Sukkah 3.2

עָלְתָה חֲזָזִית עַל רֻבּוֹ,

נִטְּלָה פִטְמָתוֹ,

נִקְלַף,

נִסְדַּק,

נִקַּב וְחָסַר כָּל שֶׁהוּא,

פָּסוּל.

עָלְתָה חֲזָזִית עַל מִעוּטוֹ,

נִטַּל עֻקְצוֹ,

נִקַּב וְלֹא חָסַר כָּל שֶׁהוּא,

כָּשֵׁר.

אֶתְרוֹג הַכּוּשִׁי, פָּסוּל.

וְהַיָרוֹק כְּכַרְתִי,

רַבִּי מֵאִיר מַכְשִׁיר,

וְרַבִּי יְהוּדָה פּוֹסֵל:

If blemishes arose on the majority

if its pitum was removed;

if it was peeled,

split,

or pierced and is missing any amount,

it is unfit.

if blemishes arose on its minority;

if its stem, which connects it to the tree, was removed;

or it was pierced but is not missing any amount, it is fit.

A Cushite etrog, is unfit.

if it is leek green,

Rabbi Meir deems it fit

and Rabbi Yehuda deems it unfit.

שִׁעוּר אֶתְרוֹג הַקָּטָן,

רַבִּי מֵאִיר אוֹמֵר, כָּאֱגוֹז.

רַבִּי יְהוּדָה אוֹמֵר, כַּבֵּיצָה.

וּבְגָדוֹל, כְּדֵי שֶׁיֹּאחַז שְׁנַיִם בְּיָדוֹ אַחַת, דִּבְרֵי רַבִּי יְהוּדָה.

רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֶחָד בִּשְׁתֵּי יָדָיו:

What is the minimum measure of a small etrog?

Rabbi Meir says: Like a walnut.

Rabbi Yehuda says: like an egg.

And the maximum size so that one could hold two in his one hand; this is the statement of Rabbi Yehuda.

Rabbi Yosei says: It is fit even if it is so large that he can hold only one in his two hands.

אֵין אוֹגְדִין אֶת הַלּוּלָב אֶלָּא בְמִינוֹ, דִּבְרֵי רַבִּי יְהוּדָה.

רַבִּי מֵאִיר אוֹמֵר, אֲפִלּוּ בִמְשִׁיחָה.

אָמַר רַבִּי מֵאִיר, מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם, שֶׁהָיוּ אוֹגְדִין אֶת לוּלְבֵיהֶן בְּגִימוֹנִיּוֹת שֶׁל זָהָב.

אָמְרוּ לוֹ, בְּמִינוֹ הָיוּ אוֹגְדִין אוֹתוֹ מִלְּמָטָּה:

One may bind the lulav only with its own species; i.e., one of the four species taken with the lulav. This is the statement of Rabbi Yehuda.

Rabbi Meir says: One may do so even with a string.

Rabbi Meir said: There was an incident involving the men of Jerusalem who would bind their lulavim with gold rings.

The Sages said to him: They would bind it with its own species underneath

וְהֵיכָן הָיוּ מְנַעְנְעִין,

בְּהוֹדוּ לַה' תְּחִלָּה וָסוֹף,

וּבְאָנָּא ה' הוֹשִׁיעָה נָּא,

דִּבְרֵי בֵית הִלֵּל.

וּבֵית שַׁמַּאי אוֹמְרִים,

אַף בְּאָנָּא ה' הַצְלִיחָה נָא.

אָמַר רַבִּי עֲקִיבָא, צוֹפֶה הָיִיתִי בְרַבָּן גַּמְלִיאֵל וּבְרַבִּי יְהוֹשֻׁעַ, שֶׁכָּל הָעָם הָיוּ מְנַעְנְעִים אֶת לוּלְבֵיהֶן, וְהֵן לֹא נִעְנְעוּ אֶלָּא בְאָנָּא ה' הוֹשִׁיעָה נָּא.

מִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב לִטֹּל, לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ יִטֹּל עַל שֻׁלְחָנוֹ.

לֹא נָטַל שַׁחֲרִית, יִטֹּל בֵּין הָעַרְבַּיִם, שֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב:

And where would they wave the lulav?

They would do so at the verse: “Thank the Lord, for He is good” (Psalms 118:1, 29) that appears at both the beginning and the end of the psalm, and at the verse: “Lord, please save us” (Psalms 118:25); this is the statement of Beit Hillel.

And Beit Shammai say: They would wave the lulav even at the verse: “Lord, please grant us success” (Psalms 118:25).

Rabbi Akiva said: I was observing Rabban Gamliel and Rabbi Yehoshua and saw that all the people were waving their lulavim, and the two of them waved their lulav only at: “Lord, please save us,”

Someone who was traveling on the way and did not have a lulav in his hand to take and fulfill the mitzva while traveling, when he enters his house he should take the lulav at his table.

If he did not take the lulav in the morning, he should take it in the afternoon, as the entire day is suited for fulfilling the mitzva of lulav.

מִי שֶׁהָיָה עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן מַקְרִין אוֹתוֹ, עוֹנֶה אַחֲרֵיהֶן מַה שֶּׁהֵן אוֹמְרִין, וּתְהִי לוֹ מְאֵרָה.

אִם הָיָה גָדוֹל מַקְרֵא אוֹתוֹ, עוֹנֶה אַחֲרָיו הַלְלוּיָהּ:

With regard to one for whom a Canaanite slave, a woman, or a minor was reciting hallel, he repeats after them what they are saying word for word. And may a curse come to him

If an adult male was reciting hallel on his behalf, he need not repeat each word, Rather, he simply answers: Halleluya, to each phrase that is recited.