Sukkot
Rabbi Avrohom Gordimer

The Arba'a Minim - the "Four Species" held and waved on Sukkos - require some thought. The yom tov of Sukkos is primarily a recollection and re-experiencing of the divine protection which enveloped the Jews in the Midbar. Thus, how do the Arba'a Minim fit into the picture, for they seemingly do not symbolize divine protection?

In fact, to strengthen the question regarding the role of the Arba'a Minim, one must note that the Torah's detailed portrayal of Sukkos (Vayikra 23:39-43) first presents the mitzvah of the Four Species, and it then presents the mitzvah of dwelling in the sukkah and its symbolism. Should not the mitzvah of dwelling in the sukkah have been presented first, as it is the primary theme of the festival? After all, Sukkos is referred to as the "Chag Ha-Sukkos" - the Holiday of Sukkos - and not the "Chag Ha-Lulav" (Holiday of Lulav) or the like. Why are the Four Species so central and primary in the Torah's depiction of this festival?

(Although the Gemara relates that the waving of the Arba'a Minim represents our recognition of God's control of the environment or our pleas that He bestow protection from negative atmospheric conditions, the species themselves seem totally unrelated to the theme of Sukkos. The lulav and esrog are summer fruits, and it strikes one as totally out-of-place for them to take center-stage in a fall, chill-filled celebration. These species would seem more in place for Pesach or Shavuos, where they are at least seasonal produce. While it is true that Sukkos is the time of the fruit harvest, nowhere else in the Torah do we find an agricultural, seemingly non-seasonal issue being so intrinsic and central to a holiday's theme. There must be more going on...)

Midrashic literature states that the Arba'a Minim represent either four bodily organs (heart, spine, eyes and lips) or four different types of Jews (those who are learned and pious, only learned, only pious, or neither.) The underlying message of this symbolism is that of uniting diverse entities (parts of the body or individual Jews) to uniformly serve God. The heart, spine, eyes and lips all come together to perform mitzvos, and we aspire that all Jews again unify to serve Hashem, as in the days of old.

Still, how does this explanation of the Arba'a Minim relate to the overall theme of Sukkos and Divine protection?

When Bnei Yisroel left Mitzrayim and entered into a relationship with God to lead them through the Midbar under the wings of His protection, they did not do so in a vacuum. The nation had to prove its worthiness of the Redemption and this unique state of existence in God's veil. They had to all act most courageously to collectively and openly retain and sacrifice the Korbon Pesach while yet in Egypt; they were required to circumcise themselves; they had to faithfully enter the sea and believe that Hashem would allow them passage on dry land.

The sheer courage of Bnei Yisroel to follow God's commands upon leaving Mitzrayim merited their dwelling in the Midbar under the Divine shadow. The Arba'a Minim represent the Jews' performance of God's mitzvos which led them into His protective Presence.

Just as the lulav and esrog are not fall produce, and they clash with the environmental norm at the time of Sukkos, so, too, the Jews who left Mitzrayim went against the norm in their bold commitment to Hashem's command. Just as the Jews of Egypt solidly banded together under Moshe to serve God - there were no exceptions - so, too, we hold the Arba'a Minim together in our mitzvah performance on Sukkos. The idea of unification for the sake of Avodas Hashem - Divine Service - was the source of merit for Bnei Yisroel to enter into God's protective shelter in the Desert, and we recall it again every time we grasp the Four Species together on Sukkos. Since the mitvzos performed so boldly by the unified nation of Israel formed the introduction were a full prerequisite to its redemption and sheltering under God's wings upon leaving Mitzrayim, the Torah first presents the Arba'a Minim and them the mitzvah of dwelling in the Sukkah, as the Arba'a Minim symbolize the zechus of entering the Sukkah and basking in the glow of the Almighty.

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