(3) The term "willows of the brook" mentioned by the Torah1Leviticus, ibid. does not include just any plant that grows by a brook, but rather a particular species, which is called the "willows of the brook."Its2That species is defined as follows: leaf is extended as a brook,3i.e., it comes to a point, rather than being rounded (Sukkah 33b).This characteristic is also quoted as an explanation of the name "willows of the brook" (Rabbenu Asher). its edge is smooth,4rather than jagged (Sukkah 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."5However, the use of that name is not meant to be exclusive... Even if this species grew in the desert or on a mountain, it would be kosher.6for the fulfillment of this mitzvah.

(4) There is another species which resembles the willow. However, its leaf is rounded, its edge resembles a saw,1i.e., its edge is very jagged, with large protrusions and its stem is not red.2but white (Sukkah 34a). This is called a tzaftzefah. It is unfit [to be used for the mitzvah].3for it is not considered to be merely a different type of willow, but rather another species entirely.There is another type of willow, whose leaf4is also extended 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.5The Mishnah Berurah 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.6Indeed, in his introduction to his Commentary on the Mishnah, the Rambam uses the definitions of the four species as examples of how the oral tradition is explained in the Talmud:The explanations which we have received from Moses are not contested at all. Throughout all the ages, from Moses' time until the present, we have not heard of a dispute started by a Sage whether... the expression "a fruit from a beautiful tree" refers to the etrog. Nor have we heard of a dispute that the "covered tree" refers to the myrtle...Concerning these and the like, it has been said: "The entire Torah, [both the mitzvot] in general, and all their particulars were given to Moses on Mount Sinai." Though the tradition was received and there is no dispute about it, one can also derive these definitions through the accepted processes of exegesis.Thus, when the Talmud debates and discusses a concept and offers a suggestion...that perhaps, "the fruit of the beautiful tree" is a pomegranate...[and does not resolve the matter] until they bring proof from the exegesis of the verse..., one should not conclude that the matter was left in doubt until this point of exegesis was discovered.Rather, from the time of Joshua onward, we saw that the etrog was the species taken with the lulav and there is no debate about that. They were merely investigating how they could find support from the Torah for the interpretation that had been transmitted.

These four species are considered to be one mitzvah, and each one is required for its performance. All of them [together] are called the mitzvah of lulav. One may not diminish them or add to them. If one of the species cannot be found, a similar species may not be substituted for it.

How many does one take of each of them? One lulav, one etrog, two willow branches, and three myrtle branches. If one would like to add more myrtle branches so that the bundle will be larger, he may. Indeed, it is considered to be an adornment of the mitzvah. 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.

What is the required length of each of these species? The lulav may not be less than four handbreadths. [Beyond that,] regardless of its length, it is kosher. 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.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.The minimum size of an etrog is the size of an egg. [Beyond that,] regardless of its size, it is kosher.

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. [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. Then, one should pass them back and forth, up and down, and shake the lulav three times in each direction.

If one wraps a cord of silver or gold around [the three species] as they are bound together, 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, if one placed these species in a vase or a pot and took them, one has not fulfilled one's obligation.

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 and stood upright near the altar with their tops bent over the altar. When they would bring them and arrange them [near the altar,] a series of [shofar blasts] - 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] unless the seventh day fell on the Sabbath. [On such an occasion,] the willows were arranged [near the altar], to publicize the fact that [taking] them is a mitzvah.

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. 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, 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 or a utensil with them two or three times. No blessing is recited, because this practice is a custom instituted by the prophets.

A willow branch whose top is cut off is kosher. If its leaves have burst open, it is not acceptable.

(8) The rich would bring their bikkurim in baskets overlaid with silver or gold, while the poor used wicker-baskets of peeled willow-branches, and the baskets and the bikkurim were given to the priest.

This mishna cites a list of fuels and wicks that one may not use in kindling the Shabbat lights, either because their use might induce one to perform a prohibited labor on Shabbat or because they are not in keeping with the deference due Shabbat. The mishna begins by listing the materials that one may not use as wicks. That is followed by a list of the substances that one may not use as fuel.With what may one light the Shabbat lamp, and with what may one not light it? With regard to types of prohibited wicks, one may light neither with cedar bast [lekhesh], nor with uncombed flax [ḥosen], nor with raw silk [kalakh], nor with willow bast [petilat ha’idan], nor with desert weed [petilat hamidbar], nor with green moss that is on the surface of the water. With regard to types of prohibited oils, one may light neither with pitch [zefet], nor with wax [sha’ava], nor with castor oil [shemen kik], nor with burnt oil [shemen sereifa], nor with fat from a sheep’s tail [alya], nor with tallow [ḥelev]. Naḥum the Mede says: One may light with boiled tallow. And the Rabbis say: Both tallow that was boiled and tallow that was not boiled, one may not light with them.

בפתילת האידן – a kind of wool that is [in the willow-branch] between the peeling/husk and the wood.

(1) By the rivers of Babylon,there we sat,sat and wept,as we thought of Zion. (2) There on the poplarswe hung up our lyres, (3) for our captors asked us there for songs,our tormentors,aMeaning of Heb. uncertain. for amusement:“Sing us one of the songs of Zion.”

On willows Willows of the brook.