On the first day you shall take for yourselves the fruit of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before Ad-nai your God seven days.
Why does it say "for yourselves"?
When should we take those species?
What are we supposed to do it them?
Are all the species obvious?
How many of each?
Rashi, based on midrash and Talmud, tells us the identity of each.
הדר — It is called הדר because it is the tree whose fruit remains (הַדָּר) on the tree from one year to another (several years) — and this is the “Etrog”.
כפת תמרים BRANCHES OF PALM TREES — The word כפת is written defective (without ו, not כפות) to indicate that only one branch is intended (Sukkah 32a).
“on the first day, etc.; ”how can this day be described as the ‘first’ day seeing it is the fifteenth of the month? Rather this is a hint - the first day of Sukkot is the first day of the count of our sins committed after the Day of Atonement, all was forgiven then. [During the 4 days between YK and Sukkot] Most people are occupied with the sukkah or the lulav, and on Sukkot they come to praise the Holy One of Blessing, and God says to them: I overlooked [from Yom Kippur to Sukkot], and will only count from now on.
פרי עץ הדר, “both from the type of trees that produce fruit and from those which are pleasant to look at and which provide pleasant fragrance.” They are all to be tied together into one bunch. This teaches you that the righteous and the middlings are to join in carrying out the Creator’s will.
ושמחתם שבעת ימים, “you are to rejoice for seven days.” The reason for this is that each day is to be considered as a festival in its own right. The fact that the number of sacrifices offered during these days vary, is proof of this (compared with the offerings on the seven days of Passover.)
~ What are the explanations / lessons that the Chizkuni wants us to take from the verse?
(א) לוּלָב הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו, פָּסוּל. נִפְרְדוּ עָלָיו, כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר, יֶאֶגְדֶנּוּ מִלְמָעְלָה. צִנֵּי הַר הַבַּרְזֶל, כְּשֵׁרוֹת. לוּלָב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה טְפָחִים כְּדֵי לְנַעְנֵעַ בּוֹ, כָּשֵׁר:
(1) A stolen or a dried up lulav is invalid. One [that came] from an asherah tree or from a condemned city is invalid. If its top was broken off or its leaves were detached, it is invalid. If its leaves are spread apart it is valid. Rabbi Judah says he should tie it at the top. The thorny palms of the iron mountain are valid. A lulav which is three handbreadths in length, long enough to wave, is valid.
(ב) הֲדַס הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו אוֹ שֶׁהָיוּ עֲנָבָיו מְרֻבּוֹת מֵעָלָיו, פָּסוּל. וְאִם מִעֲטָן, כָּשֵׁר. וְאֵין מְמַעֲטִין בְּיוֹם טוֹב:
(2) A stolen or withered hadas (myrtle) is invalid. One [that came from] an asherah or a condemned city is invalid. If its tip was broken off, or its leaves were detached, or its berries were more numerous than its leaves, it is invalid. But if he diminished them it is valid. But he may not diminish them on the festival.
A stolen or withered aravah (willow) is invalid. One [take from an] asherah or from a condemned city is invalid. One whose tip was broken off or whose leaves were detached, or a tzatzefah (similar species to aravah, but not quite) is invalid. One that was shriveled or had lost some of its leaves, or one grown in a rain-watered soil, is valid.
(ה) אֶתְרוֹג הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. שֶׁל עָרְלָה, פָּסוּל. שֶׁל תְּרוּמָה טְמֵאָה, פָּסוּל. שֶׁל תְּרוּמָה טְהוֹרָה, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר. שֶׁל דְּמַאי, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר:
(5) A stolen or withered etrog is invalid. One from an asherah or a condemned city is invalid. Of orlah or of unclean terumah it is invalid. Of clean terumah, he should not take it, but if he did take it, it is valid. Of demai (doubtfully-tithed): Bet Shammai says it invalid, and Bet Hillel says it valid. Of second tithe, it should not be taken [even] in Jerusalem, but if he took it, it is valid.
~ What are the similarities in these mishnayot?
~ Why stolen species are no good?
~ Why the ones from asherah trees are no good?
~ What is the deal with the "condemned city"?
(ד) רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלשָׁה הֲדַסִּים וּשְׁתֵּי עֲרָבוֹת, לוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, אֲפִלּוּ שְׁנַיִם קְטוּמִים וְאֶחָד אֵינוֹ קָטוּם. רַבִּי טַרְפוֹן אוֹמֵר, אֲפִלּוּ שְׁלָשְׁתָּן קְטוּמִים. רַבִּי עֲקִיבָא אוֹמֵר, כְּשֵׁם שֶׁלּוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, כָּךְ הֲדַס אֶחָד וַעֲרָבָה אֶחָת:
(4) Rabbi Ishmael says: three hadasim, two aravot, one lulav and one etrog, even if two [of the hadasim] have their tips broken off and [only] one is whole. Rabbi Tarfon says: even if all three have their tips broken off. Rabbi Akiva says: just as there is one lulav and one etrog, so too only one hadas and one aravah.
~ What are the disputes?
~ Whom do we follow? Why?
בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ....
In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yohanan ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple...
~ Why do we do what we do today?
וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן (ויקרא כג, מ), רַבִּי אַבָּא בַּר כַּהֲנָא פָּתַח (משלי ח, י): קְחוּ מוּסָרִי וְאַל כָּסֶף, קְחוּ מוּסָרָהּ שֶׁל תּוֹרָה וְאַל כָּסֶף, (ישעיה נה, ב): לָמָּה תִשְׁקְלוּ כֶסֶף בְּלוֹא לֶחֶם, לָמָּה אַתֶּם שׁוֹקְלִים כֶּסֶף לִבְנֵי עֵשָׂו בְּלוֹא לֶחֶם, עַל שֶׁלֹּא שְׂבַעְתֶּם מִלַּחְמָהּ שֶׁל תּוֹרָה. (ישעיה נה, ב): וִיגִיעֲכֶם בְּלוֹא לְשָׂבְעָה, לָמָּה אַתֶּם יְגֵעִים וְאֻמּוֹת הָעוֹלָם שְׂבֵעִים, בְּלֹא לְשָׂבְעָה, עַל שֶׁלֹּא שְׂבַעְתֶּם מִיֵּינָהּ שֶׁל תּוֹרָה, דִּכְתִיב (משלי ט, ה): וּשְׁתוּ בְּיַיִן מָסָכְתִּי. רַבִּי בֶּרֶכְיָה וְרַבִּי חִיָּא אֲבוֹי בְּשֵׁם רַבִּי יוֹסֵי בֶּן נְהוֹרָאי אָמַר, כְּתִיב (ירמיה ל, כ): וּפָקַדְתִּי עַל כָּל לֹחֲצָיו, אֲפִלּוּ עַל גַּבָּאֵי צְדָקָה, חוּץ מִשְּׂכַר סוֹפְרִים וּמַשְׁנִים, שֶׁאֵינָן נוֹטְלִין אֶלָּא שְׂכַר בַּטָּלָה בִּלְבָד, אֲבָל שְׂכַר דָּבָר אֶחָד מִן הַתּוֹרָה אֵין כָּל בְּרִיָּה יְכוֹלָה לִתֵּן מַתַּן שְׂכָרָהּ. תָּנֵי מֵרֹאשׁ הַשָּׁנָה נִקְצָצִין מְזוֹנוֹתָיו שֶׁל אָדָם חוּץ מִמַּה שֶּׁמּוֹצִיא בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וְרָאשֵׁי חֳדָשִׁים וּמַה שֶּׁהַתִּינוֹקוֹת מוֹלִיכִים לְבֵית רַבָּן, אִם מוֹסִיף מוֹסִיפִים לוֹ אִם פּוֹחֵת פּוֹחֲתִין לוֹ. רַבִּי יוֹחָנָן הֲוָה מְטַיֵּל, סָלֵק מִטְבֶרְיָא לְצִפּוֹרִין, וַהֲוָה רַבִּי חִיָּא בַּר אַבָּא מִסְמַךְ לֵיהּ, מָטוֹן חַד בֵּית חֲקַל אֲמַר הָדֵין בֵּית חַקְלָא הֲוָה דִידִי וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא. מָטוֹן חַד דְּבֵית כַּרְמָא אֲמַר הָדֵין בֵּית כַּרְמָא דִידִי הֲוֵית וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא. מָטוֹן חַד דְּבֵית זֵיתָא, אֲמַר הָדֵין בֵּית זֵיתָא דִידִי הֲוָה וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא, שָׁרֵי רַבִּי חִיָּא בָּכֵי, אָמַר רַבִּי יוֹחָנָן מָה אַתְּ בָּכֵי, אֲמַר לֵיהּ עַל דְּלָא שְׁבַקְתְּ לְסִיבוּתָךְ כְּלוּם. אָמַר לוֹ קַלָּה הִיא בְּעֵינֶיךָ מַה שֶּׁעָשִׂיתִי שֶׁמָּכַרְתִּי דָבָר שֶׁנִּבְרָא לְשִׁשָּׁה יָמִים וְקָנִיתִי דָּבָר שֶׁנִּתַּן לְאַרְבָּעִים יוֹם, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, וּכְתִיב (דברים ט, ט): וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה. כַּד דְּמַךְ רַבִּי יוֹחָנָן הֲוָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, שֶׁאָהַב רַבִּי יוֹחָנָן אֶת הַתּוֹרָה, (דברים ט, ט): בּוֹז יָבוּזוּ לוֹ. כַּד דְּמַךְ רַבִּי הוֹשַׁעְיָא אִישׁ טִירְיָא רָאוּ מִטָּתוֹ שֶׁפָּרְחָה בָּאֲוִיר, וְהָיָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, שֶׁאָהַב הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבָּא הוֹשַׁעְיָא אִישׁ טִירְיָא, בּוֹז יָבוּזוּ לוֹ. .... אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מִשְּׂכַר לְקִיחָה אַתָּה לָמֵד שְׂכַר לְקִיחָה, בְּמִצְרַיִם כְּתִיב (שמות יב, כב): וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב, בְּכַמָּה הֲוָת טִימְיָא דִּידֵיהּ בְּאַרְבָּעָה מִינֵי, וְהוּא גָּרַם לְיִשְׂרָאֵל לִירַשׁ בִּזַּת הַיָּם, בִּזַּת סִיחוֹן וְעוֹג, בִּזַּת שְׁלשִׁים וְאֶחָד מְלָכִים. לוּלָב שֶׁעוֹמֵד עַל הָאָדָם בְּכַמָּה דָּמִים, וְכַמָּה מִצְווֹת יֵשׁ בּוֹ, עַל אַחַת כַּמָּה וְכַמָּה. לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.
"And you shall take (acquire) for yourselves on the first day" (Leviticus 23:40). Rabbi Abba bar Kahana opened [his discourse]: "'Accept my discipline rather than silver' - accept the discipline of Torah rather than silver. 'Why do you weigh money for what is not bread' (Isaiah 55:2) - why are you weighing money for the Children of Esav for what is not bread? Since you did not sate yourselves with the bread of Torah. 'Your toil is for what does not satisfy' (Isaiah 55:2) - why are you toiling, and the nations of the world satiated without satiation? Since you did not satiate yourselves from the wine of Torah, as it is written (Proverbs 9:5), 'and drink the wine that I have mixed.'"
Rabbi Berakhiah and Rabbi Chiya his father said in the name of Rabbi Yose ben Nehoria, "It is written (Jeremiah 30:20), 'And I will remember all who press him' - even charity collectors - except for the wage of scribes and teachers of Mishnah who only take the wage of their idleness alone. But there is no creature that can give the wage of one thing of the Torah [commensurate to] its reward."
It was taught, "The sustenance of a person is fixed from Rosh Hashanah, except for what one expends [for] Shabbat, holidays, Rosh Chodesh and what the infants take to the house of their teacher - if he adds [to this], it is added to him; if he lessens, it is lessened from him." Rabbi Yochanan was travelling, he left from Tiveria [to go] to Tsipporin, and Rabbi Chiya bar Abba was helping him. They reached a plot of farmland. [Rabbi Yochanan] said, "This farmland was mine, but I sold it in order to acquire Torah." They reached one that was a vineyard. He said, "This vineyard was mine, but I sold it in order to acquire Torah." They reached one that was an olive grove. He said, "This olive grove was mine, but I sold it in order to acquire Torah." Rabbi Chiya started to cry. Rabbi Yochanan said, "Why are you crying?" He said to him, "Since you did not leave anything for your old age." He said to him, "Is what I did light in your eyes, that I sold something created in six days and purchased something that was given over forty days, as it is stated (Exodus 34:28), 'And he was there with the Lord forty days and forty nights'; and it is written (Deuteronomy 9:9), 'and I dwelt on the mountain forty days and forty nights.'" When Rabbi Yochanan [died], his generation read about him (Song of Songs 8:7), "if a man offered all the wealth of his home for love" - as Rabbi Yochanan loved the Torah - "he would surely be scorned." ...Rabbi Abba bar Kahana said "You learn the reward of purchasing from the reward of purchasing: About Egypt, it is written (Exodus 12:22), 'And acquire a bunch of hyssop.' What is its price? Four small coins. But it caused Israel to possess the spoils of the [Reed Sea], the spoils of Sichon and Og and the spoils of [the] thirty-one kings [of Canaan]. All the more so [is this true] of a lulav, which can become a person's for a little money and has several commandments with it. Hence Moshe warns Israel and says to them (Leviticus 23:40), 'And you shall take (acquire) for yourselves on the first day.'"
~ How do the sages in this midrash understand "you shall take for yourselves"?
~ How does Rabbi Yochanan explain his decisions to R. Chiyah bar Abba?
~ Why is the idea of being satiated brought up in this midrash? What is true satiation?
דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים טז, יא): תּוֹדִיעֵנִי אֹרַח חַיִּים שׂבַע שְׂמָחוֹת, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹדִיעֵנִי בְּאֵיזֶה פִּילוֹן מְפֻלָּשׁ לְחַיֵּי הָעוֹלָם הַבָּא, רַבִּי יוּדָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד אִם חַיִּים אַתָּה צָרִיךְ, יִסּוּרִין אַתָּה צָרִיךְ, כְּדִכְתִיב (משלי ו, כג): וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. .... דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת, אַל תְּהִי קוֹרֵא כֵּן אֶלָּא שֶׁבַע שְׂמָחוֹת, אֵלּוּ שֶׁבַע מִצְווֹת שֶׁבֶּחָג, וְאֵלּוּ הֵן, אַרְבָּעָה מִינִין שֶׁבַּלּוּלָב, וְסֻכָּה, חֲגִיגָה וְשִׂמְחָה. אִם שִׂמְחָה לָמָּה חֲגִיגָה וְאִם חֲגִיגָה לָמָּה שִׂמְחָה, אָמַר רַבִּי אָבִין מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ אֵצֶל הַדַּיָּן וְלֵית אֲנַן יָדְעִין מַאן הוּא נוֹצֵחַ, אֶלָּא מַאן דְּנָסַב בָּאיָין בִּידֵיהּ, אֲנַן יָדְעִין דְּהוּא נָצוֹחַיָיא, כָּךְ יִשְׂרָאֵל וְאֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹאשׁ הַשָּׁנָה וְלֵית אֲנַן יָדְעִין מַאן נָצַח, אֶלָּא בַּמֶּה שֶׁיִּשְׂרָאֵל יוֹצְאִין מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלוּלָבֵיהֶן וְאֶתְרוֹגֵיהֶן בְּיָדָן, אָנוּ יוֹדְעִין דְיִשְׂרָאֵל אִינוּן נָצוֹחַיָּא, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.
Another interpretation of, "And you shall take for yourselves" (Leviticus 23:40): This is [the understanding of] that which is written (Psalms 16:11), "You will inform me the path of life, complete joy." David said in front of the Holy One of Blessing, "Teach me through which gate it is straight to life in the world to come." Rabbi Yudan said, "The Holy One of Blessing said to David, 'If you need life, you need afflictions, as it is written, "And the path of life is the rebuke that disciplines."'"
"Complete joy (literally, satiation of joys)" - God has satiated us with five joys: Scripture, Mishna, Mishnah, Talmud, Tosefta, and aggadot. ...
Another interpretation of "Complete (sova) joy" (Psalms 16:11) - these are the seven (sheva) commandments of the festival, and these are them: The four species that are in the lulav, the sukkah (hut), the festival offering and the offering of joy.
If there is an offering of joy, why is there a festival offering; and if there is a festival offering, why is there an offering of joy? Rabbi Avin said, "[There is a relevant] parable about two that went into a judge and we do not know who was victorious. Rather we know that the one that [comes out] carrying a palm branch is the winner. So [too] Israel and the nations of the world come and prosecute [each other] before the Holy One of Blessing on Rosh Hashanah and we do not know who won. Rather when we see that Israel is coming out from in front of the Holy One of Blessing with their lulavs and citrons in their hands, we know that Israel are the winners (and that creates a need to offer an offering of joy, as well as the holiday offering). Hence, Moshe warns Israel and says to them (Leviticus 23:40), 'And you shall take for yourselves.'"
~ How do the sages in this midrash understand "you shall take for yourselves"?
~ Why is the idea of joy brought up in this midrash? What is complete joy?
~ How many "sevens" are in Sukkot, particularly if you are in Israel?
Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] the Holy One of Blessing as it is written (Psalms 104:1), "You were dressed in splendor and beauty (hadar)." "The branches of a date palm" - this is [referring to] the Holy One of Blessing as it is written (Psalms 92:13), "The righteous One flourishes like a date palm." "And a branch of a braided tree (a myrtle)" - this is [referring to] the Holy One of Blessing as it is written (Zechariah 1:8), "and He is standing among the myrtles." "And brook willows (arvei nachal)" - this is [referring to] the Holy One of Blessing as it is written (Psalms 68:5), "praise the One that rides in the skies (aravot), with His name of the Lord."
~ What are the four species symbolizing, in this midrash?
~ What do you feel about this midrash?
Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] our father, Avraham, who the Holy One of Blessing graced (hider) with a good old age, as it is stated (Genesis 24:1), "And Avraham was old, had come along in days;" and it is written (Leviticus 19:32), "and you shall grace (hadarta) the old." "The branches (kappot) of a date palm" - this is [referring to] Yitschak, who was bound (kafut which is spelled with the same letters as kappot) and tied up on top of the altar. "And a branch of a braided tree (a myrtle)" - this is [referring to] Yakov. Just like this myrtle bustles with leaves, so too was Yakov bustling with children. "And brook willows" - this is [referring to] Yosef. Just like this willow gets withered before these three [other] species, so too did Yosef die before his brothers. Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] Sarah, who the Holy One of Blessing graced (hider) with a good old age, as it is stated (Genesis 18:11), "And Avraham and Sarah were old." "The branches of a date palm" - this is [referring to] Rivka. Just like this date palm, it has food and it has thorns, so too Rivkah brought up a righteous one and an evildoer. "And a branch of a braided tree (a myrtle)" - this is [referring to] Leah. Just like this myrtle bustles with leaves, so too was Leah bustling with children. "And brook willows" - this is [referring to] Rachel. Just like this willow gets withered before these three [other] species, so too did Rachel die before her sister.
~ What are the four species symbolizing, in this midrash?
Another explanation: "The fruit of a beautiful tree" - these are [referring to] Israel. Just like this citron (etrog), which has taste and has smell, so too Israel has among them people that have Torah and have good deeds. "The branches of a date palm" - these are [referring to] Israel. Just like this date, which has taste and has no smell, so too Israel has among them those that have Torah but do not have good deeds. "And a branch of a braided tree (a myrtle)" - these are [referring to] Israel. Just like this myrtle, which has smell and has no taste, so too Israel has among them those that have good deeds but do not have Torah. "And brook willows" - these are [referring to] Israel. Just like this willow, which has no smell and has no taste, so too Israel has among them people that have no Torah and have no good deeds. And what does the Holy One of Blessing do to them? To destroy them is impossible, but rather the Holy One of Blessing said "bind them all together [into] one grouping and these will atone for those." And if you will have done that, I will be elevated at that time. This is [the meaning of] what is written (Amos 9:6), "He Who built the upper chambers in the heavens" (indicating his elevation). And when is God elevated? When they make one grouping, as it is stated (Ibid.), "and established His grouping on the earth." Hence Moshe warned Israel, "And you shall take for yourselves on the first day."
~ What are the four species symbolizing, in this midrash?
~ What aprts of this midrash are well known, and what parts aren't?
(ח) דתנינן
(ט) מאן דאזיל באורח מישר באורייתא, ומאן דאשתדל באורייתא כדקא יאות, אית ליה חולקא בעלמא דאתי,
(י) דההוא מלה דנפק מפומיה אזלא ושטא בעלמא וסלקא לעילא
(יא) וכמה עילאין קדישין מתחברין בההיא מלה וסלקא בארח מישר, ואתעטר בעטרא קדישא
(יב) ואסתחי בנהרא דעלמא דאתי דנגיד ונפיק מעדן
(יג) ואתקבל ביה ואשתאיב בגויה
(יד) ואתנטע סחרניה דההוא נהר אילנא עילאה,
(טו) וכדין נגיד ונפיק נהורא עילאה, ואתעטר ביה בההוא בר נש כל יומא כמה דאתערנא.
(טז) ומאן דלעי באורייתא ולא ידע לאשתדלא בה בארח מישר, ההוא מלה סלקא וסאטי ארחין, ולית מאן דאתחבר ביה,
(יז) כלא דחיין ליה לבר, ואזיל ושאט בעלמא, ואזיל ושאט ולא אשכח אתר, מאן גרים ליה האי, ההוא דסאטי ליה מארח מישר,
(יח) הדא הוא דכתיב ולפני עור לא תתן מכשול,
(יט) בגין כך ויראת מאלהיך אני ה׳.
(כ) ומאן דתאובתיה למילעי באורייתא ולא אשכח מאן דאוליף ליה,
(כא) והוא ברחימותא דאורייתא לעי בה, ומגמגם בה בגמגומא דלא ידע,
(כב) כל מלה ומלה סלקא,
(כג) וקב״ה חדי בההיא מלה, וקביל לה ונטע לה סחרניה דההוא נחלא,
(כד) ואתעבדו מאלין מלין אלנין רברבין ואקרון ערבי נחל,
(כה) הדא הוא דכתיב באהבתה תשגה תמיד.
(כו) ודוד מלכא אמר
(כז) הורני ה׳ דרך חקיך
(כח) זכאין אינון דידעין ארחוי דאורייתא, ומשתדלי בה בארח מישר,
(כט) דאינון נטעין אילנין דחיין לעילא דכלהו אסוותא,
(ל) ובגיני כך כתיב תורת אמת היתה בפיהו,
(8) We have learned:
(9) He who walks the straight path in Torah [study] and he who attempts [to master] the Torah properly has a portion in the world-to-come.
(10) For the word [of Torah] which goes out of his mouth traverses the world and mounts on high.
(11) How many lofty holy beings join in that word which goes on the straight path and is crowned with a holy crown.
(12) It swims in the river of the world-to-come which goes forth from Eden.
(13) [The word] is received by it and absorbed in its midst.
(14) The lofty tree is planted round about that river.
(15) Thus comes forth the supernal light which crowns that man all the day, just as we learned.
(16) [However, with regard to] the one who labors in the Torah and does not know how to master her in the straight path—[His] word goes and roams on paths with no one to join it.
(17) All thrust it outside, and it roams the world and does not find a place where it, which has strayed from the straight path, could be acquired.
(18) Thus it is written, Do not place a stumbling block before the blind.
(19) On account of this [it is written]: You will fear your God; I am the Lord (Lev. 19:14).
(20) He who desires to labor in the Torah but finds no one to teach him:
(21) [Yet] he labors for the love of Torah and stammers its [words] since he does not know [them].
(22) Each and every word goes forth.
(23) And the Holy One of Blessing rejoices in that word and receives it [and plants it] around that river.
(24) Of these words are made many trees, which are called willows of the brook (Lev. 23:40).
(25) Thus it is written, In its love you will continually be infatuated.
(26) King David also said:
(27) O Lord, show me the way of Your statutes (Ps. 119:33).
(28) Worthy are those who know the paths of the Torah and strive to master it on the straight path.
(29) For they plant trees of life greater than all remedies.
(30) Therefore it is written, The Torah of truth was in his mouth (Mal. 2:6).
~ According to Cordovero, what is the symbol of the willow?
~ How does he understand the "tree of life"?
~ Is it fundamental to say the words with precision? Why or why not?