1The term “the frond of the date palm” employed by the Torah Leviticus 23:40 refers to the branches of a date palm1 as they sprout, before their leaves separate2 and spread out in various directions.3 Rather, they should appear as a scepter.4 This is called a lulav.א"כַּפֹּת תְּמָרִים" (ויקרא כג, מ) הָאֲמוּרוֹת בַּתּוֹרָה, הֵן חֲרָיוֹת שֶׁל דֶקֶל כְּשֶׁיִּצְמְחוּ, קֹדֶם שֶׁיִּתְפָּרְדוּ הָעָלִּין לְכָאן וּלְכָאן, אֶלָא כְּשֶׁיִּהְיֶה כְּמוֹ שַׁרְבִיט. וְהוּא הַנִּקְרָא 'לוּלָב'.
2The “fruit of the beautiful tree” mentioned in the Torah ibid. is the etrog.5ב"פְּרִי עֵץ הָדָר" (ויקרא כג, מ) הָאָמוּר בַּתּוֹרָה, הוּא אֶתְרוֹג.
The “boughs of covered trees” mentioned in the Torah6 ibid. refer to the species of myrtle whose leaves surround its branch;7 i.e., there will be three or more leaves in each ring8. However, if there are two leaves on one level, with a third leaf slightly higher than them, that is not considered as “covered.”9 Rather, it is called a wild myrtle.10"וַעֲנַף עֵץ עָבֹת" (שם) הָאָמוּר בַּתּוֹרָה, הוּא הַהֲדָס שֶׁעַלָּיו חוֹפִין אֶת עֵצוֹ, כְּגוֹן שֶׁיִּהְיוּ שְׁלוֹשָׁה עָלִּין אוֹ יָתֵר עַל כֵּן בְּגִבְעוֹל אֶחָד; אֲבָל אִם הָיוּ שְׁנֵי הָעָלִּין בְּשָׁוֶה זֶה כְּנֶגֶד זֶה, וְהֶעָלֶּה הַשְּׁלִישִׁי לְמַעְלָה מֵהֶן - אֵין זֶה עָבוֹת, אֶלָא נִקְרָא 'הֲדָס שׁוֹטֶה'.
3The term “willows of the brook” mentioned by the Torah11 ibid. does not include just any plant that grows by a brook, but rather a particular species, which is called the “willows of the brook.”12 Its leaf is extended as a brook,13 its edge is smooth,14 and its stem is red. It is called a willow. The majority of this species grow near brooks. Therefore, it is called the “willows of the brook.”15 Even if this species grew in the desert or on a mountain, it would be kosher.16ג"עַרְבֵי נָחַל" (ויקרא כג, מ) הָאֲמוּרוֹת בַּתּוֹרָה, אֵינָן כָּל דָּבָר הַגָּדֵל עַל הַנַּחַל, אֶלָא מִין יָדוּעַ, הוּא הַנִּקְרָא "עַרְבֵי נָחַל"; עָלֶּה שֶׁלּוֹ מָשׁוּךְ וּפִיו חָלָק וְקָנֶה שֶׁלּוֹ אָדֹם. וְזֶה הוּא הַנִּקְרָא 'עֲרָבָה'. וְרֹב מִין זֶה גָּדֵל עַל הַנְּחָלִים, לְכָּךְ נֶאֱמָר "עַרְבֵי נָחַל". וַאֲפִלּוּ הָיָה גָּדֵל בַּמִּדְבָּר אוֹ בֶּהָרִים, כָּשֵׁר.
4There is another species which resembles the willow. However, its leaf is rounded, its edge resembles a saw,17 and its stem is not red.18 This is called a tzaftzefah. It is unfit to be used for the mitzvah.19דוְיֵשׁ מִין אַחֵר דּוֹמֶה לָעֲרָבָה, אֶלָא שֶׁעָלֶּה שֶׁלּוֹ עָגוּל וּפִיו דּוֹמֶה לְמַסָּר וְקָנֶה שֶׁלּוֹ אֵינוֹ אָדֹם. וְזֶה הוּא הַנִּקְרָא 'צַפְצָפָה', וְהִיא פְּסוּלָה.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

There is another type of willow, whose leaf20 does not have a smooth edge, but it is not like a saw. Rather, it has tiny juttings, like the edge of a small sickle. It is kosher.21 All the above definitions were explained according to the oral tradition transmitted by Moses, our teacher.22וְיֵשׁ שָׁם מִין עֲרָבָה שֶׁאֵין פִּי הָעָלֶּה שֶׁלָּהּ חָלָק וְאֵינוֹ כְּמַסָּר, אֶלָא יֵשׁ בּוֹ תְּלָמִים קְטַנִּים עַד מְאוֹד כְּמוֹ פִּי מַגָּל קָטָן, וְזֶה כָּשֵׁר. וְכָל הַדְּבָרִים הָאֵלּוּ מִפִּי הַשְּׁמוּעָה, מִמֹּשֶׁה רַבֵּנוּ נִתְפָּרְשׁוּ.
5These four species are considered to be one mitzvah,23 and24 each one25 is required for its performance.26 All of them together are called the mitzvah of lulav.27 One may not diminish them28 or add to them.29 If one of the species cannot be found, a similar species30 may not be substituted for it.31האַרְבָּעָה מִינִין אֵלּוּ - מִצְוָה אַחַת הֵן, וּמְעַכְּבִין זֶה אֶת זֶה, וְכֻלָּן נִקְרָאִים 'מִצְוַת לוּלָב'. וְאֵין פּוֹחֲתִין מֵהֶן, וְאֵין מוֹסִיפִין עֲלֵיהֶן. וְאִם לֹא נִמְצָא אֶחָד מֵהֶן, אֵין מְבִיאִים תַּחְתָּיו מִין אַחֵר הַדּוֹמֶה לוֹ.
6The most desirable way of performing the mitzvah is to bind the lulav, myrtle, and willow together, thus making a single, unified entity from the three of them.32 Before one takes them to perform the mitzvah, he should recite the blessing33 on the mitzvah of taking the lulav,34 for all the others are dependent upon it.35 Afterwards, he takes this bound entity in his right hand and the etrog in his left hand.36 He must take them as they grow37—i.e., their roots below towards the earth, and their heads upward towards the sky.38 If a person did not bind them together, but rather took them one by one, he has fulfilled his obligation, provided he possesses all four species39. However, if he has only one species or he is lacking one species, he should not take them until he acquires the remaining species.40ומִצְוָה מִן הַמֻּבְחָר לֶאֱגֹד לוּלָב וַהֲדָס וַעֲרָבָה, וְלַעֲשׂוֹת שְׁלָשְׁתָּן אֲגֻדָּה אַחַת. וּכְשֶׁהוּא נוֹטְלָם לָצֵאת בֵּהֶן, מְבָרֵךְ תְּחִלָּה 'עַל נְטִילַת לוּלָב', הוֹאִיל וְכֻלָּן סְמוּכִין לוֹ. וְאַחַר כָּךְ נוֹטֵל הָאֲגֻדָּה הַזֹּאת בִּימִינוֹ וְאֶתְרוֹג בִּשְׂמֹאלוֹ, וְנוֹטְלָן דֶּרֶךְ גְּדִילָתָן שֶׁיִּהְיוּ עִיקְרֵיהֶן לְמַטָּה לָאָרֶץ וְרָאשֵׁיהֵן לְמַעְלָה לָאַוִּיר. וְאִם לֹא אֲגָדָן וּנְטָלָן אֶחָד אֶחָד - יָצָא. וְהוּא, שֶׁיִּהְיוּ אַרְבַּעְתָּן מְצוּיִין אֶצְלוֹ. אֲבָל אִם לֹא הָיָה לוֹ אֶלָא מִין אֶחָד אוֹ שֶׁחָסְרוּ מִין אֶחָד, לֹא יִטֹּל עַד שֶׁיִּמְצָא הַשְּׁאָר.
7How many does one take of each of them? One lulav,41 one etrog,42 two willow branches,43 and three myrtle branches.44 If one would like to add more myrtle45 branches so that the bundle will be larger, he may. Indeed, it is considered to be an adornment of the mitzvah.46 However, it is forbidden to add to or reduce the numbers of the other species.47 If one adds to or reduces their number, it is not acceptable.48זכַּמָּה נוֹטֵל מֵהֶן? לוּלָב אֶחָד, וְאֶתְרוֹג אֶחָד, וּשְׁנֵי בַּדֵּי עֲרָבָה, וּשְׁלוֹשָׁה בַּדֵּי הֲדָס. וְאִם רָצָה לְהוֹסִיף בַּהֲדָס, כְּדֵי שֶׁיִּהְיֶה אֲגֻדָּה גְּדוֹלָה - מוֹסִיף, וְנוֹיֵי מִצְוָה הוּא. אֲבָל שְׁאָר הַמִּינִין - אֵין מוֹסִיפִין עַל מִנְיָנָם וְאֵין גּוֹרְעִין מֵהֶן. וְאִם הוֹסִיף אוֹ גָּרַע, פָּסַל.
8What is the required length of each of these species?49 The lulav may not be less than four handbreadths.50 Beyond that, regardless of its length, it is kosher.51 Its length is measured only from its shidrah52 and not from the tips of the leaves.53חכַּמָּה שִׁעוּר אֹרֶךְ כָּל מִין מֵהֶם? לוּלָב, אֵין פָּחוֹת מֵאַרְבָּעָה טְפָחִים; וְאִם הָיָה אָרוּךְ כָּל שֶׁהוּא, כָּשֵׁר. וּמְדִידָתוֹ מִשִּׁדְרוֹ בִּלְבָד, לֹא מֵרֹאשׁ הָעָלִּים.
The myrtle and the willow may not be less than three handbreadths.54 Beyond that, regardless of their length, they are kosher.55 Even if each branch has only three fresh leaves on it, they are kosher, provided the leaves are at the top of the branch.56וַהֲדָס וַעֲרָבָה, אֵין פָּחוֹת מִשְּׁלוֹשָׁה טְפָחִים; וְאִם הָיוּ אֲרוּכִין כָּל שֶׁהֵן, כְּשֵׁרִים. אֲפִלּוּ אֵין בְּכָל בַּד וּבַד אֶלָא שְׁלוֹשָׁה עָלִּין לַחִין - כָּשֵׁר. וְהוּא, שֶׁיִּהְיוּ בְּרֹאשׁ הַבָּד.
If one has bound the other species together with the lulav, the shidrah of the lulav must extend beyond the myrtle and the willow a handbreadth or more.57וְאִם אָגַד הַלוּלָב, צָרִיךְ שֶׁיִּהְיֶה שִׁדְרוֹ שֶׁל לוּלָב יוֹצֵא מִן הַהֲדָס וְהָעֲרֵבָה טֶפַח אוֹ יָתֵר.
The minimum size of an etrog is the size of an egg.58 Beyond that, regardless of its size, it is kosher.59וְשִׁעוּר אֶתְרוֹג, אֵין פָּחוֹת מִכַּבֵּיצָה; וְאִם הָיָה גָּדוֹל כָּל שֶׁהוּא, כָּשֵׁר.
9Once a person lifts up these four species—whether he lifts them up together60 or one after the other61—whether in his right hand or in his left hand62—he has fulfilled his obligation.63 This applies only when he lifts them up as they grow.64 However, if he does not lift them up as they grow, he has not fulfilled his obligation.65טמִשֶּׁיַּגְבִּיהַּ אַרְבָּעָה מִינִין אֵלּוּ - בֵּין שֶׁהִגְבִּיהָן כְּאַחַת בֵּין בְּזֶה אַחַר זֶה, בֵּין בַּיָּמִין בֵּין בַּשְּׂמֹאל - יָצָא. וְהוּא, שֶׁיַּגְבִּיהָן דֶּרֶךְ גְּדִילָתָן. אֲבָל שֶׁלֹּא דֶּרֶךְ גְּדִילָתָן, לֹא יָצָא.
The desired manner of the fulfillment of the mitzvah is as follows: One should lift up the three species as they are bound together in one’s right hand and the etrog in one’s left hand.66 Then, one should pass them forward and back in all directions and up and down,67 shaking the lulav three times in each direction.68וּמִצְוָה כְּהִלְכָתָהּ שֶׁיַּגְבִּיהַּ אֲגֻדָּה שֶׁל שְׁלוֹשָׁה מִינִין בַּיָּמִין וְאֶתְרוֹג בַּשְּׂמֹאל, וְיוֹלִיךְ וְיָבִיא וְיַעֲלֶה וְיוֹרִיד, וִינַעְנַע הַלוּלָב שְׁלוֹשָׁה פְּעָמִים, בְּכָל רוּחַ וְרוּחַ.
10What does the above entail? One passes the lulav forward69 and shakes the top of the lulav three times,70 brings it back to his chest, and shakes the top of the lulav three times.71 One follows this same pattern when lifting it up and down.72יכֵּיצַד? מוֹלִיךְ וּמְנַעְנֵעַ רֹאשׁ הַלוּלָב שְׁלוֹשָׁה פְּעָמִים, וּמֵבִיא וּמְנַעְנֵעַ רֹאשׁ הַלוּלָב שְׁלוֹשָׁה פְּעָמִים, וְכֵן בַּעֲלִיָּה וִירִידָה.
At what point in prayer73 does one pass the lulav back and forth? During the reading of the Hallel,74 at the first and final recitation of the verse Psalms 118:1, 118:29: Hodu Lado-nai ki tov...75 and at the verse Psalms 118:25: Ana Ado-nai hoshi’ah na.76 It is acceptable to take the lulav throughout the entire day.77 However, it is not taken at night.78וְהֵיכָן מוֹלִיךְ וּמֵבִיא? בִּשְׁעַת קְרִיאַת הַהַלֵּל בְּ"הוֹדוּ לַה' כִּי טוֹב" (תהילים קיח, א), תְּחִלָּה וָסוֹף, וּבְ"אָנָּא ה' הוֹשִׁיעָה נָּא" (תהילים קיח, כה). וְכָל הַיּוֹם כָּשֵׁר לִנְטִילַת לוּלָב, וְאֵינוֹ נִטָּל בַּלַּיְלָה.
11If one wraps a cord of silver or gold around the three species as they are bound together,79 or wraps a decorative cloth around them and takes them, one fulfills his obligation.80 Taking the lulav through another medium is still considered to be taking it,81 provided that medium is one which gives honor and beauty to the mitzvah, because: “any entity which makes a substance more attractive is not considered to be a separation.”82 However, if one placed these species in a vase or a pot83 and then took them, one has not fulfilled one’s obligation.84יאעָשָׂה לַאֲגֻדָּה זוֹ גִּימוֹן שֶׁל כֶסֶף וְשֶׁל זָהָב, אוֹ שֶׁכָּרַךְ עָלֶיהָ סָדִין וּנְטָלָהּ - יָצָא; לְקִיחָה עַל יְדֵי דָּבָר אַחֵר, שְׁמָהּ לְקִיחָה. וְהוּא, שֶׁיִּהְיֶה דֶּרֶךְ כִּבּוּד וְדֶרֶךְ הִדּוּר - שֶׁכָּל שֶׁהוּא לְנָאוֹתוֹ, אֵינוֹ חוֹצֵץ. אֲבָל אִם נָתַן אֶת הַמִּינִין הָאֵלּוּ בַּעֲצִיץ אוֹ בִּקְדֵרָה וּנְטָלָהּ, לֹא יָצָא יְדֵי חוֹבָתוֹ.
12If one binds the lulav together with the myrtle and the willow and separates between the lulav and the myrtle with a cloth or the like,85 it is considered to be a separation.86 If one separates between them with myrtle leaves,87 it is not considered to be a separation, because an entity does not separate between its own kind.88 One may bind them together with a string, a cord, or with any substance one desires,89 since binding it together is not a required element of the mitzvah.90יבאָגַד אֶת הַלוּלָב עִם הַהֲדָס וְהָעֲרָבָה, וְהִבְדִּיל בֵּין הַלוּלָב וּבֵין הַהֲדָס בְּמַטְלִית וְכַיּוֹצֵא בָּהּ - הֲרֵי זֶה חוֹצֵץ. הִבְדִּיל בֵּינֵיהֶן בְּעַלֵּי הֲדָס - אֵינוֹ חוֹצֵץ, שֶׁמִּין בְּמִינוֹ אֵינוֹ חוֹצֵץ. וְיֵשׁ לוֹ לֶאֱגֹד אֶת הַלוּלָב בְּחוּט אוֹ בִּמְשִׁיחָה, וְכָל מִין שֶׁיִּרְצֶה, הוֹאִיל וְאֵין אֲגִידָתוֹ מְעַכֶּבֶת.
13The mitzvah of taking the lulav in every place,91 during every age92—even on the Sabbath—applies only on the first day of the festival, as Leviticus 23:40 states: “And on the first day, you shall take...”93יגמִצְוַת לוּלָב, לְהִנָּטֵל בְּיוֹם הָרִאשׁוֹן שֶׁל חָג בִּלְבָד בְּכָל מָקוֹם וּבְכָל זְמָן, וַאֲפִלּוּ בַּשַּׁבָּת, שֶׁנֶּאֱמַר "וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן" (ויקרא כג, מ).
In the holy place alone94 i.e. Jerusalem, it is to be taken on each of the seven days of the festival, as the above verse continues: “and you shall rejoice before God, your Lord, seven days.”וּבַמִּקְדָּשׁ לְבַדּוֹ נוֹטְלִין אוֹתוֹ בְּכָל יוֹם וָיוֹם מִשִּׁבְעַת יְמֵי הֶחָג, שֶׁנֶּאֱמַר "וּשְׂמַחְתֶּם לִפְנֵי ה' אֱלֹהֵיכֶם שִׁבְעַת יָמִים" (שם).
When the Sabbath falls during the later days, the lulav is not taken on the Sabbath.95 This is a decree96 lest one carry it four cubits in the public domain, as decreed regarding the shofar.97חָל יוֹם הַשַּׁבָּת לִהְיוֹת בְּתוֹךְ יְמֵי הֶחָג - אֵינוֹ נִטָּל בַּשַּׁבָּת; גְּזֵרָה שֶׁמָּא יוֹלִיכֶנּוּ בְּיָדוֹ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים, כְּמוֹ שֶׁגָּזְרוּ בַּשּׁוֹפָר.
14Why was this decree not put in effect on the first day of the festival? Because taking the lulav on that day is a mitzvah mandated by Scriptural Law even outside of Jerusalem.ידוְלָמָּה לֹא גָזְרוּ גְּזֵרָה זוֹ בְּיוֹם טוֹב הָרִאשׁוֹן? מִפְּנֵי שֶׁהוּא מִצְוָה מִן הַתּוֹרָה וַאֲפִלּוּ בַּגְּבוּלִין.
Thus, the laws applying to it are not the same as those applying to the remaining days,98 because on the subsequent days of the festival a person is obligated to take the lulav only in the holy place.99נִמְצָא שֶׁאֵין דִּינוֹ וְדִין שְׁאָר הַיָּמִים שָׁוָה, שֶׁבִּשְׁאָר יְמֵי הֶחָג אֵין אָדָם חַיָּב לִטֹּל לוּלָב אֶלָא בַּמִּקְדָּשׁ.
15When the Temple was destroyed, the Sages ordained that the lulav, be taken everywhere for the entire seven days of the festival, as a remembrance of the Temple.100 טומִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִינוּ שֶׁיִּהְיֶה לוּלָב נִטָּל בְּכָל מָקוֹם כָּל שִׁבְעַת יְמֵי הֶחָג, זֵכֶר לַמִּקְדָּשׁ.
On each day,101 one recites the blessing on it: Baruch Attah Ado-nai... asher kid’shanu b’mitzvotav v’tzivanu al netilat lulav102 because it a mitzvah ordained by the Rabbis.103וְכָל יוֹם וָיוֹם מְבָרֵךְ עָלָיו 'אֲשֶׁר קִדְּשָׁנוּ בְּמִצְווֹתָיו וְצִוָּנוּ עַל נְטִילַת לוּלָב', מִפְּנֵי שֶׁהִיא מִצְוָה מִדִּבְרֵי סוֹפְרִים.
This enactment, like the other enactments instituted by Rabbi Yochanan ben Zakkai when the Temple was destroyed is only temporary. When the Temple is rebuilt, these matters will return to their original status.104וְתַקָּנָה זוֹ, עִם כָּל הַתַּקָּנוֹת שֶׁהִתְקִין רַבַּן יוֹחָנָן בֶּן זַכַּאי מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ.וּכְשֶׁיִּבָּנֶה הַמִּקְדָּשׁ יַחְזְרוּ הַדְּבָרִים לְיָשְׁנָן.
16While the Temple was standing,105 the lulav would be taken in the holy place106 even when the first day of Sukkot fell on the Sabbath.107 The same applies in other places108 in Eretz Yisrael, where they were certain that this day109 was to be celebrated as a holiday.110טזבִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם, הָיָה לוּלָב נִטָּל בְּיוֹם רִאשׁוֹן שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, וְכֵן בִּשְׁאָר מְקוֹמוֹת שֶׁיָּדְעוּ בַּוַּדַּאי שֶׁיּוֹם זֶה הוּא יוֹם הֶחָג, בְּאֶרֶץ יִשְׂרָאֵל.
However, the places which were distantly removed from Jerusalem111 would not take the lulav on this day because of the doubt112 involved.113אֲבָל הַמְּקוֹמוֹת הָרְחוֹקִים שֶׁלֹּא הָיוּ יוֹדְעִים בִּקְבִיעַת רֹאשׁ חֹדֶשׁ, לֹא הָיוּ נוֹטְלִין הַלוּלָב מִסָּפֵק.
17When the Temple was destroyed,114 the Sages forbade even the inhabitants of Eretz Yisrael who had sanctified the new month115 to take the lulav on the Sabbath on the first day of Sukkot.116 This decree was instituted because of the inhabitants of the distant settlements, who were not aware of when the new month had been declared. Thus, a uniform guideline was established, rather than having some take the lulav on the Sabbath and some not.117 The guiding principle was that the obligation of taking the lulav on the first day applies in all places,118 and there is no longer a Temple to use as a point of distinction.119יזוּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ אָסְרוּ חֲכָמִים לִטֹּל אֶת הַלוּלָב בַּשַּׁבָּת בַּיּוֹם הָרִאשׁוֹן, וַאֲפִלּוּ בְּנֵי אֶרֶץ יִשְׂרָאֵל שֶׁקִּדְּשׁוּ אֶת הַחֹדֶשׁ, מִפְּנֵי בְּנֵי הַגְּבוּלִין הָרְחוֹקִים שְׁאֵינָן יוֹדְעִין בִּקְבִיעַת הַחֹדֶשׁ - כְּדֵי שֶׁיִּהְיוּ הַכֹּל שָׁוִין בְּדָבָר זֶה, וְלֹא יִהְיוּ אֵלּוּ נוֹטְלִין בַּשַּׁבָּת וְאֵלּוּ אֵין נוֹטְלִין; הוֹאִיל וְחִיּוּב יוֹם רִאשׁוֹן בְּכָל מָקוֹם אֶחָד הוּא, וְאֵין שָׁם מִקְדָּשׁ לְהִתָּלוֹת בּוֹ.
18At present, when everyone follows a fixed calendar,120 the matter remains as it was, and the lulav is not taken on the Sabbath in the outlying territories or in Eretz Yisrael121 even on the first day of the festival.122 This applies even though everyone knows the actual day of the month.123 As explained,124 the reason for the prohibition of taking the lulav on the Sabbath is a decree lest one carry it four cubits in the public domain. יחוּבַזְּמַן הַזֶּה שֶׁהַכֹּל עוֹשִׂין עַל הַחֶשְׁבּוֹן, נִשְׁאָר הַדָּבָר כְּמוֹת שֶׁהָיָה שֶׁלֹּא יִנָּטֵל בַּשַּׁבָּת לוּלָב כְּלָל, לֹא בַּגְּבוּלִין וְלֹא בְּאֶרֶץ יִשְׂרָאֵל, וַאֲפִלּוּ בְּיוֹם רִאשׁוֹן, וְאַף עַל פִּי שֶׁהַכֹּל יוֹדְעִים בִּקְבִיעַת הַחֹדֶשׁ. וּכְבָר בֵּאַרְנוּ שֶׁעִיקַר הָאִסּוּר בִּנְטִילַת הַלוּלָב בַּשַּׁבָּת - גְּזֵרָה, שֶׁמָּא יַעְבִירֶנּוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים.
19Whoever is obligated to fulfill the mitzvot of shofar and sukkah is obligated to take the lulav. Whoever is not obligated regarding shofar and sukkah is not obligated to take the lulav.125יטכָּל שֶׁחַיָּב בַּשּׁוֹפָר וּבַסֻּכָּה, חַיָּב בִּנְטִילַת לוּלָב; וְכָל הַפָּטוּר מִשּׁוֹפָר וְסֻכָּה, פָּטוּר מִלוּלָב.
A child who knows how to shake the lulav126 is obligated127 regarding the lulav by Rabbinic law, in order to train him in the performance of mitzvot.128קָטָן הַיּוֹדֵעַ לְנַעְנֵעַ, חַיָּב בַּלוּלָב מִדִּבְרֵי סוֹפְרִים, כְּדֵי לְחַנְּכוֹ בַּמִּצְווֹת.
20It is a halachah conveyed by Moses from Mount Sinai129 that—in addition to the willow of the lulav130—another willow branch was taken in the Temple.131 A person does not fulfill his obligation with the willow branch in the lulav.132 The minimum requirement to fulfill this mitzvah is one branch with one leaf.133כהֲלָכָה לְמֹשֶׁה מִסִּינַי, שֶׁמְּבִיאִין בַּמִּקְדָּשׁ עֲרָבָה אַחֶרֶת חוּץ מֵעֲרָבָה שֶׁבַּלוּלָב, וְאֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בָּעֲרָבָה שֶׁבַּלוּלָב. וּשִׁעוּרהּ, אֲפִלּוּ עָלֶּה אֶחָד בְּבַד אֶחָד.
21How was this mitzvah performed? On each of the seven days of the festival, branches of willows were brought134 and stood upright near the altar135 with their tops bent over the altar.136 When they would bring them and arrange them near the altar, a series of shofar blaststeki’ah, teru’ah, and teki’ah—were sounded.137כאכֵּיצַד הָיְתָה מִצְוָתָהּ? בְּכָל יוֹם וָיוֹם מִשִּׁבְעַת הַיָּמִים הָיוּ מְבִיאִין מֻרְבָּיוֹת שֶׁל עֲרָבָה, וְזוֹקְפִין אוֹתָן עַל צְדָדֵי הַמִּזְבֵּחַ, וְרָאשֵׁיהֵן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. וּבְעֵת שֶׁהָיוּ מְבִיאִין אוֹתָהּ וְסוֹדְרִין אוֹתָהּ, תּוֹקְעִין וּמְרִיעִין וְתוֹקְעִין.
When the Sabbath fell in the midst of the festival, the willows would not be arranged near the altar138 unless the seventh day fell on the Sabbath.139 On such an occasion, the willows were arranged near the altar,140 to publicize the fact that taking them is a mitzvah.141חָל יוֹם שַׁבָּת לִהְיוֹת בְּתוֹךְ הֶחָג, אֵין זוֹקְפִין עֲרָבָה, אֶלָא אִם כֵּן חָל יוֹם שְׁבִיעִי לִהְיוֹת בַּשַּׁבָּת, זוֹקְפִין אוֹתָהּ בַּשַּׁבָּת כְּדֵי לְפַרְסְמָהּ שֶׁהִיא מִצְוָה.
22How would they fulfill this mitzvah on the Sabbath? They would bring the branches to the Temple on the Sabbath eve and place them in golden containers, so their leaves would not dry out.142 On the following morning, they would be placed next to the altar and the people would take them in the same manner as they did each day.143כבכֵּיצַד הָיוּ עוֹשִׂין? מְבִיאִין אוֹתָהּ מֵעֶרֶב שַׁבָּת לַמִּקְדָּשׁ, וּמַנִּיחִין אוֹתָהּ בְּגִגִּיּוֹת שֶׁל זָהָב, כְּדֵי שֶׁלֹּא יִכְמְשׁוּ הָעָלִּין. וּלְמָחָר זוֹקְפִין אוֹתָהּ עַל גַּבֵּי הַמִּזְבֵּחַ, וּבָאִין הָעָם וְלוֹקְחִין מִמֶּנָּה וְנוֹטְלִין אוֹתָהּ כְּדֶרֶךְ שֶׁעוֹשִׂין בְּכָל יוֹם.
Since the willow is not explicitly mentioned in the Torah,144 it is not taken on each of the seven days of the festival as a remembrance of the Temple.145 Rather, at present it is taken only on the seventh day.146וַעֲרָבָה זוֹ, הוֹאִיל וְאֵינָהּ בְּפֵרוּשׁ בַּתּוֹרָה - אֵין נוֹטְלִין אוֹתָהּ כָּל שִׁבְעַת יְמֵי הֶחָג, זֵכֶר לַמִּקְדָּשׁ, אֶלָא בַּיּוֹם הַשְּׁבִיעִי בִּלְבָד הוּא שֶׁנּוֹטְלִין אוֹתָהּ בַּזְּמַן הַזֶּה.
What is done? One takes one willow branch or many branches147 in addition to the willow of the lulav, and hits the ground148 or a utensil with them two or three times.149 No blessing is recited, because this practice is a custom instituted by the prophets.150כֵּיצַד עוֹשֶׂה? לוֹקֵחַ בַּד אֶחָד אוֹ בַּדִּין הַרְבֵּה, חוּץ מֵעֲרָבָה שֶׁבַּלוּלָב, וְחוֹבֵט בָּהּ עַל הַקַּרְקָע אוֹ עַל הַכְּלִי פַּעֲמַיִם אוֹ שָׁלוֹשׁ, בְּלֹא בְּרָכָה - שֶׁדָּבָר זֶה מִנְהַג נְבִיאִים הוּא.
23In the Temple, on each day of the festival,151 they152 would walk around the altar once, carrying their lulavim153 in their hands, reciting: “Please, God, save us. Please, God, grant us success”154 Psalms 118:25. On the seventh day, they would walk around the altar seven times.155כגבְּכָל יוֹם וָיוֹם הָיוּ מַקִּיפִין אֶת הַמִּזְבֵּחַ בְּלוּלָבֵיהֵן בִּידֵיהֶן פַּעַם אַחַת, וְאוֹמְרִין "אָנָּא ה' הוֹשִׁיעָה נָּא" (תהילים קיח, כה), "אָנָּא ה' הוֹשִׁיעָה נָּא". וּבַיּוֹם הַשְּׁבִיעִי מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים.
It has become universally accepted Jewish custom to place the ark in the center of the synagogue156 and walk around it each day,157 as they walked around the altar in remembrance of the Temple service. וּכְבָר נָהֲגוּ יִשְׂרָאֵל בְּכָל הַמְּקוֹמוֹת לְהַנִּיחַ תֵּבָה בְּאֶמְצַע בֵּית הַכְּנֶסֶת, וּמַקִּיפִין אוֹתָהּ בְּכָל יוֹם, כְּדֶרֶךְ שֶׁהָיוּ מַקִּיפִין אֶת הַמִּזְבֵּחַ - זֵכֶר לַמִּקְדָּשׁ.
24The following custom was observed in Jerusalem:158 A person would leave his house in the morning carrying his lulav in his hand. He would enter the synagogue with it in his hand; pray while it was in his hand;159 go to visit the sick and comfort the mourners with it in his hand.160 When he entered the House of Study, he would send it home with his son or servant.161כדכָּךְ הָיָה הַמִּנְהָג בִּירוּשָׁלַיִם: יוֹצֵא אָדָם מִבֵּיתוֹ שַׁחַרִית וְלוּלָבוֹ בְּיָדוֹ, וְנִכְנָס לְבֵית הַכְּנֶסֶת וּמִתְפַּלֵּל, וְהוּא בְּיָדוֹ; וְיוֹצֵא לְבַקֵּר חוֹלִים וּלְנַחֵם אֲבֵלִים, וְהוּא בְּיָדוֹ. וּכְשֶׁיִּכָּנֵס לַמִּדְרָשׁ, מְשַׁלְּחוֹ לְבֵיתוֹ בְּיַד בְּנוֹ אוֹ בְּיַד עַבְדּוֹ.
25During the time the lulav was taken on the Sabbath,162 a woman was allowed to receive the lulav from her son or her husband163 and return it to the water164 on the Sabbath.165 On the festival, a person might add to the water.166 On Chol Hamo’ed,167 one might change the water.168כהמְקַבֶּלֶת אִשָּׁה הַלוּלָב מִיַּד בְּנָהּ אוֹ בַּעְלָהּ, וּמַחְזִירָתוֹ לְמַּיִם בַּשַּׁבָּת, בִּזְמָן שֶׁהָיוּ נוֹטְלִין לוּלָב בַּשַּׁבָּת. וּבְיוֹם טוֹב מוֹסִיפִין עַל הַמַּיִם, וּבַמּוֹעֵד מַחְלִיפִין הַמַּיִם.
26It is forbidden to smell the myrtle in the lulav.169 Since it is useful only for smelling170 and it has been set aside for the performance of the mitzvah, it is forbidden to smell it.171 However, it is permitted to smell an etrog, because setting it aside for the mitzvah prohibits it from being eaten.172 כוהֲדָס שֶׁבַּלוּלָב, אָסוּר לְהָרִיחַ בּוֹ, מִפְּנֵי שֶׁאֵינוֹ רָאוּי אֶלָא לְהָרִיחַ, וְהוֹאִיל וְהֻקְצָה לְמִצְוָה, יִהְיֶה אָסוּר לְהָרִיחַ בּוֹ. אֲבָל אֶתְרוֹג, מֻתָּר לְהָרִיחַ בּוֹ, שֶׁהֲרֵי הֻקְצָה לְמִצְוָה מֵאֲכִילָה.
27It is forbidden to eat the etrog173 throughout the seventh day of the festival;174 since it was set aside for a portion of the day, it is set aside for the entire day. However, on the eighth day it is permitted to be eaten.175כזוְאָסוּר לֶאֱכֹל אֶתְרוֹג כָּל יוֹם הַשְּׁבִיעִי - מִפְּנֵי שֶׁהֻקְצָה לְמִקְצַת הַיּוֹם, הֻקְצָה לְכֻלּוֹ. וּבַשְּׁמִינִי, מֻתָּר לְאָכְלָהּ.
At present, when we celebrate the festivals for two days176—even though the etrog is not taken on the eighth day177—the etrog is forbidden on the eighth day,178 since it was forbidden on the eighth day179 during the time the festivals were celebrated for two days because of the doubt whether the eighth day was, in fact, the seventh.180וּבִזְּמַן הַזֶּה שֶׁאָנוּ עוֹשִׂין שְׁנֵי יָמִים, אַף עַל פִּי שֶׁאֵין נוֹטְלִין לוּלָב בַּשְּׁמִינִי, הָאֶתְרוֹג אָסוּר בַּשְּׁמִינִי, כְּדֶרֶךְ שֶׁהָיָה אָסוּר בַּשְּׁמִינִי בִּזְמָן שֶׁהָיוּ עוֹשִׂין שְׁנֵי יָמִים מִפְּנֵי הַסָּפֵק שֶׁהוּא סָפֵק שְׁבִיעִי.
When a person sets aside seven etrogim, one for each of the seven days of the festival, each one of them can be used for the mitzvah on its day and eaten on the morrow.181הִפְרִישׁ שִׁבְעָה אֶתְרוֹגִין לְשִׁבְעָה יָמִים, כָּל אַחַת וְאַחַת יוֹצֵא בָּהּ לְיוֹמָהּ וְאוֹכְלָהּ לְמָחָר.