, or they may be a fire risk [especially when there are little children in the Sukkah], she should light them in the house (if possible, they should be placed near a window/glass door that faces the Sukkah)

4. Boys from the age of five or six should be trained to fulfill the Mitzvah of living in the Sukkah, but are not obligated.

5. Ideally, one should minimize mundane talk while in the Sukkah. Nevertheless, if a person needs to discuss business matters [only on Chol Hamoed] with a friend, he may do so and should not leave the Sukkah.

Eating in the Sukkah:

1. Only meals must be eaten in the Sukkah (not snacks/drinks). But it’s praiseworthy to eat/drink inside the Sukkah.

2. A meal consists of eating bread that is larger than the volume of a Halachik egg, which is: between 2 – 3 ½ ounces [or 58-100 cc]. A meal could also consist of 1-1 ¾ ounces [or 29-50 cc.] of bread accompanied with other food.

3. mezonos foods are equated with bread. One should not eat outside of the Sukkah a piece of Mezonos larger than the volume of a Halachik egg. [rice is excluded from this Mezonos rule.]

4. If a person is eating a meal in the Sukkah, everything he eats is considered to be part of the meal. Therefore, he is forbidden to have any food or drink outside of the Sukkah during that meal.

Sleeping in the Sukkah:

1. During the week of Sukkos one is obligated to sleep in the Sukkah.

2. There are two reasons why people may be lenient and sleep in the house:

• In many countries, the weather is cold at this time of year, and sleeping in the Sukkah would cause much discomfort.

• if a married man would sleep in the Sukkah leaving his wife alone in the house, this may cause him and her distress.

3. If the temperature is so cold in the Sukkah, to the degree that he would not sleep in his house as well, one should not sleep in the Sukkah. (it is praiseworthy to heat the Sukkah in order to be able to perform this important Mitzvah)

4. A healthy single or married man during the day or if a wife does not mind her husband sleeping in the Sukkah at night AND the weather is favourable – should sleep in the Sukkah.

5. One should preferably eat and sleep in the Sukkah with nothing intervening between him and the S’chach (ceiling). However, if necessary, it is permitted to sleep under a table.

The First Night of Sukkos:

1. The 1^st night of Sukkos men are obligated to eat in the Sukkah. The rest of Sukkos, they are obligated to eat in the Sukkah only if they want to eat a meal. (One should preferably eat a piece of bread the size of a Halachik egg. If this is difficult, one can eat ½ of that amount. But make sure the bread is eaten within a span of between 2-4 minutes)

2. There is a similar obligation on the second night for Jews living outside of Eretz Yisroel.

3. One may not eat this bread before nightfall. (in 2007, Kiddush is said no earlier than 7:50 pm)

4. When eating this first piece of bread, you should think of the following: a) fulfilling the Mitzvah to sit in the Sukkah;

b) the Sukkah is a reminder of the exodus from Egypt & the clouds of glory that protected the Jews in the desert

The Blessing for the Sukkah:

1. The blessing for the Sukkah is “Baruch…Asher Kidishanu Bemitzsvosav Ve’Tzivanu Leisheiv BaSukkah.”

2. The blessing is recited under the following conditions:

• When eating bread that is the amount of larger than a Halachik egg.

• When eating Mezonos that is the amount of larger than a Halachik egg.

• When eating Mezonos that is ½ the amount of a Halachik egg at Kiddush on Shabbos or Yom Tov.

3. When eating bread or Mezonos, the blessing of the food is recited before the blessing for the Sukkah (then EAT!)

4. When Kiddush is said, the blessing is included in the Kiddush (at the daytime meal there are two customs. Some

include the blessing for the Sukkah in the Kiddush; some recite it with the blessing of Hamotzi. Both are acceptable.

5. Although Havdalah is made in the Sukkah, we do not make a blessing for the Sukkah during Havdalah. It would be ideal to eat bread or Mezonos after Havdalah and make the blessing for the Sukkah with the blessing for the food.

6. If a person forgot to say the blessing and began the meal, he should still say the blessing as soon as he remembers and eat some more.

7. If the person didn’t remember until after saying the after-blessing, he may still say it if he intends to remain a while.

8. If a person remains in the Sukkah all day or leaves for a short break, he does not repeat the blessing even at his next meal. If he leaves for a significant break, he should repeat the blessing the next time he eats bread or Mezonos.

9. A significant break would be: going to pray Shacharis, leaving for two hours, leaving due to heavy rain.

10. According to Ashkenazic tradition, women say the blessing in the same situations that men do.

11. The blessing is said sitting. If Kiddush is recited standing, some have the custom to remain standing; others sit)

12. One says the Shehechiyanu blessing the first time one eats in the Sukkah. This is included in Kiddush.

Rain:

1. One is not obligated to eat in the Sukkah if it is raining heavily ([except the 1^st night); One is if it’s raining lightly.

2. Raining heavily = rain coming through the S’chach into the Sukkah to the extent that if this would be happening in the house, he would leave the room. (A sensitive person who is disturbed even by light rain can leave the Sukkah)

3. If a person is sleeping in the Sukkah, he is permitted to leave even if it is raining lightly, as this disturbs his sleep.

4. If the sky is overcast and it is certain to rain soon, one is obligated to eat and sleep in the Sukkah until it actually rains. Alternatively, one can wait to eat and sleep until it rains, and then begin eating and sleeping in the house.

5. If it is raining to the degree that one is exempt from the Mitzvah, then he should leave. One who remains in the Sukkah at this point is acting foolishly and receives no reward. It is forbidden to make a blessing for the Sukkah!

6. If the rain stops, and you have not yet sat down to eat in the house, you must go back and eat in the Sukkah, even if you originally left the Sukkah in the middle of the meal. If you are in the middle of eating in the house, you may remain there until the end of the meal. (It is praiseworthy to return to the Sukkah immediately)

7. When a person returns to the Sukkah after the rain stops, the previous blessing is no longer valid. Therefore, one should repeat the blessing when you eat bread or Mezonos again.

8. If it has stopped raining, but it is still dripping in the Sukkah, you may remain in the house.

Rain on the First Two Nights of Sukkos:

1. If it’s raining on the 1^st night, one should preferably wait an hour for the rain to stop to fulfill the Mitzvah properly.

2. If the family cannot wait so long or has invited guests who are hungry and wish to eat immediately, he should make Kiddush in the Sukkah omitting the blessing for Sukkah, wash hands, say Hamotzi and eat ½ the size of a Halachik egg of bread in the Sukkah, eat the rest of the meal in the house and say the after blessing in the house.

3. Under these conditions, women are not required to be in the Sukkah at all. However, they must fulfill the Mitzvah of Kiddush in the house and not in the Sukkah. Therefore, if the Sukkah is adjacent to the house, the women should listen to Kiddush from the house. [They should remember to say the Shehechiyanu blessing for the Sukkah when they eat the first meal there, unless they recited it when lighting candles there.]

4. If the rain stops during the meal, the men should return to the Sukkah, say the blessing for the Sukkah, eat another piece of bread larger than a Halachik egg and say the after blessing in the Sukkah. The women may do as they wish.

5. If the rain only stops after one has finished his entire meal and said the after blessing in the house, the men are still required to fulfill the Mitzvah of Sukkah. They should wash again, say the Hamotzi and the blessing on the Sukkah and eat a piece of bread larger than a Halachik egg.

6. If the rain continues, a person should wait as long as he is able to. But if he is very tired, he may go to sleep.

7. If it rains on the 2^nd night, a person should wait a little while in the house in the hope that the rain will stop. If it continues, he should make Kiddush and begin the meal in the house. At the end of the meal, he should go to the Sukkah, eat a piece of bread that is ½ the size of a Halachik egg and say the after blessing there. The blessing for the Sukkah should not be recited. If the rain stops during or after the meal, see points 4 and 5.

Special Exemptions:

1. A person is exempt from the Mitzvah of Sukkah if they are in discomfort. (ie. In the same circumstances he would leave the house) There is no Mitzvah to remain in the Sukkah if you are exempt due to discomfort. It is praiseworthy to try to make the Sukkah comfortable in order to be able to remain there. Common Examples:

• The Sukkah is too hot or too cold. [If one can easily dress warmly or heat the Sukkah, he should do so.]

• There is an unpleasant smell.

• There are many insects in the Sukkah.

• There is noise that is causing much disturbance.

• Leaves or twigs are falling into the food and he is very disturbed by this.

• If the lights accidentally go out in the Sukkah on Friday night,

(Discomfort doesn’t exempt a person on the 1^st night. He must make Kiddush and eat at least ½ the size of a halachik egg of bread in the Sukkah before moving into the house, but he doesn’t make the blessing for the Sukkah.)

2. A person is exempt from the Mitzvah of Sukkah if they are in sick (ie. needs to be in bed, or a person who has a pain and will feel more comfortable in the house than in the Sukkah [e.g. headache, pain in the eyes, etc.]) A person who has a tendency to catch a cold due to sleeping in the Sukkah, is permitted to sleep in the house. (ex. children)

3. A person is exempt from the Mitzvah of Sukkah if they are preoccupied with other Mitzvos.

4. A person is exempt from the Mitzvah of Sukkah if they traveling and may eat freely while traveling, unless he can easily find a Sukkah along the way. However, it is highly recommended to arrange one’s schedule in a way so that one not is traveling on Sukkos. It is forbidden to eat or sleep outside of a Sukkah if one is traveling only for pleasure.

The Laws of The Four Species

The Mitzvah of the Four Species

1. The Torah says: "On the first day…you shall take...the beautiful fruit (Esrog), a palm frond (Lulav), myrtle twigs and willow branches of the stream." (Leviticus 23:40). The Talmud deduces from a second source that there is a mitzvah to take the 4 species in the Temple for the rest of succos. The rabbis extended that mitzvah to everywhere else.

2. On the 1^st & 2^nd days of Succos, a person can only fulfill the mitzvah with a set that he owns or gets as a gift..

3. It is a mitzvah and custom to tie the species together with a piece of lulav: the lulav should be in the center with it’s spine facing the person, the three hadassim are to the right and two aravos are to the left. The lulav should be approx. 8cm above the tips of the hadassim, which should be extend slightly over the tips of the aravos. (remember: tying a double knot on shabbos/yom tov is prohibited - if you have to, just wind the tie around the species & tuck it in)

4. The main custom is to “take” the 4 species in shul immediately before Hallel (others take them before shul).

(except on shabbos as they are muktzah) One should remove their rings before doing this mitzvah.

5. The bundle of lulav-aravos-hadassim should be picked up in the right hand, with their tips pointing up and the spine of the lulav facing the person. The esrog should be picked up in the left hand, with it’s top facing down.

6. The blessing “al ni-tilas lulav" (see pg. 630) is recited (and on the first day the shehechiyanu is added).

7. The 4 species are waved & shaken in 6 directions, 2 times: front, right, back, left, up, down. (others differ)

8. Be careful not to turn your body or point the 4 species downwards.

9. The species are also waved during Hallel and Hoshanos procession (see instructions on pg. 638,640)

10. This mitzvah should be performed during the daytime, each of the seven days of Sukkot (except for Shabbat).

11. To keep them fresh, the species may be put in water if they were already in water at the start of Yom Tov. Water may be added but not changed on Yom Tov. Some wrap them in wet cloth or put them in Ziplocs in the fridge.

The Laws of the Esrog (citron)

1. The esrog should come with a hechsher certifying that it’s not orlah, tevel or a result of grafting

2. The esrog should preferably be turning yellow rather than green.

3. If even a tiny part of the green/yellow layer of the esrog is missing, it’s not kosher.

4. If the stem (below) falls off, the esrog is not kosher; if the stem hole remains fully covered, it’s still kosher.

(a bracha may be said over an incomplete esrog from the 2^nd day of Succos onwards, if only a tiny amount is missing)

5. If the esrog grew with a protruding stem (above, called a pitom), then that stem cannot be broken off. (However, if the pitom fell off during it’s natural growth process, it is still kosher.)

6. The peel cannot be overly soft, cracked, dry or peeled.

7. Even a small black, white or dark green/brown dot on the upper part invalidates the esrog. (cream/beige is ok!)

8. The shape should preferably be like a tower - wider at the bottom and narrow at the top, symmetrical and bumpy.

The Laws of the Hadasim (myrtle)

1. Three myrtle branches should all be covered by sets of three leaves growing out of it along its whole breadth.

(a kosher hadas must have this pattern repeated over at least half the length of the branch)

2. The branch cannot be dried out to the extent that it has lost its color. (this is extremely uncommon)

3. Each branch should be at least 11 inches (29 cm.) long.

The Laws of the Aravos (willow)

1. Two willo w branches are used and have 3 characteristic features:

a) The stem should preferably be red (some might be green but will turn red soon)

b) The leaves should be oblong (long and narrow), not round in shape. (and a majority of them must remain)

c) The leaves should have a smooth edge (although they may be slightly serrated)

2. The stem should be at least 11 inches (29 cm.) long and the top should not be cut off.

The Laws of the Lulav (palm frond)

1. The leaves should preferably lie flat on the spine. (a sign of a “canary” is blue-green leaves that are short)

2. Make sure that the center-most leaf (“teyomes”) at the top is not split, but rather is closed (at least half-way down).

(but one may make a blessing over a lulav with an unkosher teyomes on Chol HaMoed)

3. If a majority of the leaves are split (at least half-way down) the lulav is not kosher.

4. A lulav missing any part (usually the top) is not kosher and may not be used for the duration of Succos.

5. The branch cannot be dried out (ie. when it becomes white; but a brownish covering is common and kosher)

6. The lulav should be at least 16 inches (39 cm.) long.

The Laws of Building the Succah

The Building

1. One should preferably begin building the succah on Motzei Yom Kippur and finish the day after Yom Kippur.

(one may even build a succah on Chol HaMoed Succos)

2. It is preferable to be personally involved in the building of the succah and the placing of the s’chach.

3. A succah must be built under the sky, with nothing intervening - therefore, don’t build a succah under:

a) a roof

b) an overhanging balcony

c) a tree

4. If a section of the succah is covered, as long as the uncovered section has the minimum dimensions the succah is kosher. It must be remembered that one may only eat under that uncovered section

5. Ideally, If the succah is built over grass, the grass should be covered since it is hard to avoid spilling liquids.

The Size of a Succah

1. The minimum size of a succah (smallest area in which a person could sit) is 70cm x 70cm. (there is no maximum)

2. The minimum height of a succah is 100cm, but it is kosher if it measures 80cm. (maximum is approx. 10 meters)

3. A succah must have at least 2 ½ walls, but the custom is to have 4 walls to avoid needless halachic issues.

4. The walls may be made with any sturdy material (but don’t need to touch the ground or the s’chach necessarily).

The S’chach

1. The Torah requires one to use a material that satisfies these three conditions:

a) It’s Vegetation (planks of wood must be less than 5cm wide; otherwise it would look too much like a house)

b) It’s Detached From the Ground (ie. branches are preferable - but they may not be stolen!!)

c) It’s Incapable of Becoming Tamei (ie. it was never once a usable vessel or furniture, etc.)

2. One must use enough s’chach to cover a majority of the area of the roof (area covered > area uncovered!) but still enough space to see some stars at night.

3. The walls of the succah must be built before the s’chach is put in place.

4. All decorations should hang within 32 cm of the s’chach

The Laws of Chol HaMoed (Intermediate Festival Days)

Introduction

1. Although there’s a dispute whether the prohibitions of Chol HaMoed are from the Torah or Rabbis, we are warned that one who denigrates Chol HaMoed (ostensibly by not adhering to its laws) has no share in the world to come!

2. The objective of the Chol HaMoed work restrictions is to remove impediments to proper “Joy of the holiday”. On the other hand, the laws permit certain labor activities on Chol HaMoed to facilitate this joy.

3. ALL MELACHOS THAT ARE PROHIBITED ON YOM TOV ARE ALSO PROHIBITED ON CHOL HaMOED (even by a gentile!)

The Categories of Exception:

1. Festival Needs - Amateurish work of any type may be done for the sake of the needs of the holiday or the Shabbat that follows (ex. one may turn on a light to read, turn on the radio to listen to recreational music for pleasure, drive to a family outing, etc.) but it must be a non-professional/non-specialized activity (ex. mechanic doing small repairs is generally ok if in the middle of a trip). If done in a professional manner, you must do so in an irregular manner (shinui), but if the melacha doesn’t require much effort and is not a “professional act” it need not be done with a shinui.

2. Food – even a professional act is permitted (ex. it’s permitted to get your oven fixed if you needed to), includes any actions — lighting fires, harvesting plants or turning on lights — needed either for Yom Tov, Chol HaMoed or the upcoming Shabbat's food needs (provided that it could not be done prior to the holiday!) Included in this category are “Bodily Needs” (ex. fixing glasses is permitted, women can put on cosmetics,etc.)

3. Suffering a Loss – even professional activity is permitted (ex. you don’t go to work, you’ll lose your job), but It doesn’t apply to a loss of interest or profit. One who owns a store that sells items of use on Chol HaMoed (food, for example) may remain open on Chol HaMoed. One who is not selling any such items may only keep the store open if the general good will necessary to run the business requires that the business be open each day during the general work week.

4. Communal Needs – the rationale for this exception is that public works are best done at a time when many are available. Most rule that amateurish work of benefit to many is permitted even if not for the sake of the holiday, and skilled work is permitted only for the sake of the public and the needs of the holiday.

5. Work to Buy Daily Necessities – a person who has no money to pay for the basic needs of himself or his family may work even in otherwise prohibited work, and it is preferable to do such work than to accept charity.

(It is preferable that such work be done in a private way)

Other factors that generally need to be taken into account:

a) Effort Involved

b) Denigrating the Festival

c) Public vs. Private

d) Professional Quality vs. Makeshift

e) Scheduling this work FOR Chol HaMoed

f) Payment

NOTE:

One cannot put off to Chol HaMoed filling up the car with gas, going to the bank, etc., when he has time or an opportunity to do so before Chol HaMoed.

Body Care

1. Doctor’s Appointments - unless there’s a pressing need, one shouldn’t schedule them on Chol HaMoed – even if they don’t involve any melacha (one may visit the doctor or dentist for even the slightest discomfort).

2. One may rip toilet paper, spread creams/ointments,

3. One may have their glasses repaired on Chol HaMoed; but not sunglasses (unless a prescription is involved)

4. One may not take a haircut nor a shave on Chol HaMoed (there are some leniencies in extreme situations)

5. A woman may shave body hair, apply makeup, etc, but may not take a haircut because it could have been done before (one may take a shower)

6. Cutting/setting a sheitel is considered skilled work and is prohibited even for the sake of the holiday.

6. Children may also not take a haircut, but some say they may if their 3^rd birthday falls on Chol HaMoed.

7. One should refrain from cutting ones nails on Chol HaMoed, but there are leniencies if you cut them before the holiday and it’s needed (Sefardim may cut their nails/get a manicure if needed) – ask a rav!

Food

1. It is preferable to eat meat and wine and more lavish meals than a normal weekday (whatever would give you joy)

2. One may do ANY form of work involved in making food (including picking fruit, grinding, capturing or lighting a fire) for Chol HaMoed, the last days of Yom Tov or Shabbos – even if it involves professional work or hard labour.

3. One need not prepare all their food before Yom Tov so that one doesn’t have to cook/bake on Chol HaMoed (however one may not prepare food on Chol HaMoed for AFTER the holiday)

4. One may do any form of work involved in making food even if one can obtain similar food from the store.

(ie. one may pick apples from a tree even though one can borrow from a neighbor, one may travel by car to pick fruit even though one can walk to a nearby store and purchase fruit, one may pick peaches from a tree and not have to use canned peaches, one bake break even though one has bread, because freshly baked bread is tastier)

5. However if one has a certain type of food at home, one may not make additional food unless it’s better tasting.

6. A cook or baker may also be paid for their food preparation on Chol HaMoed.

7. It is permissible to write a shopping list because it’s for the sake of the holiday.

8. It is generally preferable to pay with cash, rather than cheque/credit card (which involves writing)

9. One may bake a bigger cake than you need if it MIGHT be eaten on Chol HaMoed/Yom Tov or it’s more attractive to place a large cake on the table than a smaller one because that’s considered a Chol HaMoed/YT necessity.

10. One may sharpen knives, repair a broken refrigerator, oven, stove, faucet, or food processor (even if one has to call a Jewish technician and pay for the services rendered; he isn’t required to work free of charge)

11. If one didn’t have time to repair it before it may be repaired on Chol Hamoed, but if one was able to repair it before Chol Hamoed and decided that there will be more time to deal with it on Chol Hamoed, it is forbidden.

(if one didn’t get around to repairing it because of laziness, it may be repaired in a non-professional manner)

12. One may repair the following items ONLY in a NON-professional manner: dining room/kitchen tables, chairs, counters, dishwashers (ie. these items are not directly involved in food preparation)

Miscellaneous Daily Activities

1. Recreation - ex. fishing, music lessons, etc. (The Jerusalem Talmud states that Chol Hamoed is time for recreation and Torah study, but also castigates those who spend all of Chol Hamoed involved in recreational activities ONLY!)

2. Taking pictures with a camera/camcorder, writing with a typewriter, and making a tape recording are permitted.

3. One may use a computer (it’s not a professional activity); but some prohibit its use

4. Some prohibit printing on Chol HaMoed; one should only print their work to avoid a loss

5. Writing a mezuzah/sefer torah is prohibited unless they are needed (ie. to be repaired) on Chol HaMoed.

6. Writing Letters to a friend - is considered a necessity, but should preferably be done with a shinui (ie. slanted)

This is true even if the letter will only arrive after Chol HaMoed (writing is effortless and performed in private)

7. One may write a cheque/pay bills only if there is a holiday need

8. Using a rubber stamp is also a non-professional activity and may be used on Chol HaMoed

8. One may use the telephone but not have it repaired unless needed by the elderly or the sick

9. Engagements are permitted on Chol HaMoed. Some authorities permit a full meal.

10. One may make tzitzis (one can perform a non-professional craft for a mitzvah even for after Chol HaMoed)

Unless one would have ample time to make the tzitzis after Yom Tov!!

Clothing

1. It is preferable to wear clothing that is nicer than your normal weekday attire

2. One may dust a hat (because it gets dusty regularly)

3. Most say it is permitted to shine shoes on Chol HaMoed (some say they shouldn’t make them look “like new”)

4. One may sew an essential button onto and one may mend clothing needed for Chol HaMoed. However, most say that one must do it in an irregular manner (by end result; not just holding the needle in a weird way)

5. Shoes needed for the holiday or liable to totally unravel may be repaired – but only in an irregular manner.

6. One may fold clothing on Chol HaMoed (even though one may not do so on Shabbos!) because it’s not a professional activity – but only when folding is necessary for the holiday; not if they’ll be worn after the holiday.

(however, if storing the clothes in a tidy manner will appease one’s mind, one may do so)

7. Ironing clothes is permitted when the clothes are to be worn on Chol Hamoed or Yom Tov (however, starching shirts and introducing permanent creases is forbidden because it’s considered professional activity)

Laundering

1. It is prohibited to launder clothes on Chol Hamoed (if one were permitted to launder on chol hamoed , given that erev Yom Tov is very hectic, one might be tempted to wear any clothing at hand and launder on Chol Hamoed. One must wear clean clothes to honor Yom tov, therefore Chazal prohibited laundering on Chol Hamoed)

2. One may not launder on Chol Hamoed for the last day of Yom Tov even though one does not have fresh clothing!! One may not hand it to a gentile to launder (ie. dry cleaning), even if he will launder it for free, nor may one hire a Jew who needs money for Yom Tov expenses.

3. One may not launder by hand or in a washing machine or if one was unable to launder clothes before Yom Tov

(if possible one should purchase clothing, if the expense is not too great, rather than launder)

4. Hand/kitchen towels, children’s clothing and underwear (including socks and tights) may be laundered because they constantly become soiled (however, one may not wash other clothes together with baby clothes/towels)

5. If one has sufficient items to last the entire Yom Tov, they may not be laundered on Chol HaMoed

6. One may launder towels and sheet for house guests (this is also true for hotels and mikvaos)

7. Even when one would be permitted to launder certain items, one may not call a technician to repair a washing machine, but one may place an order for after Chol Hamoed.

8. One may remove a stain with detergent on Chol Hamoed (provided that the garment became stained on Yom Tov, not prior to Yom Tov). This is because stains are common like laundering towels/children’s clothing.

9. One may take the necessary minimum steps to prevent the stain from becoming permanent, but not more than what is required. (ie. if soaking will suffice one should not launder it until after Chol Hamoed.

House Work

1. One may do the regular cleaning (ie. daily/weekly upkeep) in the house; but not periodic cleaning.

2. One may mop floors on Chol HaMoed when necessary and wash and squeeze the cloth upon completion (the dirty water may be poured onto plants that one is usually prohibited to water on Chol Hamoed because it takes no more effort, provided that one does not have an easy viable solution as to where to pour the water).

3. One shouldn’t wax floors or shine windows on Chol Hamoed (unless dirty), one may vacuum carpets (when dirty)

4. One may repair a broken window or heater, but only if it presents a health hazard (otherwise, it may be repaired in a non-professional manner

5. Plumbing repairs needed for Chol HaMoed may be made (ie. broken hot water heater, blocked sewer, etc.)

6. Gardening is not permitted. One must also stop a non-Jewish gardener from working (but watering houseplants which will die if not watered is permitted)

7. Changing light bulbs is permitted; painting is not (even if one wishes to beautify his residence for the holiday, due to the excessive effort involved)

8. Rav Moshe forbids hammering a nail into the wall during Chol Hamoed to hang a picture to beautify one's home unless there is a pressing need to do so. Even though it involves minimal effort, one should refrain from this activity if it is not a holiday necessity. Mere beautification of one's dwelling does not constitute a "holiday necessity" to justify engaging in home improvements on Chol Hamoed.

Work & Business

1. It is preferable to forego one's summer vacation and use his vacation days to avoid the need to work on Chol Hamoed. However, if one needs to take his vacation during the summer, he is permitted to do so (Rav Moshe)

Some say that if vacation days are given at the start of the secular year, one should use them for the Chol HaMoed days of Passover, but may use the rest of his vacation days for summer vacation, knowing that this would result in having no vacation days left over for Chol HaMoed Succos.

2. Even if one must work on Chol Hamoed he should try to limit the hours he works. This is especially true if he works at a very demanding job where he must often work until the late hours of the night.

3. One should not buy stocks on Chol HaMoed; one may sell a stock if there is a reasonable possibility that he may otherwise incur a loss.

4. One may write a check for charity as the donor may not be willing or able to make the donation after Yom Tov

(writing a receipt if the donor requests one is permitted as the donor might not otherwise make the donation)

5. One is permitted to purchase an item on sale if the sale is not a regular event.

6. One may even buy a non-essential item on sale that he would not have purchased if there was no sale.

(but one may not buy something and wear it on Chol HaMoed to get around this law!)

7. Rav Moshe even counseled one yeshiva student to miss one day of yeshiva (ie. push back his return to yeshiva) so he can purchase what he needed after the holiday, rather than shop on Chol Hamoed.

The Laws of Shavuos

Erev Shavuos

1. Even for those who keep the second part of Sefirah and therefore do not take a haircut after Lag Ba'omer; one is permitted to take a haircut during the "Shloshes Yimay Hagbalah" - the three days before Shavuos.

Starting Shavuos
1. On Shavuos at night the minhag is to wait until it is night (Tzeis Hakochavim) to daven Maariv in order to have 49 complete days.
2. Likewise, it is preferable for women to wait until it is night to light candles and say Shehechiyanu on Shavuos night.
(if lighting after nightfall, some say the blessing before lighting; others say it after; but always use a flame lit from before sundown!)

Staying Up All Night
1. There is a minhag cited in the Zohar to stay up the night of Shavuos and learn Torah. This is based on the Midrash which says that Klal Yisroel slept the night before Matan Torah and Hashem had to awaken them to receive the Torah. Therefore we stay up all night to rectify their oversight.
2. The Ari'zal writes that one who does not sleep the night of Shavuos and toils in Torah is assured to live out the year and no damage will occur to him.
3. There is a compilation of torah learning known as "Tikkun Leyl Shavuos" which has The Zohar and the writings of The Ari'zal as it's source, and many have the minhag to say/learn this on Shavuos night.
4. Generally women should not say the "Tikkun Lely Shavuos". However, some say that a woman who counted all the days of Sefiras Ha'omer may learn the portions of the Tikkun which are from Tanach.

Brachos in the Morning
1. Staying awake all night of Shavuos makes morning blessings ('birchos hashachar') very tricky. There are many different opinions and customs. One should follow their own custom and/or consult with a rabbi.
2. One who stayed awake all night should immediately, at Alos Hashachar, use the restroom, wash one's hands for Netilas Yadayim, then make the berachos of "al netilas yadayim" and "asher yotzar". Or one may listen with the intent to fulfill the obligation of these two blessings from someone who had slept the previous night.
3. One should listen to Birchas Hatorah with the intent to fulfill the obligation of this blessing from someone who slept before one continues to learn. This should be followed by each person reciting 'yevorechecha' and 'eilu devarim' so that the blessings are followed immediately by some Torah learning. Then, during the blessing 'ahavah rabba' one should have the intention to fulfil the obligation of this blessing (Otherwise, one may sleep at least a half an hour during the day of Erev Shavuos OR one may stipulate while reciting the blessing on Erev Shavuos that this blessing should be in effect only until the next morning and then one may recite the blessing on Shavuos morning.)$
4. One who stayed awake all night should listen to the berachos of "Elokai Neshama" and "Hamaveir Shayna Mayeinoi" from someone who slept during the night. If one didn't, one may still recite them.
5. One who stayed awake all night should not make a beracha on his tzitzis. Rather, he should make the beracha on his Tallis Gadol and have in mind to be yotze for his tzitzis with the same beracha.
6. Even though one may recite all the other morning blessings after having stayed awake all night, most synagogues have a custom that one who slept recites all twenty morning blessings for the benefit of all those who did not sleep.
(The sixteen blessings which may be recited by each individual should not be heard from another person unless a minyan is present. This is since some poskim hold that the obligation of Birchos ha-shachar is discharged only by hearing them from another person in the presence of a minyan)

Eating on Shavuos
1. Many have the minhag to eat a dairy meal (and milk and honey) on Shavuos. Some eat dairy at night and meat at the day meal, while others eat dairy, bentch, and then wash again, and eat meat to fulfill Simchas Yom Tov with meat.
2. If one eats dairy, but not "hard cheese" (which requires one to wait six hours before eating meat) one need not bentch and wash again. However, one should wash his /her mouth well, eat something hard like bread and the tablecloth should be changed. (Other poskim require one to bentch).
3. One should be careful not to use leftover challah from a dairy meal at a meat meal. (This is applicable all year as well). Rather, one should use new challahs for each meal. This also fulfills the minhag of rememberance of the Shtei Halachem (Two Loaves) brought on Shavuos in the Beis Hamikdash.

Other Laws & Customs
1. We read Megillas Rus on Shavuos because it was written to document the yichus of Dovid Hamelech and Dovid Hamelech was born and niftar on Shavuos.
2. One should refrain from marital obligations on the night of Shavuos unless it is the Leyl Tevilah or if one was has not yet had children (one boy and one girl).

3. One who goes to sleep after Alos Hashachar does not say the beracha of Hamapil.
4. There is a well known minhag to bring flowers into the shul and home as a remembrance that on Shavuos we are judged on "Peiros Ha'ilon" - fruits. However, one should not cut off branches from fruit bearing trees for this purpose inasmuch as some poskim do not permit this because of the Torah prohibition of "Ba'al Tashchis".
5. Those who follow the minhag of the Gr'a (Vilna Gaon) do not place flowers in the shul. The Gr'a ended the minhag because it had become the custom of non-jews to decorate their places of worship with flowers.

6. There is a not so well known minhag to bring good smelling grasses into shul to be passed around for people to make a beracha and smell the grass in remembrance of the Simcha of Mattan Torah where Har Sinai was surrounded by grass.
7. When practicing this minhag one should not pass the grass during davening between Boruch She'amar and kaddish after Sh'mona Esrei because one is not permitted to interrupt davening at that time to make the beracha.

8. From Rosh Chodesh Sivan until the 8th of Sivan (Isru Chag) we do not say Tachnun. Some do not say Tachnun until the 12th of Sivan (inclusive), and in the Diaspora until the 13th of Sivan (inclusive).

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The Laws of Chanukah

General Laws and Customs:

1. There is no obligation to have a festive meal on Chanukah, however, most have the custom to have festive meals to celebrate the rededication of the Temple. One should sing songs and devote extra time to Torah study on Chanukah.

2. It is customary to eat dairy foods and foods fried in oil (such as latkes and doughnuts[1])

3. It is forbidden to fast on Chanukah, even if one has a Yahrtzeit for a parent.

4. It is customary for children to play with a Dreidel; but there is no Jewish source for “gift giving” on Chanukah.

5. There is a special Mitzvah to give charity on Chanukah (especially giving GELT to support Torah scholars)

6. All forms of work are permitted on Chanukah, however women have a custom to refrain from work every evening for the first ½ hour while the Menorah is lit. The main custom is for women to refrain from heavy household chores such as laundering, house cleaning, ironing, and sewing (cooking is allowed)

7. The whole Hallel is said every day of Chanukah. (Tachanun and Lamnatzeach are omitted)

8. The Al Hanisim prayer is added to the Amida during the blessing of Modim, to the Birchas Hamazon in the second blessing. If one totally forgets to say this prayer, one is not required to repeat the Amida or Birchas Hamazon.

The Menorah, Oil, and Wicks:

1. There is a concept of “Hidur Mitzvah” [beautifying the Mitzvah] on Chanukah. One should obtain as beautiful a Menorah as possible. The order of preference for materials is silver, copper, other metals, glass, wood, and china.

2. The Menorah lights should stand in a straight line and all at the same height. (do not buy a staggered menorah!)

3. One may light without the use of a Menorah (ie. using several cups/candles placed in a straight line).

4. It is preferable to use olive oil, since the miracle in the Temple happened with olive oil. Other oils or paraffin are acceptable if they burn with a clear flame. Solidified oil is fine, since it melts as it buns. One is also permitted to light with candles. (but on a single night one should not use both oil and candles, except for the Shamash – see below)

5. One should use only kosher oil. 100% virgin oil is acceptable even without a kosher certification.

6. All wicks may be used, but the best is cotton, wool, or linen. (some have the custom to use new wicks every night)

7. One may not throw away used wicks in the garbage. One should wrap them in a bag before discarding them.

8. Electric lights and gas lamps are not valid for the Mitzvah of the Menorah.

Who Lights the Menorah:

1. The Ashkenazic custom is to beautify the Mitzvah by having each male member of the family light a separate Menorah. A woman living on her own is required to light a Menorah (daughters may light their own, wives should not).

2. The custom is to educate boys to light their own menorahs (including all halachos!) from the age of six or seven.

3. If the husband is out of town, either the wife or a son over Bar Mitzvah should light the Menorah for the family.

Where to Light:

1. There is a concept of “Pirsumei Nisa” [publicizing the miracle] of Chanukah. Therefore, the Menorah should be placed in the window facing the street (in Israel, some have the custom to light outside the door of the house)

2. The lights should preferably be between 11 – 35 inches from the floor of the room (if you live in an apartment, under no circumstances may it exceed 35 ft. from the ground outside, rather light it at the entrance to the apartment).

3. If a person has neither a door nor a window that can be seen from the street, then the Menorah should be placed on the left side of the doorway leading into the room that is most used during the evening.

4. Several people may light by the same window, but effort should be made to space the Menorahs apart, so that one can easily see the number of lights in each Menorah. It is preferable for each person to light by a different window.

5. In case it is dangerous to light in any of those places, one should light on a table that is safe and out of reach of kids

6. If one is sleeping over, one may light his own Menorah or pay for some of the oil that the host uses.

When to Light:

1. There are many customs as to when to light; one should follow the custom of their family, community or rabbi[2].

2. One should do everything possible to light within ½ hour after nightfall. If this is not possible, he may light any time during the evening until Halachik dawn. (if the entire night passed without lighting, the Mitzvah has been lost. On the next night, he should light the same number as anyone else, even though he missed a night)

3. The lights must be able to burn for at least ½ hour after nightfall. (be careful to add enough oil!!)

4. It is customary to leave the lights burn themselves out. However, if it is necessary [e.g. everyone is leaving and there could be risk of fire] one may extinguish the lights after the required ½ hour.

5. If sufficient oil or candles were placed in the Menorah when it was lit, the Mitzvah has been fulfilled, even if the lights went out within the required time. One is not obligated to rekindle the lights, although it is correct to do so. The blessings should not be repeated when relighting the Menorah.

6. If you must come home late: if the family is still up, light; if not, appoint your wife or a messenger to light for you at the proper time, if that’s not possible, light without a blessing.

Lighting the Menorah:

1. The custom is to light one light on the 1^st night and adding another light each night (ie. 8 lights on the 8^th night).

2. One should begin on the first night by lighting from the right end of the Menorah as one faces it. Each night, an additional light is placed next to those of the previous night, gradually filling up the Menorah towards the left. When lighting the Menorah, one kindles the newest light first, i.e. the left-most one and proceed to light from left to right.

3. When lighting, one should stand close to the newest light which is kindled first, slightly to the left of the lights – so one does not pass over the lights before kindling the leftmost first.

4. One is required to light a Shamash [additional light], since the lights are holy and one may not derive any personal benefit from them. (It is customary to use a candle for the Shamash. However, oil is also acceptable)

5. The Ashkenazic custom is to light the Shamash before the blessings are recited. After reciting the blessings, the Shamash is used for kindling the Chanukah lights and is then placed in the Menorah.

6. The Shamash should be placed away from the other lights, to distinguish it from them. If the Shamash is close to the other lights it should be placed higher than the rest. If this is difficult, it may be laced lower. If candles are being used, one may use a longer candle for the Shamash. (If several Menorahs are lit, each one should have a Shamash)

7. Before lighting, the family should be called together and instructed to have intent to be included in the blessings.

8. On the 1^st night, 3 blessings are said (See Artscroll Siddur pg. 782[3]); on other nights, only blessings 1 & 2 are said.

9. The lights should only be kindled after all the blessings have been recited.

10. One should not speak until all the lights have been kindled unless the conversation concerns the Mitzvah.

11. After the first light has been kindled, it is customary to sing “Haneros Hallalu,” while kindling the remaining lights. Then, some have the custom to sing “Maoz Tzur.” (some have the custom to remain by the lights after lighting)

12. After the Menorah has been lit, it should not be moved to another location, unless a fire hazard has developed.

13. It is forbidden to have any personal benefit from the lights, such as: a) reading by their light, b) eating a meal by their light, and c) lighting a candle from their flames. One may not even eat a Mitzvah meal or learn Torah by their light. Only if another light is lit in the same room is such activity permitted.

14. Oil that remains in the Menorah at the end of the night may be reused the next evening. Any remaining oil in the Menorah after the eighth day may not be used for anything else. [It is even forbidden to use such oil for another Mitzvah e.g. Shabbos lights.] It should be burned. The same is true for the used wicks at the end of Chanukah.

15. Leftover oil in the bottle that has not been designated for the Mitzvah of lighting may be used for any purpose.

Lighting on Shabbos:

1. On Friday afternoon, one should preferably daven Mincha before lighting the Menorah. If this is not possible, one may daven Mincha after lighting the Menorah.

2. The Chanukah Menorah should be lit before the Shabbos lights. However, if time is short, the wife may light the Shabbos lights as soon as her husband has kindled one Chanukah light (one needn’t wait for other Menorahs to be lit)

3. If the husband is not ready to light the Menorah and time is short, the wife may light the Shabbos lights first, and the husband may still light the Menorah afterwards, provided it is still before sunset.

4. The optimal time is to light the Shabbos lights 18 minutes before sunset; and to complete all the Chanukah lighting before the Shabbos lights. The earliest time to light Chanukah or Shabbos lights is 1 ¼ Halachik hours before sunset.

It is forbidden to light Chanukah or Shabbos lights after sunset.

5. Remember: The Chanukah lights must be capable of burning until ½ hour after nightfall. Therefore, on Friday afternoon one must be especially careful to use sufficient oil or long candles for at least 1.5 hours. It’s useless to kindle on Friday afternoon the standard small candles or small quantities of oil which only light for ½ hour.

6. On Saturday night, the main custom at home is to recite Havdalah before lighting the Menorah (some reverse it).

7. A person who lights the Menorah first may not use the lights for Havdalah since it is forbidden to benefit from the Chanukah lights, even for another Mitzvah.

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[1] The blessing on eating Latkes depends on how they were prepared. If they are made from potato flour, the blessing is “Shehakol.” If they are made from grated potatoes and you can recognize pieces of potato, the blessing is “Borei Pri Hoadama.” The blessing for doughnuts is “Borei Minei Mezonos.”

[2] Rabbi Zelunka has the custom of lighting the Menorah 10-20 minutes before nightfall.

[3] There are three Brachos (blessings) which are recited when the Chanukah candles are lit.

1. "Baruch ata Ado-nai, Elo-heinu Melech ha'olam, Asher kid'shanu b'mitzvosav v'tzivanu l'hadlik ner shel Chanukah"

Blessed are You, Hashem our G-d, King of the universe, Who has sanctified us with His commandments, and has commanded us to Kindle the Chanukah light.

2. "Baruch ata Ado-nai, Elo-heinu Melech ha'olam, She'asah nisim la'avoseinu, bayamim ha'hem baz'man hazeh"

Blessed are You, Hashem our G-d, King of the universe, Who has made miracles for our forefathers, in those days at this season.

3. Recited on the first night only

"Baruch ata Ado-nai, Elo-heinu Melech ha'olam, She'hecheyanu, vekiyemanu vehigi'anu laz'man hazeh"

Blessed are You, Hashem our G-d, King of the universe, Who has kept us alive, sustained us, and brought us to this season.