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Lulav: Difference between revisions
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[[File:Four Species.jpg|200px|right]] | [[File:Four Species.jpg|200px|right]] | ||
The obligation to take a lulav on succot comes from the pasuk הדר כפות תמרים וענף עץ עבות וערבי נחל | The obligation to take a lulav on succot comes from the pasuk ולקחתם לכם ביום הראשון הדר כפות תמרים וענף עץ עבות וערבי נחל | ||
And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook. <ref> Vayikra 23:40 and Gemara Sukkah 34b </ref> | And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook. <ref> Vayikra 23:40 and Gemara Sukkah 34b </ref> | ||
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==Split Tip== | ==Split Tip== | ||
# If the majority of the middle leaf is split, according to Ashkenazim the lulav is invalid, while some Sephardic poskim are lenient.<ref> | # If the majority of the middle leaf is split, according to Ashkenazim the lulav is invalid, while some Sephardic poskim are lenient.<ref> | ||
The second version of Rabbi Yehoshua ben Levi’s opinion (Sukkah 32a) is that a lulav with a split tiyomet is invalid. Tosafot Sukka 29b "Niktam" explains that this is because it is a lack of "hadar." However, according to Rabbeinu Yerucham cited by Magen Avraham 645:6 it is an invalidation because it is "chaser." Magen Avraham agrees with the latter opinion, and therefore, MB 645:17 says that this invalidation wouldn't apply after the 1st day of Sukkot. | |||
* The Terumat Hadeshen (Responsa 96) cites one version of Rashi (Bava Kama 96a s.v. Hatiyomet) that the tiyomet is the single tallest middle leaf. The Terumat Hadeshen writes that the minhag is in accordance with this explanation. The Rama 645:3 writes that the Ashkenazic minhag follows the Terumat Hadeshen. Mishna Brurah (645:16) adds that one should not use a lulav if the majority of the middle leaf is split. Rav Shlomo Zalman Auerbach (Halichot Shlomo 10:1) explained that that minhag is not concerned for the opinion of the Geonim who required a “double” tiyomet. | * Rashi (s.v. Tiyomet) explains that the tiyomet is the highest middle two leaves extending directly out of the top of the spine. Tosfot (Bava Kama 96b) cite the Geonim as agreeing with Rashi but note that according to this explanation it would be almost impossible to find a valid lulav, as almost every lulav in Tosfot’s area grew with one middle leaf rather than two. Tosfot, though, explain that even Rashi and the Geonim would agree that a lulav that did not grow with two middle leaves is valid; the only problem referred to in the Gemara is if a lulav grew with two middle leaves that subsequently split. | ||
* The Rif (15a) and Rambam (8:4) explain that every leaf is really doubled over, and the point at which these sides meet is called the tiyomet. The Rosh (3:6) explains that according to the Rif, if the majority of the length of the majority of the leaves split, the lulav would be invalid. The Shulchan Aruch 645:3 codifies the opinion of the Rif. Chazon Ovadia (Sukkot p. 297-8) codifies the opinion of the Rama even for Sephardim, while the Ish Matzliach (on Rama ibid.) rules that if there is no other lulav, Sephardim may rely on the Rambam. | * The Terumat Hadeshen (Responsa 96) cites one version of Rashi (Bava Kama 96a s.v. Hatiyomet) that the tiyomet is the single tallest middle leaf. The Terumat Hadeshen writes that the minhag is in accordance with this explanation. The Rama 645:3 writes that the Ashkenazic minhag follows the Terumat Hadeshen. Mishna Brurah (645:16) adds that one should not use a lulav if the majority of the middle leaf is split. The Gra 645:11 says even if a minority is split based on an opinion quoted in the Ritva Sukka 31b, one should be stringent. Rav Shlomo Zalman Auerbach (Halichot Shlomo 10:1) explained that that minhag is not concerned for the opinion of the Geonim who required a “double” tiyomet. Chazon Ish 145 as well as Aruch Hashulchan 645:10 say that if necessary, one could be lenient even if most of it is split and recite a beracha on it. | ||
* The Rif (15a), Ramban there, and Rambam (8:4) explain that every leaf is really doubled over, and the point at which these sides meet is called the tiyomet. The Rosh (3:6) explains that according to the Rif, if the majority of the length of the majority of the leaves split, the lulav would be invalid. The Shulchan Aruch 645:3 codifies the opinion of the Rif. Chazon Ovadia (Sukkot p. 297-8) codifies the opinion of the Rama even for Sephardim, while the Ish Matzliach (on Rama ibid.) rules that if there is no other lulav, Sephardim may rely on the Rambam. | |||
* Interestingly, the Maamar Mordechai (645:4) writes that one should not check the middle leaf too forcefully, as it may split in the process; if it does not look split upon glancing at it, it is valid. This view is quoted by the Kaf Hachaim (645:24).</ref> | * Interestingly, the Maamar Mordechai (645:4) writes that one should not check the middle leaf too forcefully, as it may split in the process; if it does not look split upon glancing at it, it is valid. This view is quoted by the Kaf Hachaim (645:24).</ref> | ||
# It is preferable to get a lulav that is completely closed, if it is easy to get one.<ref>Rama 645:3 writes that it is preferable to get a lulav that is completely closed to be strict for the opinion of those who hold that if the middle leaf is even partially split, the lulav is invalid. Chazon Ovadia (p. 300) agrees. Mishna Brurah 645:18-9 writes that if only the minority of the middle leaf is split one need not be strict unless another lulav is available to him. </ref> | # It is preferable to get a lulav that is completely closed, if it is easy to get one.<ref>Rama 645:3 writes that it is preferable to get a lulav that is completely closed to be strict for the opinion of those who hold that if the middle leaf is even partially split, the lulav is invalid. Chazon Ovadia (p. 300) agrees. Mishna Brurah 645:18-9 writes that if only the minority of the middle leaf is split one need not be strict unless another lulav is available to him. </ref> | ||
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* The Gemara also says that a lulav whose leaves are bent (“kafuf”) is invalid. The Rosh (Responsa 24:10) explains that it is invalid only if the leaves and the spine both are bent; if the leaves alone are bent, it is valid. In fact, the Rosh mentions that he preferred a lulav with the middle leaf bent in order to ensure that it was not split. Tur and Shulchan Aruch (645:9) rule in accordance with the Rosh. The Mishna Brurah (645:40) limits the Rosh’s leniency to where only the middle leaf is bent and not if majority of the leaves are bent. The Chida (Machzik Bracha 645:4) writes that ideally the lulav should be completely straight. </ref> | * The Gemara also says that a lulav whose leaves are bent (“kafuf”) is invalid. The Rosh (Responsa 24:10) explains that it is invalid only if the leaves and the spine both are bent; if the leaves alone are bent, it is valid. In fact, the Rosh mentions that he preferred a lulav with the middle leaf bent in order to ensure that it was not split. Tur and Shulchan Aruch (645:9) rule in accordance with the Rosh. The Mishna Brurah (645:40) limits the Rosh’s leniency to where only the middle leaf is bent and not if majority of the leaves are bent. The Chida (Machzik Bracha 645:4) writes that ideally the lulav should be completely straight. </ref> | ||
==Dried Out== | |||
# A dried out lulav is invalid. <ref> Mishna Sukka 3:1 (29a), S"A 645:5. | |||
* Rosh Sukka 3:1 quotes the Raavad that when it loses its greenness it is considered dried out and this is the opinion of the S"A | |||
* The Rama 645:5 is more lenient and says it is not considered dried out unless you would rub your fingernails on it and it owuld crumble. | |||
</ref> | |||
# If the uppermost tiyomet is dried out there is a discussion if it is still valid. <ref> Mishna Berura 645:22 is stringent based on the opinion of the Raavad as is the Gra 645:22, while the Chazon Ish 145:11 is lenient. | |||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
