## Kitzur Shulchan Arukh Siman 137

###### Kitzur Shulchan Arukh 137:1
[Kitzur Shulchan Arukh 137:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:1)

נוֹטֵל אֶת הַלּוּלָב עִם הָאִגּוּד וְשִׁדְרַת הַלּוּלָב כְּנֶגֶד פָּנָיו בִּימִינוֹ, וְאֶת הָאֶתְרוֹג בִּשְׂמֹאלוֹ. וְכֵיוָן שֶׁבְּכָל הַמִצְוֹת צְרִיכִין לְבָרֵךְ עֲלֵיהֶן קֹדֶם עֲשִׂיָּתָן, וְגַם הָאֶתְרוֹג צְרִיכִין לְהַחֲזִיק דֶּרֶךְ גְּדִילָתוֹ, דְּהַיְנוּ שֶׁהָעֹקֶץ שֶׁבּוֹ נֶחְתַּךְ מִן הָאִילָן יִהְיֶה לְמַטָּה, וְהַשּׁוֹשַׁנְתָּא לְמַעְלָה, עַל כֵּן כְּשֶׁהוּא נוֹטֵל אֶת הָאֶתְרוֹג קֹדֶם שֶׁמְבָרֵךְ, יִטְּלֵהוּ בְּהִפּוּךְ, הָעֹקֶץ לְמַעְלָה וְהַשּׁוֹשַׁנְתָּא לְמַטָּה, שֶׁלֹא יֵצֵא בוֹ. וּמְבָרֵךְ מְעֻמָד עַל נְטִילַת לוּלָב. (לְפִי שֶׁהַלּוּלָב גָּבוֹהַּ מִכֻּלָן, חָשׁוּב הוּא וְנִקְרֵאת כָּל הָאֲגוּדָּה עַל שְׁמוֹ). וּבַיּוֹם הָרִאשׁוֹן, מְבָרֵךְ גַּם שֶׁהֶחֱיָנוּ. וְאִם חָל הַיּוֹם הָרִאשׁוֹן בַּשַׁבָּת, שֶׁאֵין נוֹטְלִין בּוֹ לוּלָב, אֲזַי מְבָרֵךְ שֶׁהֶחֱיָנוּ בַּיּוֹם הַשֵּׁנִי. וּמְנַעְנֵעַ לְאַרְבַּע רוּחוֹת כַּסֵּדֶר הַזֶּה, מִזְרָח, דָּרוֹם, מַעֲרָב, צָפוֹן, מַעְלָה, מָטָּה. וְכֵן בַּנִעְנוּעִים שֶׁבַּהַלֵּל, וְכֵן בַּהַקָּפָה, יִזָּהֵר לְקָרֵב אֶת הָאֶתְרוֹג אֶל הַלּוּלָב, שֶׁלֹא יִהְיֶה פֵּרוּד בֵּינֵיהֶם. אִם הִפֵּךְ וְנָטַל אֶת הָאֶתְרוֹג בַּיָּמִין וְאֶת הַלּוּלָב בַּשְׂמֹאל, יַחֲזוֹר וְיִטְלֵם בְּלֹא בְרָכָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should take the *lulav*, together with the bundle, the stem [spine] of the *lulav* facing you—in your right hand, and the *esrog* in your left hand.¹ you have not fulfilled your obligation and you must take them again with two hands as prescribed. According to *Mishnah Berurah* we should be stringent and follow this ruling but another berachah should not be said. (*Mishnah Berurah* 651:15) As in all mitzvos, you must say the berachah on the *lulav* before performing the mitzvah. You must also hold the *esrog* in the manner it grows, that is, that the stem from where it was cut off the tree should point downward and the *pitam* [knob on top] upward. Therefore, when you pick up the *esrog* before saying the berachah, you should hold it upside down, with the stem facing upward and the *pitam* downward, in order not to fulfill the mitzvah² there is another option—to have in mind that you are not fulfilling the mitzvah until you have them all in your hand. *Vilna Gaon* writes that this is the best way. (*Ibid* 651:25) before saying the berachah. Then, while standing, you should say the berachah *Al netilas lulav* [Concerning the taking of the *lulav*]. (Because the *lulav* is taller than any of the other species, it is considered more important, and the entire bundle is called by that name.) On the first day of *Sukkos* you should also say *Shehecheyanu*.³ on the first day, you may say it on any of the other days. (*Ibid* 651:29) If the first day of *Sukkos* occurs on Shabbos, when we do not take the *lulav*, then you say *Shehecheyanu* on the second day. After the berachah you turn the *esrog* around,² there is another option—to have in mind that you are not fulfilling the mitzvah until you have them all in your hand. *Vilna Gaon* writes that this is the best way. (*Ibid* 651:25) and holding it close to the *lulav*, so that there is no separation between them, you wave [the species]⁴ together—which is sufficient for the fulfillment of the mitzvah—you should also perform the waving (or shaking) of the Species in the same manner. (*Ibid* 651:49) towards the four points of the earth, in this sequence: East, South, West, North, up and down.⁵ congregations is: straight ahead (i.e., east), right (south), back (west), left (north), up and down. The generally followed manner of waving is to stretch out the arms and shake the bundle enough to rustle the leaves of the *lulav*, and then draw the bundle close to the chest and shake again. This procedure is repeated three times in each direction. (*Ibid* 651:47) When waving during *Halleil* and during the *Hoshanos*, you should also be careful to hold the *esrog* close to the *lulav*, so that there is no separation between them. If you did it in the opposite manner, and took the *esrog* with the right hand and the *lulav* with the left hand you should take them again, without saying the berachah.

footnotes:
¹ If you take both of them in one hand, according to some poskim
² According to Beis Yosef
³ If you did not say the berachah Shehecheyanu
² According to Beis Yosef
⁴ In addition to holding the Four Species
⁵ It is preferable to face east while waving the Species. The sequence followed in most Ashkenaz


###### Kitzur Shulchan Arukh 137:2
[Kitzur Shulchan Arukh 137:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:2)

אִטֵּר, נוֹטֵל אֶת הַלּוּלָב בִּימִינוֹ שֶׁהִיא שְׂמֹאל כָּל אָדָם, וְאֶת הָאֶתְרוֹג בִּשְׂמאֹלוֹ. וְאִם הִפֵּךְ, חוֹזֵר וְנוֹטְלֵם בְּלֹא בְּרָכָה. וּמִי שֶׁהוּא שׁוֹלֵט בִּשְׁתֵּי יָדָיו, הֲרֵי הוּא כְּכָל אָדָם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A left-handed person should take the *lulav* with *his* "right" hand, which is everyone else's left hand, and the *esrog* with his [so-called] "left" hand. If he did it in the opposite manner he should take them again without saying a berachah. A person who is ambidextrous is considered as any [right-handed] person.


###### Kitzur Shulchan Arukh 137:3
[Kitzur Shulchan Arukh 137:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:3)

נָכוֹן שֶׁיַחֲלֹץ אֶת הַתְּפִלִּין קֹדֶם נְטִילַת לוּלָב. וּלְכָל הַפָּחוֹת יָסִיר אֶת הָרְצוּעָה מֵעַל יָדוֹ, שֶׁלֹא תְהֵא חֲצִיצָה. גַּם נָכוֹן לְהָסִיר הַטַּבָּעוֹת שֶׁבְּאֶצְבְּעוֹתָיו.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is proper to take off the *tefillin* before taking the *lulav* in hand, or at least remove the strap from your hand, so that nothing intervenes between [your hand and the *esrog*.] It is also proper to remove the rings from your fingers.


###### Kitzur Shulchan Arukh 137:4
[Kitzur Shulchan Arukh 137:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:4)

סֵדֶר הַנִעְנוּעִים בַּהַלֵּל, כָּךְ הֵם: בְּהוֹדוּ יֵשׁ שֵׁשׁ תֵּבוֹת חוּץ מִן הַשֵּׁם, וִינַעְנַע בְּכָל תֵּבָה לְרוּחַ אֶחָד, וּבַשֵּׁם לֹא יְנַעְנֵעַ. בְּהוֹדוּ, לַמִּזְרָח, כִּי, לַדָּרוֹם, טוֹב, לְמַּעֲרָב. כִּי לַצָפוֹן. לְעוֹלָם, לְמָעְלָה. חַסְדּוֹ, לְמָטָּה. שְּׁלִיחַ הַצִבּוּר אֵינוֹ מְנַעְנֵעַ אֶלָּא בְּהוֹדוּ וּבְיֹאמַר נָא יִשְֹרָאֵל. וְהַצִּבּוּר, בְּכָל פַּעַם שֶׁאוֹמְרִים הוֹדוּ. וּבְאָנָּא שְּׁלִיחַ הַצִּבּוּר גַּם הַצִּבּוּר, מְנַעְנְעִים רַק בְּאָנָּא ה' הוֹשִׁיעָה נָּא. וְכֵיוָן שֶׁמִּלְּבַד הַשֵּׁם יֵשׁ בּוֹ שָׁלֹשׁ תֵּבוֹת, מְנַעְנְעִים בְּכָל תֵּבָה לִשְׁתֵּי רוּחוֹת. וּבְהוֹדוּ שֶׁבְּסוֹף הַלֵּל גַּם כֵּן מְנַעְנְעִים שְּׁלִיחַ הַצִּבּוּר וְהַצִּבּוּר. כְּשֶׁמְּנַעְנֵעַ לְמַטָּה, יַשְׁפִּיל רַק יָדָיו לְמַטָּה, וְהַלּוּלָב עִם שְׁאָר הַמִּינִים יִשָּׁאֲרוּ כְּדֶרֶךְ גְּדִילָתָן. וְיֵשׁ נוֹהֲגִין שֶׁמְּהַפְּכִין אֶת הַלּוּלָב לְצַד מָטָּה. וְאַל יְשַׁנֶּה אָדָם מִן הַמִּנְהָג. אֵינוֹ צָרִיךְ לַהֲפֹךְ פָּנָיו לַצַּד שֶׁהוּא מְנַעְנֵעַ, רַק רֹאשׁ הַלּוּלָב יַטֶּה. וְהַנִּעְנוּעַ אֵינוֹ צָרִיךְ שֶׁיִהְיֶה בְּחֹזֶק, אֶלָּא כִּסְכּוּס מְעַט כְּדֵי שֶׁיִּתְנַעְנְעוּ הֶעָלִין, סַגֵּי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The order of the waving in *Halleil* is as follows: There are six words in *Hodu* [Give thanks] besides the Name *Hashem*; and at each word you should wave in a different direction; but when saying Hashem, you should not wave. At *Hodu* you wave towards the East (straight ahead), at *ki* towards the South (right), at *tov* towards the West (back), at *ki* towards the North (left), at *le'olam*,—upward; at *chasdo*, —downward.⁶ which is South (right), North (left), East (straight ahead), upward, downward, West (back). There are also different customs regarding the verses at which the congregation waves the *lulav*. The *Chazzan* waves only at *Hodu* and at *Yomar na Yisrael*. The congregation waves each time they say *Hodu*.⁷ of the *Halleil* and also at *Ana Hashem Hoshiah na*. (*Ibid* 651:41) At *Ana*, both the *Chazzan* and the congregation wave only when saying *Ana Hashem hoshiah na*, [Please Hashem, save now!] But since this verse has only three words besides *Hashem*, you should wave at each word in two directions. In the *Hodu* at the conclusion of *Halleil* both the *Chazzan* and the congregation wave again. When waving downward you should lower only your hands, while the *lulav* and the other species should remain [in an upright position] the same way they grow. People who have the custom to turn the *lulav* downwards should not change their custom. It is not necessary to turn your face in the direction in which you are waving; you should only point the top of the *lulav*, [in that direction]. You do not have to wave the *lulav* forcefully, just shaking it slightly to rustle the leaves is sufficient.

footnotes:
⁶ Many congregations have adopted the custom of the Ari Zal
⁷ If you are praying individually (not with a congregation) you wave only at the first and last Hodu


###### Kitzur Shulchan Arukh 137:5
[Kitzur Shulchan Arukh 137:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:5)

אָסוּר לֶאֱכֹל קֹדֶם נְטִילַת לוּלָב. וּמִי שֶׁהוּא בַדֶּרֶךְ וּמְצַפֶּה שֶׁיָבוֹא לְמָקוֹם שֶׁיֵשׁ שָׁם אֶתְרוֹג וְלוּלָב, וְכֵן הַדָּרִים בְּיִשׁוּבִים וּמְשַׁלְחִים לָהֶם אֶתְרוֹג וְלוּלָב, צְרִיכִין לְהַמְתִּין עַד חֲצוֹת וְלֹא יוֹתֵר, כִּי אָסוּר לְהִתְעַנּוֹת בְּיוֹם טוֹב וּבְחֹל הַמּוֹעֵד, יוֹתֵר. וּמִי שֶׁחָלַשׁ לִבּוֹ לְהַמְתִּין עַד חֲצוֹת הַיוֹם, יָכוֹל לִטְעוֹם אֵיזֶה דָבָר קֹדֶם. אֲבָל מִי שֶׁאֵין לִבּוֹ חַלָּשׁ יֵשׁ לוֹ לְהַחְמִיר אֲפִלוּ בִטְעִימָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to eat before fulfilling the mitzvah of *lulav*. If you are traveling and anticipate to arrive at a place where there is an *esrog* and a *lulav;* or people who live in small villages, [and must wait until] an *esrog* and *lulav* is sent to them, must wait until midday, but no later, because it is forbidden to fast longer than that on Yom Tov and *Chol Hamoed*. If you feel faint and cannot wait until noon, you may have something to eat before; but if you do not feel faint you should be stringent and abstain from tasting any food.


###### Kitzur Shulchan Arukh 137:6
[Kitzur Shulchan Arukh 137:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:6)

מֻתָּר לְהַחֲזִיר הַלּוּלָב בְּיוֹם טוֹב לַמַּיִם וּלְהוֹסִיף עָלָיו מַיִם, אָבָל לֹא יַחֲלִיף. וּבְחֹל הַמּוֹעֵד, מִצְוָה לְהַחֲלִיף אֶת הַמַּיִם, כְּדֵי שֶׁיִשָּׁאֵר הַלּוּלָב לַח וּמְהֻדָר. וְנוֹהֲגִין לִקַח בְּחֹל הַמּוֹעֵד בְּכָל יוֹם עֲרָבָה חֲדָשָׁה לַלּוּלָב, וְהוּא הִדּוּר מִצְוָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You are permitted to replace the *lulav* in water on Yom Tov, and add water to the vessel [in which it is placed], but you may not change the water. However, on *Chol Hamoed* it is a mitzvah to change the water for the purpose of keeping the *lulav* fresh and beautiful. It is customary to buy fresh *aravos* on each day of *Chol Hamoed*, for the *lulav*; for thereby you enhance the beauty of the mitzvah.


###### Kitzur Shulchan Arukh 137:7
[Kitzur Shulchan Arukh 137:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:7)

הֲדַס שֶׁל מִצְוָה, אָסוּר לְהָרִיחַ בּוֹ בְּכָל שִׁבְעַת יְמֵי הֶחָג, אֲפִילוּ בְּשַׁבָּת. אֲבָל בְּאֶתְרוֹג, מֻתָּר לְהָרִיחַ בּוֹ בְּשַׁבָּת, וּמְבָרְכִין עָלָיו, הַנוֹתֵן רֵיחַ טוֹב בַּפֵּרוֹת. וּבִשְׁאָר יְמֵי הֶחָג, אֵין לְהָרִיחַ בּוֹ אֲפִילוּ שֶׁלֹא בִשְׁעַת נְטִילָתוֹ לָצֵאת בּוֹ, מִשׁוּם דְּיֵשׁ סָפֵק בְּרָכָה. הַלּוּלָב, אָסוּר לְטַלְטְלוֹ בַשַׁבָּת אֲפִלּוּ לְצֹרֶךְ גּוּפוֹ וּמְקוֹמוֹ, מִשׁוּם דַּהֲוֵי מֻקְצֶה. אֲבָל הָאֶתְרוֹג, כֵּיוָן שֶׁיְכוֹלִין לְהָרִיחַ בּוֹ, אֵינוֹ מֻקְצֶה, וּמֻתָּר לְטַלְטְלוֹ. וּמֻתָּר לִתְּנוֹ לְתוֹךְ הַמּוֹכִין שֶׁהָיָה בָּהֶם קֹדֶם יוֹם טוֹב, שֶׁכְּבָר קָלְטוּ הָרֵיחַ. אֲבָל לֹא יִתְּנֶנוּ לְתוֹךְ מוֹכִין חֲדָשִׁים אוֹ לְבֶגֶד, מִשׁוּם דְּמוֹלִיד רֵיחָא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to inhale the fragrance of the *hadassim* during the seven days of *Sukkos*, even on Shabbos. But you may inhale the aroma of the *esrog* on Shabbos, and you should say the berachah *Hanosein rei'ach tov bapeiros*, [Who places a good aroma into fruit]. But on the other days of *Sukkos*, you should not smell it, even when you are not taking it to fulfill the mitzvah, because it is *halachically* doubtful whether you should say a berachah on it. It is forbidden to handle the *lulav* on Shabbos, even if you need the *lulav* itself or the space it occupies, because it is *muktzeh*. However, since you are permitted to smell the *esrog*, it is not *muktzeh*, and you may handle it. And you are permitted to put it back in the cotton where it was kept before Yom Tov, because it already absorbed the fragrance. However you should not place it in new cotton or in a garment, because you are creating fragrance in the garment, [which is forbidden on Shabbos].


###### Kitzur Shulchan Arukh 137:8
[Kitzur Shulchan Arukh 137:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:8)

בְּיוֹם טוֹב הָרִאשׁוֹן, אֵין יוֹצְאִין בְּלוּלָב וּשְׁאָר מִינִים שְׁאוּלִים, אֶלָּא צְרִיכִין שֶׁיִהְיוּ שֶׁלוֹ מַמָּשׁ, דִּכְתִיב, וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, וְדָרְשִׁינָן, לָכֶם, מִשֶּׁלָכֶם, לְהוֹצִיא אֶת הַשָּׁאוּל. וּבְנֵי חוּץ לָאָרֶץ שֶׁעוֹשִׂין שְׁנֵי יָמִים טוֹבִים מִסְפֵקָא, גַּם בְּיוֹם טוֹב שֵׁנִי אֵין מְבָרְכִין עָלָיו. וְאִם אַחֵר נוֹתְנָם לוֹ בְּמַתָּנָה עַל מְנָת לְהַחֲזִיר, הֲוֵי מַתָּנָה וְיוֹצֵא בָהֶם. וַאֲפִילוּ נוֹתְנָם לוֹ סְתָם לָצֵאת בָּהֶם, נֶחְשָׁב כְּאִלּוּ אָמַר לוֹ בְּפֵרוּשׁ שֶׁהוּא נוֹתְנָם לוֹ בְּמַתָּנָה עַל מְנָת לְהַחֲזִיר. אִם אֵין הָאִישׁ בְּבֵיתוֹ וְהָאִשָׁה רוֹצָה לִתְּנָם לְאַחֵר לָצֵאת בָּהֶם, תַּלְיָא בְּאֻמְדַּן דַּעַת הַבַּעַל, אִם הוּא גַבְרָא דְקָפִיד אוֹ לָא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On the first day of *Sukkos*, you cannot fulfill the mitzvah with a *lulav* and other species that were borrowed, but they must actually belong to you, for it is written, "And take for yourself on the first day." (Leviticus 23:40) And [our Rabbis] expound "For yourself" means "from that which is yours," which excludes a borrowed [*lulav* or other species] Those living outside *Eretz Yisrael* who observe Yom Tov two days, because of a doubt [about the date], even on the second day should not say a berachah [over a borrowed *lulav*]. If someone gives you his *lulav* as a gift, on condition that you return it, it is considered [*halachically* as] a gift and you may fulfill the mitzvah with it. Even if he gives it to you unconditionally for the purpose of fulfilling the mitzvah, it is considered as if he had expressly stipulated⁸ 649:15) that he is giving it to you as a gift on condition that you return it. If the husband is not at home and the wife wants to give the *lulav* to someone to fulfill the mitzvah, the validity depends on the judgment of the husband's disposition, whether or not he would mind.

footnotes:
⁸ In a case where the donor does not know that you cannot fulfill the mitzvah unless it is considered completely yours, you cannot fulfill the mitzvah unless he expressly gives it to you as a returnable gift. (Ibid


###### Kitzur Shulchan Arukh 137:9
[Kitzur Shulchan Arukh 137:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:9)

שֻׁתָּפִים שֶּׁקָנוּ לָהֶם אֶתְרוֹג וּשְׁאָר הַמִּינִים, מִסְּתָמָא אַדַּעְתָּא דְהָכִי קְנָאוּם, דִּבִשְׁעַת מִצְוָתָן כָּל אֶחָד מַקְנֶה חֶלְקוֹ לַחֲבֵרוֹ. וְלָכֵן הַמִּנְהָג שֶׁהַקָּהָל קוֹנִים אֶתְרוֹג, וְכָל הַקָּהָל יוֹצְאִין בּוֹ. וְכָל מִי שֶׁיָדוֹ מַשֶּׂגֶת, מְחֻיָב לָתֵת דְּמֵי אֶתְרוֹג. וְעִם כָּל זֹאת, מוּטָב לָצֵאת בְּאֶתְרוֹג שֶׁל יָחִיד, אֲשֶׁר לוֹ כָּל הַמִּינִים מְהֻדָּרִים. כִּי מַה שֶּׁהַיָחִיד מַקְנֶה לַחֲבֵרוֹ, עָדִיף טְפֵי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If people joined to buy an *esrog* and the other species [in partnership], we presume that they bought it with the understanding, that when it is time to perform the mitzvah, each partner would transfer his share to the other.⁹ writes that it is nevertheless better for each partner to actually say that he is giving his share to the person who is fulfilling the mitzvah. (*Ibid* 658:32) Therefore, it is customary for the congregation to buy an *esrog*, and the entire congregation fulfills the mitzvah with it,¹⁰ 658:40) and whoever can afford it must contribute to the "*esrog* fund." Still, it is better to fulfill the mitzvah with an *esrog* belonging to an individual, if all his species are superbly beautiful, because an individual's transfer of ownership is more effective.

footnotes:
⁹ Mishnah Berurah
¹⁰ Here too, it is best that an announcement be made that each person gives his share to the one fulfilling the mitzvah. (Ibid


###### Kitzur Shulchan Arukh 137:10
[Kitzur Shulchan Arukh 137:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:10)

בַּיוֹם הָרִאשׁוֹן לֹא יִתְּנוּ לַקְטַנִים לִטּוֹל לוּלָב וְאֶתְרוֹג עַד לְאַחַר שֶׁיִטְּלוּ הַגְּדוֹלִים, כִּי הַקָּטֹן קוֹנֶה וְאֵינוֹ מַקְנֶה מִן הַתּוֹרָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On the first day of *Sukkos*¹¹, this law applies to the second day of *Sukkos* as well. (*Ibid* 658:23) minor children should not be permitted to take the *lulav* and *esrog* before the adults have fulfilled the mitzvah, for a minor can acquire an object but cannot transfer ownership, according to Torah law.

footnotes:
¹¹ To those living outside Eretz Yisrael


###### Kitzur Shulchan Arukh 137:11
[Kitzur Shulchan Arukh 137:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:11)

בְּכָל יְמֵי הֶחָג לְאַחַר תְּפִלַת מוּסָף, נוֹהֲגִים לְהַעֲלוֹת סֵפֶר תּוֹרָה עַל הַבִּימָה, וּמַנִּיחִין אֶת אֲרוֹן הַקֹּדֶשׁ פָּתוּחַ עַד לְאַחַר אֲמִירַת הַהוֹשַׁעְנוֹת, שֶׁאָז מַחֲזִירִין אֶת סֵפֶר הַתּוֹרָה. וְכָל מִי שֶׁיֶשׁ לוֹ אֶתְרוֹג וְלוּלָב, מַקִּיף אֶת הַבִּימָה שֶׁעָלֶיהָ סֵפֶר הַתּוֹרָה בִּשְׁעַת אֲמִירַת הַהוֹשַׁעְנוֹת. בְּכָל יוֹם, מַקִּיפִין פַּעַם אֶחָת. וּבַיוֹם הַשְּׁבִיעִי שֶׁהוּא הוֹשַעְנָא רַבָּה, מוֹצִיאִין אֶת כָּל סִפְרֵי הַתּוֹרָה וּמַעֲלִין אוֹתָן עַל הַבִּימָה, וּמַקִּיפִין שֶׁבַע פְּעָמִים, זֵכֶר לַמִּקְדָּשׁ, שֶׁבְּכָל יוֹם הָיוּ מַקִיפִין אֶת הַמִּזְבֵחַ פַּעַם אַחַת, וּבַיּוֹם הַשְּׁבִיעִי שֶׁבַע פְּעָמִים. הַהַקָּפוֹת צְרִיכוֹת לִהְיוֹת לְצַד יָמִין. וּלְפִי שֶׁסֵּפֶר הַתּוֹרָה עַל הַבִּימָה, וְכָל הַצִבּוּר צְרִיכִין לַהֲפֹךְ פְּנֵיהֶם כְּלַפֵּי סֵפֶר הַתּוֹרָה שֶׁעַל הַבִּימָה קֹדֶם שֶׁיַתְחִילוּ לְהַקִּיף, וְאָז הֲוֵי צָפוֹן, יָמִין שֶׁלָּהֶם, לָכֵן מַקִּיפִין דֶרֶךְ צָפוֹן. כָּל מִי שֶׁיֶשׁ לוֹ אֶתְרוֹג וְלוּלָב וְאֵינוֹ מַקִּיף, רָעָה הוּא עוֹשֶׂה. בִּקְצָת מְקוֹמוֹת נוֹהֲגִין בְּהוֹשַׁעְנָא רַבָּה וּבְשִׂמְחַת תּוֹרָה, שֶׁלְּאַחַר שֶהוֹצִיאוּ אֶת כָּל סִפְרֵי הַתּוֹרָה מִן אֲרוֹן הַקֹּדֶשׁ, מַעֲמִידִין לְתוֹכוֹ נֵר דּוֹלֵק, (לְרַמֵּז תּוֹרָה אוֹר, שֶׁכְּשֶׁאֵין שָׁם תּוֹרָה, צְרִיכִין לְאוֹר אַחֵר). וְאֵין זֶה מִנְהָג יָפֶה, וְיֵשׁ לְבַטְּלוֹ, כִּי אָסוּר לְהִשְׁתַּמֵּשׁ בַּאֲרוֹן הַקֹּדֶשׁ תַּשְׁמִישׁ חֹל, אֲפִלּוּ לְפִי שָׁעָה (ט"ז סִימָן קנד סָעִיף קטן ז, אבל בא"ר סִימָן תרסט מביא מנהג זה בשם הספר מ"צ).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On all the days of *Sukkos*, after the *Musaf* service,¹² custom. The *Sephardic* custom is to say the *Hoshanos* after the Halleil service. it is customary to carry a *Seifer Torah* to the *bimah*. The Ark remains open until the conclusion of the *Hoshana* service, when the *Seifer Torah* is returned to the Ark. All men who possess an *esrog* and *lulav* circle the *bimah*, where the *Seifer Torah* is held, while the *Hoshanos* are recited. Each day they circle the *bimah* once. But on the seventh day [of *Sukkos*] which is *Hoshana Rabbah*, all the *Sifrei Torah* are removed from the Ark and brought to the *bimah*. The *bimah* is circled seven times, in remembrance of the *Beis Hamikdash*, where each day [of *Sukkos*] they would circle the altar once and on the seventh day, seven times. The *hakafos* (circuits) should be made, [starting] to the right. Since the *Seifer Torah* is on the *bimah*, and the entire congregation must turn towards the *Seifer Torah* on the *bimah* before beginning the *hakafah*, their right side thus faces North; therefore, the circle moves in a northerly direction. A person who owns an *esrog* and *lulav* and does not encircle the *bimah* manifests poor conduct. In some communities it is customary on *Hoshana Rabbah* and *Simchas Torah*, after they remove all the *Sifrei Torah* from the Ark, to place a burning candle in it (to indicate that Torah is light, and when the Torah is not there, another light is needed). This is not a proper custom and should be abolished, for it is forbidden to use the Holy Ark for secular purposes, even temporarily.

footnotes:
¹² This is according to the Ashkenazi


###### Kitzur Shulchan Arukh 137:12
[Kitzur Shulchan Arukh 137:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:12)

בַּשַׁבָּת, אֵין מַקִּיפִין, שֶׁגַּם בַּמִּקְדָּש לֹא הָיוּ מַקִּיפִין, וְלָכֵן אֵין מַעֲלִים סֵפֶר תּוֹרָה עַל הַבִּימָה, אֶלָּא פּוֹתְחִין אֶת אֲרוֹן הַקֹּדֶשׁ עַד לְאַחַר אֲמִירַת הַהושַׁעְנוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On Shabbos no circuits are made because even in the *Beis Hamikdash* they did not circle the altar [on Shabbos]. Therefore, a *Seifer Torah* is not brought to the *bimah*, but the Holy Ark is left open until after the *Hoshanos* are said.


###### Kitzur Shulchan Arukh 137:13
[Kitzur Shulchan Arukh 137:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/137:13)

מִי שֶאֵרַע לוֹ אֵבֶל בֶּחָג, וְכֵן אָבֵל כָּל שְׁנֵים עָשָׂר חֹדֶשׁ עַל אָבִיו אוֹ אִמּוֹ, נוֹהֲגִין שֶאֵינוֹ מַקִּיף. וְיֵשׁ לוֹ לְכַבֵּד בְּאֶתְרוֹג וְלוּלָב שֶׁלּוֹ אֶת מִי שֶׁאֵין לוֹ, שֶׁיַקִיף הוּא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A person who becomes a mourner on *Sukkos*, or a mourner during the twelve months after the death of his father or mother, according to custom, should not encircle the *bimah*, but he should give his *esrog* and *lulav* to someone who does not own a *lulav*, to circle the *bimah*.