{"id":11065,"date":"2001-01-05T00:04:20","date_gmt":"2001-01-04T22:04:20","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=11065"},"modified":"2022-09-14T13:25:54","modified_gmt":"2022-09-14T10:25:54","slug":"13-05-04","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/13-05-04\/","title":{"rendered":"04. Shaking the Lulav<\/em>"},"content":{"rendered":"

By merely taking the four species and lifting them, one fulfills the mitzva, as it is written: \u201cYou shall take the fruit of a hadar<\/em> tree\u2026\u201d (Vayikra 23:40). The Sages ordained shaking the lulav<\/em> in the way that the Torah commands the waving of certain offerings (Sukka<\/em> 42a; Mena\u1e25ot<\/em> 61a).<\/p>\n

The Gemara describes how the offerings were waved: \u201cOne moves forth and back, up and down.\u201d That is, one moves the lulav<\/em> away from himself and then brings it back, lifts it up and brings it back down. This is also an expression of faith: \u201cforth and back \u2013 for the sake of the One to Whom the four corners of the earth belong; up and down \u2013 for the sake of the One to Whom heaven and earth belong (Sukka<\/em> 37b). This is why the custom is to wave the lulav<\/em> toward all four directions plus up and down. Our Sages further expound: \u201cforth and back \u2013 to halt harmful winds; up and down \u2013 to halt harmful dew\u201d (ibid<\/em>.).<\/p>\n

Additionally, following Rosh Ha-shana and Yom Kippur, the days of judgment when we stood before God in prayer, we begin the new year joyously. We wave the four species as a symbol of our victory in successfully repenting and renewing our close relationship to God (Vayikra Rabba<\/em> 30:2; above, 1:3).<\/p>\n

The procedure for shaking the four species is as follows: The bundled species in the right hand and the etrog<\/em> in the left are brought together and held close to the body. Some are careful to pull them all the way to the chest. From there, the lulav<\/em> and etrog<\/em> are moved in a given direction, with the top of the lulav<\/em> pointing upward but angled toward that direction. Then the four species are brought back to the body. This is repeated three times for each of the six directions (east, west, north, south, up, down). When shaking the lulav<\/em> in the downward direction, one does not turn it upside down; rather, the top continues to point upward, and the person moves the lulav<\/em> downward from the chest.<\/p>\n

Some begin by shaking eastward and then continue moving rightward \u2013 south, west, north \u2013 and then upward and downward (SA 651:10). Some follow this order but begin with the direction that worshippers are facing.<\/p>\n

According to the custom of Arizal, the first shake is to the south, followed by north, east, up, down, and west.<\/p>\n

Some turn their whole bodies in the direction in which they are shaking the lulav<\/em>; when they shake it upward and downward, they face east. Others face east the whole time but angle the lulav<\/em> according to the procedure for shaking. All of these customs are acceptable, and each person should continue his family\u2019s custom. If the custom is unclear, he may do as he wishes.[2]<\/a><\/sup><\/p>\n

Ashkenazic custom is to shake the lulav <\/em>such that its upper leaves rustle (MB 651:47). Sephardim do not follow this practice.<\/p>\n

\n
\n
\n[2]<\/a>. The Gemara (Sukka <\/em>37b), as we saw, says: \u201cOne moves it forth and back, up and down. Forth and back \u2013 for the sake of the One to Whom the four corners of the earth belong; up and down \u2013 for the sake of the One to Whom heaven and earth belong.\u201d Many interpret this to mean that one must shake the lulav<\/em> in all four directions plus up and down (Shibolei Ha-leket<\/em>; Rosh 3:26). This is the widespread custom (SA 651:9). Others read it more simply \u2013 one moves it away from himself, then back toward himself, and then up and down, with no requirement to turn to the four directions (MT Laws of Shofar, Sukka<\/em>, and Lulav<\/em> 7:10; Ritva). This is the custom of some Yemenites (Maharitz). Regarding the number of shakes, we learn: \u201cOne must shake three times in each case\u201d (y. Sukka<\/em> 3:8). Some interpret this to mean that when the lulav <\/em>is away from the body, one jiggles it three times, and after bringing it back to the body, one jiggles it another three times (SA 651:9). Others take it to mean that it is moved away from the body and back toward the body three times in each direction (Rema). Arizal supported the latter custom, which is the widespread practice. Some take care to fulfill both views. They move the lulav<\/em> forth and back three times in each direction, and during one of those times, they jiggle it three times while it is away from the body and three more times when it is close (Ba\u1e25<\/em>; Maharshal; Taz<\/em>; Bikurei Yaakov<\/em> 651:33). Some stay facing forward and simply shake the lulav<\/em> in each direction without turning (Maharil; Eliya Rabba<\/em> 651:24; MB ad loc<\/em>. 37). Others turn their bodies in each direction (Ma\u2019amar Mordekhai<\/em> ad loc<\/em>. 13; Kaf Ha-\u1e25ayim<\/em> ad loc<\/em>. 96). Arizal\u2019s custom of beginning each shake at the chest fits better with the latter custom. (See SHT ad loc<\/em>. 49.)<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

By merely taking the four species and lifting them, one fulfills the mitzva, as it is written: \u201cYou shall take the fruit of a hadar tree\u2026\u201d (Vayikra 23:40). The Sages ordained shaking the lulav in the way that the Torah commands the waving of certain offerings (Sukka 42a; Mena\u1e25ot 61a). The Gemara describes how the […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[211],"tags":[],"class_list":["post-11065","post","type-post","status-publish","format-standard","hentry","category-13-05"],"yoast_head":"\n04. 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