אַרְבַעַת מִינִין הָאֵלּוּ שֶׁהֵן לוּלָב וַהֲדַס וַעֲרָבָה וְאֶתְרוֹג שֶׁהָיָה אֶחָד מֵהֶן יָבֵשׁ אוֹ גָּזוּל אוֹ גָּנוּב אֲפִלּוּ לְאַחַר יֵאוּשׁ אוֹ שֶׁיִּהְיֶה מֵאֲשֵׁרָה הַנֶּעֱבֶדֶת אַף עַל פִּי שֶׁבִּטְּלוּ הָאֲשֵׁרָה מִלְּעָבְדָהּ. אוֹ שֶׁהָיָה שֶׁל עִיר הַנִּדַּחַת. הֲרֵי זֶה פָּסוּל. הָיָה אֶחָד מֵהֶן שֶׁל עֲבוֹדַת כּוֹכָבִים לֹא יִטּל לְכַתְּחִלָּה וְאִם נָטַל יָצָא. הָיָה כָּמוּשׁ וְלֹא גָּמַר לִיבַשׁ כָּשֵׁר. וּבִשְׁעַת הַדְּחָק אוֹ בִּשְׁעַת הַסַּכָּנָה לוּלָב הַיָּבֵשׁ כָּשֵׁר אֲבָל לֹא שְׁאָר הַמִּינִין: These four species — which are the palm branch, the myrtle, the willow and the citron — one of which was dry; robbed or stolen — even after abandonment; or from a tree-god (asheirah) that was worshiped — even though they nullified the tree-god from being served (any longer); or of a condemned city: [In any of these cases,] they are surely disqualified. [In a case of] one of them [that belonged] to idolatry: One should not lift it up at the outset. But if he lifted it up, he has fulfilled [the commandment. If] it was wilting but it did not completely dry — it is fit. And in a time of duress or a time of danger — a dry palm branch is fit. But not the other species.
אֶתְרוֹג שֶׁל עָרְלָה וְשֶׁל תְּרוּמָה טְמֵאָה וְשֶׁל טֶבֶל פָּסוּל. שֶׁל דְּמַאי כָּשֵׁר שֶׁאֶפְשָׁר שֶׁיַּפְקִיר נְכָסָיו וְיִהְיֶה עָנִי שֶׁמֻּתָּר לוֹ לֶאֱכל דְּמַאי. אֶתְרוֹג שֶׁל תְּרוּמָה טְהוֹרָה וְשֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם לֹא יִטּל שֶׁמָּא יַכְשִׁירוֹ לְטֻמְאָה. וְאִם נָטַל כָּשֵׁר: A citron of the first three years or of impure priestly tithe or untithed produce is disqualified. [If it is] of demai, it is fit — since it is possible that he would abandon his possessions and become a poor person, who is permitted to eat demai. One should not lift up a citron of pure priestly tithe or second tithe in Jerusalem, lest he make it fit for impurity. But if the lifted it up, it is fit.
לוּלָב שֶׁנִּקְטַם רֹאשׁוֹ פָּסוּל. נִסְדַּק אִם נִתְרַחֲקוּ שְׁנֵי סְדָקָיו זֶה מִזֶּה עַד שֶׁיֵּרָאוּ כִּשְׁנַיִם פָּסוּל. הָיָה עָקוּם לְפָנָיו שֶׁהֲרֵי שְׁדֵרוֹ כְּגַב בַּעַל חֲטוֹטֶרֶת פָּסוּל. הָיָה עָקוּם לַאֲחוֹרָיו כָּשֵׁר שֶׁזּוֹ הִיא בְּרִיָּתוֹ. נֶעֱקַם לְאֶחָד מִצְּדָדָיו פָּסוּל. נִפְרְדוּ עָלָיו זֶה מֵעַל זֶה וְלֹא נִדַּלְדְּלוּ כַּעֲלֵי הַחֲרָיוֹת כָּשֵׁר. נִפְרְצוּ עָלָיו וְהוּא שֶׁיִּדַּלְדְּלוּ מִשְּׁדֵרוֹ שֶׁל לוּלָב כַּעֲלֵי הַחֲרָיוֹת פָּסוּל: A palm branch the head of which was clipped is disqualified. [In a case in which] it was cracked: If the two sides became distant, one from the other, until they appear like two — it is disqualified. [If] it was bent forwards — such that its spine was surely like the back of a hunchback — it is disqualified. [If] it was bent backwards — if is fit, since this is its [nature. If] it was bent to its sides, it is disqualified. [If] its branches were separated, one from the other, but they did not become loose like palm leaves — it is fit. [But if] its leaves burst open — and that is when they became loose from the spine of the palm branch, like palm leaves — it is disqualified.
בְּרִיַּת עָלִין שֶׁל לוּלָב כָּךְ הִיא. כְּשֶׁהֵם גְּדֵלִין גְּדֵלִין שְׁנַיִם שְׁנַיִם וּדְבוּקִין מִגַּבָּן וְגַב כָּל שְׁנֵי עָלִין הַדְּבוּקִין הוּא הַנִּקְרָא תְּיֹמֶת. נֶחְלְקָה הַתְּיֹמֶת פָּסוּל. הָיוּ עָלָיו אַחַת אַחַת מִתְּחִלַּת בְּרִיָּתוֹ ולֹא הָיָה לָהֶם תְּיֹמֶת פָּסוּל. לֹא הָיוּ עָלָיו זֶה עַל גַּב זֶה כְּדֶרֶךְ כָּל הַלּוּלָבִין אֶלָּא זֶה תַּחַת זֶה אִם רֹאשׁ זֶה מַגִּיעַ לָעִקָּר שֶׁלְּמַעְלָה מִמֶּנּוּ עַד שֶׁנִּמְצָא כָּל שְׁדֵרוֹ שֶׁל לוּלָב מְכֻסֶּה בְּעָלִין כָּשֵׁר. וְאִם אֵין רֹאשׁוֹ שֶׁל זֶה מַגִּיעַ לְצַד עִקָּרוֹ שֶׁל זֶה פָּסוּל: The formation of palm branch leaves is like this: When they grow, they grow in many pairs; and [these pairs] are attached in their backs. And the back of all these [sets] of two leaves is what is called the twinning (teyomet). [If] the twinning is divided — it is disqualified. [If] its leaves were many single ones from the beginning of its formation — so there was no twinning — it is disqualified. [If] its leaves were not one on top of the other — in the way of all palm branches — but rather one under the other; such that the head of the one reaches the stem of the one above it, until the whole spine of the palm branch is covered by leaves — it is fit. But if the head of this one does not reach alongside the stem of that one — it is disqualified.
הֲדַס שֶׁנִּקְטַם רֹאשׁוֹ כָּשֵׁר. נָשְׁרוּ רֹב עָלָיו אִם נִשְׁתַּיְּרוּ שְׁלֹשָׁה עָלִין בְּקֵן אֶחָד כָּשֵׁר. הָיוּ עֲנָבָיו מְרֻבּוֹת מֵעָלָיו אִם יְרֻקּוֹת כָּשֵׁר וְאִם אֲדֻמּוֹת אוֹ שְׁחוֹרוֹת פָּסוּל. וְאִם מִעֲטָן כָּשֵׁר. וְאֵין מְמַעֲטִין אוֹתָן בְּיוֹם טוֹב לְפִי שֶׁהוּא כִּמְתַקֵּן. עָבַר וְלִקְּטָן אוֹ שֶׁלִּקְּטָן אֶחָד אֶחָד לַאֲכִילָה הֲרֵי זֶה כָּשֵׁר: A myrtle the head of which was clipped is fit. [In a case in which] most of its leaves shed: If three leaves remained in one node, it is fit. [In a case in which] its berries were more than its leaves: If [the berries] were green, it is fit. If they were red or black, it is disqualified. If [alternatively,] he reduced them (by cutting them off), it is fit. But we may not reduce them on a holiday, since it is like fixing. [If] one transgressed and picked them, or he picked them to eat one by one, it is surely fit.
עֲרָבָה שֶׁנִּקְטַם רֹאשָׁהּ כְּשֵׁרָה. נִפְרְצוּ עָלֶיהָ פְּסוּלָה: A willow the head of which was clipped is fit. [But if] its leaves burst open — it is disqualified.
אֶתְרוֹג שֶׁנִּקַּב נֶקֶב מְפֻלָּשׁ כָּל שֶׁהוּא פָּסוּל. וְשֶׁאֵינוֹ מְפֻלָּשׁ אִם הָיָה כְּאִיסָר אוֹ יֶתֶר פָּסוּל. חָסֵר כָּל שֶׁהוּא פָּסוּל. נִטַּל דָּדוֹ וְהוּא הָרֹאשׁ הַקָּטָן שֶׁשּׁוֹשַׁנְתּוֹ בּוֹ פָּסוּל. נִטַּל הָעֵץ שֶׁהוּא תָּלוּי בּוֹ בָּאִילָן מֵעִקַּר הָאֶתְרוֹג וְנִשְׁאַר מְקוֹמוֹ גּוּמָא פָּסוּל. עָלְתָה חֲזָזִית עָלָיו אִם בִּשְׁנַיִם וּשְׁלֹשָׁה מְקוֹמוֹת פָּסוּל. וְאִם בְּמָקוֹם אֶחָד אִם עָלְתָה עַל רֻבּוֹ פָּסוּל. וְאִם עַל דָּדוֹ וַאֲפִלּוּ כָּל שֶׁהוּא פָּסוּל. נִקְלַף הַקְּרוּם הַחִיצוֹנָה שֶׁלּוֹ שֶׁאֵינוֹ מְחַסְּרוֹ אֶלָּא נִשְׁאָר יָרֹק כְּמוֹת שֶׁהִיא בְּרִיָּתוֹ אִם נִקְלַף כֻּלּוֹ פָּסוּל וְאִם נִשְׁאַר מִמֶּנּוּ כָּל שֶׁהוּא כָּשֵׁר: A citron with a hole of a minimal size that is punctured through [to the other side] is disqualified. But if it [did not go] through: If it was the size of an issar or more, it is disqualified. [If] it is lacking a minimal amount, it is disqualified. If its nipple, and that is the little head in which its flower is found, was removed — it is disqualified. [If] the wood from which it is suspended on the tree is removed from the actual citron, and it leaves a hole in its place — it is disqualified. [In a case in which] growths developed on it: If it was in two or three places — it is disqualified. But it it was in one place — it is [only] disqualified if it developed on the majority of it. However, if even a minimal amount developed on its nipple — it is disqualified. [In a case in which] its outer peel was peeled, such that it is [nevertheless] not lacking any of [the citron] but remained green like is its formation: If all of it was peeled — it is disqualified. But if a minimal amount of it remained, it is fit.
אֶתְרוֹג שֶׁהוּא תָּפוּחַ סָרוּחַ כָּבוּשׁ שָׁלוּק שָׁחֹר לָבָן מְנֻמָּר יָרֹק כְּכַרְתִּי פָּסוּל. גִּדְּלוֹ בִּדְפוּס וְעָשָׂהוּ כְּמִין בְּרִיָּה אַחֶרֶת פָּסוּל. עָשָׂהוּ כְּמִין בְּרִיָּתוֹ אַף עַל פִּי שֶׁעָשָׂהוּ דַּפִּין דַּפִּין כָּשֵׁר. הַתִּיוֹם וְהַבֹּסֶר כָּשֵׁר. מָקוֹם שֶׁהָאֶתְרוֹגִין שֶׁלָּהֶם כְּעֵין שַׁחֲרוּת מְעוּטָה כְּשֵׁרִין. וְאִם הָיוּ שְׁחוֹרִים בְּיוֹתֵר כְּאָדָם כּוּשִׁי הֲרֵי זֶה פָּסוּל בְּכָל מָקוֹם: A citron that is bloated, putrid, pickled, boiled, black, white, spotted or green like a leak is disqualified. [In a case in which] one grew it in a mold: [If] he made it to be like a different creature — it is disqualified. [But if] he made to be like the same creature — it is fit, even if he made it to have many layers. A twin or an unripe fruit is fit. [In] a place where their citrons have a little blackness: [If it is] slight — it is fit. But if they were very black like a black man — they are certainly disqualified in any place.
כָּל אֵלּוּ שֶׁאָמַרְנוּ שֶׁהֵם פְּסוּלִין מִפְּנֵי מוּמִין שֶׁבֵּאַרְנוּ אוֹ מִפְּנֵי גֵּזֶל וּגְנֵבָה בְּיוֹם טוֹב רִאשׁוֹן בִּלְבַד אֲבָל בְּיוֹם טוֹב שֵׁנִי עִם שְׁאָר הַיָּמִים הַכּל כָּשֵׁר. וְהַפַּסְלָנוּת שֶׁהוּא מִשּׁוּם עֲבוֹדַת כּוֹכָבִים אוֹ מִפְּנֵי שֶׁאוֹתוֹ אֶתְרוֹג אָסוּר בַּאֲכִילָה בֵּין בְּיוֹם טוֹב רִאשׁוֹן בֵּין בִּשְׁאָר יָמִים פָּסוּל: All of these that we mentioned are disqualified because of a blemish that we explained or because of theft or robbery, are only [disqualified] on the first holiday. But on the second holiday — alongside the other days — it is all fit. However [regarding] disqualification that is on account of idolatry or because the citron is forbidden to eat — it is disqualified, whether it was on the the first holiday or on the other days.
אֵין אָדָם יוֹצֵא בְּיוֹם טוֹב רִאשׁוֹן שֶׁל חַג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ שֶׁיִּשְׁאָלֶנּוּ מִמֶּנּוּ עַד שֶׁיִּתְּנֶנּוּ לוֹ בְּמַתָּנָה. נְתָנוֹ לוֹ עַל מְנָת לְהַחֲזִירוֹ הֲרֵי זֶה יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ וּמַחֲזִירוֹ. שֶׁמַּתָּנָה עַל מְנָת לְהַחֲזִיר שְׁמָהּ מַתָּנָה. וְאִם לֹא הֶחְזִירוֹ לֹא יָצָא שֶׁנִּמְצָא כְּגָזוּל. וְאֵין נוֹתְנִין אוֹתוֹ לְקָטָן שֶׁהַקָּטָן קוֹנֶה וְאֵינוֹ מַקְנֶה לַאֲחֵרִים מִן הַתּוֹרָה וְנִמְצָא שֶׁאִם הֶחְזִירוֹ לוֹ אֵינוֹ חוֹזֵר. וְאֶחָד הַלּוּלָב וְאֶחָד כָּל מִין וָמִין מֵאַרְבַּע מִינִין שֶׁבּוֹ אִם הָיָה אֶחָד מֵהֶן שָׁאוּל אֵין יוֹצְאִין בּוֹ בְּיוֹם טוֹב רִאשׁוֹן: One does not fulfill [the commandment] on the first holiday of the festival with his fellow's lulav that he has borrowed from him until he gives it to him as a gift. [If] he gave it to him on condition to give it back, such a one may surely fulfill his obligation and return it. For a gift on condition to return [it] is called a gift. But if he does not return it, he did not fulfill [his obligation] — for it comes out that it is like [it was] stolen. And we may not give it to a minor. For from Torah writ, a minor may acquire but he may not transfer possession — such that it comes out that if he returned it to [the original owner], it does not [legally] go back. And the same that [is true with] the lulav [is true with] each and every species of the four species in it: If one of them was borrowed or stolen, we may not fulfill [the commandment] on the first holiday with it.
שֻׁתָּפִין שֶׁקָּנוּ לוּלָב אוֹ אֶתְרוֹג בְּשֻׁתָּפוּת אֵין אֶחָד מֵהֶן יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ בָּרִאשׁוֹן עַד שֶׁיִּתֵּן לוֹ חֶלְקוֹ בְּמַתָּנָה. הָאַחִין שֶׁקָּנוּ אֶתְרוֹגִין מִתְּפִיסַת הַבַּיִת וְנָטַל אֶחָד מֵהֶן אֶתְרוֹג וְיָצָא בּוֹ. אִם יָכוֹל לְאָכְלוֹ וְאֵין הָאַחִין מַקְפִּידִין בְּכָךְ יָצָא. וְאִם הָיוּ מַקְפִּידִין לֹא יָצָא עַד שֶׁיִּתְּנוּ לוֹ חֶלְקָם בְּמַתָּנָה. וְאִם קָנָה זֶה אֶתְרוֹג וְזֶה פָּרִישׁ אוֹ שֶׁקָּנוּ כְּאֶחָד אֶתְרוֹג וְרִמּוֹן וּפָרִישׁ מִתְּפִיסַת הַבַּיִת אֵינוֹ יוֹצֵא בָּאֶתְרוֹג עַד שֶׁיִּתֵּן לוֹ חֶלְקוֹ בְּמַתָּנָה וְאַף עַל פִּי שֶׁאִם אֲכָלוֹ אֵין מַקְפִּידִין עָלָיו: If partners bought a lulav or etrog together, neither of them can fulfill his obligation on the first [day] until the other gives him his portion as a gift. [In a case of] brothers that bought citrons from [money of] a shared estate and one brother took a citron on the first day [to] fulfill his [obligation] with it: If he is able to eat it and the brothers would not be exacting about it, he has fulfilled [his obligation]. But if they would be exacting, he has not fulfilled [it] until they give it to him as a gift. And if one bought a citron and the other a quince or they all bought a citron, a quince and a pomegranate together from [money of] the shared estate — he has not fulfilled [his obligation] until [the brother] gives him his portion as a gift, even if they would not be exacting if he ate it.
אַף עַל פִּי שֶׁכָּל הַמּוֹעֲדוֹת מִצְוָה לִשְׂמֹחַ בָּהֶן. בְּחַג הַסֻּכּוֹת הָיְתָה בַּמִּקְדָּשׁ יוֹם שִׂמְחָה יְתֵרָה שֶׁנֶּאֱמַר (ויקרא כג מ) "וּשְׂמַחְתֶּם לִפְנֵי ה' אֱלֹהֵיכֶם שִׁבְעַת יָמִים". וְכֵיצַד הָיוּ עוֹשִׂין. עֶרֶב יוֹם טוֹב הָרִאשׁוֹן הָיוּ מְתַקְּנִין בַּמִּקְדָּשׁ מָקוֹם לַנָּשִׁים מִלְּמַעְלָה וְלָאֲנָשִׁים מִלְּמַטָּה כְּדֵי שֶׁלֹּא יִתְעָרְבוּ אֵלּוּ עִם אֵלּוּ. וּמַתְחִילִין לִשְׂמֹחַ מִמּוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן. וְכֵן בְּכָל יוֹם וְיוֹם מִימֵי חֻלּוֹ שֶׁל מוֹעֵד מַתְחִילִין מֵאַחַר שֶׁיַּקְרִיבוּ תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם לִשְׂמֹחַ לִשְׁאָר הַיּוֹם עִם כָּל הַלַּיְלָה: Although we are required to rejoice on all festivals, there was special rejoicing in the Temple during the Sukkoth festival, as it is written: "You shall rejoice before the Lord your God seven days" (Leviticus 23:40). How was this done? On the day preceding the first day of Sukkoth, a raised section for women and a lower section for men were prepared in the Temple, so that they might not mix. They began to celebrate at the conclusion of the first day of the festival. On each day of Hol ha-Mo'ed, the celebrations began after the daily afternoon sacrifice and continued for the rest of the day and the entire night.
וְהֵיאַךְ הָיְתָה שִׂמְחָה זוֹ. הֶחָלִיל מַכֶּה וּמְנַגְּנִין בְּכִנּוֹר וּבִנְבָלִים וּבִמְצִלְתַּיִם וְכָל אֶחָד וְאֶחָד בִּכְלֵי שִׁיר שֶׁהוּא יוֹדֵעַ לְנַגֵּן בּוֹ. וּמִי שֶׁיּוֹדֵעַ בַּפֶּה בַּפֶּה. וְרוֹקְדִין וּמְסַפְּקִין וּמְטַפְּחִין וּמְפַזְּזִין וּמְכַרְכְּרִין כָּל אֶחָד וְאֶחָד כְּמוֹ שֶׁיּוֹדֵעַ וְאוֹמְרִים דִּבְרֵי שִׁירוֹת וְתֻשְׁבָּחוֹת. וְשִׂמְחָה זוֹ אֵינָהּ דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב: How was this celebration observed? Flutes were sounded, and harps, lyres and cymbals were played. Anyone who could play an instrument, played it; anyone who could sing, sang. They danced, clapping hands and leaping, each one to the best of his ability. However, this celebration was not permitted on the Sabbath or on the first day of the festival.
מִצְוָה לְהַרְבּוֹת בְּשִׂמְחָה זוֹ. וְלֹא הָיוּ עוֹשִׂין אוֹתָהּ עַמֵּי הָאָרֶץ וְכָל מִי שֶׁיִּרְצֶה. אֶלָּא גְּדוֹלֵי חַכְמֵי יִשְׂרָאֵל וְרָאשֵׁי הַיְשִׁיבוֹת וְהַסַּנְהֶדְרִין וְהַחֲסִידִים וְהַזְּקֵנִים וְאַנְשֵׁי מַעֲשֶׂה הֵם שֶׁהָיוּ מְרַקְּדִין וּמְסַפְּקִין וּמְנַגְּנִין וּמְשַׂמְּחִין בַּמִּקְדָּשׁ בִּימֵי חַג הַסֻּכּוֹת. אֲבָל כָּל הָעָם הָאֲנָשִׁים וְהַנָּשִׁים כֻּלָּן בָּאִין לִרְאוֹת וְלִשְׁמֹעַ: It was a religious duty to observe this celebration as much as possible. Ignorant individuals, or anybody who wished [to participate] took no leading part in it. Only great Jewish scholars, heads of academies, members of the Sanhedrin, elders, and men of piety and good deeds danced, clapped hands, made music and entertained in the Temple in the days of Sukkoth. Everyone else, men and women, came to watch and listen.
הַשִּׂמְחָה שֶׁיִּשְׂמַח אָדָם בַּעֲשִׂיַּת הַמִּצְוָה וּבְאַהֲבַת הָאֵל שֶׁצִּוָּה בָּהֶן. עֲבוֹדָה גְּדוֹלָה הִיא. וְכָל הַמּוֹנֵעַ עַצְמוֹ מִשִּׂמְחָה זוֹ רָאוּי לְהִפָּרַע מִמֶּנּוּ שֶׁנֶּאֱמַר (דברים כח מז) "תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב". וְכָל הַמֵּגִיס דַּעְתּוֹ וְחוֹלֵק כָּבוֹד לְעַצְמוֹ וּמִתְכַּבֵּד בְּעֵינָיו בִּמְקוֹמוֹת אֵלּוּ חוֹטֵא וְשׁוֹטֶה. וְעַל זֶה הִזְהִיר שְׁלֹמֹה וְאָמַר (משלי כה ו) "אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ". וְכָל הַמַּשְׁפִּיל עַצְמוֹ וּמֵקֵל גּוּפוֹ בִּמְקוֹמוֹת אֵלּוּ הוּא הַגָּדוֹל הַמְכֻבָּד הָעוֹבֵד מֵאַהֲבָה. וְכֵן דָּוִד מֶלֶךְ יִשְׂרָאֵל אָמַר (שמואל ב ו כב) "וּנְקַלֹּתִי עוֹד מִזֹּאת וְהָיִיתִי שָׁפָל בְּעֵינָי". וְאֵין הַגְּדֻלָּה וְהַכָּבוֹד אֶלָּא לִשְׂמֹחַ לִפְנֵי ה' שֶׁנֶּאֱמַר (שמואל ב ו טז) "וְהַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי ה'": סָלִיק הִלְכוֹת שׁוֹפָּר סֻכָּה וְלוּלָב The joy which a person derives from doing good deeds and from loving God, who has commanded us to practise them, is a supreme form of divine worship. Anyone who refrains from experiencing this joy deserves punishment, as it is written: "Because you have not served the Lord your God with joy and with a glad heart" (Deuteronomy 28:47). Anyone who is arrogant and insists on self-glory on such occasions is both a sinner and a fool. King Solomon had this in mind when he said: "Do not glorify yourself in the presence of the King" (Proverbs 25:6). On the other hand, anyone who humbles himself on such occasions is indeed great and honored, for he serves the Lord out of love. David, King of Israel, expressed this thought when he said: "I will make myself even more contemptible than this, humbling myself in my own eyes" (II Samuel 6:22). True greatness and honor are attained only by rejoicing before the Lord, as it is written: "King David was leaping and dancing before the Lord" (II Samuel 6:16).