The commandment of taking the lulav: The commandment of lulav, that we should take in our hands on the first day of the holiday of Sukkot the fruit of a hadar tree, palm fronds, the branches of a braided tree and willows of a brook, as it is stated (Leviticus 23:40), “And you shall take for yourselves on the first day the fruit of a hadar tree and palm fronds, the branches of a braided tree and willows of a brook.” And the explanation came about it (Sukkah 35a) that the fruit of the hadar tree is the citron (etrog); the fronds (kappot) of date palms is the lulav — and it is written kappat, lacking [a letter] vav (which could make it singular), to hint that the obligations is that we take one lulav, and not two or three or more; the branch of a braided tree is the myrtle; and the willows of a brook is the willow that is well-known among Israelites.
From the roots of the commandment, [there is a need to] preface [that] I have already written to you several times in what preceded, my son — that a man is impacted according to his actions that he constantly does; and his thoughts and pursuits are all caught according to the deeds of his hands, whether good or bad. And therefore since the Omnipresent wanted to give merit to His people Israel which He chose, He multiplied the commandments; such that their spirits constantly be effected by them for the good, all of the day. And among the commandments that He commanded us to grab our thoughts with His service in purity, is the commandment of tefillin — that they should lay across from the limbs of a man that are well-known as the dwelling place of the intellect. And [these limbs] are the heart and the brain. And from this constant action of his, he will dedicate all of his thoughts to the good, and always remember and be careful to calibrate all of his deeds in righteousness and justice.
And so too from this root is the commandment of the lulav with its three [other plants]. As the days of the holiday are days of great joy for Israel, since it is the time of the gathering of the grain and the fruit of the tree into the home; and all men rejoice a great rejoicing. And for this reason it is called the holiday of the gathering (HaAsif). And God commanded His people to make a holiday in front of Him at that time to give them merit, such that the main joy will be for His sake, may He be blessed. And since joy greatly elicits the physical and makes one forget the fear of God, God commanded us at that time to take in our hands things that remind us that all the joy of our heart is for His sake and His honor. And it was from His will that the reminder be from that which brings joy, just as the time is a time of joy — as all of the words of His mouth are just. And it is well-known that it is the nature of all of these four species to gladden the heart of those that see them.
And there is also another matter with these four things — that they are similar to precious limbs in a man (see Vayikra Rabbah 30:14; Midrash Tanchuma, Emor 19): As the citron is similar to the heart, which is the dwelling place of the intellect, to hint that he should serve His Creator with his intellect; the lulav is similar to the backbone, which is the essence of a person, to hint that he should straighten himself completely for His service, blessed be He; the myrtle [leaves are] similar to the eyes, to hint that he should not stray after his eyes “on the day of the rejoicing of his heart”; and the willow [leaves are] similar to the lips, with which a man completes all of his acts of speech, to hint that he should put a muzzle to his mouth, calibrate his words and fear God, may He be blessed, even at a time of joy. And the reason that it is only practiced one day in the country (outside of the Temple) is well-known — since the main joy is on the first day. And if you should ask, “Why would one not take it on Shemini Atseret, which has great joy on it for Israel” — the answer is that the day of Shemini Atseret is completely for God, may He be blessed. And [it is] as they, may their memory be blessed, said (Bamidbar Rabbah 21:22; Midrash HaGadol, Shemot 29:36), “A parable of a king who made a feast, etc.,” as it is [found] in the Midrash. And at the end, He said to them, “Remain with Me one day, as your departure is difficult for Me.” And therefore, it is called atseret (a stopping). And if so, there is no need for any other reminder. And the holiday of Pesach does not require another reminder with the lulav, as behold the matsah and marror and the body of the Pesach sacrifice are between his hands; and further since it is not a time of joy as [much as is] the holiday of the gathering. And the holiday of Shavuot also does not require another reminder, since the essence of [that] festival is only from the angle of the giving of our Torah — and that is the great reminder to straighten our ways. And this is what appears to me in these matters from the side of the simple understanding. And I have come to believe that the kabbalists (mystics) have wonderful secrets about the commandment of the lulav and the three [other plants].
From the laws of the commandment is that which they, may their memory be blessed, said (Menachot 27a) that these four species are one commandment and impede one another when he does not have [one of them]. But if he has [all of them] and he takes them one after another, he has fulfilled [the commandment]; as it is established for us that the lulav does not need a binding (Tosafot on Menachot 27a, s.v. lo shanu, in the name of Bahag). And we take one lulav, two sprigs of willow, and three sprigs of fit myrtle — meaning that its leaves are formed in threes on the nodes, as is explained in the Gemara (Sukkah 32b), and the verse hints to this when it calls it “braided.” And the minimum measure of the length of a lulav is four handbreadths; and [of] a myrtle and a willow is three handbreadths, which is [the span of] ten fingers of the thumb. And the measure of the citron is that it cannot be less than a kabeitsah (like a large egg). And the law of the things that disqualify (Sukkah 29, 34) the lulav, the citron, the willow and the myrtle; the law (Bava Batra 137b) of partners that have purchased a citron in partnership — or brothers that acquired it from the contents of a house — such that if they acquired it with the intention to fulfill [the commandment] with it, each one of them fulfills [it] and they do not need the acquisition of the one from the other. So did our teachers — may God protect them — instruct us. And the laws of shaking (Sukkah 38a), such that the obligation is to extend [it] and to bring [it back], to raise [it] and to lower [it]. And the matter is to arouse the soul, that it remember at the time of joy that all belongs to God, may He be blessed — from above to below and the four directions, as all is included in this. And the rest of its details are elucidated in Tractate Sukkah.
And this commandment is practiced in every place and at all times by males, but not by females. And one who transgresses it and does not take these four species on the first day of the holiday of Sukkot that does not fall on Shabbat in any place - and so [too,] on all seven [days of Sukkot] in the Temple — has violated this positive commandment. And in the Temple it was taken on the first day, even on Shabbat.
מִצְוַת נְטִילַת לוּלָב – מִצְוַת לוּלָב, שֶׁנִּקַּח בְּיוֹם רִאשׁוֹן שֶׁל חַג הַסֻּכּוֹת בְּיָדֵינוּ, פְּרִי עֵץ הָדָר, כַּפּוֹת תְּמָרִים, וַעֲנַף עֵץ עָבֹת, וְעַרְבֵי נַחַל, שֶׁנֶּאֱמַר (ויקרא כג מ) וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר וְכַפֹּת תְּמָרִים וַעֲנַף עֵץ עָבֹת וְעַרְבֵי נָחַל, וּבָא הַפֵּרוּשׁ (סוכה לה א) כִּי פְּרִי עֵץ הָדָר זֶה הָאֶתְרוֹג וְכַפֹּת תְּמָרִים הוּא הַלּוּלָב, וְנִכְתַּב כַּפַּת חָסֵר וָי"ו, לְרַמֵּז שֶׁהַחִיּוּב שֶׁנִּקַּח לוּלָב אֶחָד וְלֹא שְׁנַיִם וּשְׁלשָׁה אוֹ יוֹתֵר וַעֲנַף עֵץ עָבֹת הוּא הַהֲדַס, וְעַרְבֵי נַחַל הִיא הָעֲרָבָה הַיְּדוּעָה בְּיִשְׂרָאֵל.
The commandment of taking the lulav: The commandment of lulav, that we should take in our hands on the first day of the holiday of Sukkot the fruit of a hadar tree, palm fronds, the branches of a braided tree and willows of a brook, as it is stated (Leviticus 23:40), “And you shall take for yourselves on the first day the fruit of a hadar tree and palm fronds, the branches of a braided tree and willows of a brook.” And the explanation came about it (Sukkah 35a) that the fruit of the hadar tree is the citron (etrog); the fronds (kappot) of date palms is the lulav — and it is written kappat, lacking [a letter] vav (which could make it singular), to hint that the obligations is that we take one lulav, and not two or three or more; the branch of a braided tree is the myrtle; and the willows of a brook is the willow that is well-known among Israelites.
מִשָּׁרְשֵׁי הַמִּצְוָה. הַקְדָּמָה. כְּבָר כָּתַבְתִּי לְךָ בְּנִי כַּמָּה פְּעָמִים בַּמֶּה שֶׁקָּדַם, שֶׁהָאָדָם נִפְעָל כְּפִי פְּעֻלּוֹתָיו שֶׁיַּעֲשֶׂה תָּמִיד, וְרַעְיוֹנָיו וְכָל עֶשְׁתֹּנֹתָיו נִתְפָּשׂוֹת אַחֲרֵי פֹּעַל יָדָיו, אִם טוֹב וְאִם רָע. וְעַל כֵּן כִּי רָצָה הַמָּקוֹם לְזַכּוֹת אֶת עַמּוֹ יִשְׂרָאֵל אֲשֶׁר בָּחַר הִרְבָּה לָהֶם מִצְוֹת לִהְיוֹת נַפְשָׁם מִתְפַּעֶלֶת בָּהֶן לְטוֹבָה תָּמִיד כָּל הַיּוֹם. וּמִכְּלַל הַמִּצְוֹת שֶׁצִּוָּנוּ לְהַתְפִּישׂ מַחְשַׁבְתֵּנוּ בַּעֲבוֹדָתוֹ בְּטָהֳרָה, הִיא מִצְוַת הַתְּפִלִּין לִהְיוֹתָן מֻנָּחוֹת כְּנֶגֶד אֶבְרֵי הָאָדָם הַיְּדוּעִים בּוֹ לְמִשְׁכַּן הַשֵּׂכֶל, וְהֵם הַלֵּב וְהַמֹּחַ, וּמִתּוֹךְ פָּעֳלוֹ זֶה, תָּמִיד יְיַחֵד כָּל מַחְשְׁבוֹתָיו לְטוֹב, וְיִזְכּוֹר וְיִזָּהֵר תָּמִיד כָּל הַיּוֹם לְכַוֵּן כָּל מַעֲשָׂיו בְּיֹשֶׁר וּבְצֶדֶק.
From the roots of the commandment, [there is a need to] preface [that] I have already written to you several times in what preceded, my son — that a man is impacted according to his actions that he constantly does; and his thoughts and pursuits are all caught according to the deeds of his hands, whether good or bad. And therefore since the Omnipresent wanted to give merit to His people Israel which He chose, He multiplied the commandments; such that their spirits constantly be effected by them for the good, all of the day. And among the commandments that He commanded us to grab our thoughts with His service in purity, is the commandment of tefillin — that they should lay across from the limbs of a man that are well-known as the dwelling place of the intellect. And [these limbs] are the heart and the brain. And from this constant action of his, he will dedicate all of his thoughts to the good, and always remember and be careful to calibrate all of his deeds in righteousness and justice.
וּכְמוֹ כֵן מִצְוַת הַלּוּלָב עִם שְׁלֹשֶׁת מִינָיו מִזֶּה הַשֹּׁרֶשׁ הִיא, לְפִי שֶׁיְּמֵי הֶחָג הֵם יְמֵי שִׂמְחָה גְּדוֹלָה לְיִשְׂרָאֵל כִּי הוּא עֵת אֲסִיפַת הַתְּבוּאוֹת וּפֵרוֹת הָאִילָן לַבַּיִת, וְאָז יִשְׂמְחוּ בְּנֵי אָדָם שִׂמְחָה רַבָּה, וּמִפְּנֵי כֵן נִקְרָא חַג הָאָסִיף. וְצִוָּה הָאֵל לְעַמּוֹ לַעֲשׂוֹת לְפָנָיו חַג בְּאוֹתָהּ הָעֵת לְזַכּוֹתָם לִהְיוֹת עִקַּר הַשִּׂמְחָה לִשְׁמוֹ יִתְבָּרַךְ, וּבִהְיוֹת הַשִּׂמְחָה מוֹשֶׁכֶת הַחֹמֶר הַרְבֵּה וּמְשַׁכַּחַת מִמֶּנּוּ יִרְאַת אֱלֹהִים, בָּעֵת הַהִיא צִוָּנוּ הַשֵּׁם לָקַחַת בֵּין יָדֵינוּ דְּבָרִים הַמַּזְכִּירִים אוֹתָנוּ כִּי כָּל שִׂמְחַת לִבֵּנוּ לִשְׁמוֹ וְלִכְבוֹדוֹ, וְהָיָה מֵרְצוֹנוֹ לִהְיוֹת הַמַּזְכִּיר מִין הַמְשַׂמֵּחַ כְּמוֹ שֶׁהָעֵת עֵת שִׂמְחָה, כִּי צֶדֶק כָּל אִמְרֵי פִיו, וְיָדוּעַ מִצַּד הַטֶּבַע כִּי אַרְבַּעַת הַמִּינִין כֻּלָּם מְשַׂמְּחֵי לֵב רוֹאֵיהֶם.
And so too from this root is the commandment of the lulav with its three [other plants]. As the days of the holiday are days of great joy for Israel, since it is the time of the gathering of the grain and the fruit of the tree into the home; and all men rejoice a great rejoicing. And for this reason it is called the holiday of the gathering (HaAsif). And God commanded His people to make a holiday in front of Him at that time to give them merit, such that the main joy will be for His sake, may He be blessed. And since joy greatly elicits the physical and makes one forget the fear of God, God commanded us at that time to take in our hands things that remind us that all the joy of our heart is for His sake and His honor. And it was from His will that the reminder be from that which brings joy, just as the time is a time of joy — as all of the words of His mouth are just. And it is well-known that it is the nature of all of these four species to gladden the heart of those that see them.
וְעוֹד יֵשׁ בְּאַרְבָּעָה מִינִין אֵלּוּ עִנְיָן אַחֵר, שֶׁהֵם דּוֹמִים לְאֵבָרִים שֶׁבָּאָדָם הַיְּקָרִים (עי' מדרש רבה ויקרא פ' ל' ומדרש תנחומא אמור אות יט). שֶׁהָאֶתְרוֹג דּוֹמֶה לַלֵּב, שֶׁהוּא מִשְׁכַּן הַשֵּׂכֶל, לִרְמֹז שֶׁיַּעֲבֹד בּוֹרְאוֹ בְּשִׂכְלוֹ, וְהַלּוּלָב דּוֹמֶה לַשִּׁדְרָה שֶׁהִיא הָעִקָּר שֶׁבָּאָדָם לִרְמֹז שֶׁיַּיְשִׁיר כָּל גּוּפוֹ לַעֲבוֹדָתוֹ בָּרוּךְ הוּא, וְהַהֲדַס דּוֹמֶה לָעֵינַיִם, לִרְמֹז שֶׁלֹּא יָתוּר אַחַר עֵינָיו בְּיוֹם שִׂמְחַת לִבּוֹ, וְהָעֲרָבָה דּוֹמָה לַשְּׂפָתַיִם, שֶׁבָּהֶן יִגְמֹר הָאָדָם כָּל מַעֲשֵׂהוּ בְּדִבּוּר, לִרְמֹז שֶׁיָּשִׂים רֶסֶן בְּפִיו וִיכַוֵּן דְּבָרָיו וְיִירָא מֵהַשֵּׁם יִתְבָּרַךְ אַף בְּעֵת הַשִּׂמְחָה. וְטַעַם שֶׁאֵינוֹ נוֹהֵג בַּמְּדִינָה אֶלָּא יוֹם אֶחָד, לְפִי שֶׁיָּדוּעַ, כִּי עִקַּר הַשִּׂמְחָה, בְּיוֹם רִאשׁוֹן הוּא, וְאִם תִּשְׁאַל שְׁמִינִי עֲצֶרֶת שֶׁיֵּשׁ בּוֹ שִׂמְחָה גְּדוֹלָה לְיִשְׂרָאֵל, לָמָּה לֹא הָיָה נִטַּל בּוֹ. הַתְּשׁוּבָה, כִּי יוֹם שְׁמִינִי עֲצֶרֶת כֻּלּוֹ לַשֵּׁם יִתְבָּרַךְ וּכְמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (במדבר ובה פ' כא אות כב ובמדרש הגדול שמות כט לו) מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה וכו'. כִּדְאִיתָא בַּמִּדְרָשׁ, וּלְבַסּוֹף אָמַר לָהֶם עַכְּבוּ עִמִּי יוֹם אֶחָד, שֶׁקָּשָׁה עָלַי פְּרֵדַתְכֶם, וּלְפִיכָךְ נִקְרָא עֲצֶרֶת, וְאִם כֵּן אֵין צָרִיךְ זִכָּרוֹן אַחֵר. וְחַג הַפֶּסַח אֵין צָרִיךְ הַזְכָּרָה בַּלּוּלָב, שֶׁהֲרֵי מַצָּה וּמָרוֹר וְגוּפוֹ שֶׁל פֶּסַח בֵּין יָדָיו, וְעוֹד שֶׁאֵינוֹ זְמַן שִׂמְחָה כְּמוֹ חַג הָאָסִיף, וְחַג הַשָּׁבוּעוֹת גַּם כֵּן אֵין צָרִיךְ הַזְכָּרָה אַחֶרֶת, כִּי עִקַּר הָרֶגֶל אֵינוֹ אֶלָּא מִצַּד מַתַּן תּוֹרָתֵנוּ, וְהִיא זִכְרוֹנֵנוּ הַגָּדוֹל לְיַשֵּׁר כָּל אָרְחוֹתֵינוּ. זֶהוּ הַנִּרְאֶה לִי בְּעִנְיָנִים אֵלּוּ עַל צַד הַפְּשָׁט, וְהֶאֱמַנְתִּי כִּי יֵשׁ אֶל הַמְקֻבָּלִים סוֹדוֹת נִפְלָאִים בְּמִצְוַת הַלּוּלָב וּשְׁלֹשֶׁת הַמִּינִים.
And there is also another matter with these four things — that they are similar to precious limbs in a man (see Vayikra Rabbah 30:14; Midrash Tanchuma, Emor 19): As the citron is similar to the heart, which is the dwelling place of the intellect, to hint that he should serve His Creator with his intellect; the lulav is similar to the backbone, which is the essence of a person, to hint that he should straighten himself completely for His service, blessed be He; the myrtle [leaves are] similar to the eyes, to hint that he should not stray after his eyes “on the day of the rejoicing of his heart”; and the willow [leaves are] similar to the lips, with which a man completes all of his acts of speech, to hint that he should put a muzzle to his mouth, calibrate his words and fear God, may He be blessed, even at a time of joy. And the reason that it is only practiced one day in the country (outside of the Temple) is well-known — since the main joy is on the first day. And if you should ask, “Why would one not take it on Shemini Atseret, which has great joy on it for Israel” — the answer is that the day of Shemini Atseret is completely for God, may He be blessed. And [it is] as they, may their memory be blessed, said (Bamidbar Rabbah 21:22; Midrash HaGadol, Shemot 29:36), “A parable of a king who made a feast, etc.,” as it is [found] in the Midrash. And at the end, He said to them, “Remain with Me one day, as your departure is difficult for Me.” And therefore, it is called atseret (a stopping). And if so, there is no need for any other reminder. And the holiday of Pesach does not require another reminder with the lulav, as behold the matsah and marror and the body of the Pesach sacrifice are between his hands; and further since it is not a time of joy as [much as is] the holiday of the gathering. And the holiday of Shavuot also does not require another reminder, since the essence of [that] festival is only from the angle of the giving of our Torah — and that is the great reminder to straighten our ways. And this is what appears to me in these matters from the side of the simple understanding. And I have come to believe that the kabbalists (mystics) have wonderful secrets about the commandment of the lulav and the three [other plants].
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (מנחות כז א) שֶׁאַרְבָּעָה מִינִין אֵלּוּ, מִצְוָה אַחַת הֵן וּמְעַכְּבִין זֶה אֶת זֶה, בְּשֶׁאֵין לוֹ, אֲבָל אִם יֵשׁ לוֹ וּנְטָלָן בָּזֶה אַחַר זֶה יָצָא, דְּקַיְמָא לַן לוּלָב אֵין צָרִיךְ אֶגֶד (תוס' שם ד"ה לא שנו בשם בה"ג). וְנוֹטְלִין לוּלָב אֶחָד, וְאֶתְרוֹג אֶחָד, וּשְׁנֵי בַּדֵּי עֲרָבָה, וּשְׁלֹשָׁה בַּדֵּי הֲדַס כָּשֵׁר, כְּלוֹמַר, שֶׁיִּהְיוּ עָלָיו, עֲשׂוּיִין תְּלָתָא תְּלָתָא בְּקִינָּא כְּמוֹ שֶׁמְּפָרֵשׁ בַּגְּמָרָא (סוכה לב, ב), וְלָזֶה רָמַז הַכָּתוּב כְּשֶׁקְּרָאוֹ עָבוֹת. וְשִׁעוּר אָרְכוֹ שֶׁל לוּלָב לְכָל הַפָּחוֹת אַרְבָּעָה טְפָחִים, וַהֲדַס וַעֲרָבָה שְׁלֹשָׁה טְפָחִים שֶׁהֵן עֶשֶׂר אֶצְבָּעוֹת בְּגוּדָל, וְשִׁעוּר אֶתְרוֹג אֵין פָּחוֹת מִכַּבֵּיצָה. וְדִין הַדְּבָרִים שֶׁהַלּוּלָב וְהָאֶתְרוֹג וְהָעֲרָבָה וְהַהֲדַס נִפְסָלִין בָּהֶן (סוכה כט לד), וְדִין שֻׁתָּפִין שֶׁקָּנוּ אֶתְרוֹג בְּשֻׁתָּפוּת אוֹ אַחִים שֶׁקָּנוּהוּ מִתְּפִיסַת הַבַּיִת (ב"ב קלז ב), שֶׁאִם קָנוּהוּ עַל דַּעַת לָצֵאת בּוֹ יוֹצְאִין בּוֹ כָּל אֶחָד מֵהֶם וְאֵין צְרִיכִין זְכִיָּה זֶה מִזֶּה, כֵּן הוֹרוּ לָנוּ מוֹרֵינוּ, יִשְׁמְרֵם אֵל. וְדִינֵי הַנִּעְנוּעַ (שם לח א) שֶׁהַחִיּוּב לְהוֹלִיךְ וּלְהָבִיא וּלְהַעֲלוֹת וּלְהוֹרִיד, וְהָעִנְיָן, לְעוֹרֵר הַנֶּפֶשׁ שֶׁתִּזְכֹּר בְּעֵת הַשִּׂמְחָה כִּי הַכֹּל לַשֵּׁם יִתְבָּרַךְ, מִמַּעְלָה עַד מַטָּה וְאַרְבַּע רוּחוֹת, שֶׁהַכֹּל נִכְלָל בָּזֶה. וְיֶתֶר פְּרָטֶיהָ, מְבֹאָרִים בְּמַסֶּכֶת סֻכָּה.
From the laws of the commandment is that which they, may their memory be blessed, said (Menachot 27a) that these four species are one commandment and impede one another when he does not have [one of them]. But if he has [all of them] and he takes them one after another, he has fulfilled [the commandment]; as it is established for us that the lulav does not need a binding (Tosafot on Menachot 27a, s.v. lo shanu, in the name of Bahag). And we take one lulav, two sprigs of willow, and three sprigs of fit myrtle — meaning that its leaves are formed in threes on the nodes, as is explained in the Gemara (Sukkah 32b), and the verse hints to this when it calls it “braided.” And the minimum measure of the length of a lulav is four handbreadths; and [of] a myrtle and a willow is three handbreadths, which is [the span of] ten fingers of the thumb. And the measure of the citron is that it cannot be less than a kabeitsah (like a large egg). And the law of the things that disqualify (Sukkah 29, 34) the lulav, the citron, the willow and the myrtle; the law (Bava Batra 137b) of partners that have purchased a citron in partnership — or brothers that acquired it from the contents of a house — such that if they acquired it with the intention to fulfill [the commandment] with it, each one of them fulfills [it] and they do not need the acquisition of the one from the other. So did our teachers — may God protect them — instruct us. And the laws of shaking (Sukkah 38a), such that the obligation is to extend [it] and to bring [it back], to raise [it] and to lower [it]. And the matter is to arouse the soul, that it remember at the time of joy that all belongs to God, may He be blessed — from above to below and the four directions, as all is included in this. And the rest of its details are elucidated in Tractate Sukkah.
וְנוֹהֶגֶת מִצְוָה זוֹ בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וְלֹא בִּנְקֵבוֹת, וְהָעוֹבֵר עָלֶיהָ וְלֹא נָטַל אַרְבָּעָה מִינִין אֵלּוּ בְּיוֹם רִאשׁוֹן שֶׁל חַג הַסֻּכּוֹת שֶׁלֹּא חָל בְּשַׁבָּת בְּכָל מָקוֹם, וְכֵן בְּכָל שִׁבְעָה בַּמִּקְדָּשׁ, בִּטֵּל עֲשֵׂה זֶה. וּבַמִּקְדָּשׁ הָיָה נִטָּל בְּיוֹם רִאשׁוֹן, אֲפִלּוּ בְּשַׁבָּת.
And this commandment is practiced in every place and at all times by males, but not by females. And one who transgresses it and does not take these four species on the first day of the holiday of Sukkot that does not fall on Shabbat in any place - and so [too,] on all seven [days of Sukkot] in the Temple — has violated this positive commandment. And in the Temple it was taken on the first day, even on Shabbat.