Mishneh Torah — Shofar, Sukkah, Lulav הלכות שופר וסוכה ולולב, Chapter 7

(ויקרא כג מ) "כַּפּוֹת תְּמָרִים" הָאֲמוּרוֹת בַּתּוֹרָה הֵן חֲרָיוֹת שֶׁל דֶּקֶל כְּשֶׁיִּצְמְחוּ קֹדֶם שֶׁיִּתְפָּרְדוּ הֶעָלִין שֶׁלָּהֶן לְכָאן וּלְכָאן אֶלָּא כְּשֶׁיִּהְיֶה כְּמוֹ שַׁרְבִיט. וְהוּא הַנִּקְרָא לוּלָב:

The term "the frond of the date palm" employed by the Torah refers to the branches of a date palm questions whether or not the tree from which the lulav is taken must actually produce dates. as they sprout, before their leaves separate 645:2). and spread out in various directions. 32a).There is a homiletic aspect to using the lulav while its leaves are closed. Vayikra Rabbah 30:12 emphasizes how the mitzvah of lulav and etrog expresses the unity and oneness which pervade the Jewish people. Not only is this unity expressed by the combination of the four species into a single mitzvah, it is reflected in each of the species themselves. Thus, the lulav is used while its leaves are together as one, before they separate into distinct entities. Rather, they should appear as a scepter.). This is called a lulav.

(ויקרא כג מ) "פְּרִי עֵץ הָדָר" הָאָמוּר בַּתּוֹרָה הוּא אֶתְרוֹג. (ויקרא כג מ) "וַעֲנַף עֵץ עָבוֹת" הָאָמוּר בַּתּוֹרָה הוּא הַהֲדַס שֶׁעָלָיו חוֹפִין אֶת עֵצוֹ. כְּגוֹן שֶׁיִּהְיוּ שְׁלֹשָׁה עָלִין אוֹ יֶתֶר עַל כֵּן בְּגִבְעוֹל אֶחָד. אֲבָל אִם הָיוּ שְׁנֵי הֶעָלִין בְּשָׁוֶה זֶה כְּנֶגֶד זֶה וְהֶעָלֶה הַשְּׁלִישִׁי לְמַעְלָה מֵהֶן אֵין זֶה עָבוֹת אֲבָל נִקְרָא הֲדַס שׁוֹטֶה:

The "fruit of the beautiful tree" mentioned in the Torah is the etrog. 35a explains that this term is used to refer to the etrog because of a unique quality possessed by this fruit. The taste of the tree itself resembles the taste of the fruit. Alternatively, the word הדר can be interpreted to mean "which dwells," and thus refer to the etrog, which can grow on the tree for an entire year.The "boughs of covered trees" mentioned in the Torah refer to the [species of] myrtle whose leaves surround its branch; i.e., there will be three or more leaves in each ring., who requires that the three leaves be on the same level over the entire length of the myrtle. However, other opinions interpret the Rambam's words to mean that a myrtle may be used if the leaves of merely one ring are on the same level. The Kessef Mishneh (and similarly, the Shulchan Aruch, Orach Chayim 646:5) maintain that a myrtle is kosher if the leaves grow properly over three handbreadths (its minimum size), or at least the majority of that distance. However, if there are two leaves on one level, with a third leaf slightly higher than them, that is not considered to be "covered."). Rather, it is called a wild myrtle.

(ויקרא כג מ) "עַרְבֵי נַחַל" הָאֲמוּרוֹת בַּתּוֹרָה אֵינָן כָּל דָּבָר הַגָּדֵל עַל הַנַּחַל אֶלָּא מִין יָדוּעַ הוּא הַנִּקְרָא עַרְבֵי נַחַל. עָלֶה שֶׁלּוֹ מָשׁוּךְ כְּנַחַל וּפִיו חָלָק וְקָנֶה שֶׁלּוֹ אָדֹם וְזֶה הוּא הַנִּקְרָא עֲרָבָה. וְרֹב מִין זֶה גָּדֵל עַל הַנְּחָלִים לְכָךְ נֶאֱמַר עַרְבֵי נָחַל. וַאֲפִלּוּ הָיָה גָּדֵל בַּמִּדְבָּר אוֹ בֶּהָרִים כָּשֵׁר:

The term "willows of the brook" mentioned by the Torah does not include just any plant that grows by a brook, but rather a particular species, which is called the "willows of the brook."Its leaf is extended as a brook, 33b).This characteristic is also quoted as an explanation of the name "willows of the brook" (Rabbenu Asher). its edge is smooth, ibid.). and its stem is red. It is called a willow. The majority of this species grow near brooks. Therefore, it is called the "willows of the brook." Even if this species grew in the desert or on a mountain, it would be kosher.

וְיֵשׁ מִין אַחֵר דּוֹמֶה לַעֲרָבָה אֶלָּא שֶׁעָלֶה שֶׁלּוֹ עָגל וּפִיו דּוֹמֶה לְמַסָּר וְקָנֶה שֶׁלּוֹ אֵינוֹ אָדֹם וְזֶהוּ הַנִּקְרָא צַפְצָפָה וְהִיא פְּסוּלָה. וְיֵשׁ שָׁם מִין עֲרָבָה שֶׁאֵין פִּי הֶעָלֶה שֶׁלָּהּ חָלָק וְאֵינוֹ כְּמַסָּר אֶלָּא יֵשׁ בּוֹ תְּלָמִים קְטַנִּים עַד מְאֹד כְּמוֹ פִּי מַגָּל קָטָן וְזֶה כָּשֵׁר. וְכָל הַדְּבָרִים הָאֵלּוּ מִפִּי הַשְּׁמוּעָה מִמּשֶׁה רַבֵּנוּ נִתְפָּרְשׁוּ:

There is another species which resembles the willow. However, its leaf is rounded, its edge resembles a saw, and its stem is not red. 34a). This is called a tzaftzefah. It is unfit [to be used for the mitzvah].There is another type of willow, whose leaf does not have a smooth edge, but it is not like a saw. Rather, it has tiny juttings, like the edge of a small sickle. It is kosher. 647:6 mentions that willows are frequently picked by young children who are not learned and may mistake a non-kosher species for a kosher one. Hence, the purchaser should carefully examine the willows before purchasing them.All the above definitions were explained according to the oral tradition transmitted by Moses, our teacher.

אַרְבָּעָה מִינִין אֵלּוּ מִצְוָה אַחַת הֵן וּמְעַכְּבִין זֶה אֶת זֶה וְכֻלָּן נִקְרָאִים מִצְוַת לוּלָב. וְאֵין פּוֹחֲתִין מֵהֶן וְאֵין מוֹסִיפִין עֲלֵיהֶן. וְאִם לֹא נִמְצָא אֶחָד מֵהֶן אֵין מְבִיאִים תַּחְתָּיו מִין אַחֵר הַדּוֹמֶה לוֹ:

These four species are considered to be one mitzvah, and each one is required for its performance. 3:6, which includes the four species of the lulav in a long list of mitzvot in which all the particular elements that make up the mitzvah are required for its performance to be acceptable. All of them [together] are called the mitzvah of lulav. 37b). One may not diminish them or add to them. If one of the species cannot be found, a similar species for the willow, or a lemon for the etrog may not be substituted for it. (Orach Chayim 651:12) recommends taking the species that are available, as a remembrance of the mitzvah. However, in such circumstances, a blessing should not be recited.

מִצְוָה מִן הַמֻּבְחָר לֶאֱגֹד לוּלָב וַהֲדַס וַעֲרָבָה וְלַעֲשׂוֹת שְׁלָשְׁתָּן אֲגֻדָּה אַחַת. וּכְשֶׁהוּא נוֹטְלָם לָצֵאת בָּהֶן מְבָרֵךְ תְּחִלָּה עַל נְטִילַת לוּלָב הוֹאִיל וְכֻלָּן סְמוּכִין לוֹ וְאַחַר כָּךְ נוֹטֵל הָאֲגֻדָּה הַזֹּאת בִּימִינוֹ וְאֶתְרוֹג בִּשְׂמֹאלוֹ וְנוֹטְלָן דֶּרֶךְ גְּדִילָתָן שֶׁיִּהְיוּ עִקְּרֵיהֶן לְמַטָּה לָאָרֶץ וְרָאשֵׁיהֶן לְמַעְלָה לַאֲוִיר. וְאִם לֹא אֲגָדָן וּנְטָלָן אֶחָד אֶחָד יָצָא וְהוּא שֶׁיִּהְיוּ אַרְבַּעְתָּן מְצוּיִין אֶצְלוֹ. אֲבָל אִם לֹא הָיָה לוֹ אֶלָּא מִין אֶחָד אוֹ שֶׁחָסֵר מִין אֶחָד לֹא יִטּל עַד שֶׁיִּמְצָא הַשְּׁאָר:

The most desirable way of performing the mitzvah is to bind the lulav, myrtle, and willow together, thus making a single, unified entity from the three of them. 11b explains that binding the three species together is considered more attractive than taking them each individually. Thus, taking the species in this manner conforms to the general directive requiring us to perform the mitzvot in the most esthetically appealing manner possible.Sukkah 34b mentions an exegetic teaching that explains why the etrog is not bound together with the other species.Before one takes them to perform the mitzvah, he should recite the blessing on the mitzvah of taking the lulav,, who notes that in Hilchot Berachot 11:15, the Rambam states that if one recites the blessing before taking the lulav in his hand, he should conclude the blessing ...v'tzivanu litol lulav. The blessing should be concluded ...v'tzivanu al netilat lulav only if one has already taken the lulav in his hands. for all the others are dependent upon it.Afterwards, he takes this bound entity in his right hand and the etrog in his left hand. 37b). He must take them as they grow 45b derives this concept from Exodus 26:15, which states: "upright beams of acacia wood." Implied is that all mitzvot fulfilled with agricultural products must be performed while they are in an upright position. (See also Halachah 9.) - i.e., their roots below towards the earth, and their heads upward towards the sky. downwards, its "upright" position is when the pitam faces upward (Shulchan Aruch HaRav 651:12).If a person did not bind them together, but rather took them one by one, he has fulfilled his obligation, provided he possesses all four species. 11b states that it is a mitzvah to bind the three species together, but one may fulfill the mitzvah even when one has not done so.This law is accepted as halachah (Shulchan Aruch, Orach Chayim 651:12). The preference of the Rabbis for binding the species together is so great that if one has not bound them together before the beginning of the festival, the Shulchan Aruch (Orach Chayim 651:1) recommends binding them together with a loop on the holiday rather than taking each one individually. However, if he has only one species or he is lacking one species, he should not take them until he acquires the remaining species.

כַּמָּה נוֹטֵל מֵהֶן. לוּלָב אֶחָד וְאֶתְרוֹג אֶחָד וּשְׁנֵי בַּדֵּי עֲרָבָה וּשְׁלֹשָׁה בַּדֵּי הֲדַס. וְאִם רָצָה לְהוֹסִיף בַּהֲדַס כְּדֵי שֶׁתִּהְיֶה אֲגֻדָּה גְּדוֹלָה מוֹסִיף. וְנוֹיֵי מִצְוָה הוּא. אֲבָל שְׁאָר הַמִּינִין אֵין מוֹסִיפִין עַל מִנְיָנָם וְאֵין גּוֹרְעִין מֵהֶן. וְאִם הוֹסִיף אוֹ גָּרַע (פָּסוּל):

How many does one take of each of them? One lulav, 34b derives this concept from the fact that Leviticus 23:40 writes כפת without a ו, implying a single entity, as mentioned in the commentary on Halachah 1. one etrog,, ibid.). two willow branches, and three myrtle branches., ibid.). If one would like to add more myrtle also add "and willow." However, most of the manuscripts and texts of the Mishneh Torah omit that phrase. Furthermore, in one of his responsa, the Rambam states that since the Talmud mentions adding only myrtles, it is improper to add any of the other species. branches so that the bundle will be larger, he may. Indeed, it is considered to be an adornment of the mitzvah. 651:15). However, it is forbidden to add to or reduce the numbers of the other species. If one adds to or reduces their number, it is not acceptable. 88b, the Rambam amended his own manuscript copy of the Mishneh Torah to state "it does not nullify it" (Birkat Avraham 31).

כַּמָּה שִׁעוּר אֹרֶךְ כָּל מִין מֵהֶם. לוּלָב אֵין פָּחוֹת מֵאַרְבָּעָה טְפָחִים וְאִם הָיָה אָרֹךְ כָּל שֶׁהוּא כָּשֵׁר. וּמְדִידָתוֹ מִשִּׁדְרָתוֹ בִּלְבַד לֹא מֵרֹאשׁ הֶעָלִים. וַהֲדַס וַעֲרָבָה אֵין פָּחוֹת מִשְּׁלֹשָׁה טְפָחִים. וְאִם הָיוּ אֲרֻכִּין כָּל שֶׁהֵן כְּשֵׁרִים. וַאֲפִלּוּ אֵין בְּכָל בַּד וּבַד אֶלָּא שְׁלֹשָׁה עָלִין לַחִין כְּשֵׁרִים וְהוּא שֶׁיִּהְיוּ בְּרֹאשׁ הַבַּד. וְאִם אָגַד הַלּוּלָב צָרִיךְ שֶׁיִּהְיֶה שְׁדֵרוֹ שֶׁל לוּלָב יוֹצֵא מִן הַהֲדַס וַעֲרָבָה טֶפַח אוֹ יוֹתֵר. וְשִׁעוּר אֶתְרוֹג אֵין פָּחוֹת מִכְּבֵיצָה וְאִם הָיָה גָּדוֹל כָּל שֶׁהוּא כָּשֵׁר:

What is the required length of each of these species? 650:8 states that if the species are smaller than the minimum limits established, they may not be used throughout the festival. Though certain leniencies are granted after the first day, they do not apply regarding this matter. The lulav may not be less than four handbreadths. 3:1) describes the length of the lulav as "three handbreadths [and more], so that it can be shaken," implying that, like the other species, it should be three handbreadths in length. However, since all three handbreadths of the lulav must be shaken (see the following two halachot) an additional handbreadth was required for the person to hold the lulav in his hand (Rambam, Commentary on the Mishnah).[Rashi and most other commentaries based on Sukkah 32b consider the handbreadth of the lulav that extends beyond the myrtle and the willow as the addition included "so that it can be shaken." From the latter clauses of this halachah, it appears that the Rambam may have also adopted this interpretation.]A handbreadth is 8 centimeters according to Shiurei Torah, and 9.6 centimeters according to the Chazon Ish. In his commentary on the above Mishnah, the Rambam emphasizes that the measure refers to three full handbreadths, each four fingerbreadths in length. This is necessary to negate the opinion of certain authorities (see the Ra'avad), who state that here the intent is three "small" handbreadths, so that the total length is only 10 fingerbreadths.The Shulchan Aruch (Orach Chayim 650:1) accepts the Ra'avad's opinion. Nevertheless, the Ramah suggests following the Rambam's view if possible. [Beyond that,] regardless of its length, it is kosher. 42a states that a lulav has a minimum length, but no maximum length. Its length is measured only from its shidrah and not from the tips of the leaves.The myrtle and the willow may not be less than three handbreadths. [Beyond that,] regardless of their length, they are kosher. Even if each branch has only three fresh leaves on it, they are kosher, provided the leaves are at the top of the branch. 33a states:If most of [the myrtle's] leaves dried out, but three fresh leaves remain, it is kosher.Rav Chisda said: "Provided they are at the top of each branch."The Rambam maintains that the same principles can also be applied to the willow.[Note the commentary on Halachah 8:5, which mentions certain relevant principles. Indeed, in general, this clause appears to be more closely related to the principles mentioned in the following chapter, where the Rambam mentions the characteristics that disqualify the various species, rather than in this chapter, where he relates the fundamental requirements of each one. Based on Sukkah 34a, which relates that myrtles which are not dry (a factor still common in many Diaspora communities today) are very difficult to find, we can interpret this as an almost parenthetical expression teaching that freshness is not among the fundamental requirements for a myrtle.]If one has bound [the other species together with] the lulav, the shidrah of the lulav must extend beyond the myrtle and the willow a handbreadth or more. of the lulav must extend beyond them an additional handbreadth, so that it can be shaken. The Shulchan Aruch (ibid.:2) does not require adherence to the Rambam's view. Nevertheless, it is accepted without question by Shulchan Aruch HaRav 650:2.The minimum size of an etrog is the size of an egg.; in this context, 100 cubic centimeters according to the Chazon Ish. [Beyond that,] regardless of its size, it is kosher. 36b relates that Rabbi Akiva came to synagogue with an etrog so large he had to sling it over his shoulder. (This is not out of the question, because, as mentioned above, an etrog is capable of remaining on its tree for an entire year and can attain quite a large size.)

מִשֶּׁיַּגְבִּיהַ אַרְבָּעָה מִינִין אֵלּוּ בֵּין שֶׁהִגְבִּיהָן כְּאַחַת בֵּין בָּזֶה אַחַר זֶה בֵּין בְּיָמִין בֵּין בִּשְׂמֹאל יָצָא. וְהוּא שֶׁיַּגְבִּיהָן דֶּרֶךְ גְּדִילָתָן. אֲבָל שֶׁלֹּא דֶּרֶךְ גְּדִילָתָן לֹא יָצָא. וּמִצְוָה כְּהִלְכָתָהּ שֶׁיַּגְבִּיהַּ אֲגֻדָּה שֶׁל שְׁלֹשָׁה מִינִין בְּיָמִין וְאֶתְרוֹג בִּשְׂמֹאל וְיוֹלִיךְ וְיָבִיא וְיַעֲלֶה וְיוֹרִיד וִינַעֲנֵעַ הַלּוּלָב שְׁלֹשָׁה פְּעָמִים בְּכָל רוּחַ וְרוּחַ:

Once a person lifts up these four species - whether he lifts them up together or one after the other - whether in his right hand or in his left hand - he has fulfilled his obligation. 42a, "If he lifted it up in an opposite manner, he did not fulfill his obligation," as referring to such a circumstance. Nevertheless, the Rambam (and similarly, most halachic authorities, including the Ramah, Shulchan Aruch, Orach Chayim 651:3) interpret that statement as referring to lifting them up opposite to their natural pattern of growth. [This applies] only when he lifts them up as they grow. However, if he does not lift them up as they grow, he has not fulfilled his obligation.The fulfillment of the mitzvah as the law [requires is as follows]: One should lift up the three species as they are bound together in one's right hand and the etrog in one's left hand. 651:11).In the Beit Yosef, Rav Yosef Karo quotes the following story from the Recanti. The latter dreamed that he saw a particular pious individual writing God's name with a space separating the last ה from the first three letters. He could not comprehend the dream at all until the next day, when he saw that individual holding his etrog separate from his lulav (Mishnah Berurah 651:21). Then, one should pass them back and forth, up and down, 651:20). Sukkah 37b relates that shaking the lulav in all directions prevents unfavorable winds.When shaking the lulav downward, one should not turn it upside down, for this is opposite its natural pattern of growth. (See Ramah, Shulchan Aruch, Orach Chayim 651:9.) and shake the lulav three times in each direction.

כֵּיצַד. מוֹלִיךְ וּמְנַעְנֵעַ רֹאשׁ הַלּוּלָב שָׁלֹשׁ פְּעָמִים וּמֵבִיא וּמְנַעְנֵעַ רֹאשׁ הַלּוּלָב שָׁלֹשׁ פְּעָמִים וְכֵן בַּעֲלִיָּה וִירִידָה. וְהֵיכָן מוֹלִיךְ וּמֵבִיא. בִּשְׁעַת קְרִיאַת הַהַלֵּל בְּ (תהילים קיח א) (תהילים קיח כט) "הוֹדוּ לַה' כִּי טוֹב" תְּחִלָּה וָסוֹף וּבְ(תהילים קיח כה) "אָנָּא ה' הוֹשִׁיעָה נָּא". וְכָל הַיּוֹם כָּשֵׁר לִנְטִילַת לוּלָב וְאֵינוֹ נוֹטֵל בַּלַּיְלָה:

What does the above entail? One passes the lulav forward and shakes the top of the lulav three times, brings it back and shakes the top of the lulav three times. 651:9) explains that passing the lulav back and forth is itself considered to be shaking it. Hence, rather than shake the lulav three times while it is extended, one must shake it as one extends it and brings it back, and repeat that process a total of three times in each direction. One follows this same pattern when lifting it up and down.At what point [in prayer] does one pass the lulav back and forth? During the reading of the Hallel, at the first and final recitation of the verse [Psalms 118:1, 118:29]: Hodu 37b explains the derivation of this practice as follows: 1 Chronicles 16:33 states: "Then all the trees of the forest will rejoice." The following verse (ibid. 34) states "Hodu Lado-nai...," and the subsequent verse: "Let them say Hoshi'eynu...."The rejoicing of the trees - the shaking of the lulav - is thus associated with the verse "Hodu..." and the verse "Ana Ado-nai hoshi'ah na." Lado-nai ki tov... and at the verse [Psalms 118:25]: Ana Ado-nai hoshi'ah na.. The Shulchan Aruch (Orach Chayim 651:8) relates that the lulav is passed back and forth both times the verse is recited.It is acceptable to take the lulav throughout the entire day. (Orach Chayim 652:2) forbids eating before fulfilling the mitzvah. However, it is not taken at night. 20b derives this concept from Leviticus 23:40: "On the first day take...." We may infer: "the lulav is to be taken by day, and not by night."

עָשָׂה לַאֲגֻדָּה זוֹ גִּימוֹן שֶׁל כֶּסֶף וְשֶׁל זָהָב אוֹ שֶׁכָּרַךְ עָלֶיהָ סָדִין וּנְטָלָהּ יָצָא. לְקִיחָה עַל יְדֵי דָּבָר אַחֵר שְׁמָהּ לְקִיחָה. וְהוּא שֶׁיִּהְיֶה דֶּרֶךְ כָּבוֹד וְדֶרֶךְ הִדּוּר שֶׁכָּל שֶׁהוּא לְנָאוֹתוֹ אֵינוֹ חוֹצֵץ. אֲבָל אִם נָתַן אֶת הַמִּינִין הָאֵלּוּ בְּעָצִיץ אוֹ בִּקְדֵרָה וּנְטָלָהּ לֹא יָצָא יְדֵי חוֹבָתוֹ:

If one wraps a cord of silver or gold around [the three species] as they are bound together, 3:8) relates that the inhabitants of Jerusalem would wrap their lulavim together with golden cords. or wraps a [decorative] cloth around them and takes them, one fulfills his obligation. Taking the lulav through another medium is still considered to be taking it, provided [that medium] is one which gives honor and beauty [to the mitzvah, because]: "any entity which makes a substance more attractive is not considered to be a separation."However, 651:8) states that it is customary to remove rings or other intervening substances that cover even small portions of one's hands before taking the lulav. if one placed these species in a vase or a pot 42a explains that this is unbecoming to the mitzvah. and took them, one has not fulfilled one's obligation. 651:31 states that this applies even if the container in which one placed the species is made of silver or gold.

אָגַד אֶת הַלּוּלָב עִם הַהֲדַס וְהָעֲרָבָה וְהִבְדִּיל בֵּין הַלּוּלָב וּבֵין הַהֲדַס בְּמַטְלָת וְכַיּוֹצֵא בָּהּ הֲרֵי זֶה חוֹצֵץ. הִבְדִּיל בֵּינֵיהֶן בַּעֲלֵי הֲדַס אֵינוֹ חוֹצֵץ. שֶׁמִּין בְּמִינוֹ אֵינוֹ חוֹצֵץ. וְיֵשׁ לוֹ לֶאֱגֹד אֶת הַלּוּלָב בְּחוּט אוֹ בִּמְשִׁיחָה וּבְכָל מִין שֶׁיִּרְצֶה הוֹאִיל וְאֵין אֲגִידָתוֹ מְעַכֵּב:

If one binds the lulav together with the myrtle and the willow and separates between the lulav and the myrtle with a cloth or the like, it is considered to be a separation. 651:1) notes that the myrtle branches are frequently bound together with a cord. This must be removed before using them to fulfill the mitzvah. If one separates between them with myrtle leaves, it is not considered to be a separation, because an entity does not separate between its own kind. 1:21 and Hilchot Ma'aseh Hakorbanot 19:5.)One may bind the together with a string, a cord, or with any substance one desires, since binding it together is not a required element of the mitzvah. 6b) maintains, it would be forbidden to use a different substance.

מִצְוַת לוּלָב לְהִנָּטֵל בְּיוֹם רִאשׁוֹן שֶׁל חַג בִּלְבַד בְּכָל מָקוֹם וּבְכָל זְמַן וַאֲפִלּוּ בְּשַׁבָּת שֶׁנֶּאֱמַר (ויקרא כג מ) "וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן". וּבַמִּקְדָּשׁ לְבַדּוֹ נוֹטְלִין אוֹתוֹ בְּכָל יוֹם וָיוֹם מִשִּׁבְעַת יְמֵי הֶחָג שֶׁנֶּאֱמַר (ויקרא כג מ) "וּשְׂמַחְתֶּם לִפְנֵי ה' אֱלֹהֵיכֶם" וְגוֹ'. חָל יוֹם הַשַּׁבָּת לִהְיוֹת בְּתוֹךְ יְמֵי הֶחָג אֵינוֹ נִטָּל בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יוֹלִיכֶנּוּ בְּיָדוֹ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים כְּמוֹ שֶׁגָּזְרוּ בְּשׁוֹפָר:

The mitzvah of taking the lulav in every place, during every age - even on the Sabbath 4:2). - applies only on the first day of the festival, as [Leviticus 23:40] states: "And on the first day, you shall take..."In the holy place alone, 3:10), the Rambam states that the term מקדש refers to Jerusalem in its totality, not only the Temple Mount. Thus, the Jerusalem Talmud (Sukkah 3:11) states:"And you shall rejoice before God, your Lord, seven days" - in Jerusalem.(See also the commentary on Halachah 2:8.) it is to be taken on each of the seven days of the festival, as [the above verse] continues: "and you shall rejoice before God, your Lord, [seven days]."When the Sabbath falls during the [later] days, [the lulav] is not taken on the Sabbath. This is a decree 43a) lest one carry it four cubits in the public domain, as decreed regarding the shofar.

וְלָמָּה לֹא גָּזְרוּ גְּזֵרָה זוֹ בְּיוֹם טוֹב הָרִאשׁוֹן מִפְּנֵי שֶׁהוּא מִצְוָה מִן הַתּוֹרָה וַאֲפִלּוּ בִּגְבוּלִין. נִמְצָא שֶׁאֵין דִּינוֹ וְדִין שְׁאָר הַיָּמִים שָׁוֶה שֶׁבִּשְׁאָר יְמֵי הֶחָג אֵין אָדָם חַיָּב לִטּל לוּלָב אֶלָּא בַּמִּקְדָּשׁ:

Why was this decree not put in effect on the first day of the festival? Because [taking the lulav on that day] is a mitzvah from the Torah even outside of Jerusalem. Thus, the laws applying to it are not the same as those applying to the remaining days,, he states that this decree was instituted only because in most Jewish communities, the people were not aware of the date the court had established for Rosh Hashanah. (Note the details of the explanation there.) because on the subsequent days of the festival a person is obligated to take the lulav only in the holy place.

מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִינוּ שֶׁיִּהְיֶה לוּלָב נִטָּל בְּכָל מָקוֹם כָּל שִׁבְעַת יְמֵי הֶחָג זֵכֶר לַמִּקְדָּשׁ. וְכָל יוֹם וָיוֹם מְבָרֵךְ עָלָיו אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת לוּלָב מִפְּנֵי שֶׁהִיא מִצְוָה מִדִּבְרֵי סוֹפְרִים. וְתַקָּנָה זוֹ עִם כָּל הַתַּקָּנוֹת שֶׁהִתְקִין רַבָּן יוֹחָנָן בֵּן זַכַּאי מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ כְּשֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ יַחְזְרוּ הַדְּבָרִים לְיָשְׁנָן:

When the Temple was destroyed, [the Sages] ordained that the lulav be taken everywhere for the entire seven days of the festival, as a remembrance of the Temple. 41a explains the source for the establishment of remembrances for the Temple practices:[Jeremiah 30:17] states: "'I will restore health to you. I will heal you of your wounds," says God. 'Because they called you an outcast. Zion, for whom no one cares.'The verse states "for whom no one cares," implying that a show of our care is required.On this basis, Rabbi Yochanan ben Zakkai established a number of practices in remembrance of the Temple practices.On each day, 651:5). one recites the blessing on it:[Baruch Attah Ado-nai...] asher kid'shanu b'mitzvotav v'tzivanu al netilat lulav.because 11:15 that it is preferable to conclude the blessing, litol lulav. The Kessef Mishneh maintains that the Rambam's present statement is only a reference to his previous one, and not a reversal of his opinion. Nevertheless, the Shulchan Aruch (Orach Chayim 651:5) and all later authorities recommend reciting al netilat lulav. it a mitzvah ordained by the Rabbis. 11:3, the Rambam writes that a blessing should be recited before the performance of a Rabbinic commandment. It is appropriate to say v'tzivanu (and He commanded us) because the commandment to follow the Sages includes the observance of all their enactments.This enactment, like the other enactments instituted by Rabbi Yochanan ben Zakkai when the Temple was destroyed [is only temporary]. When the Temple is rebuilt, these matters will return to their original status. 2:7, states this concept explicitly. It is also obvious from Beitzah 5b, which explains that "when in the near future, the Temple will be rebuilt," difficulties may arise from following Rabbi Yochanan ben Zakkai's decree.

בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיָה לוּלָב נִטָּל בַּיּוֹם הָרִאשׁוֹן שֶׁחָל לִהְיוֹת בְּשַׁבָּת. וְכֵן בִּשְׁאָר הַמְּקוֹמוֹת שֶׁיָּדְעוּ בְּוַדַּאי שֶׁיּוֹם זֶה הוּא יוֹם הֶחָג בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל הַמְּקוֹמוֹת הָרְחוֹקִים שֶׁלֹּא הָיוּ יוֹדְעִים בִּקְבִיעוּת רֹאשׁ חֹדֶשׁ לֹא הָיוּ נוֹטְלִין הַלּוּלָב מִסָּפֵק:

While the Temple was standing, the lulav would be taken [in the holy place even] when the first day of Sukkot fell on the Sabbath. The same applies in other places and the Diaspora where they were certain that this day was celebrated as a holiday in Eretz Yisrael., Chapter 3, the Sanhedrin would send messengers to all Jewish communities to inform them when each new month had begun. The communities which received this information before the Sukkot festival celebrated the holidays for only one day. They would be allowed to take the lulav when the first day of Sukkot fell on the Sabbath.Sukkot 41b relates:When the first day of the festival fell on the Sabbath, everyone would bring their lulav to the synagogue [on Friday]. On the following day, everyone would recognize his lulav and take it.This was the practice outside Jerusalem. Sukkot 42b describes the practice in the Temple.They would bring their lulavim to the Temple Mount [on Friday]. The attendants would take them from them and place them on benches. The elders would place their lulavim in chambers. They would teach them to say: "Whoever receives my lulav may consider it as a gift."In the morning, they would arise and come [to the Temple]. The attendants would throw [the lulavim] to the people. They would grab them from one another and even come to violence. When the court saw that the situation was becoming dangerous, they ordained that each person should take [the lulav] in his own home. However, the places which were distantly removed from Jerusalem would not take the lulav on this day because of the doubt involved.

וּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ אָסְרוּ חֲכָמִים לִטּל אֶת הַלּוּלָב בְּשַׁבָּת בַּיּוֹם הָרִאשׁוֹן וַאֲפִלּוּ בְּנֵי אֶרֶץ יִשְׂרָאֵל שֶׁקִּדְּשׁוּ אֶת הַחֹדֶשׁ. מִפְּנֵי בְּנֵי הַגְּבוּלִין הָרְחוֹקִים שֶׁאֵינָן יוֹדְעִין בִּקְבִיעַת הַחֹדֶשׁ. כְּדֵי שֶׁיִּהְיוּ הַכּל שָׁוִין בְּדָבָר זֶה וְלֹא יִהְיוּ אֵלּוּ נוֹטְלִין בְּשַׁבָּת וְאֵלּוּ אֵין נוֹטְלִין. הוֹאִיל וְחִיּוּב יוֹם רִאשׁוֹן בְּכָל מָקוֹם אֶחָד הוּא וְאֵין שָׁם מִקְדָּשׁ לְהִתָּלוֹת בּוֹ:

When the Temple was destroyed, 5:3.) the Sages forbade even the inhabitants of Eretz Yisrael who had sanctified the new month to take the lulav on the Sabbath on the first day of Sukkot.[This was instituted] because of the inhabitants of the distant settlements, who were not aware of when the new month had been declared. Thus, a uniform guideline was established, rather than having some take the lulav on the Sabbath and some not. [The guiding principle was] that the obligation [of taking the lulav] on the first day applies in all places, and there is no longer a Temple to use as a point of distinction. questions why Sages did not institute the celebration of the second day of each festival in Eretz Yisrael as well. If their desire for uniformity of observance was so great, why did they not establish a single practice in this regard as well?He explains that the Sages were more reluctant to exercise their authority when they had to establish a new practice (קום ועשה) - celebrating an additional day as a festival - than when all that was necessary was to have the people refrain from the performance of a mitzvah (שב ועל תעשה), as in the case of the lulav.Another concept can be derived from this halachah. The Hebrew word translated as Temple - מקדש - is used by the Rambam to refer to the entire city of Jerusalem. Thus, we can infer from the statement "there is no longer a מקדש" that this distinction is conferred on the holy city only while the Temple is standing.

וּבַזְּמַן הַזֶּה שֶׁהַכּל עוֹשִׂין עַל פִּי הַחֶשְׁבּוֹן נִשְׁאָר הַדָּבָר כְּמוֹת שֶׁהָיָה שֶׁלֹּא יִנָּטֵל לוּלָב בְּשַׁבָּת כְּלָל לֹא בִּגְבוּלִין וְלֹא בְּאֶרֶץ יִשְׂרָאֵל וַאֲפִלּוּ בְּיוֹם רִאשׁוֹן. וְאַף עַל פִּי שֶׁהַכּל יוֹדְעִים בִּקְבִיעַת הַחֹדֶשׁ. וּכְבָר בֵּאַרְנוּ שֶׁעִקַּר הָאִסּוּר בִּנְטִילַת הַלּוּלָב בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַעֲבִירֶנּוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים:

At present, when everyone follows a fixed calendar,. the matter remains as it was, and the lulav is not taken on the Sabbath in the outlying territories or in Eretz Yisrael even on the first day [of the festival]. [This applies] even though everyone knows the actual day of the month. 4b; Hilchot Kiddush Hachodesh 5:5), according to Torah law this practice should not be followed. Nevertheless, as a mark of respect for established custom, the practice is continued.As explained, the reason for the prohibition of taking the lulav on the Sabbath is a decree lest one carry it four cubits in the public domain.

כָּל שֶׁחַיָּב בְּשׁוֹפָר וּבְסֻכָּה חַיָּב בִּנְטִילַת הַלּוּלָב. וְכָל הַפָּטוּר מִשּׁוֹפָר וְסֻכָּה פָּטוּר מִנְּטִילַת לוּלָב. קָטָן הַיּוֹדֵעַ לְנַעֲנֵעַ חַיָּב בְּלוּלָב מִדִּבְרֵי סוֹפְרִים כְּדֵי לְחַנְּכוֹ בְּמִצְוֹת:

Whoever is obligated to fulfill [the mitzvot of] shofar and sukkah is obligated to take the lulav. Whoever is not obligated regarding shofar and sukkah is not obligated to take the lulav.A child who knows how to shake [the lulav] is obligated regarding the lulav by Rabbinic law, in order to train him in the performance of mitzvot.

הֲלָכָה לְמשֶׁה מִסִּינַי שֶּׁמְּבִיאִין בַּמִּקְדָּשׁ עֲרָבָה אַחֶרֶת חוּץ מֵעֲרָבָה שֶׁבַּלּוּלָב. וְאֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בַּעֲרָבָה שֶׁבַּלּוּלָב. וְשִׁעוּרָהּ אֲפִלּוּ עָלֶה אֶחָד בְּבַד אֶחָד:

It is a halachah conveyed by Moses from Mount Sinai that - in addition to the willow of the lulav - another willow branch was taken in the Temple., (Sukkah 43b) explain that the mitzvah of the willow branch was only performed by the priests for only they were allowed to approach the Temple altar where the branches were arranged. However, from halachah 22, it appears that the Rambam does not share this opinion.Sukkah 44a, b also mentions that outside the Temple there was a custom of established in the time of the prophets requiring the taking of the willow by all Jews. (See also Hilchot Berachot 11:16.) A person does not fulfill his obligation with the willow branch in the lulav. 44b, Shulchan Aruch, Orach Chayim 664:6).The minimum requirement [to fulfill this mitzvah] is one branch with one leaf.

כֵּיצַד הָיְתָה מִצְוָתָהּ. בְּכָל יוֹם וָיוֹם מִשִּׁבְעַת הַיָּמִים הָיוּ מְבִיאִין מֻרְבִּיּוֹת שֶׁל עֲרָבָה וְזוֹקְפִין אוֹתָן עַל צִדְדֵי הַמִּזְבֵּחַ וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. וּבְעֵת שֶׁהָיוּ מְבִיאִין אוֹתָהּ וְסוֹדְרִין אוֹתָהּ תּוֹקְעִין וּמְרִיעִין וְתוֹקְעִין. חָל יוֹם שַׁבָּת לִהְיוֹת בְּתוֹךְ הֶחָג אֵין זוֹקְפִין עֲרָבָה אֶלָּא אִם כֵּן חָל יוֹם שְׁבִיעִי לִהְיוֹת בְּשַׁבָּת זוֹקְפִין אוֹתָהּ בְּשַׁבָּת כְּדֵי לְפַרְסְמָהּ שֶׁהִיא מִצְוָה:

The Willow Branches Placed Around The Temple AltarHow was this mitzvah performed?On each of the seven days [of the festival], branches of willows were brought 45a). and stood upright near the altar conclude that the willows were taken by priests only because Israelites were not allowed to approach the Temple altar. with their tops bent over the altar. When they would bring them and arrange them [near the altar,] a series of [shofar blasts], ibid.). The shofar was also sounded in connection with the communal sacrifices and other rites carried out in the Temple. - teki'ah, teru'ah, and teki'ah - were sounded.When the Sabbath fell in the midst of the festival, the willows would not be arranged [near the altar] 4:3), the Rambam writes that the reason the mitzvah of taking the willow on the Sabbath was negated was so that people would not extend the leniency and take the lulav as well. unless the seventh day fell on the Sabbath. 7:7) - indeed, it is impossible according to today's fixed calendar - it was rare that the seventh day of Sukkot would fall on the Sabbath. [On such an occasion,] the willows were arranged [near the altar], to publicize the fact that [taking] them is a mitzvah. 43b).In a related context, Sukkah 43b relates that the followers of Boethus, who did not respect the Oral Law, once tried to prevent the people from following the mitzvah of the willow branches on the Sabbath. Indeed, precisely because the source for the mitzvah is the oral tradition alone, the Sages made a point of allowing it to be observed on the Sabbath at least under such circumstances (Rabbenu Manoach).The actual performance of the mitzvah on the Sabbath is described in the following halachah.

כֵּיצַד הָיוּ עוֹשִׂין. מְבִיאִין אוֹתָהּ מֵעֶרֶב שַׁבָּת לַמִּקְדָּשׁ וּמַנִּיחִין אוֹתָהּ בְּגִגִּיּוֹת שֶׁל זָהָב כְּדֵי שֶׁלֹּא יִכְמְשׁוּ הֶעָלִין. וּלְמָחָר זוֹקְפִין אוֹתָהּ עַל גַּבֵּי הַמִּזְבֵּחַ וּבָאִין הָעָם וְלוֹקְחִין מִמֶּנָּה וְנוֹטְלִין אוֹתָהּ כְּדֶרֶךְ שֶׁעוֹשִׂין בְּכָל יוֹם. וַעֲרָבָה זוֹ הוֹאִיל וְאֵינָהּ בְּפֵרוּשׁ בַּתּוֹרָה אֵין נוֹטְלִין אוֹתָהּ כָּל שִׁבְעַת יְמֵי הֶחָג זֵכֶר לַמִּקְדָּשׁ אֶלָּא בַּיּוֹם הַשְּׁבִיעִי בִּלְבַד הוּא שֶׁנּוֹטְלִין אוֹתָהּ בַּזְּמַן הַזֶּה. כֵּיצַד עוֹשֶׂה. לוֹקֵחַ בַּד אֶחָד אוֹ בַּדִּין הַרְבֵּה חוּץ מֵעֲרָבָה שֶׁבַּלּוּלָב וְחוֹבֵט בָּהּ עַל הַקַּרְקַע אוֹ עַל הַכְּלִי פַּעֲמַיִם אוֹ שָׁלֹשׁ בְּלֹא בְּרָכָה שֶׁדָּבָר זֶה מִנְהַג נְבִיאִים הוּא:

How would they fulfill [this mitzvah on the Sabbath]?They would bring [the branches] to the Temple on the Sabbath eve and place them in golden containers, so their leaves would not dry out. explains that, in comparison to containers made of other metals, golden ones are more beneficial in preserving the willows' freshness. On the following morning, they would be placed next to the altar and the people would take them in the same manner as they did each day.Since the willow is not explicitly mentioned in the Torah, text of the Mishneh Torah reads: "it is not explicitly [an obligation] from the Torah." Accordingly, he and the other commentators debated whether the Rambam considers a halachah conveyed by Moses from Mt. Sinai as a Torah obligation or not. In Hilchot Tum'at Meit 2:10, the Rambam specifically states that a halachah conveyed by tradition has the power of Torah law. it is not taken on each of the seven days of the festival as a remembrance of the Temple. Rather, at present it is taken only on the seventh day.What is done? One takes one branch or many branches in addition to the willow of the lulav, and hits the ground mentions this practice or a utensil with them two or three times. No blessing is recited, because this practice is a custom instituted by the prophets. 4:3), the Rambam writes: "The willow is a halachah conveyed by Moses....It was a custom of the prophets to take it without a blessing."However, in Hilchot Berachot 11:15, he writes:Every practice which is a custom - even if it a custom of the prophets (e.g., taking the willow on the seventh day of the festival)... - [does not require] the recitation of a blessing.It is possible to reconcile the two statements as follows: A blessing was never recited upon taking the willow in the Temple (though it could have been), because of the custom of the prophets mentioned in his Commentary on the Mishnah. There was never any reason to recite a blessing over taking the willow outside the Temple because it was only a custom.

בְּכָל יוֹם וָיוֹם הָיוּ מַקִּיפִין אֶת הַמִּזְבֵּחַ בְּלוּלְבֵיהֶן בִּידֵיהֶן פַּעַם אַחַת וְאוֹמְרִין (תהילים קיח כה) "אָנָּא ה' הוֹשִׁיעָה נָּא". (תהילים קיח כה) "אָנָּא ה' הַצְלִיחָה נָּא". וּבַיּוֹם הַשְּׁבִיעִי מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. וּכְבָר נָהֲגוּ יִשְׂרָאֵל בְּכָל הַמְּקוֹמוֹת לְהַנִּיחַ תֵּבָה בְּאֶמְצַע בֵּית הַכְּנֶסֶת וּמַקִּיפִין אוֹתָהּ בְּכָל יוֹם כְּדֶרֶךְ שֶׁהָיוּ מַקִּיפִין אֶת הַמִּזְבֵּחַ זֵכֶר לַמִּקְדָּשׁ:

On each day of the festival, they would walk around the altar once, carrying their lulavim 43b mentions an opinion that states that the people would walk around the altar carrying the willow branch, but concludes as the Rambam does. (See also Shulchan Aruch, Orach Chayim 664:4.) in their hands, reciting: "Please, God, save us. Please, God, grant us success" state "Please, God, save us" twice, repeating that verse as is our custom in the recitation of Hallel. [Psalms 118:25]. On the seventh day, they would walk around the altar seven times. notes that this recalls the miracle of the conquest of Jericho.It has become universally accepted Jewish custom to place the ark in the center of the synagogue 11:3, it appears that in addition to the main ark of the synagogue, there was a small movable ark that was positioned in the center of the synagogue. The present custom is to hold the Torah scrolls on the reader's platform in the center of the synagogue. This is also mentioned in the Yalkut Shimoni: "The chazan stands as an angel of God, holding the Torah scroll in his arm." and walk around it each day,. as they walked around the altar in remembrance of the Temple [service].

כָּךְ הָיָה הַמִּנְהָג בִּירוּשָׁלַיִם. יוֹצֵא אָדָם מִבֵּיתוֹ שַׁחֲרִית וְלוּלָבוֹ בְּיָדוֹ. וְנִכְנָס לְבַיִת הַכְּנֶסֶת וְהוּא בְּיָדוֹ. מִתְפַּלֵּל וְהוּא בְּיָדוֹ. וְיוֹצֵא לְבַקֵּר חוֹלִים וּלְנַחֵם אֲבֵלִים וְהוּא בְּיָדוֹ. וּכְשֶׁיִּכָּנֵס לַמִּדְרָשׁ מְשַׁלְּחוֹ לְבֵיתוֹ בְּיַד בְּנוֹ אוֹ בְּיַד עַבְדּוֹ:

The following custom was observed in Jerusalem: A person would leave his house in the morning [carrying] his lulav in his hand. (Orach Chayim 652:1) states that "the eager" fulfill the mitzvah of lulav early in the morning. Afterwards, the lulav would be carried - while open, without a carrying case - throughout the day. He would enter the synagogue with it in his hand; pray while it was in his hand; go to visit the sick and comfort the mourners with it in his hand. When he entered the House of Study, he would send it home with his son or servant., ibid.).

מְקַבֶּלֶת אִשָּׁה הַלּוּלָב מִיַּד בְּנָהּ אוֹ מִיַּד בַּעְלָהּ וּמַחְזִירָתוֹ לַמַּיִם בְּשַׁבָּת בִּזְמַן שֶׁהָיוּ נוֹטְלִין לוּלָב בְּשַׁבָּת. וּבְיוֹם טוֹב מוֹסִיפִין עַל הַמַּיִם וּבַמּוֹעֵד מַחְלִיפִין הַמַּיִם:

During the time the lulav was taken on the Sabbath, 558:2). a woman was allowed to receive the lulav from her son or her husband and return it to the water on the Sabbath. On the festival, a person might add to the water. On Chol Hamo'ed, one might change the water.

הֲדַס שֶׁבַּלּוּלָב אָסוּר לְהָרִיחַ בּוֹ מִפְּנֵי שֶׁאֵינוֹ רָאוּי אֶלָּא לְרֵיחַ וְהוֹאִיל וְהֻקְצָה לְמִצְוָה אָסוּר לְהָרִיחַ בּוֹ. אֲבָל אֶתְרוֹג מֻתָּר לְהָרִיחַ בּוֹ שֶׁהֲרֵי הֻקְצָה לְמִצְוָה מֵאֲכִילָה:

It is forbidden to smell the myrtle in the lulav. of a sukkah: after it has been set aside for use as a mitzvah, it may not be used for mundane purposes throughout the holiday. Since it is useful only for smelling and it has been set aside for the performance of the mitzvah, it is forbidden to smell it. 653:2). However, it is permitted to smell an etrog, because setting it aside for the mitzvah [prohibits it from being] eaten. (Orach Chayim 653:1) recommends refraining from smelling the etrog, because of the doubt regarding the proper blessing to recite. The Mishnah Berurah (653:3) states that with the exception of the time when the lulav is being taken, one may smell the etrog throughout the holiday.

וְאָסוּר לֶאֱכל אֶתְרוֹג כָּל יוֹם הַשְּׁבִיעִי מִפְּנֵי שֶׁהֻקְצָה לְמִקְצָת הַיּוֹם הֻקְצָה לְכֻלּוֹ. וּבַשְּׁמִינִי מֻתָּר בַּאֲכִילָה. וּבַזְּמַן הַזֶּה שֶׁאָנוּ עוֹשִׂין שְׁנֵי יָמִים אַף עַל פִּי שֶׁאֵין נוֹטְלִין לוּלָב בַּשְּׁמִינִי הָאֶתְרוֹג אָסוּר בַּשְּׁמִינִי כְּדֶרֶךְ שֶׁהָיָה אָסוּר בַּשְּׁמִינִי בִּזְמַן שֶׁהָיוּ עוֹשִׂין שְׁנֵי יָמִים מִפְּנֵי הַסָּפֵק שֶׁהוּא סְפֵק שְׁבִיעִי. הִפְרִישׁ שִׁבְעָה אֶתְרוֹגִין לְשִׁבְעַת יָמִים כָּל אַחַת וְאַחַת יוֹצֵא בָּהּ לְיוֹמָהּ וְאוֹכְלָהּ לְמָחָר:

It is forbidden to eat the etrog 665:1). throughout the seventh day [of the festival]; 4:6) relates that despite this prohibition, after the mitzvah was fulfilled on the seventh day of Sukkot the children would eat their etrogim. since it was set aside for a portion of the day, it is set aside for the entire day. However, on the eighth day it is permitted to be eaten. of the sukkah might not be used for a mundane purpose on the eighth day either (Chapter 6, Halachah 15). Rabbenu Manoach explains the difference, relating that - should one desire to eat - the sukkah must also be used beyn hash'mashot - the period between sunset and the appearance of three stars - while the lulav would not be taken during that time.At present, when we celebrate [the festivals for] two days - even though the etrog is not taken on the eighth day notes the contrast between the mitzvot of lulav and of the sukkah, which, as mentioned in Chapter 6, Halachah 13, must be fulfilled on the eighth day of the festival. He differentiates between the two, noting that it is a mitzvah from the Torah to dwell in the sukkah for all seven days of the holiday. Therefore, because of the doubt, that mitzvah was also observed on the eighth day. In contrast, outside of Jerusalem there was never a mitzvah from the Torah to take the lulav for seven days. Hence, that mitzvah need not be observed on the eighth day.The Kessef Mishneh adds a further point. It is forbidden to carry the lulav for no purpose on the eighth day, the holiday of Shemini Atzeret. No such prohibition applies regarding the use of the sukkah. - the etrog is forbidden on the eighth day,, ibid.).In contrast, at present, the use of the s'chach is forbidden on the ninth day. since it was forbidden on the eighth day advises amending the text to read "on the seventh day." In either case, the intent is the same - because it was forbidden by law on the seventh day, that prohibition was observed on the eighth day as well, because of the doubt involved. during the time [the festivals] were celebrated for two days because of the doubt whether [the eighth day] was, in fact, the seventh.When a person sets aside seven etrogim, [one for each] of the seven days [of the festival], each one of them can be used for the mitzvah on its day and eaten on the morrow.