{"id":56774,"date":"2024-10-10T16:08:34","date_gmt":"2024-10-10T16:08:34","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=56774"},"modified":"2024-10-22T19:35:16","modified_gmt":"2024-10-22T19:35:16","slug":"halacha-according-to-the-sephardic-practice-arba-minim","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-arba-minim\/","title":{"rendered":"Halacha According to the Sephardic Practice: Arba Minim"},"content":{"rendered":"

From the book series Laws of the Holidays<\/a><\/em><\/strong> by Rabbi Yonatan Nacson; used with permission.<\/p>\n

<\/a><\/a><\/a>The Lulav<\/h2>\n

<\/a><\/a><\/a>Parts of the Lulav<\/h3>\n
    \n
  1. The Torah states: \u201cAnd you shall take for yourselves on the first day of Sukkot\u2026palm leaves.\u201d[1]<\/a> The Gemara explains that the palm branch mentioned in the verse is referring to its leaves that appear to be bound together, before they open, when growing on the tree.[2]<\/a><\/li>\n<\/ol>\n
      \n
    1. There are three basic parts of a lulav<\/em>:\n
        \n
      1. The shedrah<\/em> \u2014 the spine or backbone of the lulav<\/em>.<\/li>\n
      2. The alim<\/em> \u2014 the leaves that grow from and are attached to the shedrah<\/em>.<\/li>\n
      3. The tiyomet<\/em> \u2014 The leaves of the lulav<\/em> grow in pairs, and each leaf is connected to its pair; each pair of leaves is called the tiyomet<\/em>.[3]<\/a><\/li>\n<\/ol>\n<\/li>\n<\/ol>\n
          \n
        1. Many of the most common and standard lulavim<\/em> grow in different locations, such as Spain, Morocco, the Jordan River Valley, and El Arish, Egypt. A more versatile lulav<\/em> is known as the Derrie lulav<\/em>, that can come from either Eretz Yisrael or California. In the United States, the most common lulavim<\/em> come from either Spain or El Arish.[4]<\/a><\/li>\n<\/ol>\n

          <\/a><\/a><\/a>The Tiyomet<\/h3>\n
            \n
          1. Strictly speaking, according to the Shulchan Aruch<\/em>, a lulav<\/em> is only disqualified if the majority of the double leaves are split more than halfway. However, preferably, one should use a lulav<\/em> that even the middlemost leaf, extending from the shedrah<\/em>, is not split. [5]<\/a><\/li>\n<\/ol>\n
              \n
            1. According to the Shulchan Aruch<\/em>, even if the highest centermost leaf is cut, the lulav<\/em> is still kosher. To disqualify a lulav<\/em>, most of the leaves above the end of the shedrah<\/em> must be cut at their tops. However, according to the Rama<\/em>, if the centermost leaf itsef is cut, the lulav<\/em> is invalid. It is preferable, even for Sephardim, to find a lulav<\/em> in which all the leaves are intact, especially the centermost leaf.[6]<\/a><\/li>\n<\/ol>\n
                \n
              1. Sometimes a lulav<\/em> has a brownish-red covering, called kora<\/em>, attached over its upper leaves. Ashkenazim generally avoid using a lulav<\/em> with kora<\/em>, while Sepharadim prefer a lulav<\/em> covered in kora<\/em>.[7]<\/a><\/li>\n<\/ol>\n
                  \n
                1. A tiyomet<\/em> that is open and noticeably separated, forming a Y<\/em>, may disqualify a lulav<\/em>, because it would be nisdak<\/em> (also known as a hemnek<\/em>). This is because the unusual shape makes it appear as if there are two tips.[8]<\/a><\/li>\n<\/ol>\n

                  <\/a><\/a><\/a>A Withered Lulav<\/h3>\n
                    \n
                  1. A withered lulav<\/em> is invalid, but only if most of its leaves are dry. According to the Shulchan Aruch<\/em>, the lulav<\/em> is disqualified when most of its leaves turn white.[9]<\/a> However, according to the Rama<\/em>, the lulav<\/em> is only disqualified when the leaves crumble when touched.[10]<\/a><\/li>\n<\/ol>\n
                      \n
                    1. Sometimes, the tip of the lulav<\/em> is slightly burned from the sun. Such a lulav<\/em> is kosher, but one should preferably try to find a lulav<\/em> whose tip is not burned.[11]<\/a><\/li>\n<\/ol>\n

                      <\/a><\/a><\/a>A Bent Lulav<\/h3>\n
                        \n
                      1. The shedrah<\/em> should be straight. If it is bent like a sickle (almost in the shape of a C<\/em>) in any direction other than toward the holder, it is pasul<\/em>.[12]<\/a> The lulav<\/em> should preferably not be bent in any direction.[13]<\/a> It is not necessary to align the lulav<\/em> with a table edge or floor tiles, or to hold it at eye level to scrutinize its straightness; it suffices for one to choose a lulav<\/em> that appears straight when one holds it vertically in front of himself.[14]<\/a><\/li>\n
                      2. If the leaves of the lulav<\/em> are bent, the lulav<\/em> generally remains kosher. According to some poskim<\/em>, the lulav<\/em> is disqualified when most of the leaves are bent over, especially if they are bent in half.[15]<\/a> A lulav<\/em> whose centermost leaf is bent so much that it looks like it is bent in half should not be used.[16]<\/a><\/li>\n<\/ol>\n

                        <\/a><\/a><\/a>Hadassim<\/h2>\n
                          \n
                        1. The Torah states: \u201cYou shall take for yourselves\u2026twigs of a plaited tree (anaf eitz avot<\/em>).\u201d[17]<\/a> The Gemara explains that this is referring to the myrtle branch, known as the hadas<\/em>, which has leaves that lie on each other like an interlocking chain.[18]<\/a> One of the hadas<\/em>\u2019s characteristics is that its leaves cover its twig, meaning it has three or more leaves growing near each other in a circle, so that one leaf is not lower than the other.[19]<\/a><\/li>\n<\/ol>\n
                            \n
                          1. According to the Shulchan Aruch<\/em> 646:3, the hadassim<\/em> must be meshulashim<\/em>, i.e. containing three exactly aligned leaves per level.[20]<\/a> A hadas<\/em> with only two leaves at each level is not kosher.[21]<\/a> The Chazon Ish holds that a hadas<\/em> is considered meshulash<\/em> as long as the bases of the three leaves meet at a line, even if there are slight differences in height between them.[22]<\/a><\/li>\n<\/ol>\n
                              \n
                            1. Ideally, the entire hadas<\/em> should be triple-leaved across three full handbreadths of its length. However, if only the majority of the hadas<\/em> (one and a half handbreadths, which is about 12 to 14 cm) are triple-leaved, it is kosher, and one may recite the berachah<\/em> on it.[23]<\/a><\/li>\n<\/ol>\n
                                \n
                              1. An ideal hadas<\/em> has the leaves of each level overlapping the leaves of the next level. However, even if the leaves do not lie on one another, it is nevertheless kosher.[24]<\/a><\/li>\n<\/ol>\n
                                  \n
                                1. Ideally, the leaves should be no longer than the width of a thumbnail. However, the hadas<\/em> is still valid as long as its leaves are not longer than the width of two thumbnails.[25]<\/a><\/li>\n<\/ol>\n
                                    \n
                                  1. It is advisable not to use a hadas<\/em> if any part of its tip is cut off. However, if no other hadas<\/em> is available, it may be used, and a berachah<\/em> may be recited on it.[26]<\/a><\/li>\n<\/ol>\n
                                      \n
                                    1. A hadas<\/em> whose leaves dried out is invalid. A hadas<\/em> is considered dry when most of its leaves have whitened in color. However, if at the top of each hadas<\/em> branch there is a set of leaves that are still moist, the hadas<\/em> is kosher, even though most of the leaves are dry.[27]<\/a><\/li>\n<\/ol>\n
                                        \n
                                      1. A hadas<\/em> does not have to be absolutely straight, and is still valid even if it is crooked.[28]<\/a><\/li>\n<\/ol>\n

                                        <\/a><\/a><\/a>Aravot<\/h2>\n
                                          \n
                                        1. The criteria for identifying the correct species of aravot<\/em> are as follows:[29]<\/a>\n
                                            \n
                                          1. The leaves are narrow and long.<\/li>\n
                                          2. The stems are red.<\/li>\n
                                          3. The tip of each leaf is smooth and not serrated.[30]<\/a><\/li>\n<\/ol>\n<\/li>\n<\/ol>\n
                                              \n
                                            1. The above criteria are not requirements, but are meant as indicators that the aravot<\/em> are kosher. Therefore, if the stem is not red, the aravot<\/em> are still kosher as long as the stem would have turned red had it been left to mature on the tree.[31]<\/a><\/li>\n<\/ol>\n
                                                \n
                                              1. Even though the Torah describes the aravot<\/em> as branches that grow along the water, this description is not a requirement; rather, it is meant to identify the species that ordinarily grows along the water.[32]<\/a><\/li>\n<\/ol>\n
                                                  \n
                                                1. If most of the leaves of the three upper handbreadths of an aravah<\/em> fell off, the aravah<\/em> is disqualified. If only some of the leaves fall off, the aravah<\/em> is kosher.[33]<\/a><\/li>\n<\/ol>\n
                                                    \n
                                                  1. When most of the leaves of an aravah<\/em> are dried or withered, it is disqualified.[34]<\/a> A leaf is considered withered when it turns white.[35]<\/a><\/li>\n<\/ol>\n
                                                      \n
                                                    1. One should preferably use neither an aravah<\/em> that droops, nor an aravah<\/em> whose leaves droop.[36]<\/a><\/li>\n<\/ol>\n
                                                        \n
                                                      1. An aravah<\/em> may not be used if the top of its stem is cut off.[37]<\/a> The top leaf, however, has the same rule as any other missing leaf, and if it is cut, the aravah<\/em> is still valid.[38]<\/a><\/li>\n<\/ol>\n
                                                          \n
                                                        1. There is a leaf that grows from the tip of the aravah <\/em>stem, known as the lavluv<\/em>. This leaf grows on all aravot<\/em>, and when present, guarantees that the stem has not been cut. Therefore, if one does not know how to examine the top of an aravah<\/em> to determine whether its top has been cut, he should preferably use aravot<\/em> with a [39]<\/a><\/li>\n<\/ol>\n

                                                          <\/a><\/a><\/a>The Etrog<\/h2>\n
                                                            \n
                                                          1. There are four basic parts to an etrog<\/em>:\n
                                                              \n
                                                            1. The pitom<\/em> \u2014 the protuberance found on top of an etrog<\/em>. It consists of a vertical portion that is connected to the etrog<\/em>.[40]<\/a><\/li>\n
                                                            2. The shoshanta<\/em> \u2014 the flat, horizontal part that protrudes out of the pitom<\/em>.[41]<\/a><\/li>\n
                                                            3. The chotem<\/em> \u2014 literally, the nose. This is most commonly considered the part that slopes upward, above the majority of the etrog<\/em>.[42]<\/a><\/li>\n
                                                            4. The oketz<\/em> \u2014 the stem of the etrog<\/em>, which is the part that connects the etrog<\/em> to the tree.[43]<\/a><\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

                                                              <\/a><\/a><\/a>A Dry Etrog<\/h3>\n
                                                                \n
                                                              1. A dry etrog<\/em> is invalid. An etrog<\/em> is considered dry if it does not contain enough moisture to moisten a thread that would be pulled through.[44]<\/a><\/li>\n<\/ol>\n

                                                                <\/a><\/a><\/a>A Grafted Etrog<\/h3>\n
                                                                  \n
                                                                1. A grafted etrog<\/em> is invalid, meaning, an etrog<\/em> produced from both an etrog<\/em> and either a lemon, an orange, or any other fruit, is invalid, and is invalid for the entire Sukkot, not just the first day.[45]<\/a> If the only available etrog<\/em> is one that is murkav<\/em>, grafted, then a berachah<\/em> should not be recited on it.[46]<\/a><\/li>\n<\/ol>\n
                                                                    \n
                                                                  1. There are three main characteristics of an etrog<\/em> that differentiate between a murkav etrog<\/em> and a kosher one:[47]<\/a>\n
                                                                      \n
                                                                    1. The outer skin on a murkav etrog<\/em> is smooth, unlike that of a kosher etrog<\/em>, which has bump-like elevations.<\/li>\n
                                                                    2. The oketz<\/em> of a murkav etrog<\/em> is on the surface of the fruit, unlike the oketz<\/em> of a kosher etrog<\/em>, which is recessed into the fruit.<\/li>\n
                                                                    3. The skin of the murkav etrog<\/em> is thin, and its fruity portion is large and full of juice. The skin of a kosher etrog<\/em>, though, is thick, and its fruity portion is small and contains very little juice.<\/li>\n
                                                                    4. Some poskim<\/em> mention a fourth sign:[48]<\/a> the seeds of the murkav etrog<\/em> lie horizontally, while the seeds of a kosher etrog<\/em> point vertically.<\/li>\n
                                                                    5. However, one may not rely exclusively on these characteristics.[49]<\/a> One may only use an accepted etrog<\/em> that has a clear mesorah<\/em> regarding its pedigree.[50]<\/a><\/li>\n<\/ol>\n<\/li>\n<\/ol>\n
                                                                        \n
                                                                      1. Chacham Ovadia Yosef rules that one should only recite a berachah<\/em> on either a Teimani[51]<\/a> or Moroccan etrog<\/em>[52]<\/a> because of their impressive pedigrees and their reliability that they are indeed pure etrogim<\/em>.[53]<\/a><\/li>\n<\/ol>\n

                                                                        <\/a><\/a><\/a>Chazazit and Discolorations on an Etrog<\/h3>\n
                                                                          \n
                                                                        1. A chazazit<\/em> is a scab-like protuberance on the skin of the etrog<\/em> that generally indicates disease. It is rarely found on etrogim<\/em>[54]<\/a> The chazazit<\/em> essentially invalidates an etrog<\/em> if:[55]<\/a>\n
                                                                            \n
                                                                          1. There is a chazazit<\/em> on the chotem<\/em>.[56]<\/a><\/li>\n
                                                                          2. There are two or three marks of a chazazit<\/em> on the remainder of the etrog<\/em> (not including the chotem<\/em>). If there is one chazazit<\/em> on the etrog<\/em>, it is still kosher, unless it covers a majority of the etrog<\/em>.[57]<\/a><\/li>\n<\/ol>\n<\/li>\n<\/ol>\n
                                                                              \n
                                                                            1. Either black or white color (similar to the color of an egg white) on an etrog<\/em> invalidates it. Therefore, an etrog<\/em> with a black or white spot is regarded as similar to an etrog<\/em> with a chazazit<\/em>. If it only has one spot, the spot only disqualifies the etrog<\/em> if most of the etrog<\/em> is that color, or if it is on the chotem<\/em>.[58]<\/a><\/li>\n<\/ol>\n
                                                                                \n
                                                                              1. Since etrogim<\/em> are often grown in loose, sandy soil, the wind deposits a grayish-white dust on the etrogim<\/em> as it blows. A wet cloth or sponge should be able to remove such particles; one should not use a toothpick or other abrasive object to remove spots of dust and dirt.[59]<\/a><\/li>\n<\/ol>\n
                                                                                  \n
                                                                                1. Reddish-brown or brown spots are often caused by being bumped around and bruised, or through regular usage on Sukkot. Such a mark does not disqualify the etrog<\/em>, but it does detract from its quality. Therefore, it is preferable not to use such an etrog<\/em> on the first day of Sukkot.[60]<\/a><\/li>\n<\/ol>\n
                                                                                    \n
                                                                                  1. A dark-green etrog<\/em> is invalid because it is a sign that it has not ripened yet. However, etrogim<\/em> that eventually turn yellow off the tree are kosher, even if they are green on Sukkot. It is preferable not to purchase an etrog<\/em> unless it has begun turning yellow.[61]<\/a> According to the mekubalim<\/em>, it is more praiseworthy to acquire an etrog<\/em> that is still green.[62]<\/a> However, according to many poskim<\/em>, it is more praiseworthy to acquire an etrog<\/em> that is already yellow.[63]<\/a><\/li>\n<\/ol>\n
                                                                                      \n
                                                                                    1. Any questionable color or spot on the etrog<\/em> only needs to contended with if it can be seen without great scrutiny, i.e. without using a magnifying glass.[64]<\/a><\/li>\n<\/ol>\n

                                                                                      <\/a><\/a><\/a>Chaser \u2014 An Incomplete Etrog<\/h3>\n
                                                                                        \n
                                                                                      1. One should not take an incomplete etrog<\/em> for two reasons: first, one is lacking in a \u201ccomplete taking\u201d (lekichah tamah<\/em>, meaning that the etrog<\/em> must be whole),[65]<\/a> and second, because if anything is missing from the etrog<\/em>, the fruit is lacking hadar<\/em>, beauty.[66]<\/a><\/li>\n<\/ol>\n
                                                                                          \n
                                                                                        1. If even the tiniest quantity is missing from an etrog<\/em> on the first day of Sukkot, it may not be used.[67]<\/a> However, if a piece is missing from the etrog<\/em> on the rest of the days of Sukkot, the etrog<\/em> may still be used.[68]<\/a><\/li>\n<\/ol>\n
                                                                                            \n
                                                                                          1. When it is unclear whether a small part of an etrog<\/em> is missing, the etrog<\/em> is still kosher.[69]<\/a><\/li>\n<\/ol>\n
                                                                                              \n
                                                                                            1. An etrog <\/em>with a hole through its center is only invalid if the hole starts from one side of the etrog<\/em> and ends at the other, or if the hole reaches the seeds.[70]<\/a> However, if the hole is under the area of the seeds (right above the oketz<\/em>), the etrog<\/em> is kosher if the hole does not go through from one side to the other.[71]<\/a> In any case, any hole that is seen with a regular glance by the naked eye does not disqualify an etrog<\/em>.[72]<\/a><\/li>\n<\/ol>\n
                                                                                                \n
                                                                                              1. If there is a hole in an etrog<\/em> that starts from the pitom <\/em>and reaches the seeds, the etrog<\/em> is invalid.[73]<\/a> Such a hole is more commonly found in etrogim<\/em> that do not grow with a pitom<\/em>, such as Teimani etrogim<\/em>.<\/li>\n<\/ol>\n
                                                                                                  \n
                                                                                                1. An etrog<\/em> with a hole is kosher (see above halachot) even if the hole extends completely through a bump on one side.[74]<\/a><\/li>\n<\/ol>\n
                                                                                                    \n
                                                                                                  1. A mark or hole from a leaf, thorn, or branch may certainly detract from the etrog<\/em>\u2019s quality, but does not invalidate the etrog<\/em>, even if it is on the chotem<\/em>.[75]<\/a> These marks are just a result of the natural healing process when the skin of the developing etrog<\/em> is pierced. Generally, such marks are found in cream, beige, or off-white scars on the surface of the etrog<\/em>. However, if the etrog<\/em> did not scar over the scratch, the etrog<\/em> is invalid because it is considered chaser<\/em>. Ideally, an etrog<\/em> should be completely clean, even with respect to leaf marks, at least on its chotem<\/em>.[76]<\/a><\/li>\n<\/ol>\n
                                                                                                      \n
                                                                                                    1. An etrog<\/em> that is split is invalid if the split extends over the entire etrog<\/em> from top to bottom, even if no part of the etrog<\/em> is missing.[77]<\/a> The split must also be as thick as most of the skin\u2019s thickness to invalidate the etrog<\/em>.[78]<\/a><\/li>\n<\/ol>\n
                                                                                                        \n
                                                                                                      1. An etrog<\/em> has a thin outer shell that covers a much thicker inner shell. if the thin outer shell was peeled off in two or three places, even slightly, and the color of the peeled spots turns brown, the etrog<\/em> is invalid. If the color of the peeled spots is a kosher color, one may only use the etrog<\/em> if he does not have another one.[79]<\/a><\/li>\n<\/ol>\n
                                                                                                          \n
                                                                                                        1. If the entire oketz<\/em> falls off of the etrog<\/em>, leaving the stem hole completely uncovered, the etrog<\/em> is not kosher.[80]<\/a> However, if the stem hole is completely covered, regardless of whether the outer part of the stem fell off, the etrog<\/em> is kosher. If only part of the stem hole remains uncovered, though, the etrog<\/em> is invalid.[81]<\/a> In any case, as noted above, an incomplete etrog<\/em> may be used on all but the first day of Sukkot (and in chutz laAretz<\/em>, the second day of Sukkot).<\/li>\n<\/ol>\n

                                                                                                          <\/a><\/a><\/a>The Pitom<\/h3>\n
                                                                                                            \n
                                                                                                          1. Every etrog<\/em> begins with a pitom<\/em>, as it is part of the blossom. Usually the pitom<\/em> falls off with the rest of the blossom. However, it sometimes remains on naturally, or if it is sprayed to remain intact. The presence of a pitom<\/em> ensures that the etrog<\/em> is not chaser<\/em>, and therefore, many people try to find an etrog<\/em> with a pitom<\/em>. An etrog<\/em> that grew without a pitom<\/em>, though, is absolutely kosher.[82]<\/a><\/li>\n<\/ol>\n
                                                                                                              \n
                                                                                                            1. One of the ways to determine if the pitom<\/em> fell off while still on the tree during the early stages of development is if the top of the etrog<\/em> has an indentation, while the sides of the depression are smooth and natural-looking.[83]<\/a> If there is no indentation, and the top is flat, smooth, and white, the pitom<\/em> may have possibly been knocked off after the etrog <\/em>was picked from the tree. However, if there is beige or brown scar tissue at the place of the absent pitom<\/em>, the etrog<\/em> is kosher.[84]<\/a><\/li>\n<\/ol>\n
                                                                                                                \n
                                                                                                              1. Some indications that the pitom<\/em> fell off after it was picked from the tree is if the place of the pitom<\/em> is surrounded by a brown ring that is not scar tissue, if the place of the pitom<\/em> has white on the inside without scar tissue, or if the place of the pitom<\/em> turns black.[85]<\/a><\/li>\n<\/ol>\n
                                                                                                                  \n
                                                                                                                1. If any part of the pitom<\/em> remains above the etrog<\/em> level, it may technically still be kosher, but one should try to attain a nicer etrog<\/em>. However, if the entire pitom<\/em>, including the part inside of the etrog<\/em>, breaks off, it is not kosher.[86]<\/a><\/li>\n<\/ol>\n
                                                                                                                    \n
                                                                                                                  1. When there is doubt whether the pitom<\/em> fell off naturally or was broken off, the etrog<\/em> is considered kosher.[87]<\/a><\/li>\n<\/ol>\n
                                                                                                                      \n
                                                                                                                    1. If part of the width of the pitom<\/em> (as opposed to its height) is broken, the etrog<\/em> is kosher, as long as the remnant covers the hole, and every part of the pitom<\/em> remains above the etrog<\/em> However, if any part of the top of the etrog<\/em> is not covered by the remnant of the pitom<\/em>, it is not kosher.[88]<\/a><\/li>\n<\/ol>\n
                                                                                                                        \n
                                                                                                                      1. An etrog<\/em> is kosher if just the shoshanta<\/em> (the flat, horizontal part that protrudes from the pitom<\/em>) breaks off from the top of the pitom<\/em>.[89]<\/a><\/li>\n<\/ol>\n
                                                                                                                          \n
                                                                                                                        1. A black dot on the pitom<\/em> does not disqualify the etrog<\/em> since even if that part was missing, the etrog<\/em> would still be considered valid.[90]<\/a><\/li>\n<\/ol>\n

                                                                                                                          <\/a><\/a><\/a>The Size and Shape of the Etrog<\/h3>\n
                                                                                                                            \n
                                                                                                                          1. An etrog<\/em> must at least be the size of an egg.[91]<\/a> It is preferable to use an etrog<\/em> the size of two eggs.[92]<\/a><\/li>\n<\/ol>\n
                                                                                                                              \n
                                                                                                                            1. The minimum weight of an etrog<\/em> is 57.6 grams. However, it is highly preferable to exceed the minimum weight since it is possible for the etrog<\/em> to shrink over Sukkot from dehydration.[93]<\/a><\/li>\n<\/ol>\n
                                                                                                                                \n
                                                                                                                              1. An etrog<\/em> that is not the usual shape of an etrog<\/em> is invalid. Since the usual shape of an etrog<\/em> is elongated, an etrog<\/em> that is round as a ball is invalid.[94]<\/a><\/li>\n<\/ol>\n
                                                                                                                                  \n
                                                                                                                                1. A thin and long etrog<\/em> is kosher, even if its circumference is less than that of an egg, provided that its length is sufficient to compensate.[95]<\/a><\/li>\n<\/ol>\n
                                                                                                                                    \n
                                                                                                                                  1. An etrog<\/em> may be as large as one can carry, even if it is so large that he is only able to carry it on his shoulder.[96]<\/a> However, a moderately sized etrog<\/em> is preferred since it is easier to carry during the Hoshanot<\/em>.[97]<\/a><\/li>\n<\/ol>\n
                                                                                                                                      \n
                                                                                                                                    1. When the pitom<\/em> and the oketz<\/em> are not aligned, the etrog<\/em> is kosher.[98]<\/a><\/li>\n<\/ol>\n
                                                                                                                                        \n
                                                                                                                                      1. A crooked or bent etrog<\/em> is kosher.[99]<\/a><\/li>\n<\/ol>\n

                                                                                                                                        <\/a><\/a><\/a>Disqualified Minim<\/h2>\n
                                                                                                                                          \n
                                                                                                                                        1. If the minim<\/em> are stolen, they are invalid on the first day of Sukkot.[100]<\/a> Therefore, one should not take minim<\/em> that belong to someone else without permission.[101]<\/a> However, on the rest of the days of Sukkot, one may use borrowed minim<\/em>. Therefore, one may borrow minim<\/em> from someone without his knowledge, provided that one only shakes them and does not remove them from where he found them.[102]<\/a> If the owner of the minim<\/em> is generally particular about people using them, the minim<\/em> should not be used without his consent.[103]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                          1. Preferably, one should pay for his minim<\/em> before the chag<\/em>.[104]<\/a> However, if he was unable to, he may still use them.[105]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                            1. A cracked etrog<\/em>, an etrog<\/em> with a missing part, or minim<\/em> that were stolen or borrowed may not be used on the first day of Sukkot, but may be used on the rest of the days with a berachah<\/em>.[106]<\/a> The same is true regarding an etrog<\/em> with a chazazit<\/em> for Sepharadim.[107]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                              1. Preferably, one should not use an etrog<\/em> without a pitom<\/em> or oketz<\/em>, even after the first day of Sukkot.[108]<\/a> However, if one cannot attain another etrog<\/em>, he may use his broken one. [109]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                                1. A ben chutz laAretz<\/em> should not recite a berachah<\/em> on Yom Tov sheni <\/em>on minim<\/em> that would be disqualified for use on the first day of Yom Tov<\/em>. .[110]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                                  1. According to some opinions, if one is shaking his minim<\/em> in the Old City of Yerushalayim, and particularly by the Kotel HaMaaravi, one\u2019s minim<\/em> should be undisputedly kosher on the first day of Sukkot and on the rest of the days.[111]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                                    1. Even if one left his etrog<\/em> under his bed, he may use it for the mitzvah. However, if possible, one should use another etrog<\/em>[112]<\/a> If one left his lulav<\/em>, hadassim<\/em>, and aravot<\/em> under his bed, he may use them for the mitzvah even if he has substitute.[113]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                                      1. One who touched his etrog<\/em> before washing his hands netilat yadayim<\/em> in the morning should preferably pour water on it three times before using it.[114]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                                        1. If one only has disqualified minim<\/em> and is unable to obtain kosher ones, he should shake the non-kosher minim <\/em>without a berachah<\/em>.[115]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                          <\/a><\/a><\/a>The Length of the Minim<\/h2>\n
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                                                                                                                                                          1. The minimum length of a hadas<\/em> and an aravah<\/em> is at least three tefachim<\/em>,[116]<\/a> which is 20 cm, and preferably 24 cm.[117]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                                            1. The minimum length of a lulav<\/em> is that its spine (the shedrah<\/em>) should be at least four tefachim<\/em> long, at least 27cm, not including the other leaves that stick out of it, and preferably 30cm.[118]<\/a><\/li>\n<\/ol>\n
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                                                                                                                                                              1. There is no maximum specification as to the length of the lulav<\/em>, aravot<\/em>, or hadassim<\/em>. However, the spine of the lulav<\/em> should always be a tefach<\/em> higher than the hadassim<\/em> and aravot<\/em>.[119]<\/a><\/li>\n<\/ol>\n

                                                                                                                                                                <\/a><\/a><\/a>Arba Minim Checklist \u2013 Summary of the laws of Arba Minim<\/h2>\n

                                                                                                                                                                Lulav<\/strong><\/p>\n