Shulchan Aruch: Chapter 651 - Law[s] Relating to Taking of Lulav and Blessing Recited

SECTION 651 Law[s] Relating to the Taking of the Lulav and the Blessing Recited. (1–17)

1 The mitzvah involving these Four Species is for every Jew1 to take an esrog in one hand, and in his other hand to take one lulav, two willow twigs, and three myrtle twigs.2 In a pressing situation, when it is impossible to find three myrtle twigs, one may fulfill his obligation with one [myrtle] twig,3 even if its tip has been snipped off. (See sec. 646[:11].)

If one took these three species together with the esrog in the same hand, he has not fulfilled his obligation, because after [the verse in question4] speaks of “the fruit of a beautiful tree,” it proceeds to speak of “fronds of a date-palm,” but without including the prefix vav; i.e., כַּפֹּת (kapos — “fronds”) instead of וְכַפֹּת (vechapos — “and fronds”). [This implies a lack of conjunction.] In contrast, when the myrtle and willow twigs are added to the list, that prefix appears. From this one can infer that the esrog must be alone, not bound together with the lulav and the other species — [unlike] the myrtle and willow twigs, which the verse introduces by the prefix of a vav, implying that they should be joined to the previous subject, [namely, the lulav]. For this reason, they may be bound together with it. (Indeed, this is the optimum manner of performing the mitzvah, as will be explained.5)

Some authorities differ with [the above conclusion] and maintain that the Torah only excluded the actual binding of the esrog together with the lulav and the other species in one bound set. As long as they are not actually tied together in one bound set, there is no objection to holding them [together] in one hand and [by doing so] one has fulfilled the mitzvah according to Scriptural Law.

With regard to the halachah, since a Scriptural mitzvah is involved, one should be stringent. [Even] if one recited the blessing and then held the two in one hand, one should take them again in separate hands. A second blessing should not, however, be recited, for whenever there is a doubt whether a blessing is required, the lenient ruling prevails [and the blessing is not recited],6 since it is possible that he fulfilled his obligation with the first blessing.

2 The choicest way of performing the mitzvah is to tie the lulav together with the myrtle and willow twigs in one bound set,7 to make them beautiful, for it is written,8 “This is my G‑d and I will glorify Him.” [And the Sages interpret this to mean:] “[Perform] the mitzvos before Him in a beautiful manner.”9

3 One may bind [the three species] together even with a thread or cord, even though it comes from a different species, not from one of the species used for the lulav.10 Though one will then be holding five species in his hand, he is not considered to have transgressed the commandment against adding [to the mitzvos].11 [The rationale is] that the binding is not an essential element of the mitzvah; it only beautifies the mitzvah. And the Torah only forbade making additions to the essential elements of the mitzvah.

4 [Even if the three species are held together by a binder of a different substance,] it is permitted to clasp [that part of] the lulav when holding it to fulfill the mitzvah. Though the binder intervenes between one’s hand and the lulav with its species, this is of no consequence, because the binder [merely] glorifies and beautifies the mitzvah. And whenever something serves to enhance [the mitzvah], it is not considered an intervening substance.12 It is considered subordinate to the lulav and its species and thus it is considered as if it were actually part of the lulav and its species.

5 Even if some of the leaves of the lulav, myrtle, or willow fell off and remained [lodged] within the binder and thus intervene between [one’s] hand and the lulav, this is of no consequence.13 [The rationale is that] the intervening substance comes from the same species as those used with the lulav, and14 a substance of one type is never considered as an intervention relative to a substance of the same type.15

If, however, a substance that does not come from these species intervened between them and [one’s] hand while one was taking hold of the lulav, he has not fulfilled his obligation by taking the lulav.16 For this reason, one must be very careful to [first] remove the cord that is usually tied around myrtle twigs when they are brought from a distant place.

The myrtle twigs may be bound together with lulav leaves or thin willow twigs.17 Since the substance used as a binder is one of the species [of the lulav], it is not considered an intervention.

6 There are those who follow the custom of binding [the lulav] in the following manner: They wind a binder18 around these three species until they are held tightly together, and insert the tip of the binder into the ring that now encircles the three species. There are those who are stringent and tie both ends of the binder with two knots, one on top of the other.

On Yom-Tov, when this cannot be done¹³ — for this would constitute a permanent knot19 that one never intends to untie — [the lulav and its two species] should be bound together with a slipknot; i.e., two loops are made, one on top of the other. (It is, however, forbidden to make a loop over a knot, since one never intends to untie it; see sec. 317[:3].) Alternatively, the tip of the binder should be tucked into the [newly-made] ring, as explained above.

7 There are those whose custom is to raise the myrtle twigs slightly above the willow twigs in the binding, for an esoteric reason.20

8 Some are accustomed to bind the myrtle twigs on the right side of the lulav and the willow twigs on the left side, with the lulav in the center.

9 Others follow the custom of binding the three myrtle twigs21 as follows: one on the right of the lulav, i.e., to one’s right,22 one to his left, and one in the center, inclined towards the right.23 One of the willow twigs is placed to one’s right, and the other, to one’s left.

10 It is advisable to position the myrtle and willow twigs deep in the binding of the lulav — i.e., they should be bound to the base of the lulav — so that when one takes the lulav in hand to fulfill the mitzvah, the myrtle and willow twigs will also be in his hands.24

(If one did not position [these twigs] near the base, and held the lulav alone, with the myrtle and willow twigs bound to it higher up, this is permitted. The fact that he does not hold [them] in his hand is of no consequence, for taking hold of one object by taking hold of another object [to which it is attached] is [still] considered “taking,” as will be explained.25)

11 It is customary to make three bindings on the lulav [to recall] the three Patriarchs; i.e., in addition to the binding that holds the three species together, two additional bindings are made [above it] on the lulav itself, to bind the leaves to the spine.26

One must be very careful that the spine of the lulav extends [at least] a handbreadth above the upper binder so that it can be shaken, as explained in sec. 650[:2].

12 All these Four Species must be taken in the manner in which they grow naturally,27 i.e., with their tips pointing up and their stems below. If one turned them upside down while taking them, he did not fulfill the mitzvah.28 As to the esrog, even though as it hangs from the tree its stem is above [and its pitom hangs down], when the stem is [now] below, this is considered its natural pattern of growth.29

Great care must be taken with regard to myrtle twigs that are brought from distant places. As they are untied, one must check that they are [standing upright], because sometimes they [are packed with] the tip of one next to the stem of another, and sometimes the tips of the twigs are bent over.

13 The lulav and its [two attached] species should be held in one’s right hand and the esrog in one’s left,¹³ because the lulav has three [components of the] mitzvah and the esrog, only one. If one reversed this order, he has fulfilled his obligation. Nevertheless, it is proper to take the species anew in the manner mandated, without reciting a blessing.

Even if one already fulfilled his obligation to take the lulav, but seeks to take it again for the sake of the mitzvah,30 e.g., as is done when reciting the hymns of Hoshaanos, the lulav should [likewise] be held in one’s right hand, and the esrog in one’s left.31

14 A lefthanded person should take the lulav in the hand which is his “right” and which others call left, and he should take the esrog in the hand which is his “left” and which others call right. If he is ambidextrous, he should take the lulav is his right hand and the esrog in his left, as others do.

15 If one’s right hand has been amputated, he should take the lulav with [the stump of] his right arm. The Torah did not say, “And you shall take with your hand,” [but simply “And you shall take”]. And taking with one’s arm is considered “taking.”

If it is impossible for him to take the lulav with his right forearm, he should take it with his left hand, since for him it is [now] considered as his right hand, and he should take the esrog with his left forearm. He should not take them both together in one hand, as explained [in subsection 1 above]. If he cannot take the esrog with his left forearm, he should take the lulav and then the esrog in his left hand, one after the other, as will be explained.32

16 Similarly, if a person’s left hand was amputated, he should take the esrog with his left forearm. If that is impossible, he should take it with his right forearm. If that, too, is impossible, he should take them both in his right hand, one after the other.

17 The blessing for the mitzvos should always be recited immediately before one begins their observance,33 as stated in sec. 25[:17].

What blessing should be recited over taking these Four Species? “[Blessed are You...] Who has sanctified us with His commandments and commanded us concerning the taking of the lulav.”34 Because the lulav is taller than the other species, it is accorded status, and all the species together carry its name.¹³

Complete and consummate, with praise to G‑d, Creator of the World