Shulchan Aruch, Orach Chayim Siman 658

Siman 658

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א מִן הַתּוֹרָה אֵין מִצְוַת לוּלָב חוּץ לַמִּקְדָּשׁ אֶלָּא יוֹם רִאשׁוֹן, וַחֲכָמִים תִּקְּנוּ שֶׁיְּהֵא נִטָּל בְּכָל מָקוֹם כָּל שִׁבְעָה.
1 The Laws of the Lulav on the First Day of Yom Tov. Containing 9 paragraph: By Torah law, the mitzvah of lulav only applies on the first day outside of the Temple, but the Sages decreed that one should do it everywhere for all seven days.
ב בְּיוֹם שַׁבָּת אֵינוֹ נִטָּל, אֲפִלּוּ אִם הוּא יוֹם רִאשׁוֹן. הַגָּה: וְאָסוּר לְטַלְטֵל הַלּוּלָב בְּשַׁבָּת, דְּהָוֵי כְּאֶבֶן (רַ"ן סוֹף פֶּרֶק לוּלָב הַגָּזוּל וְהַמַּגִּיד פ"ז וְכָל בּוֹ); אֲבָל הָאֶתְרוֹג מֻתָּר בְּטִלְטוּל, דְּרָאוּי לְהָרִיחַ בּוֹ; וְאָסוּר לִתְּנוֹ עַל הַבֶּגֶד, אֲפִלּוּ בְּיוֹם טוֹב, דְּמוֹלִיד רֵיחָא (מַהֲרִי"ל).
2 It is not taken on Shabbat even if it is the first day. Rema: It is forbidden to touch the lulav on Shabbat as it is likened to a stone (Ra"n the end of ch. "Lulav haGazul", Maggid ch. 4, Kol Bo). However, it is permitted to touch the etrog because it can be smelled. It is forbidden to put it on clothes even on Yom Tov because it imparts a scent (Mahari"l).
ג אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם רִאשׁוֹן. בְּלוּלָב שֶׁל חֲבֵרוֹ שֶׁהִשְׁאִילוֹ, דְּבָעֵינָן לָכֶם (וַיִּקְרָא כג, מ), מִשֶּׁלָּכֶם, וַאֲפִלּוּ אָמַר לוֹ: יְהֵא שֶׁלְּךָ עַד שֶׁתֵּצֵא בּוֹ וְאַחַר כָּךְ יְהֵא שֶׁלִּי כְּבַתְּחִלָּה, לֹא יָצָא, דְּהָוֵי כְּמוֹ שָׁאוּל; וְאִם נְתָנוֹ לוֹ בְּמַתָּנָה, מֻתָּר.
3 A person does not fulfill the obligation on the first day with a lulav loaned by somebody else because we require it to be "yours," of your possessions. Even if they said "This is yours until you fulfill your obligation, after which point it will be mine as it was initially," the obligation is not fulfilled because it is basically borrowed. However, if it is given as a gift, it is permitted.
ד נְתָנוֹ לוֹ עַל מְנַת לְהַחְזִירוֹ, הֲרֵי זֶה יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ וּמַחְזִירוֹ, שֶׁמַּתָּנָה עַל מְנַת לְהַחְזִיר שְׁמָהּ מַתָּנָה; וְאִם לֹא הֶחֱזִירוֹ, לֹא יָצָא אֲפִלּוּ נָתַן לוֹ אֶת דָּמָיו, וַאֲפִלּוּ נֶאֱנַס מִיָּדוֹ; וְכֵן אִם הֶחֱזִירוֹ לְאַחַר זְמַן מִצְוָתוֹ, לֹא יָצָא. הַגָּה: וּמֻתָּר לָתֵת לוֹ אֶתְרוֹג בְּמַתָּנָה עַל מְנַת שֶׁלֹּא יַקְדִּישֶׁנּוּ, דְּלֹא גָּרַע מִמַּתָּנָה עַל מְנַת לְהַחֲזִיר (רַ"ן פ"ה דִּנְדָרִים).
4 If it was given on the condition that it be returned, the obligation is fulfilled and it should be returned, as a gift on the condition that it be returned is considered a gift. If it is not returned, the obligation is not fulfilled, even if the value is paid, and even if this is due to duress. Similarly, if it is returned after the time for the mitzvah is over, the obligation is not fulfilled. Rema: It is permitted to give an etrog on the condition that it will not be sanctified because this is no worse than a gift on the condition that it be returned (Ra"n ch. 5 of Nedarim).
ה נְתָנוֹ לוֹ סְתָם, הָוֵי כְּאִלּוּ אָמַר לוֹ: עַל מְנַת שֶׁתַּחֲזִירֵהוּ לִי, דְּמִסְתָמָא עַל דַּעַת כֵּן נְתָנוֹ לוֹ כֵּיוָן שֶׁצָּרִיךְ לָצֵאת בּוֹ שֶׁאֵין לוֹ אַחֵר; וְאִם לֹא הֶחֱזִירוֹ, לֹא יָצָא. הַגָּה: וְצָרִיךְ לַחֲזֹר וְלִתְּנוֹ לִבְעָלָיו בְּמַתָּנָה, כְּדֵי שֶׁיִּהְיֶה שֶׁל בְּעָלִים וְיֵצְאוּ בּוֹ (הָרֹא"שׁ וְרַבֵּנוּ יְרוּחָם נ"ח ח"ד); וּמִיהוּ אֲפִלּוּ לֹא הֶחֱזִירוֹ לְיָדוֹ אֶלָּא לְאַחֵר, וְאַחֵר לְאַחֵר, וְהָאַחֲרוֹן מַחֲזִירוֹ לַבְּעָלִים, יָצָא.
5 If it was given with no specification, this is considered as if they said "on the condition that you return it to me," because we assume that with this intention it was given because it is needed for the obligation and they have no other. If it is not returned, the obligation is not fulfilled. Rema: One must return and give it back to its owner as a gift so that the owners will have it to use for the obligation (Ros"h and Rabbeinu Yerucham 8:4). That said, even if one did not give it back directly but rather to another and another to another and the last person gives it back to the owners, the obligation is fulfilled.
ו לֹא יִתְּנֶנּוּ בְּיוֹם רִאשׁוֹן לְקָטָן, קֹדֶם שֶׁיָּצָא בּוֹ, מִפְּנֵי שֶׁהַקָּטָן קוֹנֶה וְאֵינוֹ מַקְנֶה לַאֲחֵרִים מִן הַתּוֹרָה, וְנִמְצָא שֶׁאִם הֶחֱזִירוֹ לוֹ אֵינוֹ מֻחְזָר; וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁאִם הִגִּיעַ לְעוֹנַת הַפָּעוֹטוֹת, מֻתָּר; וְאִם תּוֹפֵס עִם הַתִּינוֹק יוֹצֵא, כֵּיוָן שֶׁלֹּא יָצָא מִיָּדוֹ שַׁפִּיר דָּמִי.
6 One should not give it to a child on the first day before fulfilling the obligation because a child can acquire but not bequeath by Torah law, and it will turn out that when it is returned it is not actually returned. There is one who says that if they have reached the age of understanding commerce, it is permitted. If one holds it together with the child, the obligation is fulfilled; because it has not left his hands, it is fine.
ז שֻׁתָּפִים שֶׁקָּנוּ לוּלָב אוֹ אֶתְרוֹג בְּשֻׁתָּפוּת, אֵין אֶחָד מֵהֶם יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ בַּיּוֹם הָרִאשׁוֹן עַד שֶׁיִּתֵּן לוֹ חֶלְקוֹ בְּמַתָּנָה. הַגָּה: וְדַוְקָא שֶׁלֹּא קָנוּ לְצֹרֶךְ מִצְוָה, אֲבָל אִם קָנוּ לְצֹרֶךְ מִצְוָה יוֹצְאִים בּוֹ מִסְּתָמָא, דְּאַדַּעְתָּא דְּהָכֵי קְנָאוּהוּ (הַמַּגִּיד).
7 If two purchase a lulav or etrog together, neither can fulfill the obligation on the first day until one gives their share as a gift. Rema: This is specifically when they did not buy it for the mitzvah. However, if they did buy it for the mitzvah, they can fulfill their obligation with it because we assume that this was their intention when they bought it (Maggid).
ח הָאַחִים שֶׁקָּנוּ אֶתְרוֹגִים מִתְּפִיסַת הַבַּיִת וְנָטַל אֶחָד מֵהֶם אֶתְרוֹג וְיָצָא בּוֹ, אִם יָכוֹל לְאָכְלוֹ וְאֵין הָאַחִים מַקְפִּידִים בְּכָךְ, יָצָא; וְאִם הָיוּ מַקְפִּידִים, לֹא יָצָא עַד שֶׁיִּתְּנוּ חֶלְקָם בַּמַּתָּנָה; וְאִם קָנָה זֶה אֶתְרוֹג וְזֶה פָּרִישׁ, אוֹ שֶׁקָּנוּ כְּאֶחָד אֶתְרוֹג, רִמּוֹן וּפָרִישׁ מִתְּפִיסַת הַבַּיִת, אֵינוֹ יוֹצֵא בָּאֶתְרוֹג עַד שֶׁיִּתְּנוּ לוֹ חֶלְקָם בְּמַתָּנָה, וְאַף עַל פִּי שֶׁאִם אֲכָלוֹ אֵין מַקְפִּידִים עָלָיו, מִפְּנֵי שֶׁכָּל שֶׁאֵין שָׁם מֵאוֹתוֹ הַמִּין אֵין מְחִילָתָם בִּסְתָם מוֹעֶלֶת, אֲבָל כְּשֶׁיֵּשׁ שָׁם מֵאוֹתוֹ הַמִּין אֲפִלּוּ הָיָה מְעֻלֶּה מֵאֲחֵרִים מְחִילָתָן בִּסְתָם מוֹעֶלֶת, לְפִי שֶׁאֵינָם מַקְפִּידִים.
8 If brothers buy etrogs from their joint inheritance and one takes the etrog, he fulfills the obligation if he could eat it and they wouldn't be angry. If they would be angry, he does not fulfill his obligation until they give their portions as a gift. If one bought an etrog and another bought a quince, or if they together bought an etrog, a pomegranate, and a quince from their inheritance, he cannot fulfill his obligation with the etrog until they give up their portions as a gift. Even were he to eat it, they would not be angry; because there is no other fruit of the same species, their presumed permission is not sufficient. However, if there is something else of the same species, even if one is better than the others, their presumed permission is sufficient because they will not be angry.
ט מַה שֶּׁנּוֹהֲגִים בְּמָקוֹם שֶׁאֵין אֶתְרוֹג מָצוּי שֶׁכָּל הַקָּהָל קוֹנִים אֶתְרוֹג בְּשֻׁתָּפוּת, הַטַּעַם מִפְּנֵי שֶׁכֵּיוָן שֶׁקְּנָאוּהוּ לָצֵאת בּוֹ מִסְתָמָא הָוֵי כְּאִלּוּ פֵּרְשׁוּ שֶׁכָּל הַקָּהָל נוֹתְנִים חֶלְקָם לְכָל מִי שֶׁנּוֹטְלוֹ לָצֵאת בּוֹ עַל מְנַת שֶׁיַּחְזִירוּהוּ לָהֶם. הַגָּה: וְגוֹבִין מָעוֹת אֶתְרוֹג לְפִי מָמוֹן, דְּהִדּוּר מִצְוָה מוּנָח טְפֵי עַל עֲשִׁירִים מֵעַל עֲנִיִּים, וְאִשָּׁה פְּטוּרָה מִלִּתֵּן לְמָעוֹת אֶתְרוֹג הוֹאִיל וְאֵינָהּ חַיֶּבֶת בּוֹ (תְּשׁוּבַת מַהֲרִי"ל סִימָן ק"ז). וְכָל אָדָם יִשְׁתַּדֵּל וִיהֵא זָרִיז בַּמִּצְוָה לִקְנוֹת לוֹ אֶתְרוֹג וְלוּלָב לְבַד, כְּדֵי לְקַיֵּם הַמִּצְוָה כְּתִקְנָהּ (הג"מ סוֹף הל' לוּלָב).
9 The practice in places where there are not etrogs wherein the community buys an etrog together [works] because since they bought it to fulfill the obligation, we assume that they specified that all of the community relinquishes their shares to whoever is using it to fulfill the obligation, on the condition that it be returned. Rema: We collect etrog money according to wealth, because beautification of the mitzvah applies more to the rich than to the poor. A woman is exempt from giving etrog money because she is not obligated in it (responsa of Mahari"l 114). Every man should take efforts and be hasty to perform the mitzvah of buying an etrog and lulav so as to fulfill the mitzvah fittingly (Hagahot Maimoni end of Laws of Lulav).
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