ARBA MINIM - THE FOUR SPECIES

excerpts taken from "The Book of Our Heritage" by Elihayu Kitov

CARE OF THE ARBA MINIM

Great care should be taken to keep the Four Species from drying up during the seventh day of Sukkoth. The Ethrog is usually wrapped in cotton or flax and kept in a special container of metal, such as silver, or of carved wood. The Lulav, and particularly the myrtle and willow, should be kept in water. Some change the myrtle and willow branches several times during the holiday.

ASSEMBLING THE LULAV

The Lulav, Hadassim and Aravot are placed together in a Y-shaped holder made of Lulav leaves, with the Lulav in the center, flanked by the three Hadassim on the right and the two Aravot on the left. The branches are bound together tightly by a band of Lulav leaves. Two bands, also of Lulav leaves, are placed around the Lulav.

PROCEDURES

The Lulav (including the Hadassim and Aravot) is held in the right hand, with the spine of the Lulav turned toward the person. The Ethrog is taken into the left hand, with Pittum in reverse position, i.e. pointing "down." After the blessing has been recited, the Ethrog is turned 'right side up' at once, with the Pittum pointing up. The reason why the Ethrog should be held in reverse position until the blessing has been completed is that, according to the Talmud, nothing may be truly enjoyed before the appropriate blessing has been recited over it.

THE ORDER OF NETILAT LULAV AND THE BRACHAH

One Ethrog is taken; one Lulav; three hadasim; two aravot. The Ethrog is held separately, and the Lulav, the hadasim, and the aravot are bound together. The stem of the Lulav faces the holder; the hadasim are to the right of the Lulav; the aravot are to the left, and are placed somewhat lower than the hadasim. The Lulav, hadasim, and aravot are bound together with two knots made of two strips of leaf from the Lulav. In addition, the Lulav is bound together at three spots (above the knots which bind the species together) in order that the leaves of the Lulav might not come apart during its 'na'anu'im' (wavings).

The Lulav should be bound together on Erev Yom Tov. But, if one failed to bind the Lulav on Erev Yom Tov, or if the knots opened during Yom Tov, he may only make a knot that will not last, since the making of a lasting knot is prohibited on Yom Tov.

Since two other species are bound together with the Lulav, and since the Lulav is the one species mentioned in the brachah ('al netilat :Lulav'), the Lulav is taken with the right hand, while the Ethrog, is taken with the left. Before the brachah both hands are brought together, but, till the brachah is made, the Ethrog is held with its 'pittum' down and its 'oketz' (by which it is attached to the tree) up. After the brachah, the 'Ethrog' is inverted to the direction of its growth, with its 'pittum' up, and its 'oketz' down. The holder then shakes the Lulav and ethrog towards the four sides of the heavens, up and down.

The reason for initially holding the Ethrog inverted is that the brachah over a mitzvah must be recited before the performance of the mitzvah; so that, if one holds the four species in the direction of their growth, he has already fulfilled the mitzvah, before having recited the brachah. The Ethrog is therefore initially held inverted from the direction of its growth, so that the mitzvah is not yet fulfilled; the brachah is said; the Ethrog is again inverted to its proper direction of growth, and then the mitzvah has been properly fulfilled.

THE FOUR SPECIES CORRESPOND TO FOUR TYPES OF JEWS

Whoever performs the mitzvah as prescribed and with proper intention brings about peace and harmony among Jews, as well as a greater nearness between G-d and Israel. For, thus did the Sages expound: 'A fruit of a hadar tree' -- this refers to Israel. Just as this Ethrog has taste and fragrance, likewise are there among Israel some who possess Torah and good deeds.

'Branches of a palm tree' -- this refers to Israel. Just as this palm has taste but no fragrance, so are there among Israel some who possess Torah, but lack good deeds.'

'And twigs of an avot tree (the myrtle)' -- this refers to Israel. Just as the hadas (the myrtle) has fragrance but no taste, likewise are there among Jews some who practice good deeds, but lack Torah.

'And willows of the brook' -- this refers to Israel. Just as the aravah (the willow) has neither taste nor fragrance, likewise are there among Israel some who have neither Torah nor good deeds.

What does G-d do with them? To destroy them is impossible. G-d therefore says: 'Let them be bound together in one bond, and these will atone for those!' (Vayikra Raba 30).

CHOL HAMO'ED - The weekdays of the Festival

There are six days between the first festival day of Sukot and 'Shimini atzeret' (outside the Land of Israel there are five days). And there are five days between the first festival day of Pesach and the last (in Exile there are four days). These days are called 'Chol Hamo'ed.'

The Rabbis deduced from various verses in the Torah the prohibition of labour on Chol Hamo'ed. The specific character of the activities prohibited on Chol Hamo'ed is not, however, explicitly stated in the Torah -- as is the case with reference to Yom Tov -- but was rather handed over to the Sages for determination.

Any labour performed in the preparation of food -- whether for oneself or another -- is permissible on Chol Hamo'ed.

Any labor in a matter where loss would be sustained, if the act were not done at the time -- is permitted.

However, even where loss would be sustained by delay -- if the particular labour could have been done before Yom Tov, but was deliberately not done, with the thoughts that it could still be done on Yom Tov -- it is prohibited.

If one had a certain prohibited labour to be done, and a poor man asked to do it, in order to be able to provide for the needs of Yom Tov with the wages he would earn -- it is permitted, provided it be done in privacy.

With the exception of watering, or the plucking of fruit needed during Chol Hamo'ed, all the labours of the field are prohibited -- unless excessively great loss be incurred thereby.

It is forbidden to cut one's hair during Chol Hamo'ed, but if one could not cut his hair before Yom Tov, (a mourner, or a prisoner) -- he may do so during Chol Hamo'ed.

If one cut his nails Erev Yom Tov and they grew excessively he may cut them during Chol Hamo'ed. Otherwise, he may not.

The washing of clothes is prohibited, other than if they are greatly needed for the forthcoming Yom Tov, and it was completely impossible for them to be washed Erev Yom Tov. The washing of baby diapers is permitted.

Anything needed for medical purposes -- whether for man or animal -- is permitted.

ANY OLD RUBBISH

If you think about it, the succah is a peculiar thing. We take great pains to deck out the succah so that it becomes our home away from home. We take into it our finest tableware and furnishings. We bedeck it like a princess with all manner of jewelry and decoration. And yet look up at the roof and what do you see? Rubbish. Dead palm fronds. "The chaff of the vineyard and the granary."

It's difficult for us to visualize spiritual realities. We know that on Yom Kippur, if we merit it, all our sins have been forgiven. We emerge from shul as white as snow (and not from lack of food!)

In the four days between Yom Kippur and Succot, we rush around building our succot and getting our arba minim (four species). Our involvement in these activities guards us from sin. We know that Hashem has forgiven us, that the slate has been wiped clean... but where are all our mitzvot?

Our negative actions have been erased, but that just leaves us with a blank white sheet of paper. Where are all the mitzvot that should have been written on our report cards?

When a person does teshuva, when he returns to Hashem out of love, not only are his sins forgiven, but they are turned into mitzvot!

This is a very difficult concept for us to grasp, and maybe even as we sit in our succot, we may feel a twinge of sadness. Where are all my mitzvot? It is at that moment we can look up and see a perfect visual-aid representation of sins being turned into mitzvot. The schach - the rubbish which is the ceiling of our succah - is the succah's essential part. Waste and rubbish has been turned into a mitzvah of incomparable spiritual beauty, outshining by far the brightest decoration and adornment. Now we can understand. Through teshuva that comes from love, we have turned our 'rubbish', our sins, into mitzvot.

Sources: Rabbi Yissochar Dov Turnheim Prepared by team of Beth Avraham Yosef of Toronto

High Holidays resources:

Month of Elul	What is it? (Russian) About Teshuvah (Russian) Fall Holidays (Russian)	Teshuva & Simcha: Can They Coexist? (English) Why Slichoth? (Russian)
Rosh HaShanah	What is it? (Russian) Traditions (Russian) Hearing the Shofar (Russian) Apple in the Honey (Russian)	What is it? (English) Traditions (English) Laws of Rosh HaShanah (English) Rosh HaShanah recipes (English)
Yom Kippur	What is it? (Russian) Preparing to Yom Kippur (Russian) The Jewish Prayer (Russian) Elegy about Yom Kippur (Russian) The book of Yonah (Russian)	What is it? (English) Preparing to Yom Kippur (English) Kol Nidrey & Yizkor (English) Day before Yom Kippur (Russian)
Sukkoth	What is it? (Russian) Themes of Kohelleth (Russian) Shmini Atzereth & Simchath Torah (Russian)	What is it? (English) Arbah Minnim - 4 species (English) Ushpizen (English) Simchas Bais HaShoevah (English)

Last update: September 1, 2001
© 1999 - 2001 Kehilas Moreshes Yaakov, All Rights Reserved.