פרי עץ הדר שטעם עצו ופריו שוה הדר הדר באילנו משנה לשנה וזה אתרוג לשון רש"י (רש"י על ויקרא כ״ג:מ׳) והן אסמכתות שעשו רבותינו (ת"כ כאן סוכה לה) לקבלתם ור"א כתב והאמת אמרו כי אין פרי עץ יותר הדר ממנו ודרשו בו "הדר באילנו" אסמכתא והנכון בעיני כי האילן הנקרא בלשון ארמית אתרוג נקרא שמו בלשון הקודש הדר כי פירוש אתרוג חמדה כדמתרגמינן נחמד למראה (בראשית ב ט) דמרגג למיחזי לא תחמוד (דברים ה יח) לא תרוג ואמרינן מכל שפר ארג נכסין ולשון חמדה והדר שוים בטעם ונקרא העץ והפרי בשם אחד כי כן המנהג ברוב הפירות תאנה אגוז רמון זית וזולתם וכן זה שם העץ והפרי שניהם בארמית אתרוג ובלשון הקודש הדר ופשוטו של מקרא יאמר שנקח לנו פרי עץ הדר ונקח כפות תמרים וענף אחד מעץ עבות וענף אחד מערבי נחל והנה הם אחד מכל מין כי כפות תמרים מחובר אל ולקחתם לכם שהם הרבים כי הלכה היא כרבי עקיבא שאומר (סוכה לד) כשם שלולב אחד ואתרוג אחד כך הדס אחד וערבה אחת ולכך תרגם אונקלוס (תרגום אונקלוס על ויקרא כ״ג:מ׳) בכולן בלשון רבים מחובר אל "ולקחתם לכם" שהם הרבים ובטעם המצוה הזאת אמרו (תענית ב) על דרך האגדות שהמינין הללו באין לרצות על המים ועל דרך האמת "פרי עץ הדר" הוא הפרי שבו רוב התאוה ובו חטא אדם הראשון שנאמר (בראשית ג ו) ותרא האשה כי טוב העץ למאכל וכי תאוה הוא לעינים ונחמד העץ להשכיל ותקח מפריו ותאכל והנה החטא בו לבדו ואנחנו נרצה לפניו עם שאר המינים ו"כפות תמרים" הוא הראש הקו אמצעי כפול וגבוה על כולם "וענף עץ עבות" רמז לשלש ספירות בבד אחד כענין שנאמר מידי אביר יעקב (שם מט כד) "וערבי נחל" כענין שנאמר (תהלים סח ה) סולו לרוכב בערבות כי יתערבו מדת הדין במדת הרחמים מכאן תבין ותדע שאין האתרוג עמהם באגודה והוא מעכב בהם כי הוא כנגד העצרת שהוא רגל בפני עצמו ותשלומין דראשון והנה הם אחד בכח ולא בפועל וכבר פירשתי (רמב"ן על ויקרא כ״ג:ל״ו) טעם זה והנה טעם כל הפרשה תחוגו את חג השם הגדול שבעת ימים שבמעשה בראשית ותסמכו להם השמיני עצרת כענין שנאמר למנצח על השמינית (תהלים ו א) וגם באותן השבעה תקחו בהם פרי עץ הדר והלולב באגודה ולכך הקדים האתרוג אבל בשמיני אינו צריך כי הוא עצמו הדר וזה טעם וחגותם אותו חג לה' שבעת ימים בשנה שתחוגו שבעת הימים עם השנה ענין סבוב והקפה מלשון וחוג שמים (איוב כב יד) ובמחוגה יתארהו (ישעיהו מד יג) וכן המון חוגג (תהלים מב ה) וכבר רמזו רבותינו הסוד הזה אמרו בויקרא רבה (ל ט) פרי עץ הדר זה הקב"ה שנאמר (תהלים צו ו) הוד והדר לפניו כפות תמרים זה הקב"ה שנאמר (שם צב יג) צדיק כתמר יפרח וענף עץ עבות זה הקב"ה שנאמר (זכריה א ח) והוא עומד בין ההדסים אשר במצולה וערבי נחל זה הקב"ה שנאמר (תהלים סח ה) סולו לרוכב בערבות ובמדרשו של רבי נחוניה בן הקנה מאי פרי עץ הדר כדמתרגמינן פירי אילנא אתרוגין ולולבין ומאי הדר היינו הדר הכל והיינו הדר שיר השירים דכתיב בהו (ו י) מי זאת הנשקפה כמו שחר וגו' ולמה נקרא שמו הדר אל תקרי הדר אלא הדר זה אתרוג שהוא נפרד מאגד הלולב ואין מצות לולב קיימת אלא בו והוא אגוד עם הכל שעם כל אחד הוא ועם כולם יחד הוא ומאי לולב כנגד חוט השדרה וענף עץ עבות שענפיו חופין את רובו משל לאדם שבזרועותיו יגן על ראשו ענף לשמאל עבות לימין נמצא עץ באמצע ולמה נאמר בו "עץ" שהוא שורש האילן ומאי ערבי נחל על שם המקום שהם קבועים בו ששמו נחל דכתיב (קהלת א ז) כל הנחלים הולכים אל הים וגו' ומאי ניהו ים הוי אומר זה אתרוג ומנא לן דכל מדה ומדה מכל אלו השבעה איקרי נחל שנאמר (במדבר כא יט) וממתנה נחליאל אל תקרי נחליאל אלא נחלי אל וכו' והמדרש הזה על דעת שלשה הדסים ושתי ערבות לולב אחד ואתרוג אחד והיא הלכה לדברי הגאונים והראשונים כולם: AND YE SHALL TAKE YOU ON THE FIRST DAY ‘PRI EITZ HADAR’ (THE FRUIT OF GOODLY TREES). “[That is, a tree] whose bark has the same taste as its fruit. Hadar [a fruit] that ‘remains’ on its tree from one year to another, and this is the ethrog.” This is Rashi’s language. But these interpretations are merely Scriptural supports which our Rabbis taught453Succah 35 a. as a basis for their tradition [that the reference here is to the ethrog]. And Rabbi Abraham ibn Ezra wrote: “And they [i.e., the masters of tradition] have said the truth [that pri eitz hadar refers to the ethrog], for there is no fruit of the tree more beautiful (hadar) than the ethrog. The Rabbis’ interpreted that hadar means [the fruit] that ‘remains’ on its tree [from one year to another], but this is merely a Scriptural support for a matter of tradition.”
The correct interpretation appears to me to be that the tree which is called in the Aramaic language ethrog, is called in the Sacred Tongue hadar, for the meaning of the word ethrog is “desirable,” as [Onkelos] rendered: ‘nechmad’ (pleasant) to the sight454Genesis 2:9. —” dimrageig to see; “‘lo thachmod’ (Thou shalt not covet)455Exodus 20:14. — “thou shalt not theirog.”456In our version of Onkelos lo theirog is given as the translation of the Hebrew ‘lo thithaveh’ (Thou shalt not desire) — in Deuteronomy 5:18. In Exodus 20:14, the Aramaic is the same as the Hebrew: lo thachameid. — The general point, however, is clearly established, that the term theirog means “desire,” “delight” or “pleasant.” The name ethrog is related to this expression. And we also say:457The source of the expression is found in Targum Jonathan to Psalms 45:14. From Ramban’s words “we say,” it would seem that he is referring to that phrase written in the marriage contract wherein the husband undertakes to pay to his wife a certain sum of money “from all the best, most desirable of his belongings.” “from all the best, arag (most desirable) properties.” And the terms hadar and chemdah are alike in meaning [“desirable”]. Thus the tree and the fruit [ethrog] are both called by one name [as hadar in Aramaic is ethrog], for such is the customary usage of names for most fruits: t’einah [denotes both the fig tree and the fruit]; egoz (nut); rimon (pomegranate); zayith (olive) and other fruits [in all of which cases both the tree and its fruit have the same name], and similarly this tree and fruit are both called in Aramaic ethrog, and in the Sacred Tongue they are called hadar.
In line with the plain meaning of Scripture the verse is stating that we should take for ourselves a pri eitz hadar [“the fruit of a tree called hadar” in Hebrew, which is called ethrog in Aramaic], and that we take branches of palm-trees, and one bough of thick trees [known as hadas, the myrtle], and one bough of the willows of the brook [known as aravah]. Thus [we are to take] one of each of the [four] species, for the [plural] expression branches of palm-trees is connected with And ye shall take you, which refers to many people [so that each person is to take only one of these branches],458In other words, since the Rabbis have interpreted the phrase and ye shall take you as meaning that the taking of the four species is to be done by each person, therefore Onkelos translated it: “and you [all] shall take ethrogin, lulavin etc. [in the plural] since the Torah is speaking here to all individuals together. Hence even though it is written branches of palm-trees in the plural, yet we only have to take one branch of a palm-tree, the plural being used because the phrase is connected with and ye shall take you, which refers to many people. since the final decision of the law is like Rabbi Akiba459Succah 34 b. See, however, at the very end of this discussion for the practice today. who says: “Just as only one palm-branch is needed and only one ethrog, so also [we need only] one myrtle-branch and one willow-branch.” Therefore Onkelos translated all these four species in the plural [ethrogin, lulavin, etc.], since they are all connected with the [preceding] phrase And ye shall take you, which refers to many people.458In other words, since the Rabbis have interpreted the phrase and ye shall take you as meaning that the taking of the four species is to be done by each person, therefore Onkelos translated it: “and you [all] shall take ethrogin, lulavin etc. [in the plural] since the Torah is speaking here to all individuals together. Hence even though it is written branches of palm-trees in the plural, yet we only have to take one branch of a palm-tree, the plural being used because the phrase is connected with and ye shall take you, which refers to many people. And in [explanation of] the reason for this commandment, by way of homiletic discourse, the Rabbis have said that these [four] species are used to obtain the favor of G-d that He may give water.460Taanith 2 b.
And by way of the Truth, [the mystic teachings of the Cabala], ‘pri eitz hadar’ (the fruit of the goodly tree) is the fruit in which there is a great deal of desire, and the first man sinned with it, as it is said, And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat.461Genesis 3:6. Thus the sin consisted [of taking the ethrog] alone,462Beiur Ha ‘lvush in his commentary to Ricanti who quotes the language of Ramban. and we obtain His favor [by means of the ethrog] together with the other species …463To couple the tent together, that it may be one (Abusaula). From here you will understand and know that the ethrog is not bound up with the other three species, and yet it invalidates [the performance of the commandment] if it is not taken together with them, for it is comparable to Atzereth (the eighth day of Tabernacles)464Verse 36. which is a festival of its own, and yet is supplementary to the first days.436Thus: “He that made no offerings on the first festival day of Tabernacles, must offer them any day throughout the whole festival, even on the last [i.e., the eighth] day of Tabernacles” (Chagigah 9 a). In that respect the eighth day is connected with the first seven days. Thus they are one in potentiality but not in actuality. I have already explained the reason for this.464Verse 36. Thus the meaning of the whole section is as follows: “Ye shall keep the feast of the Great Name for the seven days of creation,465See Vol. I, p. 28: “In the profounder sense etc.” and join on to them the eighth day, Atzereth, similar to what is said, For the leader with strong-music on the ‘sheminith’466Psalms 6:1. [literally: ‘the eighth’]. And also on those seven days ye shall take the fruit of the tree called ‘hadar’ [i.e., the ethrog] together with the palm-branch in union [with the myrtle-branch and the willow].467But the ethrog is not in the union (Abusaula). That is why He mentioned first the ethrog [for it is not tied together with the palm-branch, which is in union with the other two species, since the ethrog alludes to the eighth day of the festival which is a feast of its own], but on the eighth day it is not necessary [to take these four species], for it is itself hadar.” And this is the explanation of the verse, ‘v’chagothem’ (and ye shall keep it a feast) unto the Eternal seven days ‘in the year,’451Verse 41. meaning that you are to keep it seven days “with the year,” that is with the surrounding and circular movement [around the altar in procession with the four species], related to the expressions: ‘v’chug (and the circuit) of heaven;468Job 22:14. and he marketh it out ‘bam’chugah’ (with the compass),469Isaiah 44:13. and so also: a multitude ‘chogeig’ (keeping holyday).470Psalms 42:5.
Our Rabbis have already alluded to this secret. Thus they have said in Vayikra Rabbah:471Vayikra Rabbah 30:9. “Pri eitz hadar, this alludes to the Holy One, blessed be He, as it is said, Honor ‘v’hadar’ (and majesty) are before Him.472Psalms 96:6. Branches of palm-trees, this refers to the Holy One, blessed be He, as it is said, The Righteous shall flourish like the palm-tree.473Ibid., 92:13. And boughs of thick trees [i.e., the myrtle-branch], this applies to the Holy One, blessed be He, as it is said, and He stood among the myrtle-trees that were in the bottom.474Zechariah 1:8. ‘V’arvei’ (and willows of) the brook, this refers to the Holy One, blessed be He, as it is said, Extol Him that rideth ‘ba’aravoth’ (in the skies).”475Psalms 68:5.
And in the Midrash of Rabbi Nechunya ben Hakanah it is stated:476Sefer Habahir, 172-178. See in Vol. I, p. 24, Note 42. “What is meant by pri eitz hadar? It is as we translate it in Onkelos’ Targum: ‘fruits of the tree, ethrogin and lulavin.’ And what is hadar? It is ‘the majesty’ of all, which is ‘the majesty’ referred to in the Song of Songs, as it is said, Who is she that looketh forth as the dawn, etc.?477Song of Songs 6:10. And why is it called hadar? Read not hadar (majesty), but hador (‘who resides therein’), this being the ethrog which is separate from the group of the lulav [and myrtle-branch and willow], and yet the commandment of taking the lulav is not fulfilled without it [the ethrog]; and it is tied to all, since it is with each one, and all together they are combined as one. And what is the lulav? It is symbolic of the spinal cord. And boughs of thick trees, meaning a tree the branches of which cover its larger portion. This may be likened to a person who with his arms protects his head. Thus the bough is to the left, and the thickness to the right, and the tree in the middle.478These are Cabalistic references to the various emanations based upon the Hebrew expression, va’anaph eitz avoth, the word eitz (tree) being in the middle, and anaph (bough) and avoth (thickness) at the sides. This in its simplest sense is the meaning of the Midrash of Rabbi Nechunya ben Hakanah: “Thus the bough is to the left etc.” And why is it called eitz (tree)? Because it is the root of the tree. And what are ‘arvei nachal’ (willows of the brook)? They are so called on account of the name of the place wherein they are affixed, which is nachal (brook, river), as it is written, All the rivers run into the sea etc.479Ecclesiastes 1:7. And what is ‘the sea’? I must say that it alludes to the ethrog. And how do we know that each midah480Literally: “measure,” here referring to the Divine “attribute” or “emanation.” of all these seven481As symbolized by the one ethrog, one lulav, three myrtle-branches and two willows, totalling seven, which allude to the seven lower emanations. is called nachal? Because it is said, and from Mattanah to Nachaliel.482Numbers 21:19. Read not Nachaliel [the name of a place], but nachalei E-il (the brooks of G-d) etc.” Now this Midrash [referring to “these seven”] is in accordance with the opinion of the Sage483Rabbi Yishmael (Succah 34 b). who holds that we are to take three myrtle-branches, two willows, one lulav, and one ethrog, which is the final decision of the law according to the words of the Gaonim484See in Vol. II, p. 521, Note 74. and all Rishonim.485Literally: “the former ones.” After the conclusion of the era of the Gaonim with the death of Rabbeinu Hai Gaon (in the year 1038 Common Era), begins the period of the Rishonim, the great scholars of northern Africa and Europe, such as Rabbeinu Chananel of Kairowan, Rabbeinu Gershom, Rashi, etc. It is to them that Ramban refers when he writes in the Introductory Verses to his commentary: “To go forth in the steps of the former ones, the lions of the group, the exalted of the generations” (Vol. I, p. 4).
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