What's a Lulav and Etrog?

ByDavid Schwartz

Holidays

A Jewish Joke:

Q: How do you make a lulav shake?

A: Put a palm branch in a blender with 2 scoops of ice cream.

Lulav and Etrog "on one foot":

On the Jewish holiday of Sukkot we shake a lulav and etrog. For more details, keep reading.

What's a Lulav?

A "lulav" refers to two different things. Most narrowly defined, it's a branch of a palm tree (OK -- technically they are the leaves / fronds of the palm tree). However, not any palm tree will do. It has to be a date palm tree, because the Biblical commandment is to take "kapot t'marim", and a "tamar" is a date. The "lulav" is the part from whence the dates grow. If you look at a date palm you will see primarily fronds that have opened up; a lulav is what these leaves look like before they spread out (think of a dandelion that is closed up before it opens).

A "lulav" is also the combination of a palm branch with myrtle and willow branches.

What's an Etrog?

An "etrog" is a citron, a bumpier cousin of the lemon. It has green part at one end where it was attached to the tree, and a brown bump, called the “pitom”, where the flower was attached to the etrog.

What Happens if I Break the Pitom?

If you break off the pitom, the etrog is not "kosher" (appropriate) for use on Sukkot. In effect, you have a very expensive lemon. However, not every etrog has a pitom by the time it reaches you. If the pitom fell off naturally, then it is still "kosher". If you have the option, it is desirable to get an etrog without a pitom if it will be handled by children or other people who have difficulty with hand movements.

Why are we Waving a Lulav and Etrog?

ויקרא כ״ג:מ׳

(מ) וּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיּ֣וֹם הָרִאשׁ֗וֹן פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַעֲנַ֥ף עֵץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛י יהוה אֱלֹהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים׃

Leviticus 23:40

(40) On the first day you shall take the fruit of hadar trees, branches of date palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before your God יהוה seven days.

As part of a discussion of Jewish holidays, Leviticus 23:39-43 talks about the Jewish holiday of Sukkot (this is part of the Torah reading for the first two days of Sukkot). It says that it should be on the fifteenth day of the seventh month (Biblically, Nisan, the month of Passover, was the first month), that Jews should live in "sukkot", or "booths", for seven days, and that these four species should be taken as part of the rejoicing before G-d for seven days. In the time of the Temple they were waved in the Temple for seven days and outside the Temple just on the first day (as the Torah says), but after the Second Temple was destroyed Rabbi Yochanan ben Zakkai said that they should be waved by everybody on each day of Sukkot except for Shabbat so that people will remember the Temple (Mishnah Sukkah 3:12).

An explanation that is often given is that waving the lulav and etrog in all six directions reminds us that G-d is everywhere.

There are those who think that before Judaism was a religion, waving the lulav and etrog was a fertility ritual (think male groin and female chest) meant to bring rain that would fertilize the ground and cause things to grow. This is sympathetic magic, the idea that doing something will cause the gods to do something in response. Thus, waving the lulav downward was showing the gods that watering the ground was desired. Once the custom of waving the lulav and etrog became Jewish, it became a sign of Judaism and was put on ancient Jewish coins from the first Jewish revolt against Rome (66-70 CE) and the second Jewish revolt against Rome (132-135 CE). If this line of thinking intrigues you, see here: https://youtu.be/7ExbDkvmdLM?si=0J8SZyYi4WXeMjBG (start at 11:00 in the video for background information, and at 17:50 for specifics on this).

How Did We Get Our Current Four Species?

ויקרא רבה ל׳:ח׳

(ח) … (ויקרא כג, מ): פְּרִי עֵץ הָדָר, תָּנֵי רַבִּי חִיָּא עֵץ שֶׁטַּעַם עֵצוֹ וּפִרְיוֹ שָׁוֶה, זֶה אֶתְרוֹג. הָדָר, בֶּן עַזַּאי אָמַר הַדָּר בְּאִילָנוֹ מִשָּׁנָה לְשָׁנָה. תַּרְגּוּם עֲקִילַס הַגֵּר, הָדָר, שֶׁהוּא דָר עַל הַמָּיִם. (ויקרא כג, מ): כַּפֹּת תְּמָרִים, רַבִּי טַרְפוֹן אוֹמֵר: כָּפוּת, אִם הָיָה פָּרוּד יִכְפְּפֶנּוּ. (ויקרא כג, מ): וַעֲנַף עֵץ עָבֹת, שֶׁעֲנָפָיו חוֹפִין אֶת עֵצוֹ, הֱוֵי אוֹמֵר זֶה הֲדַס. (ויקרא כג, מ): וְעַרְבֵי נָחַל, אֵין לִי אֶלָּא שֶׁל נַחַל שֶׁל בִּקְעָה וְשֶׁל הָרִים מִנַּיִן, תַּלְמוּד לוֹמַר וְעַרְבֵי נָחַל. אַבָּא שָׁאוּל אוֹמֵר וְעַרְבֵי נָחַל שְׁנַיִם, עֲרָבָה לַלּוּלָב וַעֲרָבָה לַמִּקְדָּשׁ, רַבִּי שִׁמְעוֹן אוֹמֵר: פְּרִי עֵץ הָדָר, אֶחָד. וְכַפֹּת תְּמָרִים, אֶחָד. וַעֲנַף עֵץ עָבֹת, שְׁלשָׁה, וְעַרְבֵי נָחַל, שְׁתֵּי דָּלִיּוֹת וְאַחַת שֶׁאֵינָה קְטוּמָה. רַבִּי טַרְפוֹן אוֹמֵר אֲפִלּוּ שְׁלָשְׁתָּן קְטוּמוֹת.

Vayikra Rabbah 30:8

(8) …“The fruit of a pleasant [hadar] tree” – Rabbi Ḥiyya taught: A tree that the taste of its trunk and its fruit are equal; this is the citron. “Hadar” – ben Azai said: It dwells [hadar] on its tree from year to year. Aquila the proselyte translated hadar: that it dwells [dar] on the water. “Branches of [kapot] date palms” – Rabbi Tarfon says: Bound [kafut]; if it was separated, one should bind it. [That is: If the leaves of the branch are separating, one should bind them to the spine.] “A bough of a leafy tree” – whose leaves cover its branch; one must say this is a myrtle. “Willows of the brook” – I have derived only of the brook; of the valley and of the mountains, from where is it derived? The verse states: “Willows of the brook.” [That is: The plural term willows implies that different types of willows may be used, including those that do not grow on a brook. ] Abba Shaul says: “Willows of the brook” – two; a willow branch for the palm branch and a willow branch for the Temple. [That is: The plural term willows alludes to two mitzvot involving the willow branch: to take a willow branch as one of the four species, and to take a willow branch in the Temple, apart from the four species (see Mishna Sukka 4:5).] Rabbi Shimon says: “The fruit of a pleasant tree” – one; “branches [kapot] of date palms” – one; [That is: Even though kapot is plural, it is written without a vav, so it is expounded as though it is singular. Thus, one must take only one citron [etrog] and one palm branch [lulav].] “a bough of a leafy tree” – three; [That is: The word tree is unnecessary in this verse. It is therefore understood that it is added because the number of words in this phrase is significant. Since the phrase “a bough of a leafy tree [anaf etz avot]” includes three Hebrew words, it is understood that one must take three branches of a myrtle.] “willows of the brook” – two boughs. And [of the three myrtle branches, there must be] one that is not severed. Rabbi Tarfon says: Even if the three of them are severed [they remain valid].

Leviticus Rabba, called “Vayikra Rabba” in Hebrew, is a book of commentary on the third book of the Torah. It dates to about 500 CE. Here, the rabbis try to figure out what “the fruit of hadar trees, branches of date palm trees, boughs of leafy trees, and willows of the brook” means. They analyze all of the clues they can find in the text, and conclude that it means “one etrog / citron, one date palm frond, two willow branches, and three myrtle branches”.

משנה סוכה ג׳:ד׳

(ד) רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלשָׁה הֲדַסִּים וּשְׁתֵּי עֲרָבוֹת, לוּלָב אֶחָד וְאֶתְרוֹג אֶחָד

Mishnah Sukkah 3:4

(4)Rabbi Yishmael says: The mitzva of the four species is to take three myrtle branches, and two willow branches, one lulav, and one etrog.

The Mishnah is the definitive book of Jewish law after the Torah. The Mishnah was completed around 200 CE in the Land of Israel, and the Talmud (both the Babylonian and Jerusalem Talmuds) and all subsequent books of Jewish law build off the Mishnah. This text comes from Masechet (tractate) Sukkah, which is about Sukkot (as you might expect).

Why Do Some People Call It the "Arba Minim"?

"Arba Minim" is Hebrew for "Four Species" (actually, it’s technically “arba-a minim”, but that’s less common). It is first used in the Babylonian Talmud, in the Gemara of Ta'anit 2b:7 (where it’s called “arba-at minin”). The four species referred to are: etrog / citron, date palm, myrtle, and willow.

How Do You Assemble a Lulav?

Should you purchase and receive a lulav and etrog set and discover that the branches come separate, do not fear that “some assembly may be required”. They come separate merely so that they can be stored more easily in a refrigerator until the holiday starts. Here’s how to assemble a lulav:

1. Find the spine of the lulav (the hard part) and hold your lulav contraption so that the spine is facing toward you.
2. Open up the myrtle package. These are the ones where the leaves look like eyes (“myrtle” and “eyes” both have a “y” in them).
3. The myrtle branches go on the right pocket when the lulav spine is toward you (“myrtle” and “right” both have an “r” in them).
4. Open up the willow package. These are the ones where the leaves look like lips (“willow” has 2 “l”s in it, and people have 2 lips).
5. The willow branches go in the left pocket when the lulav spine is toward to you (“willow” has 2 “l”s in it, and “left” starts with an “l”).
6. Put everything back in the lulav sleeve and either put it in the refrigerator again or get ready to use it.

For the sake of completeness, here’s how to assemble an etrog:

1. Open the etrog box.
2. Take out the etrog (without knocking off the pitom at the end)
That’s it.

How Do You Shake a Lulav?

To shake a lulav and etrog, hold the lulav in your right hand (because it has more things mentioned in the Torah) and the etrog in your left hand. With the pitom of the etrog facing down, say the following blessing:

סידור ספרד, סדר נטילת לולב ה׳

(ה)בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת לוּלָב:

Siddur Sefard, Shaking Lulav 5

Baruch ata Adonai Eloheinu Melech HaOlam, asher kidshanu b’mitzvotav, v’tzivanu al n’tilat lulav.

Praised are You, Lord our God, Ruler of the universe, who has made us holy with Your commandments and commanded us regarding the shaking of the lulav.

If this is your first time shaking the lulav and etrog this year, say the following blessing as well:

סידור ספרד, סדר נטילת לולב ז׳

(ז)בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְמַן הַזֶּה:

Siddur Sefard, Shaking Lulav 7

Baruch ata Adonai Eloheinu Melech HaOlam, shehechiyanu v’kiyamanu v’higi-anu lazman hazeh.

Praised are You, Lord our God, Ruler of the universe, who has kept us alive and sustained us, and brought us to this time.

Then flip the etrog so the pitom is facing up. Holding the lulav and etrog together, shake three times in each of the following directions: in front of you (perpendicular to the ground), to the right, to the back over your right shoulder, to the left, up (raising your hands), and down (parallel to the ground).

Shaking a lulav is sometimes called “bentching lulav” (“bentch” is Yiddish for “Bless”), and this is a video that shows you how to do that.

When Do You Shake a Lulav?

The short answer is: During the daytime on the seven days of Sukkot, except on Shabbat. Some people say it should only be shaken in the morning (but the Mishnah is clear that it can be shaken during the entire day - Mishnah Sukkah 3:9). Lulav and etrog are also shaken during the morning services of Sukkot (besides on Shabbat) both right before Hallel and during specific parts of Hallel (based on Mishnah Sukkah 3:9). The “Na-anu’im melody” is the tune used during Hallel during the shaking of the lulav and etrog.

MyJewishLearning.com has a really good explanation of when to wave the lulav during Hallel:

The lulav is also waved during Hallel while saying: “Give thanks to the Lord for God is good, for God’s lovingkindness endures forever.”
Hodu – shake front [East]
L’Adonai – [never shake when saying God’s name]
Ki – shake right [South]
Tov – shake back [West]
Ki – shake left [North]
Le-olam – shake up
Chasdo – shake down
This verse occurs twice during Hallel.
The lulav is again waved while saying: “Let Israel say that God’s lovingkindness endures forever.”
Yomar – shake front [East]
Na – shake right [South]
Yisrael – shake back [West]
Ki – shake left [North]
Le-olam – shake up
Chasdo – shake down
And it is waved again while saying: “We implore You, Lord, save us.”
A-na – [Shake front/East on first syllable, shake right/South on second syllable]
Adonai – [never shake when saying God’s name]
Ho-shi-ah [Shake back/West first syllable, shake left/North second syllable, shake up last syllable]
Na – shake down

https://www.myjewishlearning.com/article/lulav-and-etrog-the-four-species/

This 2022 video of “Na-anui’m” (waving the lulav and etrog during Hallel) is made by Cantor Jack Chomsky, who followed Cantor Neil Schwartz and served Congregation Tifereth Israel of Columbus from 1982-2020. He then retired to Tel-Aviv.

Is That the Only Time You Use the Lulav?

Toward the end of morning services on Sukkot, near the end of the Musaf Amidah we have a parade around the synagogue called Hoshanot. The leader of the service leads a prayer asking G-d to save us, and people who have a lulav and etrog join the procession. Those without a lulav and etrog can also join the procession. This custom stems from something they would do in the Temple (Mishnah Sukkah 4:1-3).

What Happens to the Lulav and Etrog After Sukkot?

The seventh day of Sukkot is Hoshana Rabba. It is still considered "Chol HaMoed", quasi-holiday when we eat in the sukkah and wave the lulav / etrog but don't have full holiday restrictions. However, on Hoshana Rabba instead of 1 procession with the lulav and etrog we have 7 rounds. Later on, we beat the willow branches until the leaves come off. This is supposed to help bring rain (this was originally done in the Temple, according to Mishnah Sukkah 4:5).

We don't use the lulav and etrog on Shmini Atzeret (the 8th day of Sukkot) or Simchat Torah (the 9th day outside of Israel if you are Conservative or Orthodox).

What can you do with an etrog after Sukkot? In the time of the Temple, children would eat their etrog after the holiday (Mishnah Sukkah 4:7). There was also a medieval Ashkenazi custom in Central Europe that pregnant women would bite the tip of the etrog for an easy delivery. Now etrogim are grown with lots of pesticides, so this is not advised. Instead, some people stick dried cloves into their etrog and use it for Havdalah at the end of Shabbat (note that the etrog shrivels as it dries, so leave some space between cloves). Other people make etrog liquor.

As for the lulav itself, if you can keep it from going moldy then some people use it before Passover to sweep up the chametz (leavened bread) when they do B'dikat Chametz and search for chametz the night before the first seder. The next morning, both the chametz and the dried lulav are burned. Other cultures that have date palms in their area use palm fronds as brooms year-round. Should you see a lulav on top of the Ark in a synagogue, it is waiting for right before Passover.

There is also a Yiddish curse, “May you be like a lulav — shaken for seven days and then stood in corner for the rest of the year!”

Do I Have to Own My Own Lulav and Etrog?

If you can afford to, it is better to buy your own lulav and etrog because you will feel more ownership and connection in this Jewish practice. Most synagogues offer the chance to buy a lulav and etrog set through them, and then you pick it up before the holiday. If you cannot afford to, synagogues will buy extra sets so that people can use them (and share them) during services.

The Torah says that on the first day you shall take the four species. From this, the Mishnah concludes that you have to own the lulav and etrog for it to count on the first day, but after that you can borrow one (Mishnah Sukkah 3:13). Moreover, a stolen lulav and etrog doesn't count ever (Mishnah Sukkah 3:1). This leads to people saying things like "I gift you this lulav and etrog" so that the person who didn't have it now owns it. Technically they could take it home, but in reality the expectation is that they will freely "gift it" back. Some people don't realize that this only applies on the first day and do it throughout the holiday. (Kippa tip to Jacob Cytryn for the paragraph so far.). A thought about all of this is that if the Four Species represents the Jewish community (Vayikra Rabba 30:12), then owning them, even temporarily, means that you not only belong but feel like you have ownership in the community.

Are There Deeper Meanings to Lulav and Etrog?

Yes. We do this because the Torah says to, but people have added other layers of meaning on top of that original reason. For example:

ויקרא רבה ל׳:י״ד

(יד) רַבִּי מָנֵי פָּתַח (תהלים לה, י): כָּל עַצְמֹתַי תֹּאמַרְנָה יהוה מִי כָמוֹךָ, לֹא נֶאֱמַר פָּסוּק זֶה אֶלָּא בִּשְׁבִיל לוּלָב, הַשִּׁדְרָה שֶׁל לוּלָב דּוֹמָה לַשִּׁדְרָה שֶׁל אָדָם, וְהַהֲדַס דּוֹמֶה לָעַיִן, וַעֲרָבָה דּוֹמָה לַפֶּה, וְהָאֶתְרוֹג דּוֹמֶה לַלֵּב, אָמַר דָּוִד אֵין בְּכָל הָאֵיבָרִים גָּדוֹל מֵאֵלּוּ, שֶׁהֵן שְׁקוּלִין כְּנֶגֶד כָּל הַגּוּף, הֱוֵי: כָּל עַצְמוֹתַי תֹּאמַרְנָה.

Vayikra Rabbah 30:14

(14) Rabbi Mani began: “All my bones will say: Lord, who is comparable to You” (Psalms 35:10) – this verse is stated only for the sake of the palm branch. The spine of the palm branch resembles the spine of a person, the myrtle resembles the eye, the willow resembles the mouth, and the citron resembles the heart. David said: There are none among the limbs greater than these, as they are equal in significance to the entire body. That is, “all my bones will say.”

This explanation comes from Vayikra / Leviticus Rabba, which we saw earlier. Here, it is taking a phrase from Psalms (“All my bones will praise you” - Psalms 35:10) and comparing that to the Four Species. The lulav is straight like a spine, the etrog is approximately the size of a heart, the myrtle leaves look like eyes, and the willow leaves look like lips. The idea here is that all the parts of your body can be used to praise G-d by making G-d’s world a better place.

ויקרא רבה ל׳:י״ב

(יב) דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, אֵלּוּ יִשְׂרָאֵל, מָה אֶתְרוֹג זֶה יֵשׁ בּוֹ טַעַם וְיֵשׁ בּוֹ רֵיחַ, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְיֵשׁ בָּהֶם מַעֲשִׂים טוֹבִים. כַּפֹּת תְּמָרִים, אֵלּוּ יִשְׂרָאֵל, מָה הַתְּמָרָה הַזּוֹ יֵשׁ בּוֹ טַעַם וְאֵין בּוֹ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְאֵין בָּהֶם מַעֲשִׂים טוֹבִים. וַעֲנַף עֵץ עָבֹת, אֵלּוּ יִשְׂרָאֵל, מָה הֲדַס יֵשׁ בּוֹ רֵיחַ וְאֵין בּוֹ טַעַם, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם מַעֲשִׂים טוֹבִים וְאֵין בָּהֶם תּוֹרָה. וְעַרְבֵי נָחַל, אֵלּוּ יִשְׂרָאֵל, מָה עֲרָבָה זוֹ אֵין בָּהּ טַעַם וְאֵין בָּהּ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁאֵין בָּהֶם לֹא תּוֹרָה וְלֹא מַעֲשִׂים טוֹבִים, וּמָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶם, לְאַבְּדָן אִי אֶפְשָׁר, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֻקְשְׁרוּ כֻלָּם אֲגֻדָּה אַחַת וְהֵן מְכַפְּרִין אֵלּוּ עַל אֵלּוּ, וְאִם עֲשִׂיתֶם כָּךְ אוֹתָהּ שָׁעָה אֲנִי מִתְעַלֶּה, הֲדָא הוּא דִכְתִיב (עמוס ט, ו): הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו, וְאֵימָתַי הוּא מִתְעֲלֶה כְּשֶׁהֵן עֲשׂוּיִין אֲגֻדָּה אַחַת, שֶׁנֶּאֱמַר (עמוס ט, ו): וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.

Vayikra Rabbah 30:12

(12) Another matter: “The fruit of a pleasant [hadar] tree” – this is Israel; just as the citron has taste and has fragrance, so Israel has people among them who have Torah and have good deeds. “Branches of date palms” – this is Israel; just as the date palm has taste but has no fragrance, so Israel has people among them who have Torah but do not have good deeds. “A bough of a leafy tree” – this is Israel; just as the myrtle has fragrance but has no taste, so Israel has people among them who have good deeds but do not have Torah. “Willows of the brook” – this is Israel; just as the willow has no taste and has no fragrance, so Israel has people among them who do not have Torah and do not have good deeds. What does the Holy Blessed One do to them? To eradicate them is not possible. Rather, the Holy Blessed One said: Let them all be bound together in a single bundle and they will atone for one another. If you do so, at that moment, I will be ascendant [mitaleh]. That is what is written: “Who built the Divine upper chamber [maalotav] in the heavens” (Amos 9:6). When is God ascendant? When they are made into a single group, as it is stated: “And established the Lord’s group upon earth” (Amos 9:6). Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.”

Same source (Vayikra / Leviticus Rabba), a little earlier. Here, the rabbis make an observation about each of the Four Species and imbue it with meaning. They notice that the etrog has a smell and a taste. The lulav has a taste (date palm, remember?), but no smell. The myrtle has a smell but no taste. And the willow has neither taste nor smell. The original text compares “taste” to “Torah” (you can remember this because they both start with “t”), and “smell” to “good deeds”. Thus, there are some Jews who know a lot of Torah and do a lot of good deeds (represented by the etrog), some Jews who know a lot of Torah but don’t do a lot of good deeds (represented by the lulav), some Jews who don’t know a lot of Torah but do a lot of good deeds (represented by the myrtle), and some Jews who neither know a lot of Torah nor do a lot of good deeds (represented by the willow). Yet we bind these all together in order to fulfill the commandment of lulav and etrog.

Expanding this idea slightly, there are some Jews who know a lot of Jewish stuff and do a lot of Jewish stuff. Some Jews know a lot of Jewish stuff, but don’t do much Jewishly. Some Jews do a lot Jewishly, but don’t really know the reason behind it. And some Jews don’t know much Jewishly nor do much Jewishly. Yet just like the Four Species aren’t complete without the willow, which has neither taste nor smell, the Jewish community isn’t complete without every individual Jew, no matter how much they do or know Jewishly.

What Does it Mean to Dream About a Lulav and Etrog?

ברכות נ״ז א:ט׳

אָמַר רַב יוֹסֵף, … הָרוֹאֶה הֲדַס בַּחֲלוֹם — נְכָסָיו מַצְלִיחִין לוֹ. וְאִם אֵין לוֹ נְכָסִים — יְרוּשָּׁה נוֹפֶלֶת לוֹ מִמָּקוֹם אַחֵר. אָמַר עוּלָּא, וְאָמְרִי לַהּ בְּמַתְנִיתָא תָּנָא: וְהוּא דַּחֲזָא בְּכַנַּיְיהוּ. הָרוֹאֶה אֶתְרוֹג בַּחֲלוֹם — הָדוּר הוּא לִפְנֵי קוֹנוֹ, שֶׁנֶּאֱמַר: ״פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים״. הָרוֹאֶה לוּלָב בַּחֲלוֹם — אֵין לוֹ אֶלָּא לֵב אֶחָד לְאָבִיו שֶׁבַּשָּׁמַיִם.

Berakhot 57a:9

Rav Yosef says: …One who sees myrtle in a dream, it is a sign that his property will be successful. And if he does not own property, it is a sign that he will receive an inheritance. Ulla said, and some say it was taught in a baraita: This applies exclusively to a case where he saw them on their stem. One who sees a citron [etrog] in a dream has seen a sign that he is honored [hadur] before his Creator, as it is stated with regard to the citron: “The fruit of goodly trees [hadar], branches of palm trees” (Leviticus 23:40). One who sees a palm branch [lulav] in a dream, it is a sign that he has but one heart for his Parent in heaven.Lulav is interpreted homiletically as lo lev, he has a heart.

The Babylonian Talmud spends some time on dream interpretation, usually by word play connecting the thing being dreamed about with something in the Bible. Since these are all positive interpretations, may you be fortunate enough to dream of the Four Species!

How Does Lulav and Etrog Connect to Israel?

The Four Species all grow in Israel in different parts of the landscape. The lulav grows in the desert, the etrog grows in the lowlands, the myrtle grows in the mountains, and the willow grow by the streams. Thus, we are reminded of the Jewish connection to the Land of Israel when we wave the lulav and etrog. (Kippa tip to https://jewcology.org/resources/what-is-lulav-and-sukkah/)

There is a book called Sukkot Treasure Hunt by Allison Ofanansky. It takes photos of a girl and her parents going through Israel and finding each of the Four Species. You can find it here: https://www.amazon.com/Sukkot-Treasure-Hunt-Allison-Ofanansky/dp/0822587637 . PJ Library explains why they sent it to their 7-year-olds here: https://pjlibrary.org/beyond-books/pjblog/september-2017/why-we-chose-this-book-sukkot-treasure-hunt

Are There Songs About Shaking the Lulav and Etrog?

“My Sukkah’s on Fire” is from Sam Glaser’s album “Rockin’ Chanukah Revue”.

Eliana Light released “My Lulav”, a parody of Taylor Swift’s “Shake It Off”, in 2020. Included with permission of the singer/songwriter.

A 2011 parody of “Twist and Shout”.

The wife of one of the previous singers makes her own song in 2023, with tap-dancing!

Rabbi Joe Black and the Maxwell Street give the lulav a cameo in their “Build a Sukkah” song on their “Eight Nights of Joy” album (Chanukah concert from 2006, released on CD in 2008).

Shlock Rock made this parody of “Head Shoulders Knees and Toes” for Sukkot, possibly 2023.

Cantor Rollin Simmons is singing Lisa Doob’s song “I Go to the Sukkah” (lyrics here: http://www.lisabaydush.com/Music%20Units/Sukkot/Sukkot%20songs.pdf).

Appendix A: Lulav and Etrog in The Observant Life
Edited by Martin Cohen

The other significant mitzvah of Sukkot, [besides building the sukkah,] is the taking up of the area-ah minim, literally “the four species,” better known as the lulav and etrog after the two most prominent of the four: the palm branch and the citron. The other two species are attached to the sides of the palm branch: the myrtle branches, called hadasim, and the willow branches, called aravot. The biblical source for this observance is Leviticus 23:40: “On the first day, you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the Eternal, your God, for seven days.” (The rabbis took the reference to the fruit of the hadar to be the etrog and the boughs of leafy trees to refer to the myrtle.)

There are many wonderful explanations as to why these specific species were chosen for use on Sukkot. One has it that the “four species” represent the different parts of the human body: the tall palm represents the spine, the ovoid myrtle leaf represents the eyes, the willow represents the lips, and the etrog represents the heart. By bringing them together, the worshiper indicates his or her intention to unite all the parts of the body in the worship of God. Alternately, the four species are liked to different kinds of Jews. The etrog, which has both taste and fragrance, represents the pious, learned Jew who combines learning with good deeds. The lulav, which has a pleasant taste but no fragrance, represents the kind of Jew who pursues sacred learning, but who fails to perform many positive deeds. The myrtle, which has a delightful fragrance but no taste, represents the kind of Jew who actively does good deeds, yet who never takes the time to study Torah seriously. Finally, the willow, which possesses neither fragrance nor taste, is representative of the kind of Jew who combines a lack of interest in Torah study with a lack of interest in performing good deeds. Yet the symbolism of the lulav and etrog suggests that they can still all come together in the worship of God. The Jewish world is not complete without all types of people. All have their personal places in God’s plan for the world, and each has something personal and irreplaceable to contribute to its fulfillment (Va-yikra Rabbah 30:12).

A lulav and etrog set can be purchased through most synagogues, and should include one palm frond, two willow branches, three myrtle branches, and one etrog. When they are attached to the palm, the myrtle is placed on the right of the palm branch, the willow on the left, and the spine of the palm should be facing the holder.

The palm frond should not be too small and certainly not less than about sixteen inches (Klein, p. 162). Similarly, the myrtle and willow branches should be at least twelve inches long. In any event, the palm frond should be at least four inches longer than the myrtle and the willow (Klein, p. 162; SA Orach Chayyim 650:1). For its part, the etrog should be at least as large as a chicken’s egg (Klein, p. 162; SA Orach Chayyim 648:22).

Because so much of this mitzvah centers around the beauty and enjoyment of the arba-ahminim, effort should be made to make sure that the various components are kept as attractive and fragrant as possible throughout the festival and to prevent them from drying out. One popular method, for example, is to take the aravot out of the holder, wrap them in damp paper toweling, and leave them refrigerated until it is time to use them again the following day.

The lulav and etrog are used as part of the holiday worship. The general practice is to take the lulav and etrog in hand just prior to the recitation of the Hallel Service, thus immediately following the Morning Service and before the Torah Service. If for some reason the mitzvah is not performed just before Hallel, it may be performed at any time during the day.

The blessing upon taking the lulav and etrog is: barukh attah adonai, eloheinu, melekh ha-Olam, asher kidd’shanu b’mitzvotav v’tzivvanu al n’tilat lulav (“Praised are You, Adonai, our God, Sovereign of the universe, who, sanctifying us with divine commandments, has commanded us regarding the taking up of the lulav”). The first time each year that one uses the lulav and etrog, the She-hecheyyanu blessing is also recited. It is customary to begin by holding the etrog upside down, with its tip, called the pitom, facing down and the stem facing up. After the two blessings are recited, the etrog is turned into the proper position and the lulav andetrog are held together.

The waving of the lulav andetrog is done holding the lulav with the spine in the right hand and the etrog in the left hand. (In some Ashkenazic communities, there is a custom that people who are left-handed hold the lulav in the left hand and the etrog in the right. Uncertain worshippers should consult their rabbis to determine the practice in their communities. They are then brought together and waved in six directions: to the front, to the right, to the back, to the left, upward, and downward. This same waving procedure is followed each time the lulav andetrog are waved: first after the original blessings are recited before the Hallel service, and then also during the recitation of the Hallel service when the first two verses of Psalm 118 are recited, then again when the first half of Psalm 118:25 is repeated twice later in the Hallel service, and then yet again when Psalm 118:29 is recited. The waving of the lulav corresponds to the verses themselves. Psalm 118:1, for example, has exactly seven words, God’s name and six others. The six other words correspond to each of the six directions of the waving mentioned above, but no movement occurs when God’s name is recited. Similarly, the beginning phrase of Psalm 118:25 is made up of four words, God’s name plus three others. Those three words, however, have a total of six syllables, and these correspond to the six directions in which the lulav is waved. And Psalm 118:29 consists of six words as well. (Readers may consult in this regard Klein, p. 164; M Sukkot 3:9; and BT Sukkah 37b.)

In some ways, the mitzvah of lulav andetrog presents a bit of a challenge to moderns accustomed to rituals that are transparent in their meaning and easily decipherable. Still, one of the dangers in contemporary Judaism is precisely that we have become overly cerebral in our approach to religion. After the intense High Holiday period of prayer and introspective thought, Sukkot appeals to our senses. We build the sukkah with our hands, and we smell the four species and shake them back and forth as a sign of our exuberant sense of thanksgiving to God for all that we have in this world. Judaism makes demands both on the intellect and the spirit, both on the brain and on the heart, and Sukkot is a vibrant reminder of this lesson.

The lulav andetrog are not used on Shabbat for the same reason that the shofar is not sounded when Rosh Hashanah falls on Shabbat: to prevent the desecration of Shabbat by those who might feel compelled to carry the ritual accoutrements of the festival to a synagogue. Anticipating this potential problem, the rabbis established that these items not be used at all on Shabbat. We strive to keep the willow and myrtle fresh to make the mitzvah pleasant. If the pitom of the etrog (that is, the tip on opposite side from the green stem) breaks off, it is invalid for use and a blessing should not be recited until a suitable replacement is found.

P. 175-178

Appendix B: Etrog History
Found by Rabbi Cassi Kail

The Peculiar History of the Etrog By Rachel Scheinerman,
https://jewishreviewofbooks.com/articles/3467/the-peculiar-history-of-the-etrog/

The etrog is indigenous not to the Land of Israel but to China (most commonly associated with mandarins but a cradle for many citrus species). Several millennia ago it grew most abundantly in Yunnan, a southwestern Chinese province, where it is still used, to this day, in traditional Chinese medicine. (The most common variety is called “Buddha’s hand” because it has spiny, finger-like extensions; it looks kind of like a sea anemone.) From there, it travelled to northeastern India and westward across the subcontinent, where it was now called bijapura (meaning “seed-filled” and conjuring the image of something that is “semen-filled”), matulunga, or jambhila and became a component of traditional Ayurvedic medicines used to treat everything from stomach complaints to hemorrhoids to infertility. One of the Buddhist gods, Jambhala (recall, the etrog was sometimes called jambhila), was often depicted holding an etrog as a symbol of fertility because of its high density of seeds. (One is reminded of the medieval Ashkenazi custom for a pregnant woman to bite off the tip of the etrog at the end of the holiday.) When Darius I conquered India in 518 B.C.E., the fruit spread to Persia. Now it was called wādrang, which seems to be the linguistic precursor to the Aramaic word “etrog”...
But why would Jews have decided that when the Torah commanded them to bring the pri etz hadar on the 15th day of the seventh month it meant the etrog, a fruit that was unknown in the Land of Israel before the Persians? Moster explains that as Jewish practice became increasingly legalistic and textual—which is to say, as Jews began to look in scripture for more concrete rules about ritual—texts like Leviticus 23:40 and ambiguous phrases like “pri etz hadar” suddenly cried out for halakhic definition and explanation. Some ancient sources, including less canonical Aramaic translations of the Bible (Targum Pseudo-Jonathan and Neofiti) and a rabbi quoted in the Jerusalem Talmud, interpreted this phrase as simply “fruit from beautiful trees.” But by the end of the Second Temple period, the much more specific identification of pri etz hadar as etrog—found in Josephus, Targum Onkelos (the most widely accepted Aramaic translation of the Bible), and the Mishnah—won out. Moster argues that the etrog was chosen as the “beautiful fruit” precisely because it was exotic, the prize of the Ramat Rachel paradise. Unusual in color and smell, used in medicines and rarely consumed because, well, between the thick rind and copious seeds, there simply wasn’t much fruit to be had, the etrog was a good candidate for the role of “beautiful fruit.” The etrog was strange in other ways, too: The tree blossoms year-round and is covered in thorns. And perhaps more significantly, in Israel it cannot grow without a great deal of artificial irrigation. In a year of inadequate rainfall, there would be no etrogs. This may have made it both a symbol of water and a talisman thought capable of calling down rain—a powerful tie-in to the fall harvest festival.

Etrog: How a Chinese Fruit Became a Jewish Symbol, David Z. Moster
I do not know why the etrog was the first citrus fruit to make its way westward from Southeast Asia. Perhaps its anatomy had something to do with it. The etrog has an abnormal abundance of rind, which means it dries out instead of rotting or spoiling like other citrus fruits. This may have allowed its seeds to travel in a safe, fragrant container for hundreds of miles before being replanted. . . . [T]he etrog’s swiftness is not the only way in which it was lucky. It was by no means predetermined that the etrog was to become the peri ‘eṣ hadar of Leviticus 23:40. These three ambiguous Hebrew words allow for an abundance of other identifications, including palm fronds, cedar cones, tree trimmings, olive branches, regular fruit, and myrtle branches. Yet, despite the many possible interpretations, the etrog won out, and has come to be cherished in antiquity and today as the most beautiful and important Jewish fruit. Perhaps, in the twenty-first century in which we live, with its globalism, mass migrations, and melting-pot ethos, the fruit should be conceived of as “beautiful” (hadar) for the successful journey it has made. In many ways, there is nothing more beautiful than a migrant who has been able to leave behind the pressures of his or her youth to find a new homeland in which he or she is loved, honored, and esteemed.

Appendix C: Introduction to Hoshanot
As explained in Siddur Lev Shalem

Appendix D: The Lulav and Etrog in the Mishnah

משנה סוכה ג׳:א׳-ט׳

(א) לוּלָב הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו, פָּסוּל. נִפְרְדוּ עָלָיו, כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר, יֶאֶגְדֶנּוּ מִלְמָעְלָה. צִנֵּי הַר הַבַּרְזֶל, כְּשֵׁרוֹת. לוּלָב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה טְפָחִים כְּדֵי לְנַעְנֵעַ בּוֹ, כָּשֵׁר:

(ב) הֲדַס הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו אוֹ שֶׁהָיוּ עֲנָבָיו מְרֻבּוֹת מֵעָלָיו, פָּסוּל. וְאִם מִעֲטָן, כָּשֵׁר. וְאֵין מְמַעֲטִין בְּיוֹם טוֹב:

(ג) עֲרָבָה גְזוּלָה וִיבֵשָׁה, פְּסוּלָה. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פְּסוּלָה. נִקְטַם רֹאשָׁהּ, נִפְרְצוּ עָלֶיהָ, וְהַצַּפְצָפָה, פְּסוּלָה. כְּמוּשָׁה, וְשֶׁנָּשְׁרוּ מִקְצָת עָלֶיהָ, וְשֶׁל בַּעַל, כְּשֵׁרָה:

(ד) רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלשָׁה הֲדַסִּים וּשְׁתֵּי עֲרָבוֹת, לוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, אֲפִלּוּ שְׁנַיִם קְטוּמִים וְאֶחָד אֵינוֹ קָטוּם. רַבִּי טַרְפוֹן אוֹמֵר, אֲפִלּוּ שְׁלָשְׁתָּן קְטוּמִים. רַבִּי עֲקִיבָא אוֹמֵר, כְּשֵׁם שֶׁלּוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, כָּךְ הֲדַס אֶחָד וַעֲרָבָה אֶחָת:

(ה) אֶתְרוֹג הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. שֶׁל עָרְלָה, פָּסוּל. שֶׁל תְּרוּמָה טְמֵאָה, פָּסוּל. שֶׁל תְּרוּמָה טְהוֹרָה, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר. שֶׁל דְּמַאי, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר:

(ו) עָלְתָה חֲזָזִית עַל רֻבּוֹ, נִטְּלָה פִטְמָתוֹ, נִקְלַף, נִסְדַּק, נִקַּב וְחָסַר כָּל שֶׁהוּא, פָּסוּל. עָלְתָה חֲזָזִית עַל מִעוּטוֹ, נִטַּל עֻקְצוֹ, נִקַּב וְלֹא חָסַר כָּל שֶׁהוּא, כָּשֵׁר. אֶתְרוֹג הַכּוּשִׁי, פָּסוּל. וְהַיָרוֹק כְּכַרְתִי, רַבִּי מֵאִיר מַכְשִׁיר, וְרַבִּי יְהוּדָה פּוֹסֵל:

(ז) שִׁעוּר אֶתְרוֹג הַקָּטָן, רַבִּי מֵאִיר אוֹמֵר, כָּאֱגוֹז. רַבִּי יְהוּדָה אוֹמֵר, כַּבֵּיצָה. וּבְגָדוֹל, כְּדֵי שֶׁיֹּאחַז שְׁנַיִם בְּיָדוֹ אַחַת, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֶחָד בִּשְׁתֵּי יָדָיו:

(ח) אֵין אוֹגְדִין אֶת הַלּוּלָב אֶלָּא בְמִינוֹ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, אֲפִלּוּ בִמְשִׁיחָה. אָמַר רַבִּי מֵאִיר, מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם, שֶׁהָיוּ אוֹגְדִין אֶת לוּלְבֵיהֶן בְּגִימוֹנִיּוֹת שֶׁל זָהָב. אָמְרוּ לוֹ, בְּמִינוֹ הָיוּ אוֹגְדִין אוֹתוֹ מִלְּמָטָּה:

(ט) וְהֵיכָן הָיוּ מְנַעְנְעִין, בְּהוֹדוּ לַיהוה תְּחִלָּה וָסוֹף, וּבְאָנָּא יהוה הוֹשִׁיעָה נָּא, דִּבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אַף בְּאָנָּא יהוה הַצְלִיחָה נָא. אָמַר רַבִּי עֲקִיבָא, צוֹפֶה הָיִיתִי בְרַבָּן גַּמְלִיאֵל וּבְרַבִּי יְהוֹשֻׁעַ, שֶׁכָּל הָעָם הָיוּ מְנַעְנְעִים אֶת לוּלְבֵיהֶן, וְהֵן לֹא נִעְנְעוּ אֶלָּא בְאָנָּא יהוה הוֹשִׁיעָה נָּא. מִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב לִטֹּל, לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ יִטֹּל עַל שֻׁלְחָנוֹ. לֹא נָטַל שַׁחֲרִית, יִטֹּל בֵּין הָעַרְבַּיִם, שֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב:

Mishnah Sukkah 3:1-9

(1)A lulav that was stolen or that is completely dry is unfit for use in fulfilling the mitzva of the four species. The lulavof a tree worshipped as idolatry [asheira] and a lulavfrom a city whose residents were incited to idolatry, which must be burned along with all the city’s property, are unfit. If the top of the lulavwas severed or if the palm leaves were severed from the spine of the lulav, it is unfit. If its leaves, although still attached, were spread and are no longer completely joined to the spine, it is fit. Rabbi Yehuda says: In that case, one should bind the lulavfrom the top, to join the leaves that spread to the spine. A lulav from the palms of the Iron Mountain are fit for use, although it differs from one taken from a standard palm tree, in that its leaves are shorter and do not cover the entire spine. A lulav that has three handbreadths in length, sufficient to enable one to wave with it, is fit for use in fulfilling the mitzva.

(2)A myrtle branch that was stolen or that is completely dry is unfit. A myrtle branch of a tree worshipped as idolatry [asheira] or a myrtle branch from a city whose residents were incited to idolatry is unfit. If the top of the myrtle branch was severed, if the leaves were severed completely, or if its berries were more numerous than its leaves, it is unfit. If one diminished their number by plucking berries so that they no longer outnumbered the leaves, the myrtle branch is fit. But one may not diminish the number on the Festival itself.

(3)A willow branch that was stolen or is completely dry is unfit. One from a tree worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit. If the top was severed, or its leaves were severed, or if it is the tzaftzafa, a species similar to, but not actually a willow, it is unfit. However, a willow branch that is slightly dried, and one that a minority of its leaves fell, and a branch from a willow that does not grow by the river, but instead is from a non-irrigated field, is fit.

(4)Rabbi Yishmael says: The mitzva of the four species is to take three myrtle branches, and two willow branches, one lulav, and one etrog. With regard to the myrtle branches, even if the tops of two are severed and the top of one is not severed, it is fit. Rabbi Tarfon says: Even if the tops of all three are severed, it is fit. Rabbi Akiva says with regard to the number of each of the species: Just as there is one lulav and one etrog, so too there is one myrtle branch and one willow branch.

(5)An etrog that was stolen or is completely dry is unfit. One from a tree worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit. An etrog that is fruit that grew on a tree during the three years after it was planted [orla] is unfit, because it is prohibited to eat and derive benefit from it. An etrogof impure teruma is unfit. With regard to an etrogof pure teruma, one may not take itab initio, and if one took it, it is fit, and he fulfilled his obligation after the fact. With regard to an etrog of demai, which is produce acquired from an am ha’aretz, who does not reliably tithe his produce, Beit Shammai deem it unfit, and Beit Hillel deem it fit. With regard to an etrogof second tithe in Jerusalem, one may not take itab initio; and if he took it, it is fit.

(6) If boil-like blemishes arose on the majority of the etrog; if its pestle-like protuberance on the upper, blossom end was removed; if the etrogwas peeled, split, or pierced and is missing any amount, it is unfit. However, if boil-like blemishes arose only on its minority; if its stem, which connects it to the tree, was removed; or it was pierced but is not missing any amount, it is fit. A Cushite etrog, which is black like a Cushite, is unfit. And with regard to an etrogthat is leek green, Rabbi Meir deems it fit and Rabbi Yehuda deems it unfit.

(7) What is the minimum measure of a small etrog? Rabbi Meir says: It may be no smaller than a walnut-bulk. Rabbi Yehuda says: It may be no smaller than an egg-bulk. And in a largeetrog, the maximum measure is so that one could hold two in his one hand; this is the statement of Rabbi Yehuda. Rabbi Yosei says: It is fit even if it is so large that he can hold only one in his two hands.

(8)One may bind the lulav only with its own species; i.e., one of the four species taken with the lulav. This is the statement of Rabbi Yehuda. Rabbi Meir says: One may do so even with a string or with a cord. Rabbi Meir said: There was an incident involving the men of Jerusalem who would bind their lulavim with gold rings. The Sages said to him: They would bind it with its own species beneath the rings, which serve a merely decorative purpose and not a halakhic one.

(9)And where in the recitation of hallelwould they wave the lulav? They would do so at the verse: “Thank the Lord, for He is good” (Psalms 118:1, 29) that appears at both the beginning and the end of the psalm, and at the verse: “Lord, please save us” (Psalms 118:25); this is the statement of Beit Hillel. And Beit Shammai say: They would wave the lulaveven at the verse: “Lord, please grant us success” (Psalms 118:25). Rabbi Akiva said: I was observing Rabban Gamliel and Rabbi Yehoshua and saw that all the people were waving their lulavim, and the two of them waved their lulavonly at: “Lord, please save us,” indicating that this is the halakha. With regard to one who was coming along the way and did not have a lulav in his hand to take and fulfill the mitzva while traveling, when he enters his house to eat,he should take the lulavat his table. He interrupts his meal to fulfill the mitzva of lulav. If he did not take the lulav in the morning, he should take it in the afternoon, as the entire day is suited for fulfilling the mitzva of lulav.

משנה סוכה ג׳:י״א-ד׳:ז׳

(יא) מָקוֹם שֶׁנָּהֲגוּ לִכְפֹּל, יִכְפֹּל. לִפְשֹׁט, יִפְשֹׁט. לְבָרֵךְ אַחֲרָיו, יְבָרֵךְ אַחֲרָיו. הַכֹּל כְּמִנְהַג הַמְּדִינָה. הַלּוֹקֵחַ לוּלָב מֵחֲבֵרוֹ בַשְּׁבִיעִית, נוֹתֵן לוֹ אֶתְרוֹג בְּמַתָּנָה, לְפִי שֶׁאֵין רַשַּׁאי לְלָקְחוֹ בַשְּׁבִיעִית:

(יב) בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר:

(יג) יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ:

(יד) רַבִּי יוֹסֵי אוֹמֵר, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב לִרְשׁוּת הָרַבִּים, פָּטוּר, מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת:

(טו) מְקַבֶּלֶת אִשָּׁה מִיַּד בְּנָהּ וּמִיַּד בַּעְלָהּ וּמַחֲזִירָתוֹ לַמַּיִם בְּשַׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, בְּשַׁבָּת מַחֲזִירִין, בְּיוֹם טוֹב מוֹסִיפִין, וּבַמּוֹעֵד מַחֲלִיפִין. קָטָן הַיּוֹדֵעַ לְנַעְנֵעַ, חַיָּב בַּלּוּלָב:

(א) לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה:

(ב) לוּלָב שִׁבְעָה כֵּיצַד, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, לוּלָב שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה:

(ג) עֲרָבָה שִׁבְעָה כֵּיצַד, יוֹם שְׁבִיעִי שֶׁל עֲרָבָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, עֲרָבָה שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים שִׁשָּׁה:

(ד) מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ:

(ה) מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא יהוה הוֹשִׁיעָה נָּא, אָנָּא יהוה הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ:

(ו) כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיוּ מְלַקְּטִין אוֹתָן מֵעֶרֶב שַׁבָּת וּמַנִּיחִים אוֹתָן בְּגִיגִיּוֹת שֶׁל זָהָב, כְּדֵי שֶׁלֹּא יִכְמֹשׁוּ. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, חֲרִיּוֹת שֶׁל דֶּקֶל הָיוּ מְבִיאִין, וְחוֹבְטִין אוֹתָן בַּקַּרְקַע בְּצִדֵּי הַמִּזְבֵּחַ, וְאוֹתוֹ הַיּוֹם נִקְרָא יוֹם חִבּוּט חֲרִיּוֹת:

(ז) מִיַּד הַתִּינוֹקוֹת שׁוֹמְטִין אֶת לוּלְבֵיהֶן וְאוֹכְלִין אֶתְרוֹגֵיהֶן:

Mishnah Sukkah 3:11-4:7

(11) In a place where they were accustomed to repeat certain verses, he, too, should repeat them. If the custom is to recite them plainly, without repetition, he should recite them plainly. In a place where the custom is to recite a blessing after hallel, he should recite a blessing. Everything is in accordance with the local custom in these matters. In the case of one who purchases a lulav from another who is an am ha’aretzduring the Sabbatical Year, the seller gives him an etrog along with it as a gift, as he is not permitted to purchase the etrogduring the Sabbatical Year because it is prohibited to engage in commerce with Sabbatical-Year produce.

(12)Originally, during the Temple era, the lulav was taken in the Temple for seven days, and in the rest of the country outside the Temple it was taken for one day. Once the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted an ordinance that the lulav should be taken even in the rest of the country for seven days, in commemoration of the Temple.And for similar reasons, he instituted an ordinance that for the entire day of waving the omer offering, it should be prohibited to eat the grain of the new crop. It is prohibited to eat the grain of the new crop until the omer offering is brought and waved in the Temple on the sixteenth of Nisan. The offering was sacrificed in the morning; however, after taking potential delays into consideration, the new crop remained prohibited until it was clear that the offering had been sacrificed. Practically speaking, it was prohibited to eat the new grain until the sixteenth of Nisan was over; it was permitted only on the seventeenth. Once the Temple was destroyed and there was no longer an omer offering sacrificed, it was permitted to eat the new crop on the sixteenth. However, Rabban Yoḥanan instituted an ordinance that eating the new grain would remain prohibited until the seventeenth to commemorate the Temple.

(13) If the first day of the festival of Sukkot occurs on Shabbat, all of the people bring their lulavim to the synagogue on Shabbat eve, as it is prohibited to carry in a public domain on Shabbat. The next day, on Shabbat, everyone rises early and comes to the synagogue. Each and every one recognizes hislulavand takes it. This emphasis that each and every one recognizes his own lulav and takes it is because the Sages said: A person does not fulfill his obligation to take the lulavon the first day of the Festival with the lulav of another, and on the rest of the days of the Festival a person fulfills his obligation even with the lulav of another.

(14) Rabbi Yosei says: If the first day of the Festival occurs on Shabbat, and he forgot and carried the lulav out into the public domain, he is exempt from liability to bring a sin-offering for this unwitting transgression because he carried it out with permission, i.e., he was preoccupied with the performance of the mitzva and carried it out.

(15)A woman may receive a lulavfrom her son or from her husband and return it on Shabbat to the water in which it had been placed. Rabbi Yehuda says: On Shabbat one may return the lulav to the water; and on the Festival one may even add fresh water to the vessel so the lulav will not wilt; and during the intermediate days of the Festival, one may even change the water. A minor who knows how to wave the lulavis obligated in the mitzva of lulav due to the requirement to train him in the performance of mitzvot.

(1) The lulav is taken and the altar is encircled together with the willow branch either six or seven days, depending on which day of the Festival occurs on Shabbat. The obligation to recite the full hallel and the mitzva of rejoicing, i.e., eating the meat of the peace-offering, is in effect for eight days, seven days of Sukkot and the Eighth Day of Assembly. The mitzva of sukka and the ritual of the water libation on the altar are in effect for seven days. The flute is played in the Temple for five or six days, depending on which day of the Festival occurs on Shabbat, to enhance the rejoicing on the Festival.

(2) The mishna elaborates: The lulav is taken for seven days. How so? If the first day of the Festival occurs on Shabbat, since the mitzva to take the lulav on the first day is a mitzva by Torah law, it overrides Shabbat and one takes the lulav that day. As a result, the lulav is then taken for seven days. And if the first day occurs on one of the rest of the days of the week and one of the other days of the Festival coincides with Shabbat, the lulav is taken only six days. Since the mitzva to take the lulav is a mitzva by rabbinic law throughout the rest of Sukkot, it does not override Shabbat.

(3) The altar is encircled with the willow branch for seven days. How so? If the seventh day of the mitzva of the willow branch occurs on Shabbat, since on that day it is a mitzva by Torah law, it overrides Shabbat and the mitzva of the willow branch is then performed for seven days. And if the seventh day occurs on one of the rest of the days of the week, and one of the other days of the Festival coincides with Shabbat, since the mitzva of the willow branch is then by rabbinic law and consequently does not override Shabbat, it is performed for only six days.

(4)How is the mitzva of lulav fulfilled in the Temple when the first day of the Festival occurs on Shabbat? If the first day of the Festival occurs on Shabbat, all the people bring their lulavim to the Temple Mount on Friday. The attendants receive the lulavimfrom them and arrange them on a bench [itztaba], while the Elders place theirlulavimin the chamber. They were given permission to do so due to the concern that they would be injured the following morning in the rush of people in search of their lulavim. And the court teaches the people to say: With regard to anyone whom my lulav reaches his possession, it is his as a gift. They did so to avoid the likely situation where people would inadvertently take lulavim that did not belong to them, as on the first day of the Festival one does not fulfill his obligation with a lulav that does not belong to him. The next day everyone rises early and comes to the Temple, and the attendants throw the lulavimbefore them. And in the confusion, the people snatch the lulavimand in the process strike one another. And when the court saw that they came to potential danger, they instituted that each and every person will take his lulavin his house and fulfill the mitzva there.

(5)How is the mitzva of the willow branch fulfilled? There was a place below Jerusalem, and it was called Motza. They would descend there and gather willow branches [murbiyyot] from there. And they would then come and stand them upright at the sides of the altar, and the tops of the branches would be inclined over the top of the altar. They then sounded a tekia, a simple uninterrupted blast, sounded a terua, a broken sound and/or a series of short staccato blasts, and sounded another tekia. Each day they would circle the altar one time and say: “Lord, please save us. Lord, please grant us success” (Psalms 118:25). Rabbi Yehuda says that they would say: Ani vaho, please save us. And on that day, the seventh day of Sukkot, they would circle the altar seven times. At the time of their departure at the end of the Festival, what would they say? It is beautiful for you, altar; it is beautiful for you, altar. Rabbi Elazar said that they would say: To the Lord and to you, altar; to the Lord and to you, altar.

(6) The mishna notes: As its performance during the week, so is its performance on Shabbat; except for the fact that they would gather the branches from Shabbat eve and place them in basins of gold so that they would not dry. Rabbi Yoḥanan ben Beroka says: There was a unique custom on the seventh day. They would bring palm branches to the Temple and place them on the ground at the sides of the altar, and that seventh day of Sukkotwas called: The day of the placing of palm branches.

(7)Immediately after fulfilling the mitzva of taking the four species on the seventh day of the festival of Sukkot, children remove their lulavim from the binding and eat their etrogim as an expression of extreme joy.

Appendix E: Really Big Lulav and Etrog
Kippah tip to Miron Hirsch

This is an AI-generated image of a man in a green suit dancing with a giant etrog, created by Miron Hirsch.