That is that He commanded us to hold the lulav and to rejoice in front of the Lord seven days. And that is His, may He be blessed, saying, "And you shall take for yourselves on the first day, etc." (Leviticus 23:40). And the regulations of this commandment have already been explained in the third chapter of Tractate Sukkah. And it was explained there that the obligation of this commandment seven days is only in the Temple. However in other places, they are only obligated by the Torah on the first day. And women are not obligated in this commandment. (See Parashat Emor; Mishneh Torah, Shofar, Sukkah and Lulav 6.)

Also on the fifteenth day of the seventh month, when you have gathered in the fruit of the land, you shall keep a feast to the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. And you shall take for yourselves on the first day the fruit of the tree hadar, branches of palm trees, and the boughs of thick leaved trees, and willows of the brook; and you shall rejoice before the Lord your God seven days. And you shall keep it a feast to the Lord seven days in the year. It shall be a statute for ever in your generations: you shall celebrate it in the seventh month.

The term "the frond of the date palm" employed by the Torah refers to the branches of a date palm as they sprout, before their leaves separate and spread out in various directions. Rather, they should appear as a scepter. This is called a lulav. The "fruit of the beautiful tree" mentioned in the Torah is the etrog.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. 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. 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, its edge is smooth, 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. There is another species which resembles the willow. However, its leaf is rounded, its edge resembles a saw, and its stem is not red. 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.All the above definitions were explained according to the oral tradition transmitted by Moses, our teacher. 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. 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.Before one takes them to perform the mitzvah, he should recite the blessing on the mitzvah of taking the lulav, 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. He must take them as they grow - i.e., their roots below towards the earth, and their heads upward towards the sky.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. However, if he has only one species or he is lacking one species, he should not take them until he acquires the remaining species. 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.

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. 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 Lado-nai ki tov... and at the verse [Psalms 118:25]: Ana Ado-nai hoshi'ah na.It is acceptable to take the lulav throughout the entire day. However, it is not taken at night.

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.

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. 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.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.

The mitzvah of taking the lulav in every place, during every age - even on the Sabbath - 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, 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 lest one carry it four cubits in the public domain, as decreed regarding the shofar.

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.On each day, one recites the blessing on it:[Baruch Attah Ado-nai...] asher kid'shanu b'mitzvotav v'tzivanu al netilat lulav.because it a mitzvah ordained by the Rabbis.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.

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 where they were certain that this day was celebrated as a holiday in Eretz Yisrael. However, the places which were distantly removed from Jerusalem would not take the lulav on this day because of the doubt involved.

When the Temple was destroyed, 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.

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.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.

On the first day of the festival, a person cannot fulfill his obligation by using a lulav that belongs to a colleague and was borrowed from him, unless the latter gives it to him as a present.If [the owner of the lulav] gives it to him as a present on the condition that he return it, he may fulfill his obligation with it and return it, because a present given on condition that it be returned is considered a present. If he does not return it, he does not fulfill his obligation, because it is as though it were stolen.[On the first day,] a lulav should not be given to a minor, since, according to Torah law, a minor can acquire articles but cannot transfer them to others. Thus, [the minor's] return of the article is not considered to be a return [from a legal perspective].The above applies to the lulav and to each of the other species of the four taken with it. If one of them was borrowed, the person does not fulfill his obligation on the first day of the festival.

The happiness with which a person should rejoice in the fulfillment of the mitzvot and the love of God who commanded them is a great service. Whoever holds himself back from this rejoicing is worthy of retribution, as [Deuteronomy 28:47] states: "...because you did not serve God, your Lord, with happiness and a glad heart."Whoever holds himself proud, giving himself honor, and acts haughtily in such situations is a sinner and a fool. Concerning this, Solomon warned [Proverbs 28:10]: "Do not seek glory before the King."[In contrast,] anyone who lowers himself and thinks lightly of his person in these situations is [truly] a great person, worthy of honor, who serves God out of love. Thus, David, King of Israel, declared [II Samuel 6:22]: "I will hold myself even more lightly esteemed than this and be humble in my eyes," because there is no greatness or honor other than celebrating before God, as [II Samuel 6:16] states: "King David was dancing wildly and whistling before God."