Since the lulav is the tallest of them all, the mitzva is referred to as “taking the lulav,” and the berakha recited is “Who has made us holy through His commandments and has commanded us about taking the lulav” (“al netilat lulav”).

On a Torah level, the mitzva only applies on the first day, as we read, “On the first day you shall take.” Only in the Temple precincts are we commanded to take the lulav each day, as we see from the continuation of the verse, “and you shall rejoice before the Lord your God seven days.” In practice, since there is a mitzva to go up to the Temple on the three pilgrimage festivals, in Temple times many Jews performed the mitzva of lulav for seven days.

After the destruction of the Temple, R. Yoḥanan ben Zakkai ordained that the lulav should be taken for seven days everywhere, to commemorate the Temple. Such commemorative practices are very important, as our Sages tell us that by remembering the Temple and continuing to observe the mitzvot that were observed there, we help to restore what was lost with the destruction and exile and hasten the redemption (Sukka 41a).

We take one etrog, one lulav, three hadasim, and two aravot. In pressing circumstances, one takes just one hadas and one arava but does not recite the berakha (SA 651:1).^[1]

If any one of the four species is very small, it is invalid. The minimum sizes are: an etrog must be at least an egg’s volume; the spine of the lulav must be at least 4 tefaḥim long; hadasim and aravot must be at least 3 tefaḥim long. There is no maximum size. As long as one can carry them, they are kosher. We will expand on these laws below (sections 7-9, 12; nn. 4, 6).

This halakha teaches us something profound. Our Sages say that just as among the four species there are two that produce fruit (lulav and etrog) and two that do not (hadas and arava), so too, in Israel there are Torah scholars and people of action. Just as the presence of all four species is necessary to fulfill the mitzva, so too the presence of both scholars and doers is necessary for the nation to thrive. Scholars cannot survive without doers, who help support them; and doers cannot survive without scholars, who enrich their lives with spiritual content and help connect them to the next world (based on Menaḥot 27a; Ḥullin 92a; Tanḥuma Emor; R. Yitzḥak ibn Gi’at, Hilkhot Lulav).

A more elaborate midrash explains that the four species represent four types of people. The etrog, which both tastes and smells good, corresponds to Jews who are full of both Torah and good deeds. The lulav (date palm), whose fruits taste good, but which has no smell, corresponds to Torah scholars who are full of Torah but do not perform many good deeds. The hadas, which smells good but has no taste, corresponds to people who perform good deeds but are not Torah scholars. The arava, which has neither taste nor smell, represents simple Jews who do not have much Torah or many good deeds. At first glance, we might think that their lives are not worth that much, and they will be unable to reach the next world. But God says: “Bundle them all together, and they will atone for one another.” When this is done, God is exalted and the supernal chambers are built up, as we read (Amos 9:6): “He builds His chambers in heaven when His bundle is established on earth” (Vayikra Rabba 30:12).

Our Sages further suggest that the four species correspond to the founders of the Jewish people: the three patriarchs and Yosef, or the four matriarchs. They also suggest (based on wordplay) that the species hint at the Sanhedrin and Torah scholars (Vayikra Rabba 30:9-11).

The lulav corresponds to Torah scholars, who represent the holy Torah, even if they do not perform many good deeds. Just as the lulav is taller than all the other species, so the Torah is above everything. The Sages ordained that the berakha is recited on the lulav, indicating that there is nothing more exalted than the Torah.

The basic condition for Torah study is that it must remain connected to, and united with, the entire Jewish people. Even though Torah contains different opinions and perspectives, it all comes from a single source, and the pieces will ultimately join together again. The unique form of the lulav expresses this unity. Its leaves grow on opposite sides of the spine, but they remain close to it, in unity. There are many leaves, but they are not separate. Rather each one overlaps with the next and just adds a little bit of its own. Together, the leaves cover the spine. Furthermore, each leaf is actually two leaves, held together at the tip (the tiyomet, as explained in section 6). The straightness of the lulav also expresses unity, as it is entirely oriented toward one goal. If a lulav is crooked, it is invalid because it faces in two directions. Thus, our Sages state, “Just as the palm has only one heart, so too Israel has only one heart, for their Father in Heaven” (Sukka 45b). Additionally, our Sages state, “The palm branches (kapot) are Torah scholars, who force (kofin) themselves to learn Torah from one another” (Vayikra Rabba 30:11). Thus, the lulav alludes to Torah, which has disagreements and different views that all stem from one source and share a common goal. This idea should inspire Torah scholars to increase peace and unity in the world. (See Berakhot 64a and Ein Aya ad loc.)

Hadasim allude to mitzvot and good deeds. The impact of good deeds radiates outward like a pleasant fragrance. The Sages say that the righteous are referred to as hadasim, and it is in their merit that the world endures (Sanhedrin 93a). It is through the practice of mitzvot that holiness is revealed in the activities of daily life. This discloses the value of this world, and it thus is worthy of enduring. The hadasim also allude to the mitzva to procreate and to educate one’s children. Its threefold leaves express increase, and the Sages say that the hadas alludes to our forebears Yaakov and Leah: “Just as the hadas is surrounded by leaves, so Yaakov was surrounded by children…and so Leah was surrounded by children” (Vayikra Rabba 30:10). Women who undertake the difficult jobs of having children, bringing them up, and educating them are the ones who primarily have the privilege of revealing the holiness of daily life.

At first glance, it would seem that the arava has no stature at all. It has neither aroma nor taste, neither Torah nor good deeds. But it has incredible growing power and expresses the vitality and beauty of this world, the “common decency” which precedes Torah study. Therefore, the arava has great value, just as the vitality of simple Jews sustains Torah scholars and doers. Out of this vitality, Torah giants grow. We are witness to this frequently – people who are notable for their Torah knowledge or good deeds emerge from simple families.

Furthermore, the arava expresses the condition of Israel in this world. On the one hand, this world naturally has tremendous potential for growth, and through it God’s name can be sanctified in incomparable ways. On the other hand, holiness does not regularly manifest itself in this world. So too, the arava has no taste or smell, and when it does not receive water, which alludes to Torah and faith, it withers rapidly, just as when our Temple was destroyed, and we were exiled. We also find the Sages stating (Vayikra Rabba 30:10) that the arava alludes to Raḥel and Yosef: On the one hand, the existence of the Jews in this world is thanks to them, for all of Yaakov’s children were born because of his desire to marry Raḥel, and Israel’s continued existence in Egypt was thanks to the actions of the righteous Yosef, who laid the groundwork there that allowed them to flourish. On the other hand, since Raḥel and Yosef were connected to this-worldly life, which tends to distance people from the spiritual source of life, they both died younger than their siblings. Nevertheless, they are the ones who take the primary role in uncovering the redemptive elements in this world. Raḥel and Yosef’s extraordinary beauty alludes to this. This is also what the Sages mean when they say that during the future redemption, all trees will start bearing fruit (Ketubot 112b).

We see that all the species are needed alike, and only by unifying these forces can Israel fulfill its destiny, improve the world, and benefit all of creation in accordance with the word of God.

• The species must be those which the Torah specifies, and no others. The “fruit of a hadar tree” is an etrog and not a lemon. Even a hybrid etrog is invalid (section 10 below). “Boughs of dense-leaved trees” are hadasim with threefold leaves, not wild hadasim. One must take a willow branch, not a poplar branch.
• They must retain their natural form. Thus, if the leaves of the lulav grow on only one side, or most of the leaves of the hadas or arava have fallen off, they are invalid.
• They must be of the required size. If they are too small, they would not be referred to as “the fruit of a hadar tree” or “branches of a palm tree” or “boughs of dense-leaved trees” or “willows of the brook” (as explained in sections 7-9 and 12 below).

If a specimen does not meet these three requirements, it is invalid for the entire festival.

• They must possess hadar (beauty, aesthetic pleasantness), that is, they have not lost their natural form and beauty – for example, by completely drying out, even if they retain their basic shape. Most poskim invalidate specimens that lack hadar only on the first Yom Tov (Rambam; Ramban). Others say that this invalidates them all seven days (Rosh).
• They must be whole. When it comes to an etrog, this means it must not be missing any flesh (section 11 below); regarding a lulav, it means the tiyomet must not be split (section 6 below). These defects invalidate the lulav and etrog on the first Yom Tov, but do not invalidate them during the rest of the festival. (See Sukka 34b; Tosafot ad loc. s.v. “she-tehei”; Rashi on 36b, s.v. “u-meshaninan.”)

Thus, to disqualify a specimen, it must have undergone a significant change. It follows that the stress that some people feel when choosing their specimens is unwarranted. True, in the upcoming sections we will deal extensively with the various defects that invalidate the four species, but these issues rarely come up.

Even though most of the specimens on sale are kosher, Jewish practice is to enhance the mitzva by choosing beautiful specimens, as the Torah says, “This is my God and I will glorify Him (ve-anvehu)” (Shemot 15:2), which the Sages expound to mean: “Beautify (hitna’eh) yourself before Him through mitzvot: Make a beautiful (na’ah) sukka, a beautiful (na’eh) lulav…” (Shabbat 133b). This, however, should not be a source of stress.

When circumstances are pressing and it is impossible to obtain kosher specimens, one may fulfill the mitzva using specimens that lack hadar or are not whole (requirements 4 and 5 above), such as a lulav which is dried out or has a split tiyomet. According to most poskim, one even recites the berakha when taking them; others say that one does not recite it.^[2]

In addition to the five types of disqualification, which relate to the specimens themselves, one also does not fulfill the mitzva with a stolen specimen. On the first Yom Tov, even a borrowed specimen is invalid (as explained below in section 13). Additionally, anything dedicated for idolatry is invalid to fulfill the mitzva (SA 649:3).

The branches of the palm tree begin as lulavim, branches whose leaves are all tight to the spine. As the branch continues to grow, the leaves open, forming the fan-like branches that people associate with date trees. At this point they are referred to as ḥariyot.

Le-khatḥila it is best if the leaves of the lulav are tight to the spine, such that if the lulav is left on a table, the leaves still cling tightly to it without assistance. If the leaves of the lulav have started to open, the lulav is kosher as long as the leaves can be bound together and pulled tight to the spine. This is referred to as “a lulav whose leaves have separated.” If the opening leaves have hardened so that it is impossible to bind them together and draw them flat to the spine of the lulav, then the lulav is invalid. This is referred to as “a lulav whose leaves have broken free” (Sukka 29b; SA 645:1-2).

If the lulav has become so crooked that it is semicircular, like a scythe, it is invalid. If it is not so crooked, it is kosher but not mehudar (especially beautiful), as straightness is a feature that makes a lulav beautiful. If it is bent like a scythe, but the curve is toward the spine, this is somewhat common natural curvature, so the lulav is kosher (SA 645:8).

If the spine is bent over at an angle, it is invalid (SA 645:9). Some say that even if just the leaves are bent at an angle, the lulav is invalid (Taz; MB ad loc. 40-41). However, if just the tips of the uppermost leaves are bent like the letter vav, the lulav is kosher, as some lulavim grow this way.

Some say that if the tips of the uppermost leaves are bent over like the letter peh, resembling a button (a “knepel”), the lulav is invalid (Ran and Ritva). Others maintain that such a lulav is actually mehudar, as this ensures that the tiyomet of the upper leaf will not open (Rosh). In practice, this lulav is kosher, as many lulavim grow this way. However, since some are stringent, it is not considered mehudar (SA 645:9 and MB ad loc. 42).

The poskim disagree about how to define a split tiyomet. Some say the lulav is invalid only if most of the tiyomot of most of the leaves are split (Rif and Rambam). Others say the law of the split tiyomet applies only to the upper, central leaf, since it is the most prominent and discernible of the leaves; if most of this tiyomet is split, the lulav is invalid (Ge’onim and Ran). The halakha in practice follows the latter view: on the first Yom Tov, if most of the central tiyomet is split, the lulav may not be used. In truth, in the vast majority of lulavim, most of the central leaf is closed, so almost all lulavim are kosher for use even on the first Yom Tov. Some are meticulous to avoid, le-khatḥila, a lulav whose central tiyomet has even a small split. However, there are very few lulavim where the tiyomet is completely closed, and the more developed and beautiful the lulav, the more likely that a bit of its uppermost leaf will be open. It would seem preferable to use a large, beautiful lulav with a slightly open central leaf than a small, shriveled lulav with a closed upper leaf. If one is concerned that the central leaf will continue to open and be mostly open by the first Yom Tov, he may glue it together to prevent its disqualification.

If there are two leaves at the central tip of the lulav, the tiyomet of each one has to be mostly closed. However, if these two leaves separate from one another, the lulav is kosher since they are two different leaves (MB 645:15; Pri Megadim, Mishbetzot Zahav ad loc. 4).

Some prefer to use a lulav which has “korei,” a flaky brown membrane that keeps the leaves together. In their view, as long as there is a korei on the leaves, they are considered closed. However, others say that le-khatḥila it is preferable to take a lulav without a korei, for two reasons: First, they maintain that the korei does not ensure that the central leaf is closed. True, it is not necessary to worry that it is mostly split underneath the korei, because that is extraordinarily rare, but it is possible that a small split is hidden underneath, which is not mehudar according to some. Second, Ashkenazic custom is to shake the lulav in such a way that it rustles. When a lulav has korei, this cannot be done.^[3]

A lulav whose uppermost leaf ends in a zigzag, as sometimes happens, is kosher le-khatḥila.

If most of a lulav’s leaves have dried out and turned white, with no green left at all, the lulav is invalid (SA 645:5).

The spine of a lulav must be at least 4 tefaḥim tall (c. 32 cm, or 25.3 cm in pressing circumstances). This is the minimum size required to fulfill the obligation. However, it is a hidur for the lulav to be tall, as is accepted (MA 672:3).^[4]

In recent times a question has arisen concerning the validity of lulavim from a particular species of date palm imported from the Canary Islands. The Canary Island date palm differs from the common date palm in several respects: its leaves are shorter, denser, and softer; it is greener, and its dates do not taste good; its spine is softer and more flexible, bending in whichever direction it is tilted.

Those who deem the Canary Island date palm acceptable maintain that since it comes from a palm tree that produces dates, it is kosher, despite all the differences (Tzitz Eliezer 8:22; R. Shlomo Zalman Auerbach). Others say that since its dates are not so edible and it differs from the common date palm in so many ways, it does not qualify as the “branches of palm trees” referred to in the verse (Igrot Moshe, OḤ 4:123). In practice, since there are acceptable species of the date palm similar to the Canary Island date palm, the reasoning of those who are lenient seems more convincing. Nevertheless, since this is the subject of dispute, it is preferable to avoid using a lulav from a Canary Island date palm. When circumstances are pressing, one may rely on those who are lenient, use it, and recite the berakha.

Three hadasim must be taken together with the lulav, and each must be at least 3 tefaḥim tall (c. 24 cm; under pressing circumstances, 19 cm). There is no limit on how long a hadas may be. Even if it is very long indeed, it is still kosher, but when bundling the hadasim and lulav together, one should make sure that the lulav extends at least a tefaḥ higher than the hadasim (SA 650:1-2; see 5:2 below).

Le-khathila, the threefold leaves must cover the full length of 3 tefaḥim, as some maintain that the hadas is invalid otherwise (Ge’onim). However, in practice, if the threefold leaves cover most of the 3 tefaḥim, the hadas is kosher, as this is the position of most poskim (Raavad; Rosh; SA 646:5). Even if the branch is 4 tefaḥim long or more, as long as the threefold leaves cover the majority of 3 tefaḥim, it is kosher. If there are at least 3 full tefaḥim of threefold leaves, even if the branch also has leaves that are not threefold, the hadas is kosher even for the most scrupulous (Baḥ; see BHL 646:9, end of s.v. “u-le’ikuva”).^[6]

The hadas produces small berries. They start out green and turn red and black. If the berries are green, the hadas is kosher. If they are red or black, and the number of berries exceeds the number of leaves across 3 tefaḥim, the hadas is invalid because it is of a spotted color. If one picks off the berries, it reverts to being kosher, but one may not remove the berries on Yom Tov, as it looks like he is fixing something (Sukka 33b; SA 646:2, 11).

Sometimes additional branches grow between the leaves. It is recommended to prune them (SHT 646:36).

If the top of a hadas is truncated, it is preferable to take a different one, as some maintain that such a hadas is invalid (Raavad; Ha-ma’or). If no other hadas is available, the branch should be cut in such a way that the leaves hide the truncated part, and then one may recite a berakha on it (SA 646:10; SHT ad loc. 32).

A hadas whose leaves have withered is still kosher. However, if it has become completely desiccated, to the point that it crumbles to the touch and lost all its greenness, it is invalid. If the hadas was soaked in water for a day and is no longer blanched and crumbly, we see it was not entirely desiccated, and it is kosher (SA 646:6-7; MB ad loc. 20).

Since most aravot grow alongside streams, they are known as “willows of the brook.” Still, this is not a necessary condition for a kosher arava; rather, any type of willow, even one that grows in the mountains or deserts, is absolutely kosher, even for the most meticulous.

One must take two aravot together with the lulav. Each arava must be at least 3 tefaḥim long (c. 24 cm, or 19 cm under pressing circumstances; see notes 4 and 6). There is no limit as to their length; they are kosher even if very long. However, when bundling the aravot with the lulav, one should make certain that the lulav extends at least a tefaḥ above the aravot (SA 650:1-2; below, 5:2).

The primary characteristic of the willow tree is that it is full of vitality and growth potential, so naturally it grows near water. When an arava is deprived of water, it quickly dries out. If most of its leaves dry out, to the point where it pales and loses its greenness, it is invalid. If the leaves are withered but not completely dried out, it is kosher be-di’avad (SA 647:2). Since aravot dry out quickly, those who are meticulous replace their aravot several times during the course of the festival. Sometimes, if the aravot are kept in a sealed plastic case and removed only to be used for the mitzva, their beauty is preserved for the entire festival.

If most of the leaves fall off an arava, it is invalid. One must watch out for this, because sometimes leaves get pulled off when inserting the aravot into the lulav bundle (SA 647:10).

If the top of an arava was truncated, the arava is invalid because it lacks hadar. However, if the top leaf falls off but the stem remains whole, it is kosher (MB 647:10).

A few hundred years ago, a serious problem arose. Since the etrog tree is delicate, sensitive, and susceptible to disease, its cultivators (most of whom were non-Jews) often grafted an etrog branch onto a lemon or bitter orange tree. Although some poskim were lenient about these etrogim, the accepted ruling is that an etrog that grows from a grafted tree is invalid. For the Torah commands that an etrog be taken, whereas a grafted etrog is considered a new being or a combination of two fruits, an etrog and whichever tree the etrog branch was grafted to (Rema; MA; Shvut Yaakov). Others invalidate it because it is the product of a prohibited action – it is forbidden to graft the branch of one tree onto the trunk of another (Levush). Nowadays, etrog growers are careful to avoid hybrids, so one can rely on sellers when they state that their etrogim are not grafted.

All etrogim start out with a pitam (blossom-end), but it usually dries out and falls off while the etrog is very small. These etrogim without a pitam are kosher le-khatḥila and are not deficient in any way, as this is how they grow. There are some varieties of etrogim that are more likely to retain their pitam. Sometimes the pitam is very robust and fleshy, and other times it is dry and woody. There is a spray that stops the pitam from drying out and falling off, and cultivators who want to grow etrogim with fleshy pitams use it.

A fleshy pitam is the same color as the etrog, and its flesh resembles the flesh of the etrog. At its tip is a shoshanta (stigma), a dry, woody flower knob. The fleshy pitam has the same status as the tip of the etrog in every respect. Any deficiency or stain that invalidates the etrog when found on its sloping top (“nose”) also invalidates it when found on the fleshy part of the pitam. With regard to the shoshanta, if it is entirely missing, the etrog is invalid, but if enough remains of it to cover the flesh of the pitam, the etrog is kosher. (See Harḥavot 4:10:7-9.)

The status of a woody pitam is more lenient. If the pitam is completely missing, so that nothing at all protrudes, the etrog is invalid. If even a tiny bit of it remains protruding from the etrog, the etrog is kosher (SA 648:7; MB ad loc. 30).

If the entire oketz – the end of the branch that joins the etrog to the tree – is missing and the flesh of the etrog is visible, the etrog may not be used for the first Yom Tov because it is deficient. If enough of the oketz remains to cover the flesh of the etrog, the etrog is kosher and may be used even on the first Yom Tov (SA 648:8; MB ad loc. 33).