In this chapter, we learn about the laws of the four species, the arbah minim. In addition to the mitzvah to dwell in booths, we are also commanded to gather together

"branches of palm trees…fruit of goodly trees…the boughs of leafy trees…and willows of the brook." These are respectively known as the lulav, etrog, hadas, and aravah.

The Talmud(Menachot 27a) states that each of the four species symbolizes one kind of Jew. The edible and fragrant etrog refers to the Jew that is noted for his good deeds and Torah knowledge. The lulav, which bears fruit but lacks fragrance, refers to the Jew who is learned, but not noted for his good deeds. The fragrant but inedible hadas refers to the Jew who excels in good deeds, but is unlearned. Finally, the aravah which lacks fragrance and is inedible, refers to a Jew who is unlearned and does not do any good deeds.

The Torah commands us to join these four species together on Sukkot, symbolizing the unification of all parts of the Nation. In the same way, the Torah commands that "all Jews" dwell in booths for the seven days of the festival. This also symbolizes a unification of our people by gathering them in at the same time the fruits of the earth are gathered in. The Sfas Emes writes: This relationship between a substance and its fragrance is demonstrated each week at Havdalah when we smell spices upon taking leave of the Shabbat. If Shabbat is the substance of Judaism, we ask for at least a whiff, a reminder of the Sabbath day, to linger on with us throughout the week." The arbah minim allow us to have whiff of the joy of the festival to last throughout the long winter months until Pesach when Spring brings renewel.

The Rambam has a brief summary of the basic laws of the arbah minim and their use in his Hilchot Lulav from the "Mishnah Torah":

"The branches of palm trees specified in the Torah (Vayikra 23:40) are freshly sprouted twigs of a palm tree, before their leaves are spread apart; they resemble a rod, called lulav. The fruit of goodly trees specified in the Torah is the etrog. The boughs of leafy trees specified in the Torah refer to the myrtle, the leaves of which cover the wood; it has, for example, three or more leaves growing from each bud."

"The willows of the brook specified in the Torah do not refer to every plant growing near a brook, but to a definite kind of plant called ‘willows of the brook’. Its leaf is elongated like a brook and has a smooth edge, and its twig is red. This is called aravah, willow. Most plants of this kind grow besides brooks, hence the term ‘willows of the brook’; even if it grows in the wilderness or on the mountains it is fit for use."

"The four species described above constitute one precept, and the absence of nay of these makes the others useless. All of them are included under the term "lulav"; there number should be neither decreased nor increased."

"How many should be taken of each species? One lulav, one etrog, two twigs of the willow, and three twigs of the myrtle. If one wishes to increase the number of myrtle twigs so that the bunch should be larger, he may do so."

We are required to wave the lulav on the first day of Sukkot only, anywhere and at any time, even if this happens to be a Sabbath, as it is written:’You shall take on the first day the fruit of goodly trees’. Only in the Temple was the lulav waved on each of the seven days of Sukkot, as it is written: ‘You shall rejoice before the Lord your God seven days…’ After the destruction of the Temple, it was ruled that the lulav should be waved on each of the seven days of the festival, in remembrance of its Temple usage."

"Anyone who is required to hear the shofar and to dwell in the sukkah is also required to wave the lulav; anyone who is exempt from hearing the shofar and dwelling in the sukkah is likewise exempt from waving the lulav. A little boy who knows how to shake the lulav is required to do so, by rabbinic rule, in order to train him in the observance of the mitzvah."

Mishnah 1

A palm branch that has been obtained through robbery or that is dry is invalid; one from a grove or from a condemned city is invalid; if its tip is broken off or if its leaves were split, it is invalid. If its leaves were separated, it is valid. Rabbi Yehudah says, One should tie it up at the top end. The stone palms of the Iron Mount are valid. A palm branch that is three handbreadths long, sufficiently long to shake it, is valid.

Commentary:

The opinion of Rabbi Yehudah is rejected as halacha. When the mishnah speaks about a grove or a condemned city, it is referring to a grove owned by idolators and "condemned" means an apostate city devoted to idolatry. The "iron mount" is

har barzel near Jerusalem.

The expression in the Torah is "take to you", which implies valid ownership of the lulav. Thus a stolen lulav is invalid for performance of the mitzvah. One may not even share a lulav with his friend. The common procedure when using a synagogue lulav is that one becomes a "partner in ownership". This is true for the remaining three species.

Some additional insight can be culled from the various codes of Jewish law ("Menucha v’Simcha"; published by JEP):

The lulav’s central shaft or spine (called the shedra) terminates into one doubled leaf which is called the teyones. A lulav is unfit (possul) for use if:

1. It is dry and white, or if the top of the lulav is cut off or broken.
2. The leaves are completely detached.
3. The leaves are not doubled, or one side of the lulav has leaves and the other side is bare.
4. Most of the leaves are split more than halfway down to the spine.
5. The center top double leaf is split more than halfway down to the spine.
6. The center top leaf is split only a tefach(about 3 inches) but is V- or Y- shaped.
7. The top leaf is single or the lulav has thorns.
8. The lulav is bent or hunchback, or to the side.
9. The lulav has shrunk or is shriveled.

Mishnah 2

A myrtle branch obtained through robbery or which is dry is invalid; if from a grove or a condemned city, it is invalid; if its tip is broken away or if its leaves were split or if its berries were more numerous than its leaves, it is invalid, but if one reduced their number, it is valid; but the number must not be decreased on a festival.

Commentary:

We can look to the codes of Jewish law for more insight (summarized in

"Menucha v’Simcha" by JEP):

1. The Hadas (myrtle) is a branch which has a group of three or more leaves encircling the twig. In each group one leaf should not be lower than the others.
2. The Hadas should be fresh, green, and moist; not dry and withered. The leave sare considered dried out if they are white.
3. All three Hadassim should be meshuloshim (three elaves growing out from the same spot), for the entire length of the spine of three tefachim (11 inches).
4. If more than one half of the entire length of the Hadas is not meshulosh, then the Hadas is possul.
5. The leaves should be straight and lying on the branch so that the branch is completely covered by the leaves. The top of the branch and the top leaves should be whole. If part of the top of the twig broke off, it is best to use a different Hadas.
6. The leaves should be whole and not broken.
7. The Hadas should not have more berries than leaves, even if the berries are green. However, with green berries, the Hadas is still kosher even if there are more berries than leaves. If the berries are red or black and they are more numerous than leaves, the Hadas is possul.

Mishnah 3:

A willow branch obtained through robbery or that is dry, is invalid; one from a grove or a condemned city is invalid; if its tip is severed or its leaves were broken off or if it a mountain willow, it is invalid. If it is shriveled or if some of its leaves had fallen off or if it grew in a field, it is valid.

Mishnah 4:

Rabbi Yishmael says, Three myrtle branches and two willow branches, one palm branch and one citron-even if two are broken off and one is not broken away. Rabbi Tarfon says, Even if three of them are severed. Rabbi Akiva says, Just as one palm branch and citron, even so one myrtle branch and one willow branch.

Commentary:

Again, we look to the codes for some additional insight:

1. The Aravah tree should have reddish twigs. Its leaves should be smooth and have long edges.
2. The top of the twig and the top leaf should be intact.
3. All the leave should be fresh without any dryness or wrinkles.
4. Some Rabbis hold that it is preferable to obtain Aravas that grew near water.
5. If the twig is still green, it is kosher, as long as it is not white. One that is dried up(when most of the leaves within 11 inches have dried up or fallen off) is possul.
6. If the three tefachim on top are kosher, the Aravah is kosher even if the bottom part is dried out.

In mishnah 4, the view of Rabbi Tarfon is accepted. The mishnah is concerned with what happens if parts of the plants have been severed or fallen off. The various circumstances indicate that the lulav (as a whole) is still acceptable. Rabbi Akiva allows the minimum in a special emergency.

Mishnah 5

A citron (etrog) that has been obtained through robbery or which is dried up is invalid; if from a grove or from a condemned city, it is invalid; if it were of orlah fruit, it is invalid; if it were of unclean priest due (terumah), it is invalaid; if it were of clean priest’s due, one should not take it, but if one did take it, it is valid; if it came from doubtfully tithed fruit (demai), the school of Shammai declare it invalid but the School of Hillel declare it valid; if it came from second tithe fruit (ma’aser sheni) in Jerusalem, one should not take it, but if one took it, it is valid.

Mishnah 6

If the greater part of it is covered with lichen, or if its nipple were removed, or if it were peeled, or if it were cracked, or if it were holed and lacked ever so little, it is invalid. If the smaller part of it were covered with lichen, or if its stalk were removed, or if it were holed yet lacked nothing whatever, it is valid. An Ethiopian citron is invalid; but one green like a leek, Rabbi Meir declares it valid, but Rabbi Yehudah declares it invalid.

Commentary

In mishnah 5, the reader may need to be reminded of some of the terms used. orlah, refers to the first fruits from a tree. It is forbidden in the Torah to eat the fruit of a tree for the first three years. The fourth year fruits are to be brought to Jerusalem as an offering thanking God for blessing the tree.

The priest’s due is called terumah. The Torah commands that approximately one fiftieth of the yearly produce be given to the Kohen. It is forbidden for anyone but a Kohen to consume terumah (if it is clean; tahor). One tenth of the remainder is given as a second tithe (ma’aser sheni) every first, second, fourth, and fifth years in the seven year shemittah cycle. Fruit that is doubtfully tithes (purchased in a market) is called demai and is also a part of non-consecrated produce called chullin.

Let us look to the codes for additional insight about the etrog:

An etrog is possul if:

1. It is shriveled and dried up, or something is missing.
2. It is spoiled or rotten.
3. It is cooked or preserved, or if it is soaked in water for 24 hours or in vinegar even a few minutes.
4. It is completely round.
5. There are either black, white, or red spots covering the surface of the etrog, or there is one large spot in these colors.
6. If it has been grafted with a lemon, an orange, or with any other fruit.

Additionally,

7. The size of the etrog should displace at least 3 ounces of water.
8. An etrog should be as clear as possible and have a bump like elevations so that it does not have the feel of a lemon.
9. Some etrogim have a natural protuberance called a pitum. If the pitum is there, it should not be broken off; otherwise the etrog is possul.

Mishnah 7

The smallest size for a citron (to be valid)? Rabbi Meir says, Like that of a nut. Rabbi Yehudah says, Like that of an egg. And the largest size(to be valid)? Such as one can hold two in one hand; this is the opinion of Rabbi Yehudah; but Rabbi Yose says, Even one in one’s two hands.

Mishnah 8

The lulav must not be tied up with anything except of its own species; this is the view of Rabbi Yehudah; but Rabbi Meir says, Even with a cord. Rabbi Meir said, It is a fact that the men of Jerusalem used to bind up their lulavin with threads of gold. They (the Sages) answered him, With strands of its own species did they bind it up below.

Commentary

In mishnah 7, the view of Rabbi Meir is rejected. However, in mishnah 8, the view of Rabbi Meir is accepted. In mishnah 8, the "lulav" refers to the whole package and not just the palm branch.

Mishnah 9

And where do they wave? At the beginning and end of "b’hodu ladoshem" and at "ana adoshem hoshea nah"; this is the view of the School of Hillel. The School of Shammai says, Also at "ana adoshem hatzlicha nah". Rabbi Akiva said, I was observing Rabban Gamliel and Rabbi Yehoshua, and all the people were waving their lulavin but they themselves did not wave them except at "ana adoshem hoshea nah". If one were on a journey and did not have a lulav ready to hand, when he returns home he must take it up even at his table. If one had not taken it up in the morning, he should take it up in the evening, for the whole day is valid for the lulav.

Commentary

The view of the school of Hillel is accepted as halacha. The commentaries note that the practice of Rabban Gamliel was not in accordance with the accepted ruling. We can learn more about the custom of waving from the codes:

1. The four species are taken on all seven days of Sukkot except on Shabbat. All four are required to fulfill the mitzvah. A blessing is said only when the mitzvah can be done correctly with all four species.
2. The mitzvah of the four species must be performed during the day.
3. To fulfill the mitzvah of the four species, one must hold the four species, and two blessings are made on the first day; "al netilas lulav" and "shehecheyanu". On subsequent days, only the first blessing is recited.
4. Before saying the blessing, the lulav should be held in the right hand with the etrog held in the left. The shedra (central spine) of the lulav should face the person. Since the blessing must immediately precede the mitzvah, the etrog should be placed touching the lulav, but upside down! After the blessing, and before shaking, the etrog is turned around. The lulav is then shaken in the four directions and up and down according to custom. The etrog and lulav must be in contact at all times.

Mishnah 10

If a slave, or a woman, or a minor recited to one, he must repeat after them what they say, and it shall be a curse to him. If an adult were reciting to him, he responds after him "Halleluyah".

Commentary

This mishnah is assuming that the person not obligated to perform the mitzvah of the lulav cannot read and so they must repeat after a leader. Today, there is no question that anyone who wants to fulfill the mitzvah and "shake the lulav" may do so and repeat the blessings if necessary!

Mishnah 11

Where the custom is to repeat, they must repeat; if once only, they must recite once only; to recite the benediction after it, they must recite the benediction after it; all should be according to the usage of the country. If one bought a lulav from his fellow during the Sabbatical year, he must give him a citron as a gift because it is not permitted to buy it during the Sabbatical year.

Mishnah 12

Aforetime, the lulav used to be taken to the Temple the whole seven days but in the provinces only one day. After the destruction of the Temple, Rabban Yochannen ben Zakkai ordained that the lulav should be used in the provinces the whole seven days in remembrance of the Temple; and that on the whole of the Day of Waving, it should be forbidden.

Commentary

The commentaries say that mishnah 11 is referring to the repetition of Psalm 118 where the last nine verses are repeated. This mishnah illustrates the rabbinic dictum to follow the local custom ("when in Rome…"). The "Day of Waving" refers to the waving of the grains for the omer on the sixteenth of Nisan in the Temple (Vayikra 23:10-11).

Mishnah 13

If the first day of the Festival happened to fall on the Sabbath, all the people bring their lulavin to the Synagogue. On the morrow they come early, and every man discerns his own and takes it up, because the Sages have said, No man can fulfill his obligation on the first festival day of Tabernacles with the lulav of his fellow. But on the other days of the Festival of Tabernacles, a man may fulfill his obligation with the lulav of his fellow.

Mishnah 14

Rabbi Yose says, If the first day of the Festival of Tabernacles happened to fall on the Sabbath, and one forgot and carried out the lulav into a public domain, he is exempt for he brought it out for a religious purpose.

Mishnah 15

A woman may take it out of the hand of her son or from the hand of her husband, and put it back in water on the Sabbath. Rabbi Yehudah says, On the Sabbath it may be put back, they may add (water to keep it fresh) on a Festival day, and during the Intermediate Days they may change. A minor who understands how to wave must use the lulav.

Commentary:

Today, we do not wave the lulav on the Sabbath and so the concerns expressed in the mishnayot are no longer applicable.