3ג׳
1 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:

A lulav [a palm branch, one of the four species which it is a mitzvah to take on Sukkot] which was stolen or dried out is invalid. One which comes from an ashera [a tree dedicated to idolatry], or from a condemned city [an idolatrous city which must be destroyed] is invalid. If its tip was snapped off, or its leaves missing, it is invalid; if its leaves were [merely] separated, it is valid. Rabbi Yehudah says: One must bind it together from the top [in order for it to be valid]. The palms of Iron Mount are valid [for use as a lulav]. A lulav that has three hand-breadths [in length] by which to shake it, is valid.

2 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:

A myrtle branch which was stolen or dried out is invalid [for use in the mitzvah of the four species]. One which comes from an ashera, or from a condemned city is invalid. If its tip was snapped off, or its leaves missing, or if its berries are more numerous than its leaves, it is invalid; and if one decreased them [the berries], it is valid. And one may not decrease them on the festival.

3 ג

עֲרָבָה גְזוּלָה וִיבֵשָׁה, פְּסוּלָה. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פְּסוּלָה. נִקְטַם רֹאשָׁהּ, נִפְרְצוּ עָלֶיהָ, וְהַצַּפְצָפָה, פְּסוּלָה. כְּמוּשָׁה, וְשֶׁנָּשְׁרוּ מִקְצָת עָלֶיהָ, וְשֶׁל בַּעַל, כְּשֵׁרָה:

A willow branch which was stolen is dried out is invalid [for use in the mitzvah of the four species]. One which comes from an ashera, or from a condemned city, is invalid. If its tip was snapped off, or its leaves missing, or if it is a Euphrates poplar‎, it is invalid. One that is withered, or that a few of its leaves have fallen, or that grew in a naturally watered area, is valid.

4 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:

Rabbi Yishmael says: [The mitzvah of the four species requires] three myrtle branches, two willow branches, one palm branch, and one etrog [citron]; [and regarding the myrtle branches,] even if two have their tips snapped off and [only] one does not have its tip snapped off [it is valid]. Rabbi Tarphon says: even if all three are snapped off [it is valid]. Rabbi Akiva says: Just as one lulav and one citron [are used], so too one myrtle branch and one willow branch [should be used].

5 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:

A citron which was stolen or dried out is invalid. One which comes from an asherah, or from a condemned city, is invalid. One which is of orlah [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] is invalid. One which is from impure terumah is invalid; from pure terumah, one should not take it [for the mitzvah], but if one took it, it is valid. One which is of demai [produce from which it is uncertain whether tithes were already taken], Beit Shammai invalidate it, and Beit Hillel validate. One which is of ma'aser sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there], one should not take it, but if one took it, it is valid.

6 ו

עָלְתָה חֲזָזִית עַל רֻבּוֹ, נִטְּלָה פִטְמָתוֹ, נִקְלַף, נִסְדַּק, נִקַּב וְחָסַר כָּל שֶׁהוּא, פָּסוּל. עָלְתָה חֲזָזִית עַל מִעוּטוֹ, נִטַּל עֻקְצוֹ, נִקַּב וְלֹא חָסַר כָּל שֶׁהוּא, כָּשֵׁר. אֶתְרוֹג הַכּוּשִׁי, פָּסוּל. וְהַיָרוֹק כְּכַרְתִי, רַבִּי מֵאִיר מַכְשִׁיר, וְרַבִּי יְהוּדָה פּוֹסֵל:

If lichen spread over the majority [of a citron], if it lost its crown, or was peeled, or cracked, or if it was pierced and is missing any amount, it is invalid. If lichen spread over a smaller portion of it, if it lost its stalk, or was pieced but is not missing any amount, it is valid. An Ethiopian citron is invalid. And one that is green like a leek, Rabbi Meir validates it, and Rabbi Yehudah invalidates.

7 ז

שִׁעוּר אֶתְרוֹג הַקָּטָן, רַבִּי מֵאִיר אוֹמֵר, כָּאֱגוֹז. רַבִּי יְהוּדָה אוֹמֵר, כַּבֵּיצָה. וּבְגָדוֹל, כְּדֵי שֶׁיֹּאחַז שְׁנַיִם בְּיָדוֹ אַחַת, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֶחָד בִּשְׁתֵּי יָדָיו:

Regarding the required measure [of size] for a small citron, Rabbi Meir says: [it must be at least] the equivalent of a walnut. Rabbi Yehudah says: the equivalent of an egg. And regarding [the required measure of size for a citron that is] a large one, [it must be] such that one can hold two of them in one hand, according to Rabbi Yehudah. Rabbi Yose says: even one in two hands [is valid].

8 ח

אֵין אוֹגְדִין אֶת הַלּוּלָב אֶלָּא בְמִינוֹ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, אֲפִלּוּ בִמְשִׁיחָה. אָמַר רַבִּי מֵאִיר, מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם, שֶׁהָיוּ אוֹגְדִין אֶת לוּלְבֵיהֶן בְּגִימוֹנִיּוֹת שֶׁל זָהָב. אָמְרוּ לוֹ, בְּמִינוֹ הָיוּ אוֹגְדִין אוֹתוֹ מִלְּמָטָּה:

A lulav must only be bound together with [a binding made of] its own species, according to Rabbi Yehudah; Rabbi Meir says: even with a cord. Rabbi Meir said, "It happened that the people of Jerusalem would bind together their lulavim with bands of gold." They [the Sages] replied to him, "They would bind it together with [a binding of] its own species underneath."

9 ט

וְהֵיכָן הָיוּ מְנַעְנְעִין, בְּהוֹדוּ לַה' תְּחִלָּה וָסוֹף, וּבְאָנָּא ה' הוֹשִׁיעָה נָּא, דִּבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אַף בְּאָנָּא ה' הַצְלִיחָה נָא. אָמַר רַבִּי עֲקִיבָא, צוֹפֶה הָיִיתִי בְרַבָּן גַּמְלִיאֵל וּבְרַבִּי יְהוֹשֻׁעַ, שֶׁכָּל הָעָם הָיוּ מְנַעְנְעִים אֶת לוּלְבֵיהֶן, וְהֵן לֹא נִעְנְעוּ אֶלָּא בְאָנָּא ה' הוֹשִׁיעָה נָּא. מִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב לִטֹּל, לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ יִטֹּל עַל שֻׁלְחָנוֹ. לֹא נָטַל שַׁחֲרִית, יִטֹּל בֵּין הָעַרְבַּיִם, שֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב:

And when would they shake it?" At [the verse of the Hallel], "Offer thanks to Hashem..." at the beginning and the ending, and at the verse, "We beseech you, Hashem, bring redemption, please," according to Beit Hillel. And Beit Shammai say: additionally [it would be shaken] at, "We beseech you, Hashem, bring prosperity, please." Rabbi Akiva said: I would observe Rabban Gamaliel and Rabbi Yehoshua, that the entire nation would shake they lulavim [at these verses], and they only shook at, "We beseech you, Hashem, bring redemption, please." One who is on the road and does not have in his possession a lulav to take, when he enters his home he must take it at his table. One who did not take it in the morning, must take it in the evening, as the entire day is valid for [the taking of] the lulav.

10 י

מִי שֶׁהָיָה עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן מַקְרִין אוֹתוֹ, עוֹנֶה אַחֲרֵיהֶן מַה שֶּׁהֵן אוֹמְרִין, וּתְהִי לוֹ מְאֵרָה. אִם הָיָה גָדוֹל מַקְרֵא אוֹתוֹ, עוֹנֶה אַחֲרָיו הַלְלוּיָהּ:

One for whom a slave, or a woman, or a minor were reading [the Hallel] for them, he must repeat what they say after them, and it shall be a curse upon him. If an adult was reading for him, he repeats after him, "Halleluyah."

11 יא

מָקוֹם שֶׁנָּהֲגוּ לִכְפֹּל, יִכְפֹּל. לִפְשֹׁט, יִפְשֹׁט. לְבָרֵךְ אַחֲרָיו, יְבָרֵךְ אַחֲרָיו. הַכֹּל כְּמִנְהַג הַמְּדִינָה. הַלּוֹקֵחַ לוּלָב מֵחֲבֵרוֹ בַשְּׁבִיעִית, נוֹתֵן לוֹ אֶתְרוֹג בְּמַתָּנָה, לְפִי שֶׁאֵין רַשַּׁאי לְלָקְחוֹ בַשְּׁבִיעִית:

At a place where it was the custom to double [the verses, i.e. to read verses of the Hallel twice], one should double; [where it was the custom] to recite them simply [once, without repetition], one should recite them simply simply; to bless afterwards, one should bless afterwards: everything in accordance with the custom of the country. If one purchases a lulav [along with the other species] from his fellow during the Sabbatical [year], he [the vendor] is to give him a citron as a gift, for one is not permitted to purchase it during the Sabbatical.

12 יב

בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר:

Initially, the lulav would be taken in the Temple on [each of the] seven [days of the festival]; and in the country [i.e. anywhere outside of the Temple, it would be taken] on one day [the first day only]. Once the Temple was destroyed, Rabbi Yochanan ben Zakai established that the lulav should be taken in the country [i.e. everywhere] on [all] seven, in commemoration of the Temple. And [he also established] that the day of henef [the ritual of waving of barley sheaves which thereby permits the consumption of new grain] should be entirely forbidden [with regard to the permissibly of consumption of new grain on that day].

13 יג

יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ:

If the first day of the festival falls on Shabbat, the entire nations would walk their lulavim to the Synagogue [and leave them there before Shabbat]. On the next day they would wake up and come, and each and every one would recognize his own, and take it; for the Sages said: One does not fulfull one's obligation on the first day of the festival by means of the lulav of one's fellow. And on the rest of the days of the festival, one fulfills one's obligation by means of the lulav of one's fellow.

14 יד

רַבִּי יוֹסֵי אוֹמֵר, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב לִרְשׁוּת הָרַבִּים, פָּטוּר, מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת:

Rabbi Yose says: If the first day of the festival falls on Shabbat, and one forgot [that it was Shabbat], and took one's lulav out into the public domain, he is exempt because he took it out with permission.

15 טו

מְקַבֶּלֶת אִשָּׁה מִיַּד בְּנָהּ וּמִיַּד בַּעְלָהּ וּמַחֲזִירָתוֹ לַמַּיִם בְּשַׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, בְּשַׁבָּת מַחֲזִירִין, בְּיוֹם טוֹב מוֹסִיפִין, וּבַמּוֹעֵד מַחֲלִיפִין. קָטָן הַיּוֹדֵעַ לְנַעְנֵעַ, חַיָּב בַּלּוּלָב:

A woman may receive a lulav from the hands of her son, or from the hands of her husband, and she may return it into water on Shabbat. Rabbi Yehudah says: On Sabbath one may return [it to the water], on the festival one may add [more water to it], and on the intermediate days of the festival one may change [the water]. A minor, who understands how to shake [the lulav is obligated regarding the lulav.