משנה, סוכה ג:א
לולב הגזול והיבש פסול של אשירה ושל עיר הנדחת פסול נקטם ראשו נפרצו עליו פסול נפרדו עליו כשר רבי יהודה אומר יאגדנו מלמעלה ציני הר הברזל כשירות לולב שיש בו שלשה טפחים כדי לנענע בו כשר:
A lulav that is stolen, and one that is dried out, is invalid. If it comes from an ashera [a tree used for idolotry] or a [morally] falling city, it is invalid. If its tip is cut off, or its leaves are split, it is invalid. If its leaves are separated, it is valid. Rabbi Yehudah says that he should tie it above. Stone palms from Mt. Barzel are valid [despite being short]. A lulav that is at least three hand-breadths, and thus long enough to shake, is valid.
[AJWS translation]
Suggested Discussion Questions:
1. If the law is to use a lulav, what difference does it make if the lulav is stolen?
2. This text is the source for the law that one is not allowed to perform a mitzvah if one commits a transgression in order to do so. What are the implications of this on our actions?
3. In what ways do we, as a society, justify doing wrong by saying that we balance it by doind right?
Time Period: Rabbinic (Maccabees through the Talmud)