The four species ( he, ארבעת המינים ', also called ''arba'a minim'') are four plants mentioned in the
Torah
The Torah (; hbo, ''Tōrā'', "Instruction", "Teaching" or "Law") is the compilation of the first five books of the Hebrew Bible, namely the books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy. In that sense, Torah means the ...
(Leviticus 23:40) as being relevant to the
Jewish holiday
Jewish holidays, also known as Jewish festivals or ''Yamim Tovim'' ( he, ימים טובים, , Good Days, or singular , in transliterated Hebrew []), are holidays observed in Judaism and by JewsThis article focuses on practices of mainstre ...
of
Sukkot. Observant Jews tie together three types of branches and one type of fruit and wave them in a special ceremony each day of the Sukkot holiday, excluding
Shabbat. According to
Rabbinic Judaism
Rabbinic Judaism ( he, יהדות רבנית, Yahadut Rabanit), also called Rabbinism, Rabbinicism, or Judaism espoused by the Rabbanites, has been the mainstream form of Judaism since the 6th century CE, after the codification of the Babylonia ...
, the waving of the four plants is a
mitzvah prescribed by the Torah, and it contains symbolic allusions to a Jew's service of God.
The four plants
The
mitzvah of waving the four species derives from the
Torah
The Torah (; hbo, ''Tōrā'', "Instruction", "Teaching" or "Law") is the compilation of the first five books of the Hebrew Bible, namely the books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy. In that sense, Torah means the ...
. In
Leviticus, it states:
![Leopold Pilichowski Sukkot](https://upload.wikimedia.org/wikipedia/commons/8/87/Leopold_Pilichowski_Sukkot.jpg)
In Leviticus 23:40 the Hebrew terms for the four plants are:
* ''‘êṣ hāḏār'' (), citrus trees
* ''təmārîm'' (), palm trees
* ''‘êṣ ‘āḇōṯ'' (), thick/leafy trees
* ''‘arḇê-nāḥal'' (),
willow
Willows, also called sallows and osiers, from the genus ''Salix'', comprise around 400 speciesMabberley, D.J. 1997. The Plant Book, Cambridge University Press #2: Cambridge. of typically deciduous trees and shrubs, found primarily on moist so ...
s of the brook/valley
In Talmudic tradition, the four plants are identified as:
*''
etrog
Etrog ( he, אֶתְרוֹג, plural: '; Ashkenazi Hebrew: ', plural: ') is the yellow citron or ''Citrus medica'' used by Jews during the week-long holiday of Sukkot as one of the four species. Together with the ''lulav'', ''hadass'', and '' a ...
'' () – the fruit of a
citron
The citron (''Citrus medica''), historically cedrate, is a large fragrant citrus fruit with a thick rind. It is said to resemble a 'huge, rough lemon'. It is one of the original citrus fruits from which all other citrus types developed throu ...
tree
*''
lulav
''Lulav'' (; he, לולב) is a closed frond of the date palm tree. It is one of the Four Species used during the Jewish holiday of Sukkot. The other Species are the '' hadass'' ( myrtle), '' aravah'' (willow), and ''etrog'' (citron). When ...
'' () – a ripe, green, closed
frond
A frond is a large, divided leaf. In both common usage and botanical nomenclature, the leaves of ferns are referred to as fronds and some botanists restrict the term to this group. Other botanists allow the term frond to also apply to the lar ...
from a
date palm tree
*''
hadass
Hadass (Hebrew: הדס, pl. ''hadassim'' - הדסים) is a branch of the myrtle tree that forms part of the lulav used on the Jewish holiday of Sukkot.
Hadass is one of the Four species (''arba'ah minim''–ארבעת המינים). T ...
'' () – boughs with leaves from the
myrtle tree
*''
aravah'' () – branches with leaves from the
willow
Willows, also called sallows and osiers, from the genus ''Salix'', comprise around 400 speciesMabberley, D.J. 1997. The Plant Book, Cambridge University Press #2: Cambridge. of typically deciduous trees and shrubs, found primarily on moist so ...
tree
Practice
During the time of the
Temple in Jerusalem
The Temple in Jerusalem, or alternatively the Holy Temple (; , ), refers to the two now-destroyed religious structures that served as the central places of worship for Israelites and Jews on the modern-day Temple Mount in the Old City of Jeru ...
, the waving ceremony (called ''na'anu'im'' – ) was performed in the Holy Temple on all seven days of
Sukkot, and elsewhere only on the first day. Following the destruction of the Temple, Rabbi
Yohanan ben Zakkai
:''See Yohanan for more rabbis by this name''.
Yohanan ben Zakkai ( he, יוֹחָנָן בֶּן זַכַּאי, ''Yōḥānān ben Zakkaʾy''; 1st century CE), sometimes abbreviated as Ribaz () for Rabbi Yohanan ben Zakkai, was one of the Tan ...
ordered that the four species be waved everywhere on 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. (This order is the same for both right-handed and left-handed people.) 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.
Sephardic Jews 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. Many Hasidic Ashkenazi Jews follow this practice as well.
In all cases, all of the species must be placed in the direction in which they grew. (For the ''etrog'', this means that the stem end should be on the bottom and the blossom end on top; this is the direction in which the ''etrog'' begins to grow, though as it matures on the tree it usually hangs in the opposite direction.)
History
The waving of the four species has been understood in different ways. Apparently, initially the waving was a part of the vigorous dancing (or shaking of musical instruments) which took place as part of the Temple celebrations on Sukkot. After the destruction of the Temple, the waving acquired a symbolic meaning, with six directions of waving symbolizing God's control over every direction of the universe, similar to certain Temple offerings which were also waved in six directions.
In old Jewish Eastern European communities, the Jews lived in cities far from fields, which then required substantial travel in order to purchase the four species. Often whole towns would have had to share them. The ''etrog'' especially was rare and thus very expensive. In Northern African communities, in Morocco, Tunis and Tangier, the communities were located closer to fields, but the ''etrog'' was still fairly expensive. There, instead of one per city, there was one per family. But in both areas, the community would share their ''etrog''s to some extent.
Today, with improved transportation, farming techniques etc., more people have their own. An ''etrog'' can cost anywhere from $3 to $500 depending on its quality.
Reciting the blessing
![Fourspecies](https://upload.wikimedia.org/wikipedia/commons/b/b0/Fourspecies.jpg)
To recite the blessing over the ''lulav'' and ''etrog'', the ''lulav'' is held in one hand and the ''etrog'' in the other. Right-handed users hold the ''lulav'' in the right hand and the ''etrog'' in the left. The customs for those who are
left-handed
In human biology, handedness is an individual's preferential use of one hand, known as the dominant hand, due to it being stronger, faster or more dextrous. The other hand, comparatively often the weaker, less dextrous or simply less subject ...
differ for Ashkenazim and Sephardim. According to the
Ashkenazi custom, the ''lulav'' is held in the left hand, and according to the Sephardi custom, in the right hand.
According to Sephardi custom, the blessing is said while holding only the ''lulav'' and the ''etrog'' is picked up once the blessing is completed. According to Ashkenazi custom, before the blessing is said, the ''etrog'' is turned upside-down, opposite the direction in which it grows. The reason for these two customs 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 each year that one waves the ''lulav'' and ''etrog''), the ''etrog'' is turned right side up (or picked 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.
The waving ceremony can be performed in the
synagogue, or 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
Halakha
''Halakha'' (; he, הֲלָכָה, ), also transliterated as ''halacha'', ''halakhah'', and ''halocho'' ( ), is the collective body of Jewish religious laws which is derived from the written and Oral Torah. Halakha is based on biblical commandm ...
to do so. Because women are not required to perform this mitzva, some are of the opinion that Sephardi women do not need to recite the blessing.
The waving is performed again (though without the attendant blessings) during morning prayer services in the
synagogue, at several points during the recital of
Hallel
Hallel ( he, הַלֵּל, "Praise") is a Jewish prayer, a verbatim recitation from Psalms which is recited by observant Jews on Jewish holidays as an act of praise and thanksgiving.
Holy days
Hallel consists of six Psalms (113–118), which ...
.
Additionally, in the synagogue, Hallel is followed by a further ceremony, in which the worshippers join in a processional around the sanctuary with their four species, while reciting special supplications (called ''hoshaanot'', from the refrain ''hosha na'', "save us"). From the first through the sixth day of Sukkot, one complete circuit is made; on
Hoshanah Rabbah
Hoshana Rabbah ( arc, הוֹשַׁעְנָא רַבָּא, , Great Hoshana/Supplication) is the seventh day of the Jewish holiday of Sukkot, the 21st day of the month of Tishrei. This day is marked by a special synagogue service, the Hoshana R ...
, the seventh and last day of Sukkot, seven complete circuits are made. As the four species are not used on
Shabbat, there are variant customs as to whether ''hoshaanot'' are said and a circuit made on that day.
Selecting the four species
![Arba Minim Shuk](https://upload.wikimedia.org/wikipedia/commons/7/71/Arba_Minim_Shuk.jpg)
While all mitzvot should be performed in the best manner possible, ''hiddur mitzvah'' (beautifying the mitzvah) especially applies to the four species. The
halacha
''Halakha'' (; he, הֲלָכָה, ), also transliterated as ''halacha'', ''halakhah'', and ''halocho'' ( ), is the collective body of Jewish religious laws which is derived from the written and Oral Torah. Halakha is based on biblical comman ...
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.
Another custom for hiddur mitzvah, depending on your custom of wrapping lulav and etrog, is to have more than two aravos and three haddasim. Some people have the custom to have as many as 40 extra haddassim and aravos.
''Hiddur mitzvah'' applies to all mitzvot, but its absence does not impede the mitzvah from being performed. For the four species specifically, there is a further "technical" requirement of ''hadar'' (beauty), which does impede the mitzvah of the four species from being performed. Despite their similar names and details, these two requirements are distinct from one another.
Midrashic interpretations
![DetailOfMedievalHebrewCalendar](https://upload.wikimedia.org/wikipedia/commons/8/87/DetailOfMedievalHebrewCalendar.jpg)
Several explanations are offered as to why these particular species were chosen for the mitzvah. The
Midrash
''Midrash'' (;["midrash"]
''Random House Webster's Unabridged Dictionary''. he, מִדְרָשׁ; ...
notes that the binding of the four species symbolizes desire to unite the four "types" of Jews in service of God, 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, Jews show their desire to consecrate their entire being to the service of God.
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.
Karaite interpretation
According to Karaite Judaism, the purpose of the command to collect the four species in Lev. 23:40 is ambiguous, as the text does not explicitly state what to do with them. Karaite Jews believe the intent is not to wave the four species but rather to use them to build the "sukkah" which is described in neighboring verses (v. 42-43). This interpretation is based in part on a passage about Sukkot from Neh. 8:14-18:
14 And they found written in the Law, how that the had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month; 15 and that they should publish and proclaim in all their cities, and in Jerusalem, saying: 'Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.' 16 So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim. 17 And all the congregation of them that were come back out of the captivity made booths, and dwelt in the booths; for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.
The passage states that it is "written in the Law" for people to go to the mountains to get palm branches, olive leaves, pine needles, myrtle leaves, and other forms of vegetation with which to build the sukkot. The only verse in the Torah that mentions some of these species is Lev. 23:40, which, according to some Jews such as Karaites, indicates that Ezra's scribes interpreted that verse as referring to building materials for the sukkah, not waving the four species.
Yeshiva University Jewish Studies Professor and Hebrew Bible authority
Lawrence Schiffman
Lawrence Harvey Schiffman (born 1948) is a professor at New York University (as of 2014); he was formerly Vice-Provost of Undergraduate Education at Yeshiva University and Professor of Jewish Studies (from early 2011 to 2014). He had previously ...
interprets the passage the same way. He writes,
One of the earliest examples of midrashic exegesis was the manner in which Lev. 23:40–42 was interpreted by the book of Ezra. The interpretation proposed here was rejected by Jewish tradition, which saw Lev. 23:40 as referring to the taking of the lulav and etrog, not to the building of the sukkah.
Schiffman believes the passage in Nehemiah is a midrashic interpretation of Lev. 23:40, as do the Karaites. However, his view is that this interpretation was eventually rejected by "Jewish tradition," i.e., majority practice, in favor of the Talmudic interpretation of Lev. 23:40 as referring to waving the four species. In contrast to Schiffman, some commentators argue that the verse in Nehemiah cannot be referring to Lev. 23:40, since the language in Nehemiah has some differences from that verse. The pri eitz hadar (fruit of a beautiful tree) and the willow branches are omitted and two species of olive branches are added. It remains unclear according to this interpretation where exactly the scribes in Nehemiah's day "found written in the law" that the Sukkah should be taken from the described species, as no such commandment appears in the books of Moses or anywhere else in the Hebrew Bible.
The fact that the passage in Nehemiah states that the scribes "found" this commandment written in the Law of Moses suggests that it was previously unknown. Furthermore, v. 17 states that the public had not built Sukkot en masse since the days of Joshua (~700 years earlier). However, other commentators have suggested that the meaning of these passages is that the festivals had not been celebrated with such enthusiasm since those earlier days.
A minority view exists among the Karaites sages which holds that the four species symbolize a wide variety of greeneries and fruits that are meant to be decoratively bundled together, carried around, and eaten throughout this holiday, thus fulfilling the injunction of Lev 23:40 “to rejoice before the Lord”.
[https://www.karaites.org/uploads/7/4/1/3/7413835/mikdash_meat_section_9_chag_hasukkot.pdf?mc_cid=bff85e4a01&mc_eid=22187189bc ]
See also
*
Five species of grain
In Judaism, the five species of grain ( he, חמשת מיני דגן, hameshet minei dagan) refer to five varieties of grain which have special status for a number of rituals. These species are commonly considered to be wheat, barley, oats, rye and ...
*
Seven Species
The Seven Species ( he, שִׁבְעַת הַמִינִים, ''Shiv'at HaMinim'') are seven agricultural products - two grains and five fruits - which are listed in the Hebrew Bible as being special products of the Land of Israel.
The seven specie ...
Bibliography
* Kitov, Eliyahu (1978). ''The Book of Our Heritage''. Jerusalem: Feldheim Publishers. .
References
External links
Four Species in a nutshell: how to choose Arba Minim
{{Authority control
Jewish ritual objects
Sukkot
Positive Mitzvoth