Daf Ditty Succah 33: Salix babylonica

Weeping Willow by Claude Monet, 1918 – 1919

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 "Do not stand at my grave and weep I am not there;

I do not sleep. I am a thousand winds that blow,

I am the diamond glints on snow,

I am the sun on ripened grain,

I am the gently autumn rain.

When you awaken in the morning's hush I am the swift uplifting rush of
quiet birds in circled flight.

I am the soft stars that shine at night.

DO not stand at my grave and cry,

I am not there; I did not die."

Clare Harner Lyon (1909-1977)

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MISHNA: A willow branch that was stolen or is completely dry is unfit. One from a tree
worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit.
If the top was severed, or its leaves were severed, or if it is the tzaftzafa, a species similar to,
but not actually a willow, it is unfit. However, a willow branch that is slightly dried, and one
that a minority of its leaves fell, and a branch from a willow that does not grow by the river, but
instead is from a non-irrigated field, is fit.

GEMARA: The Sages taught:

‫ ְפּ ִרי ֵﬠץ‬,‫מ וְּלַקְחֶתּם ָלֶכם ַבּיּוֹם ָה ִראשׁוֹן‬ 40 And ye shall take you on the first day the fruit of
,‫ָﬠֹבת‬-‫ ַוֲﬠַנף ֵﬠץ‬,‫ָהָדר ַכֹּפּת ְתָּמ ִרים‬ goodly trees, branches of palm-trees, and boughs of
‫ ִלְפֵני ְיהָוה‬,‫ָנַחל; וְּשַׂמְחֶתּם‬-‫ְוַﬠ ְרֵבי‬ thick trees, and willows of the brook, and ye shall
.‫ִשְׁבַﬠת ָיִמים‬--‫ֵהיֶכם‬v‫ֱא‬ rejoice before the LORD your God seven days.
Lev 23:40

“Willows of the brook” means willows that grow by the brook. Alternatively, “willows of the
brook” is an allusion to the tree in question. It is a tree whose leaf is elongated like a brook.

It was taught in another baraita: From “willows of the brook,” I have derived only actual
willows of the brook that grow on the banks of the brook. With regard to willows of the non-
irrigated field and willows of the mountains, from where do I derive that they are fit as well?
The verse states: “Willows of the brook,” in the plural, teaching that the branches of willows are
fit in any case.

Abba Shaul says: “Willows” in the plural teaches that there are two mitzvot that involve use of
the willow branch. One is the willow branch for the lulav, and one is the willow branch taken for
the Temple, with which the people would circle the altar on Sukkot.

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And the Rabbis, who do not interpret the verse that way, from where do they derive the mitzva
of the willow branch for the Temple? It is a halakha transmitted to Moses from Sinai that they
learned through tradition and not from a verse, as Rabbi Asi said that Rabbi Yoḥanan said:
There are three halakhot for which the Sages unsuccessfully sought a Torah source. The first is
the halakha of ten saplings.

There is a mitzva by Torah law to extend the sanctity of the Sabbatical Year and to begin refraining
from plowing thirty days before the Sabbatical Year begins. However, one may plow around
individual saplings to sustain them. In a field that is one beit se’a, fifty by fifty cubits, in which
there are ten evenly spaced saplings, it is permitted to plow the entire field until the onset of the
Sabbatical Year to sustain the saplings.

The second halakha is the mitzva of the willow branch in the Temple. And the third halakha is
the mitzva of the water libation on the altar, which accompanies the daily offerings each day of
Sukkot, together with the daily wine libation. No Torah source was found for these halakhot, as
each is a halakha transmitted to Moses from Sinai.

The Sages taught an additional baraita: “Willows of the brook” is referring to those that grow
by the river, which comes to exclude a tzaftzafa, which grows among the mountains and not
near a brook. Rabbi Zeira said: What is the verse from which the fact that the tzaftzafa is unfit
is derived? It is derived from the reprimand that is written:

-‫ ַו ִיְּתֵּנהוּ ִבְּשֵׂדה‬,‫ה ַו ִיַּקּח ִמֶזַּרע ָהָאֶרץ‬ 5 He took also of the seed of the land, and planted it in a
.‫ ַצְפָצָפה ָשׂמוֹ‬,‫ַמ ִים ַרִבּים‬-‫ָזַרע; ָקח ַﬠל‬ fruitful soil; he placed it beside many waters, he set it as a
slip.
Ezek 17:5

“He placed it by great waters, and set it as a tzaftzafa” The Jewish people were planted like a
willow on great waters, but ultimately became like a tzaftzafa. Apparently, a tzaftzafa does not
grow on great waters.

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RASHI

Steinzaltz

Jastrow

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Summary

The rabis discuss the arvei, the willow branches of the Sukkot. The word arvei is plural, argues
Aba Shaul, so what are the roles of the willow branches? The willow branch is referenced a
number of times: that placed together with the lulav, of course; that which is brought separately
from the lulav to the Temple on Sukkot; that which of the halacha of the ten saplings (which are
protected on the days leading up to the Sabbatical year to save those young plants); and that used
with the water libation on the Altar on each day of Sukkot.1

The rabbis wonder if the willow plant is the same tree that is "placed by great waters". They debate
the edging of the leaves and attempt to determine which willow leaves are fit. The rabbis also
debate whether or not a willow and a tzaftzafa are the same plant. And did the tzaftzafa become
known as the chalfata?

The rabbis are intrigued by this possible change of name. For example, Babylonia was also known
as Bursif in different generations. What are the halachic implications of such a change? They
examine this question in a number of other contexts. They note that it is of particular importance
that we do not change the name of places. Why? Because a woman's get, or divorce
contract, requires the name of the bride's town. And if her get is invalid because the town's name
has changed, she cannot legally remarry.

A new Mishna in amud (b) tells that Rabbi Yishmael said: the mitzvah of the four species is to
combine three myrtle branches, two willow branches, one lulav and one etrog. The myrtle
branches are fit whether or not the top of one is severed. Rabbi Tarfon teaches that even if the
tops of all three are severed, it is fit. Rabbi Akiva said that there is one lulav and one etrog; one
myrtle branch and one willow branch.

The Gemara tries to make sense of these different opinions. The rabbis argue about whether or
not we can assume that we know how to deal with one of the species just because we have
instruction about how to manage another. They argue about the number of branches required and
the state of those branches. They even argue about who's argument is more lenient and whether
the community requires education - particularly in the marketplace, where sellers could take
advantage of people's ignorance.

In his commentary, Steinsaltz notes that there is some debate regarding whether or not additional
branches can be added to the lulav to enhance its beauty. Certainly we are prohibited from adding
a fifth species, for that would be adding to the mitzvot. But to create larger bundles could also
ensure that more people participate in a proper mitzvah (including the blessing, which can be

1
https://dafyomibeginner.blogspot.com/2014/03/

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recited only if the branches are fit -- more branches would lead to a greater likelihood of fit
branches).

Our daf ends with a final new Mishna. An etrog is unfit if it is completely dry (using a needle to
measure moisture) or if it had been stolen; if it was from an asheira (tree used for idolatry) or an
idol-worshipping city. An etrog is unfit if it is picked within the first three years of its tree's growth
and if it is of impure terumah - or otherwise questionable status. In this last case, though, Beit
Hillel deem it fit. In Jerusalem, one cannot take such an etrog ab initio - but it is fit, regardless.

The Mishna gives us more detail. The etrog is unfit if the majority of it is blemished. It is unfit if
the pitom is missing, if it is peeled, split, pierced or is missing anything (but what about that needle-
test??). Blemishes on the minority of the fruit; missing stems; pierced without anything missing
from the fruit (ahhh...) - these are fit. But Kutim etrogim, leek green etrogim, those that are smaller
than an egg bulk - these are unfit. No etrog is too large to be fit.

What detail! What rigour! How happy am I that I count on somebody else to ensure that my lulav
is fit!

Daf Shevui writes:2

Today’s section moves on to the next mishnah, one concerning the hadas.

The first two lines are the same as the previous mishnah concerning a lulav. The remainder of the
mishnah is specific to the physical qualities of the hadas. The Talmud will discuss these as we
proceed over the next few pages.

As the Talmud did with regard to the various parts of the lulav, it asks how we know that the Torah
refers to the myrtle. After all Leviticus 23:40 only states “the branches of a thick tree.” How do
we know that the tree is a myrtle?

The word for “thick” can also mean “interwoven.” So an olive branch is ruled out because its
leaves are not “wreathed” or “interwoven.”

The plane tree is ruled out because the branches must cover the trunk in order to be a “thick” tree.
The oleander is ruled out because its branches are thorny. This is the same reason that the spiky
parts of the palm cannot be used. The Torah’s mitzvoth are pleasant and peaceful. Using a thorny
branch to perform a mitzvah would not be pleasant.

The first section of this baraita is an interpretation of the word “avot” from Leviticus 23:40. “Avot”
means plaited and like a chain—these are the leaves of the myrtle (hadas).

2
https://www.sefaria.org/Sukkah.33a.3?lang=bi&p2=Daf_Shevui_to_Sukkah.32b.11-33a.2&lang2=bi

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R. Eliezer b. Yaakov says that the leaf (anaf) and the wood (etz) must taste the same and this, in
his opinion, is true of the hadas.

A baraita says that the hadas must be “avot” the word used to describe the hadas in the Torah.
R. Judah says that “avot” means that three leaves must all grow from the same spot. Today, the
best hadasim have this quality. But R. Kahana says that a hadas where two leaves grow together
and then one is separate is either also okay, or perhaps even better. R. Aha, a later amora, seeks
out such a hadas because he holds R. Kahana in such esteem.

The section ends though, with Mar b. Amemar telling R. Ashi that a hadas that doesn’t have three
leaves coming out of one spot is a wayward hadas. It seems that such a hadas would not be valid.

The baraita seems to contradict itself. How can a hadas have most of its leaves fall off and still be
plaited? Usually there are three leaves per “nest” (spot on stem). So if 2/3 fall off, the plaited look
will certainly be gone!

Abaye solves the problem by saying that the baraita refers to an Egyptian hadas which begins with
seven leaves per nest! Even if four fall off, the hadas is still plaited by the three leaves in one spot.

Since the above baraita must refer to the Egyptian hadas, Abaye deduces that this type of hadas is
valid for use in the “hoshanna,” an Aramaic word for the hadas, usually in reference to the hadas
used on Sukkot. But this seems obvious—on what grounds would we have disqualified this hadas?
The answer is that under certain circumstances if something has an accompanying name, it doesn’t
count as part of the category (see for instance Mishnah Parah 11:7). But in this case, since the
Torah doesn’t specifically use the word hadas, rather calling it the “thick tree”—any “thick tree”
will do.

If most of the leaves have withered but only three bunches of green leaves remained, the hadas is
still valid, as long as they are at the top of each twig, according to R. Hisda.

Rav Avrohom Adler writes:3

Aravah

The Mishna lists the rules for aravah:

1. If it is stolen or dry, it is invalid.
2. If it came from a worshipped asheirah tree or from an idolatrous city, it is invalid.
3. If its top was severed, its leaves were separated, or it came from a tzaftzefa plant, it is invalid.
4. If it is wilted, some of its leaves fell off, or it grew in a watered field, it is valid.

3
http://dafnotes.com/wp-content/uploads/2015/10/Sukkah_331.pdf

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The Gemora cites braisos which explains that verse about aravah. One braisa learns from the verse
which says arvai nachal – aravos of the stream, that it is referring to those that grow on the stream
bank, and that its leaves are elongated like the stream's flow. Another braisa learns from the plural
form used (arvai – aravos of) that all types are valid, whether or not they grow near water. Abba
Shaul says that this teaches that aravos are used both in the Bais Hamikdash as part of the encircling
of the altar, and everywhere, as part of the 4 species. The Gemora explains that the Sages learn the
requirement of aravah in the Bais Hamikdash as an oral Halacha, as Rabbi Asi cites Rabbi
Yochanan saying that ten saplings (in a field, which can be plowed before Shemitah), aravah (in
the Bais Hamikdash), and water libation (on Sukkos) are all Halachos taught directly to Moshe at
Mt. Sinai.

Humble in a Group

The Gemara states that Rabbi Yehudah maintains that one is required to bundle the lulav with the
other species, and he derives this ruling from a gezeirah shavah of taking, taking, from the case of
the bundle of eizov, hyssop, that the Jews took prior to departing from Egypt. That verse states
and you shall take a bundle of eizov. We can interpret the verse homiletically to mean that if one
desires to be a part of the bundle, i.e. the group, he should humble himself like the hyssop, which
is a low branch.

PICKING BERRIES OFF OF A HADAS BRANCH ON YOM TOV

Rav Mordechai Kornfeld writes:4

QUESTION: Rebbi Eliezer b'Rebbi Shimon maintains that one may pick the berries off of a Hadas
branch on Yom Tov, and the act is not considered "Tikun Kli" (the formation of a new, usable
vessel), even though he makes the Hadas branch valid for use for the Mitzvah.

RASHI explains that one may pick the berries because his intention is not to fix the Kli, but to eat
the berries. The Tikun Kli that results is a Davar she'Eino Miskaven since he had no intention to
make a usable Kli.

The Gemara asks that even though the act is a Davar she'Eino Miskaven, it is a Pesik Reishei --
even though he had no intention to make a usable Kli, his action definitely will result in the
formation of a usable Kli. In the case of a Pesik Reishei, everyone agrees that the act is forbidden.
The Gemara answers that he has another valid Hadas branch, and thus he does not need the branch
from which he removes the berries.

How does the Gemara's answer resolve the problem that his act is a Pesik Reishei? Even though
he has another Hadas branch, when he picks the berries from the first one he turns it into a usable
Hadas. His act is still a Pesik Reishei.

4
https://www.dafyomi.co.il/sukah/insites/su-dt-033.htm

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TOSFOS (DH Modeh) explains that since the person has another Hadas and he does not need this
one, his act (that makes this one fit for use) is considered a Melachah she'Einah Tzerichah l'Gufah,
for which one is exempt according to Rebbi Shimon.

However, Rebbi Shimon agrees that a Melachah she'Einah Tzerichah l'Gufah is prohibited
mid'Rabanan. Why is it permitted in this case?

1. Tosfos here explains that Rebbi Eliezer (the son of Rebbi Shimon) permits the act l'Chatchilah
when it will enable a Mitzvah to be fulfilled (the Mitzvah of Arba'as ha'Minim). (Even though the
person picks the berries from the Hadas in order to eat them and does not intend to use this Hadas
for the Mitzvah, since it is possible that someone else will need this Hadas for the Mitzvah, the
Rabanan permitted a Melachah she'Einah Tzerichah l'Gufah in this case.)

2. TOSFOS in Shabbos (103a) suggests another reason for why this Melachah she'Einah
Tzerichah l'Gufah is permitted l'Chatchilah. Removal of the berries is not a complete Tikun Kli.
He does not actually form a new item when he removes the berries from the branch; he merely
makes the branch fit for use for the Mitzvah. His act is considered a "Tikun Kal," a "light" Tikun,
since it merely gives the item a new Halachic status and makes it valid for the Mitzvah. The
Rabanan did not prohibit such a Tikun when it is a Melachah she'Einah Tzerichah l'Gufah.

3. TOSFOS in Kesuvos (6a) suggests another reason for why Rebbi Eliezer b'Rebbi Shimon
permits one to perform a Melachah she'Einah Tzerichah l'Gufah in this case. If the person picks
the berries from the Hadas and never uses the Hadas for the Mitzvah, it will not be considered a
Kli at all. It attains the status of a Kli only retroactively, when the person decides to use it as a
Hadas on Yom Tov. Since he has another Hadas, and he may never need this Hadas for the
Mitzvah, his act of picking the berries is only a Safek Melachah she'Einah Tzerichah l'Gufah, and
not a definite Melachah she'Einah Tzerichah l'Gufah, and thus the act is permitted.

The ARUCH (Erech "Pasak," "Savar") cited by Tosfos in Shabbos (103a) explains that a Pesik
Reishei is forbidden only when one benefits from the act. When one derives no benefit from the
result of the Pesik Reishei, it remains a permitted Davar she'Eino Miskaven (according to Rebbi
Shimon).

(Rashi in Shabbos (75a, DH Tefei) seems to express an opinion similar to that of the Aruch, but
Rashi adds that a Pesik Reishei is permitted only when the result of the Melachah is detrimental to
the person who did it, and not if he is merely indifferent to it.)

RASHI appears to have an entirely different approach to the Gemara. Rashi explains that a Tikun
Kli depends on one's personal preferences. That is, a Kli is not an item which has an objective
definition. Rather, if a person does not want to use the item which he makes (such as the valid
Hadas that he makes when he picks the berries from it), it will not be a Kli; it will be called a
"berryless Hadas," but not a Hadas which can be used for the Mitzvah. Even if it is later used for
the Mitzvah, the act of picking its berries is not considered (retroactively) an act of Tikun Kli,
because the one who picked the berries did not intend to use it for the Mitzvah.

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Rashi is consistent with his opinion elsewhere. In Shabbos (103a, DH b'Ar'a d'Chavrei), Rashi
writes that if a person picks weeds from someone else's garden on Shabbos because he wants to
eat the weeds and not because he wants to improve the quality of the garden (since it is not his
garden), he is exempt from punishment for desecrating Shabbos, because he did not intend to
improve the garden by weeding it. Since it was not his intention to beautify the garden, it is not
considered as though he beautified it. It is clear from the words of Rashi that beautifying a garden
is subjective; the definition of his act depends upon his intention. This opinion is expressed by
the MAGID MISHNEH (Hilchos Shabbos 10:17, 12:2) as well.5

Steinzaltz (OBM) writes:6

Another one of the rules of the hadas presented in the Mishnah (32a) is that if there are more
berries than leaves, the hadas cannot be used. If the berries are removed, however, then
the hadas is considered kosher for use.

Rav Chisda presented a limitation on this rule that had been taught by Rav (he refers to him
as Rabbeinu ha-Gadol, apparently because he was the youngest of Rav’s students and had learned
from many of Rav’s older students – in this case, he wanted to emphasize that he heard this
teaching from Rav directly). According to him, the berries are only a problem if they are in one
place; if they are spread out in two or three places, then the hadas can be used. Rava corrects the
statement, arguing that in such a case, the hadas would be menumar – spotted – which is a
problem. He explains that Rav must have been making a different point: that if the berries were
green they would not be a problem; it is only if they are black (or red, according to Rav Papa) that
the hadas cannot be used.

At no point does the Gemara explain why the berries create a problem for the hadas. The
implication of the Gemara (as interpreted by Rashi) is that the problem is one of hadar – that the
four species must be particularly beautiful, and the contrasting color of the berries is considered a
blemish, marring the hadar of the branches.

The Jerusalem Talmud suggests two possible problems with the berries. One suggestion is that the
berries – with their distinct color – appear to be foreign to the branch; another possibility is that
the commandment in the Torah is to perform the mitzvah with the branch (anaf) – not with the
fruit (pri). Once the berries have ripened – as is indicted by the change in color – they are
considered fruit, which cannot be used for performance of the mitzvah.

Continuing its discussion of the arba minim – the four species that are taken up during the holiday
– the Mishnah (33b) discusses the requirements of the aravah (willow branch). Aside from the
limitations that we are already familiar with from our study of the lulav and the hadassim (e.g. that

5
Tosfos in Shabbos rejects this explanation, because it asserts that the reason why Rebbi Eliezer b'Rebbi Shimon permits one to
pick the berries is not because the formation of the new Kli is a Davar she'Eino Miskaven which is permitted, but because one does
not make a new Kli at all. The Gemara should have prefaced this answer with the word "Ela" ("rather"), since it is an entirely new
answer for why one is permitted to pick the berries.
6
https://www.ou.org/life/torah/masechet_sukkah2733/

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a stolen or dried up branch cannot be used), we learn that a tzaftzefa is not kosher for use as
an aravah.

What is an arava and what is a tzaftzefa? The baraita lists that an aravah has a reddish stem and
a long leaf with smooth edges, while a tzaftzefa has a whitish stem and a round shaped leaf with
serrated edges. Another baraita distinguishes between different types of serrated edges – when
they are like a magal (scythe) they are fine; the problem is when they are shaped like
a masor (saw). In fact, Abayye identifies the scythe-shaped plant as a hilfa gila, which was
apparently well-known to be considered an aravah.

These identifications do not make the picture much clearer. The commentaries discuss whether all
three of the “rules” must be met in order to declare a plant to be an aravah; from the story of
the hilfa gila it is clear that not all of the criteria must be met. Furthermore, the Tosefta and
the Yerushalmi appear to have variant readings of the baraita that give a very different picture of
the kosher aravah.

Thus, even with the lengthy list that the Gemara gives, indicating the ways to distinguish between
the kosher aravah and the non-kosher tzaftzefa, it is still difficult to ascertain which types of trees
are referred to. It appears that both the aravah and the tzaftzefa are types of willow trees of
the salix family, short trees that grow very quickly. Even within the two types there are many
varieties, including trees that are grafted and contain both types within them.

The aravah likely can be identified as salix acmophylla boiss, while the tzaftzefa, which,
according to the Gemara, has leaves that are of a different shape than the aravah, may very well
be the “white willow” – salix alba L.

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 Salix alba, the white willow, is a species of willow native to Europe and western and
central Asia. The name derives from the white tone to the undersides of the leaves.

It was taught: "This is my G-d and I will glorify Him." Adorn yourself before Him in the fulfillment
of mitzvos.7 Thus, make a beautiful sukkah in His honor, acquire a beautiful lulav, a beautiful
shofar, beautiful tzitzis. Make a beautiful Torah, and write it with fine ink, a fine pen, and a skilled
scribe, and wrap it with beautiful silks.

Abba Shaul interpreted… Be like Him. Just as He is gracious and compassionate, so should you
be gracious and compassionate. -- Gemara Shabbos 133b The comment of Abba Shaul is not to be
understood as arguing with the opening statement of the Rabbis. In fact, Abba Shaul agrees that it
is admirable and commendable to perform mitzvos with the most beautiful and splendid items
available. However, Abba Shaul adds that it is not adequate for a person to concentrate on the
purchase of mitzvah objects and only excel in his performance of mitzvos that are ‫– למקום אדם בין‬
between man and G-d.

A person must also strive to perfect his interpersonal traits by being courteous and compassionate
to others. In fact, it is possible to be insensitive and hurting to others around us at the very same
time that we are trying to be extravagant in doing our own‫ לחבירו אדם בין‬mitzvos.

Likutei Yehuda explains that sometimes we do not realize that others may be resentful or
discouraged when they know that they cannot afford the more expensive esrog or tefilin, and that
when these are flaunted improperly, hurt and frustration are imposed.

This, then, is the message of Abba Shaul. Indeed, we are to be generous and lavish in our proud
fulfillment of mitzvos, but we must balance our conduct with a full measure of concern for and
understanding of our fellow man.

7
https://www.dafdigest.org/masechtos/Sukkah%20033.pdf

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The Mordechai (1) cites the opinion of the Sefer Yereim (2) who derives from our Gemara that it
is necessary to bind the lulav, hadasim and aravos with a double knot. This is evident from the fact
that the Gemara indicates that on Yom Tov the bundle is wrapped rather than tied thus indicating
that were it not Yom Tov it would be necessary to tie a double knot.

Rav Yosef Dovid ben Shabtai (3) discussed the use of “koshiklach” - baskets made of woven lulav
leaves to bind the hadasim and aravos to the lulav. His conclusion is that it should not be used for
two reasons. The first reason is that the item used to beautify the mitzvah must be permanent and
since the lulav is easily removed from the basket, it is not permanent.

Secondly, it is logical to assume that the bundle of the lulav should resemble the other bundles
mentioned in the Torah, e.g. the bundle to apply blood in Egypt, or to sprinkle the ashes of the
‫ אדומה פרה‬,which were tied with double knots. Sefer ‫ באהליך אגורה‬,cited by Mishnah Berurah (4),
rules that since halacha follows the opinion of Rabanan, who do not require any knot whatsoever,
the only purpose of binding the species together is to beautify the mitzvah.

This is accomplished by securing the species tightly in place so that they look nice. Both of these
goals are realized by using baskets. This was in fact the practice of the Pri Megadim (5). Others
(6), however, follow the strict approach and maintain that the species should tie together with a
double knot.

On our daf, we find that the willow of the arba minim must be of the ‫ ערבי חל‬,with leaves that
are elongated like a river, and not rounded like those of the ‫ צפצפה‬that grows in the hills. The
Kedushas Tzion of Bobov, zt”l quotes the midrash that the willow represents a Jew who lacks
Torah and mitzvos who achieves atonement by binding himself together with others more worthy
than himself.

But, he says, this can only be effective if the less worthy Jew is not a ‫ צפצפה‬,a grandiose person
who places himself “in the hills” above others and “shoots his mouth off” (‫ בפה מצפצף‬.(The only
way to deal with such a willow is by separating it from the other species and “putting it in its
place,” lest it have a negative influence on the other three.

14
Once, a certain maskil from Minsk came to visit with the Beis HaLevi, zt”l, together with a large
group of prominent Jews. During the course of a conversation about new Torah publications, the
man very self-assuredly turned to the renowned gadol and said, “One would think that a gaon of
your stature would publish innovative leniencies, since you certainly have the knowledge and
authority that demands.” In a booming voice, the Beis HaLevi declared, “Absolutely right. And
I’ve even published quite a few ‫“ התירים‬

Fairly bursting with pride from having secured the Beis Halevi’s regard, and hoping to hear a few
‫ הלכה פסקי‬that would suit his ideology, the visitor urged his host to name a few. Much to the delight
of his listeners, the Beis HaLevi intoned in a voice laced with irony,

“Some are ‫ מחמיר‬that only great scholars should wear tefillin d’Rabbeinu Tam, but I am lenient
and permit them universally…

While some are ‫ מחמיר‬and forbid Torah study when erev Tisha B’Av falls out on Shabbos, I
permit it. Although some are ‫ מחמיר‬and prohibit fasting on Rosh Hashanah, I am lenient and
allow that too.”

By this point, the other people in the room could barely restrain their laughter. The Beis HaLevi
then delivered his final comment: “And even though some are ‫ מחמיר‬and forbid observing two
days of Yom Kippur because of ‫ דיומא ספיקא‬, I am lenient and permit it!”

Rabbi Johnny Solomon writes:8

Towards the end of our daf (Sukkah 33b), attention is given to the term ‫ ַﬠ ְרֵבי ָנַחל‬which is used by
the Torah (see Vayikra 23:4) to describe the willow that, as we are also taught in today’s daf
(Sukkah 33a), is bound with the myrtle to the lulav.

Given that the term ‫ ַﬠ ְרֵבי ָנַחל‬literally means ‘brook willows’, we are taught in a Beraita that some
explain this to refer to a willow which grows by a brook, while others explain that, though this
may be the case, the description is more symbolic because the leaves of the willow are ‘elongated
like a brook’.

Yet while I was reflecting on this beautiful image of the leaves of the willow being shaped like a
brook, I was reminded of a parallel symbolic explanation about the leaves of the myrtle. You may
recall that the Torah (see Vayikra 23:40) refers to the myrtle with the term ‫ֲﬠַנף ֵﬠץ ָﬠֹבת‬, meaning
‘the shoot of a plaited tree’, and this leads the Rabbis to describes its leaf structure as being ‫קלוע‬
‫‘ – כמין קליעה ודומה לשלשלת‬Plaited like a braid and chain-like’ (see Sukkah 32b).

What a contrast! The willow is shaped like a free-flowing brook, the myrtle is chain-like in its
structure, and yet they stand alongside each other in the lulav bundle! Of course, there are many
messages we can draw from this image, but for me, it reminds me that there are certain things in
life that we cannot change or that involve absolute commitment and staying power, while there are
other things that deserve - and often require - movement and change like the water of a brook.
8
www.rabbijohnnysolomon.com

15
And so, by binding the myrtle and willow together with the lulav, we communicate a profound
message to ourselves that echo the words of the serenity prayer - to accept the things we cannot
change, the courage to change the things we can, and the wisdom to know the difference.

Sue Parker Gerson writes:9

For the last several days, and for more days to come, the Gemara has been involved with the
specifics of the arba minim — the four species of plants that one takes up on Sukkot in order to
fulfill the commandment set forth in Leviticus 23:40: And you shall take for yourselves on the
first day (of the festival of Sukkot) the fruit of a beautiful tree, branches of a date palm and
boughs of a dense-leaved tree and willows from the brook. The Talmud identifies the beautiful
tree fruit as a citron (etrog) and the dense-leaved tree as myrtle, completing the classic four species
still used today.

The Torah simply tells us to "take" the four species, but in fact we have a custom of binding them
together. It is apparent that the rabbis of the Talmud already had this same practice: weaving strips
of palm into a special holder for all three branches. How did this practice come about? The Gemara
finds an answer:

And the reason that there is a mitzvah to bind them is due to the fact that it is stated: This is
my God and I will glorify him (ve’anvehu) (Exodus 15:2), which they interpreted to mean:
Beautify yourself (hitna’e) before him in the performance of the mitzvot.

This midrash hinges on the fact that the word used for “glorify” in Exodus, when conjugated in
the reflexive form, means “beautify.” The rabbis agree that binding is not necessary, but the
mitzvah is more beautiful when the lulav is bound with a custom woven holder.

The concept of hiddur mitzvah — beautifying ritual objects — is found throughout the Talmud
and other rabbinic commentaries. In fact, the word hiddur shares a root with the fruit in our verse
from Leviticus, which in Hebrew is called pri etz hadar: “the fruit of a beautiful tree” (namely,
the etrog).

In the Mekhilta, a collection of midrashim of the same era as the Mishnah, Rabbi Yishmael muses
about Exodus 15:2, quoted above: “Is it possible for a human being to add glory to his Creator?
What this really means is: I shall glorify him in the way I perform mitzvot. I shall prepare before
him a beautiful lulav, beautiful sukkah, beautiful tzitzitand beautiful tefillin.”

So while we could take up the palm, myrtle and willow branch in our fist like a bunch of vegetables
from the market, lovingly weaving them together is so much more beautiful. By the time of
the Shulchan Aruch, the definitive medieval Jewish law code, bundling these items together had
achieved the status of halakhah.

While the rabbis read Exodus to show that the rationale for hiddur mitzvah is glorifying God, these
discussions also point to the importance of beautifying the ritual objects we use to fulfill mitzvot

9
Myjewishlearning.com

16
for our own benefit. Beautiful Judaica, after all, makes us want to use it. And wanting to do mitzvot
— not just being required, but really desiring to do them — may indeed be the most beautiful way
to fulfill the verse: This is my God and I will glorify him.

Aravot10

One of the four species mentioned in the Torah to be taken on Sukkot is ‫ ערבי נחל‬which are
translated as the leafy branch of a specific type of willow tree. They are described by the torah as
willows of the river because most of this species grows by the river.[1]

General Laws

1. One should use two aravot branches for the mitzvah. Each aravah should be at least
3 Tefachim in length.[2]
2.
Signs of a Kosher Aravah

1. The leaves of the aravah should preferably be long and narrow with smooth edges.
If the edges of the leaves have small serrations, the aravah is nonetheless valid. If,
however, the stem is white, the leaves are rounded, or the edges of the leaves have
large serrations, the aravah is invalid.[3]
2. The stem should be green or red, but not white.[4]

10
https://halachipedia.com/index.php?title=Aravot

17
 3. The aravot should have all 3 of the above mentioned signs (long leaves, smooth
edges, and green or red stem) and not just one of them.[5]
4. Although most aravot grow by the water, an aravah is valid no matter where it
grew. Some say that it is preferable to use aravot that grew by a river, whereas
others say that there is no such preference.[6]

5. The Eucalyptus species which looks similar to the aravah is pasul.[7]

Aravot which lost leaves or dried out

1. If most of the leaves of an aravah dried out to the extent that they lost their green
color, the aravah is pasul. If, however, the leaves only withered and did not
completely dry out, the aravah may still be used.[8]
2. If a majority of the leaves fall off the aravah, it is invalid.[9]
3. The aravah is invalidated if a majority of the leaves are removed.[10]

Sources
1. ↑ The Pasuk in Vayikra 23:40 says one should take Arvei Nachal as part of the four species. The Rambam
(Shofar VeSukkah 7:3) writes that since most of this species of willow grows by the river the Torah called it
Arvei Nachal, a leafy tree that grows by the river.

18
2. ↑ Rambam (7:7) and Shulchan Aruch (651:1) rule in accordance with Rabbi Yishmael, who requires
three hadasim and two aravot. The Rama adds that in extenuating circumstances, one may use just one hadas.
Regarding their sizes, Shulchan Aruch (650:1) rules like Tosfot that the minimum size for both hadasim and
aravot is 10 etzba’ot; however, he also mentions the Rif’s opinion of 12 etzba’ot (see note 3).
3. ↑

Small serrations on the edge of an aravah leaf

The Mishna (33b) writes that a tzaftzefa is not the same species as an aravah. The Gemara (34a) writes that
an aravah has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated,
saw-like edges. Mishna Brurah 647:2 writes that if the aravah has any of the features of a tzaftzefa it is invalid.
The Gemara then says that there is a certain aravah, the chilfa gila, that is valid even though the edges of its
leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable.
The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1)
follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch
HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute
between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas Shulchan Aruch
647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of Shulchan Aruch.

4. ↑ The Mishna (Sukkah 33b) writes that a safsafa is not Kosher in place of aravah. The
gemara Sukkah 34a writes that the aravah's stem is supposed to be red as opposed to the safsafa (a pasul
species similar to aravah) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13.
Bet Yosef 647:1 writes that it's logical to say that even if the stem of the aravah is green it is kosher because
only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies
this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur.
5. ↑ Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher aravah and one isn't
enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of
the signs without the others. Chazon Ovadyah (p. 317) quotes the Sfat Emet (Sukkah 34a) who writes that only
the signs of having long leaves and red stem are important to distinguish the aravah. Chazon Ovadyah (p. 316)
quotes Sh"t Eretz Tova 24 who writes that an aravah which has all 3 signs is kosher even if the biologists say
that it isn't the species as the other aravot.
6. ↑ *The Gemara (33b) states that although the Torah says “arvei nachal,” meaning branches of a willow that
grows by a river, Chazal explained that the pasuk also allows an aravah that did not grow near a river. Rashi
(s.v. Arvei) writes that while an aravah that grew by the water is preferable, one nonetheless fulfills his
obligation with an aravah that grew elsewhere. Rav Hershel Schachter (“The Halachos of the Daled Minim,”
min 50) explained that having aravot that grew by a river is a hidur since it also fulfills the simple interpretation
of the pasuk (a similar idea is expressed in the Ritva Yevamot 103b). Tosfot (34a s.v. Verabbanan) suggests
that this Gemara follows Rabbi Akiva's opinion and the halacha does not follow Rabbi Akiva. Therefore,
Tosfot recommends using aravot only if they grew by a river.
o The Rosh (3:13) writes that it seems that the Rif agrees with Tosfot, as he does not quote the
Gemara on 33b. Nonetheless, the Rosh records that the minhag was to use aravot even if they
did not grow by a river. To defend the minhag, the Rosh rejects the view of Tosfot, and instead
argues that the Gemara was agreed upon by all opinions. The Tur (647) writes that although
most authorities maintain that having an aravah that grew by the water is preferable, the Rosh
and Rambam (7:3) seem to hold that aravah wherever it grew is totally acceptable.
o Shulchan Aruch (647:1) quotes the language of the Rambam in ruling that all aravot are
acceptable for use. Even though the Beit Yosef (647:2) quotes Rav Eliyahu Mizrachi’s view
that the Rambam agrees with Rashi that it is preferable to use an aravah that grew by a river,

19
 the Beit Yosef himself disagrees with this interpretation. Furthermore, the Taz (647:2) goes so
far as to suggest that it is better to take an aravah that did not grow by the water so as to show
that we accept Chazal’s interpretation of the pasuk. Mishna Brurah (647:3) concludes that
some say it is preferable to use aravot that grew by water. Kitzur Shulchan Aruch (136:5) and
Kaf Hachaim (647:6) agree.
7. ↑ Sh"t Har Tzvi YD 181 writes that the Eucalyptus is not the correct species of aravah because it has a nice
smell and usually doesn't grow by the water. Chazon Ovadya (p. 317) quotes this.
8. ↑ The Mishna (33b) writes that a dry aravah is disqualified, while a withered one is valid. The Rif (16a),
Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the
Mishna, Rambam explains that an aravah is valid as long as it is not completely dry. Tur and Shulchan Aruch
(647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an aravah is
disqualified once a majority of its leaves have become dried out.
o What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also
in Raavad on Sukkah 34b) writes explicitly that the measure of what is considered dry for Etrog
and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that
if the leaves crumble when touched with one's fingernail they are certainly considered dry and
invalid. However, he says that even if the leaves are so dry that they paled and aren't green at
all they are invalid. The language clearly implies that it is only invalid if the leaves turn white.
Rosh Sukkah 3:1 agrees. Ritva sukkah 29b and Tur 645 quote the Raavad with respect to lulav.
The Bikkurei Yakov 647:6 quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah
(Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is
only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the
leaves need to lose their green color to be invalid.)
9. ↑ The Mishna (33b) states that if a minority of an aravah’s leaves fall off, it remains valid. The Rosh (3:13)
infers that if a majority of the leaves fall off, the aravah will be invalid. The Tur (647:1), however, cites the
Baal HaItur as saying that as long as one leaf remains attached, the aravah is still usable. Shulchan Aruch
(647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate
the aravah if a majority of the leaves within the minimum 3 Tefachim fall off. Chazon Ovadia (p. 318) writes
that there is no difference between the leaves falling off on their own and someone pulling them off.
10. ↑ Chazon Ovadia (Sukkot p. 324)

20
 Salix acmophylla Boiss.
This species is accepted, and its native range is E. Medit. to Central Asia and India
(Haryana).

In Tractate Sukkah we are told that the priests during the period of the Second Temple would go
to Motza to bring willows for decorating the alter: “Mishna: The commandment of willow, how?

There was a place below Jerusalem called Motza, they went down there and collected bundles of
willow branches and then they came and placed them erect on the sides of the alter with their heads
bent over the alter”.

Salix acmophylla is common in all parts of Israel, except for the Negev.

Its uses include: light and soft wood, which is good for light furniture and for building boats, as
well as for producing wood coal. The pliant branches are beautiful for weaving baskets. The bark
is used for extraction of tannin. The willow is considered a good source of bee food. The bark and
the leaves are used in folk medicine for pain relief, for lowering fever and for healing infections.
Salicyl, the active compound in aspirin, was first isolated from the bark of Salix trees and is named
after the tree’s scientific name.

Archeological remains dated to 12,000 years ago of Salix wood that was used by man were
discovered in the Nahal Cave on Mount Carmel, and from 5,000-7,000 years ago at Jericho.

21
 WILLOW11 (Heb. ‫ֲﬠָרָבה‬, aravah).

11
https://www.jewishvirtuallibrary.org/willow: Loew, Flora, 3 (1924), 323–37; J. Feliks, Olam ha-Ẓome'aḥ ha-Mikra'i (19682),
113–5. ADD. BIBLIOGRAPHY: Feliks, Ha-Ẓome'aḥ, 115. [Jehuda Feliks]

22
The Bible describes the willow as a tree that grows rapidly near water (Isa. 44:4) and in whose
shade the *Behemoth reclines (Job 40:22). The exiles from Judea hung their harps on willows by
the rivers of Babylon, loath "to sing the Lord's song in a foreign land" (Ps. 137:2). The willow is
one of the *Four Species and is characterized as possessing "neither taste nor fragrance," thus
symbolizing those among Israel "who are neither learned nor possessed of good deeds" (Lev. R.
30:12).

Although the identification of the aravah with the willow is undoubted, it should be noted that in
the time of the Mishnah philological problems had already arisen in connection with this
identification. The amora Ḥisda states that after the destruction of the Temple the name of
the aravah (Salix) and ẓafẓafah (poplar, Populus) were interchanged (Shah. 36a), and in fact in
Arabic it is the poplar which is called aʾrb (Heb. aravah) and the willow, ẓafẓaf (Heb. ẓafẓafah).

The rabbis pointed out the difference between these two genera with regard to validity for the
precept of the Four Species: "The willow has a red stalk, an elongated leaf and a smooth [leaf]
edge. The ẓafẓafah has a white stalk and a round leaf with a serrated edge" (Suk. 34a). The
conclusion finally reached is that the willow with the serrated leaf is also valid (ibid.). The willow
was also used during the festival of Tabernacles, the altar being decorated with willow branches
which were brought from Moẓa near Jerusalem.

There is undoubtedly a connection between the willow growing by the waterside and the prayer for
water on Hoshana Rabba, as well as the prayer for rain on Shemini Aẓeret (eighth day of solemn
assembly), the last day of Tabernacles, when "they are judged in respect of water" (RH 1:2).

The willow is a very useful tree. Its soft branches were used for wicker work (Bik. 3:8). The wood
withstands rot and was therefore used for building boats called arba, the spelling
for aravah in Aramaic and Syrian. Its fruit contains soft fibers, which are the petilat ha-
idan ("wick of bast"), used as wicks for lamps (Shab. 2:1).

Though not a fruit tree, according to the agricultural folklore of the period fruit trees could be
grafted on to it (see TJ, Or. 1:2, 61a). Two species of willow, the Salix acmophylla and Salix alba,
as well as hybrids of both species, grow wild in Israel on the bank of streams and rivers. Another
species, Salix babylonica, the weeping willow, originated in China.

23
 The Symbolism of the Willow Tree12

The Willow Place for Women in Asheville, North Carolina is a place of hope for women struggling
with eating disorders, trauma, and substance abuse. Here, we view the willow tree as a symbol for
all the women who come through our doors. A symbol that represents each journey, struggle, and
pain as well as a symbol of recovery and hope for the future.

History of the Symbolism of the Willow Tree

The willow tree has a long history of symbolism rooted in spirituality and cultural traditions. There
are references to the willow tree in Celtic and Christian tradition, among others. One of the most
valuable traits of the willow tree is its flexibility. The willow tree is one of the few trees that is
capable of bending in outrageous poses without snapping. This can be a powerful metaphor for

12
https://willowplaceforwomen.com/symbolism-of-the-willow-tree/

24
those of us seeking recovery or a spiritual path. The message of the willow tree is to adjust with
life, rather than fighting it, surrendering to the process.

Using the Symbolism of the Willow Tree in Your Own Life

The willow reminds us to let go and to surrender completely to our innermost selves. And, to gain
a deeper understanding of our subconscious. Another powerful symbolic meaning of the willow
tree is its adaptability. The willow tree’s ability to not only survive but also thrive in some of the
most challenging conditions. We can also look at how the willow tree encourages the expression
of deep emotions, including grief and sadness through tears and teaching us the value and
consequences of love and loss. One of the greatest symbolic meanings of the willow tree is that
even through great loss we have the ability to grow and there is potential for something new.

What the Willow Tree Means to Us

There is also great symbolism of the colors of the tree. Like the trunk of the tree, brown symbolizes
stability, structure, and support. Brown gives us a sense of duty and responsibility, encouraging a
sense of security and belonging. Green, like the leaves on the branches, symbolizes nature, fertility,
and life. It also represents balance, learning, growth, and harmony.

Our image of the willow tree represents the strength, stability, and structure of the trunk, standing
firm and withstanding the greatest of challenges. The branches are flexible and strong, bending
without breaking. The leaves represent the balance, harmony, and growth we experience through
these storms and life challenges. The willow tree gives us hope, a sense of belonging, and safety.
Furthermore, the ability to let go of the pain and suffering to grow new, strong and bold. The image
of the willow tree is our path to stability, hope, and healing.

25
The scientific name for the tree, Salix babylonica, is something of a
misnomer. Salix means "willow," but babylonica came about as the result of a
mistake.

Carl Linnaeus, who designed the naming system for living things, believed
weeping willows were the same willows found by the rivers of Babylon in the
Bible.

The trees mentioned in the Psalm 137, though, were probably poplars.

Weeping willow trees get their common name from the way that rain looks like
tears when it's dripping off the curved branches.

26
 By The Rivers of Babylon… 13
Psalm 137

Jastrow

“By the rivers of Babylon — there we sat and also wept when we remembered Zion. On the
willows/aravim we hung our musical instruments. For there our captors requested words of song
from us, and our joyous hanging [instruments], ‘Sing for us from the songs of Zion’.” (Tehilim
137:1-3)

13
Hamaayan / The Torah Spring Edited by Shlomo Katz: https://torah.org/torah-portion/hamaayan-5759-
devarim/

27
Rav Moshe Alshich z”l asks: Why is it significant that our ancestors sat by the river, of all places,
or that they hung their instruments on willows, of all trees? Also, given the Jews’ sadness, why
did they hang their instruments on the trees, rather than getting rid of them entirely?

The Zohar relates that the Jews who were exiled were depressed beyond description. It was at that
time that Yechezkel, who was standing by the River Kevar, saw the vision of the merkavah/chariot
described in the opening chapters of his book. That vision symbolized that G-d and his entourage
also were going into exile as a guarantee (in Hebrew, “arevut”) of the future redemption.

As a sign of their consolation, the “Alshich Hakadosh” explains, the Jews kept their musical
instruments, objects of joy, and they hung them on the aravim –related to arevut — by the river.

In light of this, he continues, we can understand the next verse. At first, the Babylonian captors
assumed that the Jews would be too depressed to sing; therefore they requested only to know the
words of the Jews’ songs. However, when they saw the hanging instruments, they realized that
their captives had been consoled, and they ordered, “Sing for us from the songs of Zion.”
(Romemut Kel)

28
 Why are the willows weeping?


Natan Lawrence writes:14

Psalm 137:2, Willows. This is the Hebrew word ârâba, which according to some
lexical sources means “poplar” (e.g The TWOT; Brown, Driver, Briggs), but
according to others it refers to the willow tree (e.g. Gesenius, Wilson’s,
Strong’s, All the Plants of the Bible, by Winifred Walker the renowned plant
artist).

Perhaps the trees in this verse were weeping willows since the botanical name of the common
weeping willow is Salix babylonica. Why is this? This is because this species of willow, which
actually is native to dry areas of northern China, has been cultivated for millennia elsewhere in
Asia, including in Babylon in the area Mesopotamia, since it was traded along the Silk Road to
southwest Asia and Europe.

However, the willow tree that is native to Babylonia that may be referred to in this verse, may not
actually a willow (Salix babylonica), but a poplar (Populus euphratica). Both of these trees are in
the family (Salicaceae) but are not the same species. The former is a poplar (populus) and the latter
is a willow (salix).

According to rabbinical Jewish commentary on this verse, the Jews hung their harps within the
willow trees that grew along the river to conceal them from their captors (The ArtScroll Tanach
Series Tehillim/Psalms Commentary). On the surface, this explanation doesn’t seem to make sense,
since in the next verse, the very same captors are asking the Jews to play songs on these harps.

The same Jewish sages go on to explain that these ten-stringed harps or kinors were not ordinary
musical instruments, but sacred ones used by the Levites in the temple service and were for
praising Hashem (Ps 33:2). Before the Jewish exile, the people hadn’t treated these holy
instruments with proper respect. But now, in exile, they repented of their sin, and instead of
irreverently placing these instruments on the ground, they now hung them in the willow branches
(ibid.).

As a way of reconciling the Jews’ hiding their harps and also playing them for their captives, the
Jewish commentators suggest that Nebuchadnezzar, the same Babylonian king who had destroyed
Jerusalem, would demand that the Jews entertain him musically with their harps. (In the ancient
world, the Israelites may well have been famous for their skill at playing the harp—think of the
young David, who was not only a skilled harpist, and became a poet and song writer as well.) The
sages go on to explain that the Jews would hide their harps in the willow trees, so has not to have
to play for the same heathen king who had destroyed their temple (ibid.)

14
https://hoshanarabbah.org/blog/2020/02/27/why-are-the-willows-weeping/

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Whether the trees mentioned in this verse were willows or poplars, we don’t know. However, the
spiritual lesson is clear. Don’t take for granted and treat irreverently those holy things that Hashem
has entrusted to you, while times are good. If you do, you may live to regret your callous attitude
when you suddenly find yourself in a not so pleasant situation in the midst of his refining fires of
judgment. And don’t stop praising Hashem in both the good times and the bad. Perhaps if we do
praise him when times are favorable for us, we won’t need to face his judgments unto repentance
later on due to our lack of praising him.

The High Humble Willow

It is the humility of the willow that serves to elevate it beyond others

Binyomin Adilman writes:15

What is the nature of the aravot (willow branches) that are taken together with the other species
during the first 6 days of Sukkot (and only on the last day is taken by itself, meriting a holiday of
its own - Hoshanah Raba)?

The Sages explained that the four species represent four different types of Jews: The etrog (citron)
which has both a good taste and fragrance, represents one who possesses both Torah learning
and mitzvot. The lulav (palm branch) which has a good taste (i.e. dates) but no fragrance,
represents one who possesses Torah learning but has no mitzvot to his credit.

15
https://www.chabad.org/kabbalah/article_cdo/aid/379281/jewish/The-High-Humble-Willow.htm

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The hadassim (myrtle twigs), which have fragrance but not a good taste, represent one who has
mitzvot but no Torah learning. The aravot, which have neither taste nor fragrance, represent the
one who lacks both Torah and mitzvot.

When one considers all the things that G-d placed in the world for our benefit, there are three
categories; things which are "sweet and pleasant", things which are "good", and things which are
not only good but also intrinsically "beneficial or healthful". When it comes to the physical realm,
"sweet and pleasant" is considered the lowest level, "good" is in the middle and "beneficial or
healthful" is the most praiseworthy.

For example, a person who is spiritually sensitive, when choosing the foods he will eat, makes his
decision based on what is healthful for his body and that which will provide him the maximum
advantage in his G-dly service. This is true even when that beneficial food is not so tasty and
doesn't make such an enjoyable meal.

Nevertheless, when it comes to spiritual matters the case is reversed, and the considerations are
exactly the opposite. For a Jew who is dedicated to G-d's service, to engage is his service because
it is healthful or beneficial, is like serving the master in order to receive recompense, and that is
the lowest level of all. (Avot 1:3)

Above this level is that of "good". Sometimes one serves G-d knowing that it is good and right,
and he doesn't want to risk the consequences of going against G-d's will. Still this is not ultimately
the purest way to serve G-d since there remains some ulterior motivation in the service.

The ultimate level of service is reached when one serves G-d solely in order to fulfill ones Torah
obligations, whether or not he understand the mitzvah, and even if the mitzvah has no taste or
fragrance, i.e. personal satisfaction, for him. Then, from above his is showered with divine
beneficence, and he is blessed with a great sweetness and pleasantness in his service which was
before unattainable. This "spiritual sweetness" - in Hebrew, "araivus" - is much higher than "good
or healthful" and more pure in its essence.

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This is the idea of the aravot, which is from the Hebrew word "araiv", meaning "sweet or pleasant".
The lowly arava which has no taste or fragrance in the physical realm ends up being the most
prominent of all the species when we take it alone on the holiday created especially for it. And we,
with the willows in our hands, are elevated along with them as we refine our service, until we, like
the willow, are capable of serving G-d in a pure and unadulterated way.

The arava also represents the aspect of Aaron the High Priest. He was an expert at making peace
between people at odds with one another. When he spotted two people quarreling, he choose an
opportune moment when he would approach one of the quarrelers, speak to him nicely and befriend
him. The person would think to himself, " Aaron the High Priest is befriending me! Why does he
need me for a friend? If he knew what type of person I really was, he would have nothing to do
with me." At that moment, he would resolve in his heart to do real teshuva, to be worthy of calling
the High Priest his friend.

Our Sukkahs are symbolic of the Clouds of Glory which accompanied and protected the Children
of Israel in the desert. Therefore, on Sukkot, a holiday which is intrinsically linked to Aaron, we
also incorporate the arava into our service. At the beginning of the festival, the arava is taken each
day, bound together with the other species. This way, the person "without taste or smell" might be
influenced by those who are already on a higher spiritual level and thereby become elevated
through contact with them. On the other hand, one who has "taste and smell", when he comes into
contact with the willow (i.e. the one without "taste and smell") will be reminded of the inherent
lowliness of man, and will be seized by waves of humility. He will take a good look at himself, be
humbled, and deepen the teshuva he began in Elul.

As a person perfects his personal humility, G-d at the same time raises him up. This is Hoshana
Rabba. As the sages stated, "One who brings a burnt offering, earns the reward of a burnt offering.
One who brings a meal offering, earns the reward of a meal offering. But one who is humble is
considered as if he brought all of the sacrifices, as it is written, 'A contrite and humbled spirit is a
sacrifice to G-d. G-d does not ignore a broken heart.'" (Psalms 51; Sanhedrin 43b)

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The lowly willow, by way of its true humility and its willingness to be influenced for the better by
the other species, is elevated higher, higher until it serve G-d alone. For this purpose we
have Hoshana Rabba.

When we, in our exalted spiritual state on Hoshana Rabba, really feel that we are children of the
King, there is no request that is too much. Then, without embarrassment, we can ask for anything
- including the ultimate request: that soon the day will come when the whole world will be filled
with the knowledge of G-d as the earth is covered with water, and He and His Name will be One,
as we usher in the age of peace and prosperity.

Willow as kabbalistic metaphor

Rav Moshe Cordovero: Or Neerav, PART I 5:8-30

We have learned:

(9) He who walks the straight path in Torah [study] and he who attempts [to master] the Torah
properly has a portion in the world-to-come.

(10) For the word [of Torah] which goes out of his mouth traverses the world and mounts on
high.

(11) How many lofty holy beings join in that word which goes on the straight path and is crowned
with a holy crown.

(12) It swims in the river of the world-to-come which goes forth from Eden.

(13) [The word] is received by it and absorbed in its midst.

(14) The lofty tree is planted round about that river.

(15) Thus comes forth the supernal light which crowns that man all the day, just as we learned.

(16) [However, with regard to] the one who labors in the Torah and does not know how to master
her in the straight path—[His] word goes and roams on paths with no one to join it.

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(17) All thrust it outside, and it roams the world and does not find a place where it, which has
strayed from the straight path, could be acquired.

(18) Thus it is written, Do not place a stumbling block before the blind.

(19) On account of this [it is written]: You will fear your God; I am the Lord (Lev. 19:14).

(20) He who desires to labor in the Torah but finds no one to teach him:

(21) [Yet] he labors for the love of Torah and stammers its [words] since he does not know
[them].

(22) Each and every word goes forth.

(23) And the Holy One of Blessing rejoices in that word and receives it [and plants it] around that
river.

(24) Of these words are made many trees, which are called willows of the brook (Lev. 23:40).

(25) Thus it is written, In its love you will continually be infatuated.

(26) King David also said:

(27) O Lord, show me the way of Your statutes (Ps. 119:33).

(28) Worthy are those who know the paths of the Torah and strive to master it on the straight
path.

(29) For they plant trees of life greater than all remedies.

(30) Therefore it is written, The Torah of truth was in his mouth (Mal. 2:6).

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 Weeping Willow, 垂柳, Chuíliǔ

Ute Keck writes:16

The weeping willow (Salix babylonica) is easily identified by its long, graceful, cascading
branches and slender leaves. It is often identified with deep human emotions.
The weeping willow is a species of willow native to dry areas of northern China, but cultivated for
millennia elsewhere in Asia, being traded along the Silk Road to southwest Asia and Europe.

Salix babylonica is a medium to large size deciduous tree, growing up to 20–25 metres tall. It
grows rapidly but has a short lifespan, between 40 and 75 years. The leaves are alternate and
spirally arranged, narrow, light green, 4–16 cm long and 0.5–2 cm broad, with fine saw-like teeth
and long tapered tips which turn a gold-yellow in autumn. Willow is one of the fastest growing
plants in the world. It can grow 3m in height each year.

16
https://hail.to/lan-yuan-dunedin-chinese-garden/article/LdczlSZ

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The epithet babylonica in this Chinese species' scientific name (S. babylonica), as well as the
related common names Babylon willow or Babylon weeping willow, derive from a
misunderstanding by Linnaeus that this willow was the tree described in the Bible (Psalm 137).

In China, Willow is a symbol of immortality and rebirth. In the other parts of the world the willow
trees feature in mythology and literature as a symbol of the moon, water, grief, healing, everlasting
life and often symbolizes grief. The willow tree's association with the moon comes from the lunar
influence on water, including tides.

As if it was bowing, a willow tree symbolizes humility. Willow trees are also associated with
mysticism and superstition.

A tradition for the Qingming Festival (Tomb Sweeping Day), which stretches back more than 1000
years, is wearing a garland made from willow twigs. People also hung willow under their roofs
and windows to prevent ghosts and evil spirits from entering the house, as it was believed during
the period it was held that ghosts walked the earth

In China, presenting a twig of willow to another person is also a way of expressing that you want
them to stay. The word Mandarin word for willow is liu, the same as the word for stay, although
they are pronounced with different tones.

At the festival people also participated in sports, including shooting the willow, playing cuju and
cockfights. Shooting the willow was invented to improve archery skills. People put pigeons into
gourds before tying them to a willow tree. They then shot the gourds, freeing the pigeons. The
winner was the one whose pigeon flew the highest.

Willow branches are also used in China to perform rain-making ceremonies, and according to
legend witches crafted brooms using the tree's branches.

In Chinese medicine, the willow is mainly used as a disinfectant and antiseptic. Young shoots are
boiled in water to extract medicinal substances and it is used as a wash for abscesses, ulcers and
skin diseases.

Salicylic acid, an ingredient in aspirin, comes from the bark of the willow tree. Willow bark has
been used for centuries in China and Europe, and is used by herbalists today for the treatment of
fever, pain, headaches, and inflammatory conditions such as arthritis.

Willow tree is also used in the manufacture of baskets, fishing nets, furniture and toys. Dyes
extracted from the willow trees are used for tanning of the leather.

An interesting fact about the famous blue and white willow pattern china -it didn't originate from
China, it's England's interpretation of Chinese china! The willow pattern was designed in 1780 by
Minton and was intended to add a touch of oriental magic to cheaper earthenware.

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 Secrets of the willow
John Launer writes: 17

17
Q J Med 2005; 98:157–158 doi:10.1093/qjmed/hci012

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