. נפשם מתפעלת בהן לטובה תמיד כל היום ומכלל המצוות שציונו להתפיש מחשבתינו בעבודתו , האדם הידועים בו למשכן השכל והם הלב והמוח
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2 PART%I:% טעמי המצוה % INSTRUCTIONS% Congratulations,to,those,who,came,to,learning,on,time.,Make,sure,that,you,read,the,accompanying,sources, before,you,assemble,your,candy, ד' מינים,set.,Reading,and,understanding,the,following,sources,are,necessary, for,knowing,how,to,explain,what,you,are,creating.,good,luck!,,, % % % WHY%DO%WE%HAVE%A%MITZVAH%OF% ד' מינים %AND%WHY%IS%THIS% מצוה %ON%SUKKOS?% % Sefer HaChinuch Mitzvah 324 The roots of the mitzvah: As way of introduction, I have already written that a person is impacted and drawn after the actions he does consistently; his ideas and desires follow his deeds- whether for good or for evil. Therefore, since Hashem wants to bring merit to His nation Israel whom He chose, He gave them many mitzvos so that their souls would constantly be molded for the better. One of the examples which we were commanded in order to capture our thoughts in purity is the mitzvah of Tefillin: it should rest opposite the organs of intellect, which are the heart and brain, and through his wearing of Tefillin, one s thoughts would then be directed for good things and one will remember to be careful throughout the day to act honestly and justly... ספר החינוך מצוה שכד כבר כתבתי לך בני כמה, הקדמה. משרשי המצוה שהאדם נפעל כפי פעולותיו, פעמים במה שקדם ורעיוניו וכל עשתונותיו נתפשות אחרי, שיעשה תמיד ועל כן כי רצה המקום. אם טוב ואם רע, פועל ידיו להיות, לזכות עמו ישראל אשר בחר הרבה להם מצוות. נפשם מתפעלת בהן לטובה תמיד כל היום ומכלל המצוות שציונו להתפיש מחשבתינו בעבודתו להיותן מונחין כנגד איברי, בטהרה היא מצות התפלין, האדם הידועים בו למשכן השכל והם הלב והמוח ויזכור, ומתוך פעלו זה תמיד ייחד כל מחשבותיו לטוב... ויזהר תמיד כל היום לכוון כל מעשיו ביושר ובצדק Page%1%
3 Sefer HaChinuch Mitzvah 324 (cont.) So too the mitzvah of lulav with the other three species represents this same idea. Sukkot is a time of great joy for the Jewish people because it is the time that crops and fruits are gathered into the house and a time when people will rejoice. This is why it is called ( חג האסיף festival of gathering). Hashem commanded His people to make a festival at this time to give them the merit that the focus of their joy should be for Hashem. Since unbridled joy can lead to indulging in physical pleasures and a decrease in one s awe for Hashem, Hashem instructed us to take in our hands items that would remind us that the source of the joy is really Him. It is G-d s will that the reminder should be from the same items over which we are celebrating (i.e. produce). Mesech Chochma Vayikra 23:42 The Divine Torah contains some mitzvos which direct a person against his nature, and other mitzvos which follow human nature but distill and purify it. Both of these types are found in the mitzvos on the holiday of Sukkos: After a person has worked in the field for the whole summer, plowing, planting, weeding, harvesting, gathering and he is overjoyed with the fruits of his labor, how sweet would it be for him to rest in the comfort of his house. Just then the Torah comes and says, Leave your permanent structure and go into a temporary dwelling! This opposes human nature so that a person will sanctify his strengths and feelings. This is why it says, You must make the festival of Sukkos. However there are some mitzvos which are in line with human nature, just they employ Divine wisdom. It is natural to celebrate the ingathering of the harvest using the produce- just as all nations do, thus the Torah outlines that it should be done with the 4 species ( )ד' מינים and says, Celebrate before Hashem for seven days. ( ספר החינוך מצוה שכד )המשך וכמו כן מצות הלולב עם שלשת מיניו מזה השורש... כי, לפי שימי החג הם ימי שמחה גדולה לישראל, היא ואז, הוא עת אסיפת התבואות ופירות האילן בבית, ומפני כן נקרא חג האסיף, ישמחו בני אדם שמחה רבה לזכותם, וצוה האל לעמו לעשות לפניו חג באותו העת ובהיות השמחה מושכת. להיות עיקר השמחה לשמו, החומר הרבה ומשכחת ממנו יראת אלהים בעת ההיא ציונו השם לקחת בין ידינו דברים המזכירים אותנו כי והיה מרצונו להיות. כל שמחת לבנו לשמו ולכבודו. המזכיר מין המשמח מב : משך חכמה ויקרא כג יש בה מצוות שהם מדריכים, 'התורה האלקית. בסכת תשבו וכו רק שהם מטהרים, ויש מצוות שהן כפי הטבע, האדם נגד הטבע אחרי שהאדם הוא : וזה מצות סוכה. את הטבע ומזככים אותו, ויעמר, ויקצור, ויעדור, יזרע, יחרוש, עמל בשדה כל הקיץ ולבו שמח בפרי, ואסמיו מלאו בר, ויאסוף את גרנו, ועמל בשדה מה מתוקה לו מנוחתו להסתופף בצל, עמלו צא מדירת קבע : ביתו!אז באה התורה ואמרה ושב בדירת ארעי!זה נגד הטבע לקדש כוחות ולכן אמרו חג. האדם והרגשותיו מגבול החמרי הסוכות תעשה לה "שיהא שם שמים חל על.'' החגיגה כעל הסוכה רק. יש מצוות שהן כפי חוקי הטבע, אמנם שהוא על פי חוקי החכמה העליונה בפרטים והנה... מצוינים לפי טעמי החכמה האלקית מחק הטבעי לשמוח עת האסיף בזרעונים על - כנהוג בין העמים - ובעטרות של שבלים זה באה התורה והגבילה ד 'מינים ידועים ואמרה "ושמחתם לפני ה 'שבעת, בקבלה ומפני זה מצוות שהן נגד הטבע צריכין הכנה רבה...". ימים יז( בסוכה ולבית שמאי : לכן כתוב "תעשה" )דברים טז, וחיזוק, לא כן בד 'מינים. בעי שיהא לשם חג "ותעשה" ולא מן העשוי. ואף שאינו אגוד כשר, אינו צריך הכנה רבה, שהם כפי הטבע ולא מן העשוי" וליקט - ולא שייך "תעשה, וליכא "עשייה "גביה : ענפים ביום טוב כשר Page%2%
4 WHAT%DO%THE% ד' מינים %SYMBOLIZE?% Sefer HaChinuch Mitzvah 324 There is another lesson to be learned from the 4 species: they are compared to 4 main organs of the human body. The esrog is the heart, the seat of our thoughts and intellect to hint to us to serve Hashem with our mind. The lulav is the spine to remind us to straighten and direct our whole body to serving Hashem. The hadas (myrtle) is like the eyes to hint to us that our eyes should not stray, especially on this joyous day. The aravah (willow) is like the lips which represent our power of speech to remind to think before we speak and to remember Hashem even in our time of joy. ספר החינוך מצוה שכד שהם דומים לאיברים, ועוד יש בארבעה מינין אלו ענין אחר, שהאתרוג דומה ללב שהוא משכן השכל. שבאדם היקרים והלולב דומה לשדרה שהיא. לרמוז שיעבוד בוראו בשכלו. לרמוז שיישיר כל גופו לעבודתו ברוך הוא, העיקר שבאדם לרמז שלא יתור אחר עיניו ביום שמחת, וההדס דומה לעינים שבהן יגמור האדם כל מעשהו, והערבה דומה לשפתים. לבו ויירא מהשם אף, לרמוז שישים רסן בפיו ויכוון דבריו, בדבור. בעת השמחה Vayikra Rabbah (Emor 30:14) The verse says, You shall take for yourselves [the 4 species] R Manny began his comments with the verse in Psalms All my bones will declare [who is like You, Hashem]. This verse refers to the lulav: the spine of the lulav (palm branch) is like the spine of a person; the hadas (myrtle) is like the eye; the aravah (willow) is like the mouth; the esrog is like the heart. King David (who wrote Psalms) said these organs are the key organs and represent the whole body; thus, [when we take the ' ד ( מינים 4 species)] it is as if All my bones are praising Hashem. יד : ויקרא רבה פרשת אמור ל ". ר 'מני פתח "כל עצמותי תאמרנה. "... "ולקחתם לכם. י( לא נאמר הפסוק הזה אלא בשביל לולב : )תהלים לה השדרה של לולב דומה לשדרה של אדם וההדס דומה אמר דוד. לעין והערבה דומה לפה והאתרוג דומה ללב אין בכל האיברין גדול מהן ואילו שהן שקולין כנגד כל. הוי כל עצמותי תאמרנה. הגוף Page%3%
5 Vayikra Rabbah (Emor 30:12) You shall take the esrog This refers to the Jewish people. Just as the esrog has taste and smell, so too are there Jews who have both learn Torah (taste) and perform good deeds (smell). The branches of the date palm (lulav): just as dates have taste but do not have a smell, so too are there Jews who learn Torah but do not perform good deeds. The branches of the myrtle tree (hadas): just as the hadas has a smell but does not have a taste, so too are there Jews who perform good deeds but do not learn Torah. And the brook willow (aravah): just as the aravah has neither a taste nor a smell, so too are there some Jews who do not learn Torah nor do they perform good deeds. What does Hashem do with them- He can t destroy them; rather Hashem says Tie them together and each will atone for the other! יב : ויקרא רבה פרשת אמור ל מה אתרוג זה יש בו טעם, אלו ישראל, " "פרי עץ הדר ויש בו ריח כך ישראל יש בהם בני אדם שיש בהם "כפות תמרים" אלו. תורה ויש בהם מעשים טובים מה התמרה הזו יש בה טעם ואין בה ריח כך הם, ישראל ישראל יש בהם בני אדם שיש בהם תורה ואין בהם מה הדס, אלו ישראל, " "וענף עץ עבות. מעשים טובים זה יש בו ריח ואין בו טעם כך ישראל יש בהם בני אדם, " "וערבי נחל. שיש בהם מעשים טובים ואין בהם תורה מה ערבה זו אין בה לא טעם ולא ריח כך, אילו ישראל הן ישראל יש בהן בני אדם שאין בהן לא תורה ולא לאבדן אי, ומה הקב"ה עושה להן, מעשים טובים אלא אמר הקב"ה קשרו כולן אגודה אחת והן, איפשר. מכפרים אילו על אילו TRY%TO%PROCESS%WHAT%YOU%JUST%LEARNED% INSTRUCTIONS% Discuss,the,following,questions.,Refer,back,to,the,sources,and,pictures,to,help,prove,your,points.,, 1. Why&do&you&think&Hashem&gave&us&so&many&mitzvos?&(Hint:&look&at&the&first"e&from&the&Sefer&HaChinuch)& & 2. What&is&your&favorite&mitzvah?&Into&which&of&the&two&categories&in&the&Mesech&Chochma&do&you&think&it&falls?& & 3. What&type&of&person&does&the&esrog&represent?& & 4. Why&do&you&think&the&esrog&is¬&bound&up&with&the&other&three& (&מינים species)?& Page%4%
6 %%ד' מינים% PART%II:%WHAT%TO%LOOK%FOR%IN Page%5%
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