Halachah 1 – General Invalidations of the Four Species
If any of the Four Species is dried out, stolen, seized by force, taken from an Asherah tree, or comes from an idolatrous city, it is invalid for the mitzvah. A species that belongs to an idolater should ideally not be used, but if it was used, the mitzvah has been fulfilled. If a species is merely wilted but not completely dried out, it remains kosher. In a time of danger or when no alternative exists, a dried lulav may be used, though this leniency does not apply to the other species.
Halachah 2 – Etrogim from Prohibited Sources
An etrog of orlah, impure terumah, or tevel is invalid because it cannot be properly used. An etrog of d’mai is valid because there exists a legal way for a person to become eligible to eat it. An etrog of pure terumah or of ma’aser sheni in Jerusalem should not be used initially because it may become susceptible to impurity, but if it was used the mitzvah is fulfilled.
Halachah 3 – Physical Defects of the Lulav
A lulav whose top is cut off is invalid. If it splits significantly so that it appears as two separate branches, it is invalid. A lulav bent forward like a hunchback or bent significantly to either side is invalid, while one bent backward remains kosher since that is its natural growth pattern. Leaves that merely separate slightly do not invalidate it, but if they spread apart and hang downward like a mature palm top, the lulav becomes invalid.
Halachah 4 – The Tiyomet and Leaf Structure of the Lulav
The leaves of a lulav normally grow in paired units joined together by a central seam called the tiyomet. If the tiyomet splits, the lulav is invalid. A lulav whose leaves never developed a tiyomet is also invalid. If the leaves are arranged irregularly, the lulav is kosher only if the leaves still cover the spine continuously; if gaps expose the spine, it is invalid.
Halachah 5 – Defects in the Hadas
A hadas whose top has been cut off remains kosher. Even if most of its leaves have fallen off, it remains kosher if three leaves remain together on one level. When berries outnumber the leaves, green berries do not invalidate the hadas, but red or black berries do. If the excess berries are removed, the hadas becomes kosher, although this should not be done on Yom Tov itself. If someone removed them anyway, the hadas may still be used.
Halachah 6 – Defects in the Aravah
A willow branch remains kosher even if its top has been cut off. However, if its leaves have burst open and separated from their normal appearance, it becomes invalid for the mitzvah.
Halachah 7 – Holes, Missing Parts, and Surface Damage in an Etrog
An etrog perforated completely through is invalid regardless of the size of the hole. A partial hole may also invalidate if it is sufficiently large or causes any amount of the fruit itself to be missing. The loss of the pitam invalidates the etrog, as does the removal of the stem if a cavity remains. Certain blemishes, bumps, or discolorations invalidate the etrog, especially if they are located on the pitam or cover a significant portion of the fruit. If the peel is entirely removed, the etrog is invalid, but if some of the original peel remains, it can remain kosher.
Halachah 8 – Additional Disqualifications of an Etrog
An etrog that is swollen, decayed, pickled, cooked, unnaturally black, white, heavily spotted, or green like a leek is invalid. An etrog artificially molded into another shape is also invalid. However, naturally unusual forms that retain the normal appearance of an etrog remain kosher. Twin etrogim that grew together and immature etrogim may be used. In regions where dark etrogim are common, slight darkness is acceptable, but extremely black etrogim are invalid everywhere.
Halachah 9 – Defects That Invalidate Only on the First Day
Species disqualified because they are blemished, stolen, or taken by force are invalid only on the first day of Sukkot. On the remaining days they may be used. However, species associated with idolatry or etrogim that are prohibited for consumption remain invalid throughout the entire festival.
Halachah 10 – Ownership Requirements on the First Day
On the first day of Sukkot, one must own the Four Species in order to fulfill the mitzvah. Therefore, borrowed species cannot be used unless they are given as an actual gift, even if the gift is conditional upon being returned. If the species are not returned as agreed, the original mitzvah is retroactively invalid. Because a minor cannot legally transfer ownership back, one should not give a lulav to a child before all obligated adults have used it.
Halachah 11 – Shared Ownership of the Four Species
Partners who jointly own a lulav or etrog cannot fulfill the first-day obligation unless each receives the other’s share as a gift. Similar rules apply among brothers who share an undivided inheritance. The person must have exclusive ownership rights sufficient to satisfy the Torah’s requirement that the species be “yours” on the first day.
Halachah 12 – The Simchat Beit HaSho’eivah Celebration
In addition to the ordinary festival rejoicing, there was a special celebration in the Temple during Sukkot. Areas were arranged so that men and women could participate without improper mingling. The festivities began after the first Yom Tov day and continued throughout Chol HaMoed following the afternoon sacrifice.
Halachah 13 – The Nature of the Temple Celebration
The Simchat Beit HaSho’eivah included musical instruments, singing, dancing, clapping, acrobatics, and songs of praise to God. Participants celebrated according to their talents and abilities. Despite its importance, the celebration never overrode the prohibitions of Shabbat or Yom Tov.
Halachah 14 – Who Participated in the Celebration
The central performers were not ordinary people but the greatest Torah scholars, judges, sages, elders, and exceptionally pious individuals. They would dance, sing, and rejoice before God, while the rest of the nation gathered to watch and hear.
Halachah 15 – The Great Mitzvah of Rejoicing Before God
Rejoicing in the performance of mitzvot is itself a major aspect of Divine service. A person who refuses to rejoice in God’s service is deserving of criticism, while one who humbly rejoices before God demonstrates true spiritual greatness. The Rambam cites King David, who danced before God without concern for personal honor, as the ideal model of serving God through joyful humility.