One of the central issues relevant to the laws of these berakhot relates to the proper time and manner of reciting a birkat ha- mitzva. The gemara and Rishonim grapple with questions such as the proper text or formula for a blessing and interruptions between the blessing and the performance of a mitzva.

In numerous contexts, the Talmud discusses the blessings recited before performing mitzvot. The Proper Manner of Reciting the Blessing over the Arba Minim This week, we will discuss the proper time to recite the blessing over the four minim and whether the fulfillment of the mitzva entails waving or simply holding onto the arba minim. We discussed whether – and why – one should bind the species together, and whether they must even be taken together or may be taken separately, one after the other. We also reviewed the basic physical requirements of the four minim and the halakhot of lakhem, hadar, and chaser.Īlthough the Torah commands that one take all four minim and the Rishonim assume that taking the four minim constitutes one mitzva, as opposed to four separate mitzvot, the halakha grapples with the relationship between these four minim. We discussed whether these two mitzvot differ only quantitatively, or qualitatively as well. Outside of the Beit Ha-Mikdash, they are taken only on the first day, as it says, “And you shall take for yourselves on the first day” (ibid.). We noted that mi-de’oraita, the arba minim are taken for all seven days in the Beit Ha-Mikdash, fulfilling the verse, “And you shall rejoice before the Lord your God seven days” ( Vayikra 23:40). Last week, we introduced the mitzva of “ u-lekachtem,” taking the four minim on Sukkot.

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Thus, because some Mitzvot do not apply to everyone, the only way for a Jew to be complete is to be part of the community because as long as we are part of a community which is involved in the 613 Mitzvot, it is as if each individual is doing every mitzvah.Show - Main navigation Hide - Main navigation TABC Rebbe, Rabbi Zev Reichmen, said that just as the body cannot function if it is missing parts, so too a Jew cannot function if we are lacking any of the 613 Mitzvot. Therefore, denial of Hashem, being Kofer BaIkkar, begins by removing oneself from the community. The merits of the Tzibbur washes one clean and purifies individuals. By excluding himself from Klal Yisrael, the Rasha is undermining the central principle of Judaism because he has removed hope that he can return. Thus, it is clear why on Pesach we knock out the Rasha’s teeth for removing himself from the congregation. This is because there is nobody around them who can help the Reshaim fix their ways and return to Klal Yisrael and the Derech Hashem. they no longer have value when they are not part of the community. However, on Hoshana Rabah, we take the Aravot by themselves and hit them on the floor until they are destroyed because. Nevertheless, even though the Aravot Jews lack basic characteristics of Judaism, the Torah still tells every person to include them, but we take them as part of the Arba Minim because their value is as part of the nation. Finally, the Aravot represent the lowly people who have neither good actions nor scholarship in Torah. In contrast, the Hadasim, which have no smell but taste good, correspond to mediocre people who act well but lack scholarship in Torah.

Therefore, it represents those who learn Torah but lack proper actions. The Lulav is from a date tree, and, as such, it has a good taste but no smell. The Etrog which smells and tastes good corresponds to Tzadikim who both act well and are good people. Chazal teach that on Sukkot when we take the Arba Minim, they are representative of 4 types of people. Rav Meilich offers an answer by looking at the holiday of Sukkot. The Mashpia of Lulav, HaRav Elimelech Bidderman, asks how distancing himself from the community is considered denying the core principle of Judaism? In regards to the Rasha, he asks, “Mah HaAvodah HaZot Lachem?” The Hagadah continues by saying that since he excludes himself, he has Kafar BaIkar, he has denied the core belief of Judaism, and, as such, we knock out his teeth. The four sons, the Chacham, Rasha, Tam, and SheAino Yodea Lishol, each pose a question depending on their personality and we reply with an answer based on their question. One of the centerpieces of Magid is the passage of the Arba Banim.

Arba minim