The Four Meditations
The Midrash connects each of these four species to G-d. The four species are four meditations about G-d. G-d I reveled through nature (Esrog), His commandments (Lulav), the existence of the Jewish people (Myrtle) and His support of the widow, orphan and the downtrodden (Willow).
G-d Compared to the Four Species
One of the central observances of Sukkos is the taking of the Lulav (palm branch), Esrog (citron), Hadassim (3 myrtle leaves) and Aravot (2 willow leaves). Of course, the primary reason for this ritual is that it is one of the commandments given to us by G-d. Nevertheless, our sages sought to find meaning in each of the commandments. This enables us to internalize certain spiritual lessons and inspiration, every mitzvah engenders.
The Midrash connects each of these four species to G-d. The Esrog – described in the Torah as a Hadar (splendid fruit) alludes to G-d Who is described as Hadar-splendid. The Lulav – which grows on a date-palm, is symbolic of G- d who is also compared to a date-palm. Likewise the other two species (myrtle and willow) are symbolic of G-d about Whom it is written: “Who dwells among the myrtles” and “Who dwells in the Aravot (that has the dual meaning of “heavens” and “willows”).
What did our Sages intend when they compared G-d to these four species? Furthermore, isn’t it blasphemous to identify G-d with a plant?
Commentators explain that the intent of our sages was not to identify G-d with any particular plant, but to teach us that there are four meditations about G-d that help us get closer to Him. And these four meditations about G-d are represented by the four species we take on Sukkos.
Esrog: G-d Revealed Through His Handiwork
The first meditation is to reflect on the greatness of G-d expressed in the beauty and splendor of His handiwork. Before one can appreciate anything more sublime about G-d, one can appreciate His presence in the world through His Creation.
This aspect of G-d’s greatness is expressed by the Esrog, described by the Torah as a most beautiful and splendid fruit that possesses both a beautiful fragrance and a wonderful taste. This is indicative of the beauty and splendor of its Creator.
Perhaps one can add that there are two effects of G-d Who reveals Himself through the Esrog: taste and fragrance. These are metaphors for the way we can derive both physical joy (taste) and spiritual bliss (fragrance) when we reflect on G-d’s handiwork; the beauty and grandeur of nature.
Lulav: G-d’s Justice and Righteousness Revealed
The second meditation is to reflect on G-d’s righteousness and other positive attributes. We can appreciate His attributes by reflecting on the commandments that G-d has given us. When we realize how righteous are His commandments, we cannot help but to be impressed with the righteousness of their author.
Indeed, the verse that “compares” G-d to a date-palm is the verse: “The tzadik (righteous) will flourish like a datepalm.” G-d is the ultimate source of righteousness from Whom all righteous behavior in this world derives.
Hadas: G-d’s Special Relationship with Us
The third meditation is to become aware of G-d’s special relationship with good people in general and the Jewish people in particular. “Who dwells among the myrtles,” is a reference to the unique way G-d relates to those who are likened to myrtles (the righteous).
When one reflects on the miraculous existence of the Jewish people and the way they survived against all odds, one cannot help but to be impressed with G-d’s greatness and love.
Arava: G-d’s Relationship with the Lowly and Humble
The fourth meditation is to reflect on the way G-d relates to everybody, even the most humble and lowly beings, alluded to by the “lowly” willows.
Indeed, the verse that describes G-d as the “One Who dwells in the Aravot (heavens or willows) is followed by the words “Father of orphans and the judge of widows,” referring to G-d’s special attachment to those who are abandoned and in need.
By putting together these four species we declare our love and reverence for G-d Who can be found in the beauty of nature, the grandeur of His righteousness, in the souls of the righteous and in the lonely hearts and homes of the downtrodden.
The Four Species of the Future
But, our meditation is missing much of its intensity in the current period of Galus-exile:.
While G-d is expressed in nature, nature also conceals G-d’s presence. The very word nature in Hebrew teva connotes the idea of being submerged because the G-dly source of nature is often covered.
While G-d’s righteousness is expressed through the Mitzvot, in times of exile our ability to perform most of the 613 Mitzvot is compromised. Moreover, very often it may seem that the Mitzvot do not bring about their intended effects.
While G-d has demonstrated His love for the righteous in general and the Jewish people in particular in times of exile, He also seems to have acted “unjustly” by allowing the righteous to suffer. G-d’s special relationship with the righteous and the Jewish people is not always apparent and the downtrodden are often neglected.
For this reason, this Mitzvah of taking the Lulav and the other three species loses some of its impact in the present era of Galus-exile. Only with the coming of Moshiach and the subsequent Era of Redemption will we really begin to appreciate the deeper significance of this Mitzvah. Then we will see G-d’s presence in nature unobstructed, we will see G-d’s righteousness, His love for the righteous and how the most disadvantaged people will be lifted up from their lowly state.
May we all merit seeing the immediate realization of the ideals represented by the Four Species.
From the book Light from the Future: Sukkos by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
