The Deeper Message Behind the Lulav: A Lesson in Unity

Sukkos is a Yom Tov overflowing with mitzvos, symbolism, and powerful life lessons. Among the most well-known mitzvos is that of the Arba Mini: the esrog, lulav, hadasim, and aravos. Each one is unique in its characteristics, and each represents a different type of Jew.

A fascinating Gemara asks: Why do we recite the bracha specifically on the lulav - al netilas lulav and not on the esrog? After all, all four minim are essential to fulfill the mitzvah! Furthermore, the esrog seems more "chashuv" it has both a ta'am (taste) and a rei'ach (fragrance), representing those who possess both Torah and good deeds. In contrast, the lulav only has ta'am but no fragrance symbolizing Torah without deeds. So why is the bracha made on the lulav?

The Gemara explains: Since the lulav is the tallest of the Four Species, it is the most prominent and therefore the bracha is made on it.

But this only raises another question. We know from Orach Chaim 168 that when one has two types of bread in front of him one of wheat and one of barley the bracha is made on the wheat, even if the barley loaf is bigger. Wheat is more inherently chashuv. So if the esrog is inherently greater, why not recite the bracha on it?

My father Rav Noach Isaac Oelbaum Shlita answer with a powerful lesson in humility and achdus. The lulav's greatness is not simply in its height, it lies in the fact that despite being tall, it binds itself with the smaller, seemingly less significant hadasim and aravos. The lulav could easily say, "I'm too important to be grouped with others beneath me," yet it allows itself to be tied tightly together with the rest of the minim. That is true greatness, when one can remain elevated, yet embrace and uplift those who are lower.

In contrast, the esrog, although it possesses both qualities of Torah and mitzvos, stands alone. It is never tied together with the others. It is placed alone in a silver case, treated delicately, apart from the rest. It is beautiful but separate. And one who removes himself from the tzibur forfeits the bracha of connection. That is why we don't make the bracha on the esrog, but rather on the lulav, the one that chooses achdus over isolation.

This idea is echoed beautifully in a teaching from Rav Bunim of Peshischa. We say every morning in pesukei d'zimra a list of Hashem's kindnesses: He gives bread to the hungry, frees the bound, gives sight to the blind, and straightens the bent. Then suddenly, we say, "Hashem loves the tzaddikim." What is the connection?

Rav Bunim explains: Hashem loves those tzaddikim who mingle with the hungry, the blind, the downtrodden, the widows, and the orphans. Not those who isolate themselves in ivory towers of piety. True tzidkus is about being part of the people, lifting others, not separating from them.

This is the ultimate lesson of the lulav.

The Alexander Rebbe, the Tiferes Shmuel, adds a beautiful insight: Why is Sukkos called Chag HaAsif - the Festival of Gathering? Because this Yom Tov has a unique power to bring all Jews together. The sukkah itself, with its four walls, represents the idea of embracing all kinds of Jews no matter their level of observance, background, or knowledge. We bring the Four Species into the sukkah to show that every Jew belongs, and every Jew matters.

On Sukkos, we step into a space of unity, we hold tightly to one another, and we declare: The strength of Klal Yisrael lies in our togetherness.