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"The main things about a mikveh (ritual bath) are: That the water should not be gathered by a person's possession, meaning a vessel; and also not arrive through any object that is susceptible to becoming impure. And [the water] must be gathered in one place. It can be flowing water or rain water that has not flown through or over anything that is susceptible to becoming impure. When rain water, it must be standing and not running. And the mikveh needs to have the necessary amount of water, and the like. Regarding the immersion, there may not be anything that separates between the thing that is being immersed and the water; and it must be completely placed within the water of the mikveh and fully immersed. (See Yoreh Deah 120, 201, 202.)"
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"On these days that are memorial days of joy, they should not say such things that mention something sad relating to the fleetingness of life or sad thoughts about distressing matters - like veHu rachum (and He is merciful), rachum vechanun (merciful and compassionate), El erekh apayim (God full of patience) and yaankha (He should answer you). Likewise [is this the case] on other days primarily marked by joy besides Channukah and Purim: The fifteenth of Av; the fifteenth of Shevat; Rosh Chodesh (the first day of the month); Purim Katan; the thirty-third day of the omer; the eves of Yom Kippur and Rosh HaShanah; all of the month of Nissan; the days between Yom Kippur and Sukkot; from Rosh Chodesh Sivan until the day after Shavuot. Also [is this true] on private days of joy that have a national character, like a house of nuptials and a milah (circumcision). (They say yaankha at a milah with regard to the child for his healing.) Also [do we omit these] at the house of a mourner and on Tisha B'Av, for other reasons. "
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"",
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"2) Festivals",
"First we acknowledge that the creation of both the body and the spirit of the Jewish people was from God (\"You have chosen us... And you have brought us close\"); and that the maintenance of the body and the spirit of the nation is also an act of God (\"and Your great name\"). We then make note of the special import of this holiday (\"and gave\"). Then we speak about the special character of the day - whether it is about the creation of the Jewish people or its maintenance, the request from God concerning the creation or maintenance of the Jewish people is in, \"May it come and may it ascend,\" and in, \"And raise up for us.\" This is like, \"God and God of our Forefathers, accept,\" on Shabbat. This is to bring down the blessing of the holiday: Life, peace and joy - may they come to fruition in our lives. And after the standing prayer (amidah), we recite the Hallel. On the first days of Pesach and on all the days of Sukkot, it is 'full Hallel,' like Chanukkah. But on the later days of Pesach, it is like Rosh Chodesh (the first day of the month): We skip [some sections] and recite 'half Hallel.' (The reason is explained nicely: It is because the latter days of Pesach do not only remind us of the salvation of the Jewish people, but rather also of the downfall of the Egyptians and their drowning in the sea. So it is like the Sages, may their memory be blessed, say [Yalkut Shimoni on Nakh 1085], that it is not good to say and prolong verse and praise about the destruction of the creations of God. That is why Hallel is not full [on those days]. "
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"Sukkot: They recite Ecclesiastes in the morning service of Shabbat of the intermediate days of the festival (Chol HaMoed) of Sukkot. As it shows that the maintenance of the body and the spirit of the nation is through God. This is in order to know that, without God, all human competition, all human actions and calculations, as well as the results of the toil of his efforts and his mighty hand - they are altogether empty."
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