Four Species

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The Four Species (Hebrew: ארבעה מינים) are three types of plants and one type of fruit which are held together and waved in a special ceremony during the Jewish holiday of Sukkot. The binding and waving of the Four Species is a mitzvah prescribed by the Torah, and contain symbolic allusions to a Jew's service of God.

The Four Species are:


Contents

Practice

The mitzvah of waving the Four Species derives from the Torah. The verse in Leviticus states: “And you shall take for yourselves on the first day [of Sukkot], the fruit of the citron tree, the branches of date palms, twigs of a braided tree [myrtle], and willows of the brook, and you shall rejoice before the Lord your God for a seven day period” (Lev. 23:40). During the time of the Temple in Jerusalem, the waving ceremony (called na'anuim–נענועים) was performed in the Holy Temple only on the first day of Sukkot. Following the destruction of the Temple, Rabbi Yohanan ben Zakkai ordered that the Four Species be waved every day of Sukkot (except on Shabbat), as a memorial to the Temple.

To prepare the species for the mitzvah, the lulav is first bound together with the hadass and aravah (this bundle is also referred to as "the lulav") in the following manner: One lulav is placed in the center, two aravah branches are placed to the left, and three hadass boughs are placed to the right. The bundle may be bound with strips from another palm frond, or be placed in a special holder which is also woven from palm fronds.

Lubavitcher Hasidim place one aravah to the right of the lulav and the second aravah to its left, and cover them with the three hadass boughs—one on the right, the second on the left, and the third atop the lulav's spine, leaning slightly to the right. The bundle is held together with rings made from strips of palm fronds.

The waving ceremony

To perform the waving ceremony, one holds the lulav apart from the etrog during the recital of the blessing. Right-handed users hold the bound lulav in the right hand and the etrog in the left hand. Lefties have differing customs as to which hand holds the lulav and which holds the etrog before the blessing is made. An Ashkenazi lefty holds the lulav in the left hand. A Sephardi lefty holds the lulav in the right hand.

Before the blessing is said, the etrog is turned upside-down, opposite the direction in which it grows. The reason for this is that the blessing must precede the performance of the mitzvah. Should all the species be held in the direction in which they grew, the mitzvah would be fulfilled before the blessing is recited.

After reciting the blessing, "Blessed are You, Lord our God, King of the universe, Who has sanctified us with His commandments, and commanded us to take the lulav" (the "Shehecheyanu" blessing is also recited the first time one waves the lulav and etrog), the etrog is turned right-side-up and the user brings his or her two hands together so that the etrog touches the lulav bundle. The Four Species are then pointed and gently shaken three times toward each of the four directions, plus up and down, to attest to God's mastery over all of creation.

An additional reason for waving the Four Species in all directions alludes to the fact that all these species require much water to grow. The lulav (date palm) grows in watered valleys, hadass and aravah grow near water sources, and the etrog requires more water than other fruit trees. By taking these particular species and waving them in all directions, the Jew symbolically voices a prayer for abundant rainfall for all the vegetation of the earth in the coming year.

The waving ceremony is usually performed during morning prayer services in the synagogue, during the recital of Hallel. It can also be performed in the privacy of one's home or sukkah as long as it is daytime. Women and girls may also choose to perform the mitzvah of waving the lulav and etrog, although they are not required by halacha to do so.

When this mitzvah is performed in the synagogue, it is done in a special processional around the sanctuary during the recital of Hallel. From the first through the sixth day of Sukkot (excluding Shabbat), all the worshippers join in one complete circuit around the sanctuary with their Four Species, waving them at appropriate times in the liturgy. On Hoshanah Rabbah, the seventh and last day of Sukkot, seven complete circuits are made around the sanctuary with the Four Species.

Symbolism

Several explanations are offered as to why these particular species were chosen for the mitzvah. The Midrash notes that the binding of the Four Species symbolizes our desire to unite the four "types" of Jews in service of God. An allusion is made to whether or not the species (or their fruits) have taste and/or smell, which correspond to Torah and good deeds. The symbolism is as follows:

  • The lulav has taste but no smell, symbolizing those who study Torah but do not possess good deeds.
  • The hadass has a good smell but no taste, symbolizing those who possess good deeds but do not study Torah.
  • The aravah has neither taste nor smell, symbolizing those who lack both Torah and good deeds.
  • The etrog has both a good taste and a good smell, symbolizing those who have both Torah and good deeds.

A second explanation finds the four species alluding to parts of the human body. Each of the species or its leaves is similar in shape to the following organs:

  • Lulav – the spine
  • Hadass – the eye
  • Aravah – the mouth
  • Etrog – the heart

By binding them together for a mitzvah, the Jew shows his desire to consecrate his entire being to service of God.

Selecting the Species

While all mitzvot should be performed in the best manner possible, hiddur mitzvah (beautifying the mitzvah) especially applies to the Four Species. The halacha is explicit on what constitutes the "best" in each species. To that end, people will spend large amounts of money to acquire the most perfect etrog, the straightest lulav, and the freshest hadass and aravah. Usually a father will buy several sets of the Four Species to outfit his sons, as well.

(Stories to come)

See also

Reference

  • Kitov, Eliyahu (1978). The Book of Our Heritage. Jerusalem: Feldheim Publishers. ISBN 0-87306-152-7.

External Links

Sources

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