Lulav - Four Species

Found 5 Search results

1. The Teshuva Revolution

   Part 2

   Rabbi Tzvi Sinensky

   Consistent with the transition detailed from a Temple-based Judaism to a Torah-centered lifestyle, the emphasis in this chapter is decidedly not on the Temple service. Many, if not all, of the practices omitted in this chapter bear significant connections to the Temple service. Ezra’s revolution, which seeks to reimagine Jewish life in the aftermath of the destruction of the First Commonwealth, envisions an observance of the holidays that does not revolve around the sacrificial service.

   Putting Esther and Nehemya together, it appears that repairing the Jewish People’s social fabric was a major point of emphasis for both post-exilic communities. It is almost as if Tanakh implies that Jews of Persia and Israel sought to “undo” the sins of previous generations, in which the wealthy trampled upon the poor and there were irreparable divisions between the different classes of society. Both Esther and Nehemya worked to create greater unity by emphasizing the importance of generosity at times of communal celebration, so that no one would feel excluded.

   The extraordinary moment of solidarity around the celebration of Sukkot – with all the difficulties it raises regarding contemporary observance of that holiday - coupled with the dramatic impact of the Torah reading ceremony just a few days earlier, combines to make the events of Nehemya chapter eight some of the most climactic known to biblical history.

2. The Place of Sukkot in the Cycle of Festivals

   Rabbi Yehuda Shaviv

   The way in which the Torah divides the discussion about Sukkot is somewhat surprising: part of it is included in the portion dealing with the festivals, and the rest is included afterwards as a sort of addendum. An analysis of the text reveals that the days of Sukkot are the epitome of all the festivals of the year, and the joy of these days is the culmination of the joy of all the festivals.

3. The Symbolism of the Four Species

   Rabbi Meir Shpiegelman

   The Torah establishes the obligation to take on Sukkot four species – the lulav, etrog, hadas and arava.
   In practice, we actually take seven species: one lulav, one etrog, three hadasim and two aravot. We will explore the symbolic connections between the Sukkot species and the "seven species" of the Land of Israel, and we will trace the implicit biblical links between the four species and water via a close reading of the "nisukh ha-mayim" descriptions in the Musaf Offerings for Sukkot. 

   Wherein lies the significance of this parallel betweenthese groups? Generally, kedusha (sanctity) manifests itself in the world in one of three ways: time, place and people. The highest level of kedusha is attained when these three forms of kedusha merge, when a sacred person enters a sacred place at a sacred time. The unique sanctity of Sukkot combines all three categories of kedusha together with the four species – the symbol of God's providence.

4. The Symbolism of Sukkot

   Rabbi Ezra Bick

   There are two distinct mitzvot associated with Sukkot, with no immediately apparent connection
   between them: the obligation to live in a sukka, a temporary booth, and an obligation to "take" four special species (and shake them). 

   Why does God want us to remember that we dwelled in booths when He took us out of Egypt? What is important about remembering the desert experience in general?  What is the meaning of the enigmatic four species? And how does Shmini Atzeret fit in?

   The additional joy of Sukkot derives directly from the fact that the entire holiday is an experience of being
   "before God," in God's presence. Normally, this is associated with being in the Temple in Jerusalem. But on Sukkot we discover the possibility of being in God's presence anywhere, even the desert. 

5. The Fruit and the Flower

   Rabbi Yair Kahn

   The four species relate to different aspects of the botanical world. They combine in a comprehensive manner, in order to generate the appropriate religious response. The source, the majesty, the overflowing abundance and the produce are all represented. However, there seems to be one botanical aspect that was ignored, one field of agriculture that was omitted. The flower is not represented. Why is the beauty found in nature overlooked?

   Beauty here is not an independent goal but rather is yoked to a higher purpose. Only thus can the aesthetic be redeemed and used to enhance human creativity and to inspire exalted spiritual objectives.