The Heart of the Matter

On Sukkos, four species are taken in hand – the lulav, the hadassim, the aravos and the esrog. The first three species are held in one hand; the esrog is held by itself in the other hand.

The Shach cites Vayikra Rabbah that the esrog represents the heart. He notes that when the Torah presents the mitzvah of lulav and esrog, the pasuk begins with the esrog to teach us that the initial avodah of a person is to purify his heart. The rest of his body is like the branches of the heart. When a person’s heart is pure, then all the other parts of his body are pure as well.

After Yom Kippur, when we have attained atonement for all our sins, we now prepare to do mitzvos that will continue to keep our heart pure.

We learn (Avos 2:9) that R’ Yochanan ben Zakkai asked his disciples which good character trait should one choose for himself in order to be a “complete” human being. R’ Elazar ben Arach said “a good heart” – someone who has a kind disposition and wants to bestow chesed and kindness upon others. R’ Yochanan told him that he had given the proper response, because a good heart includes all the other good character traits one aspires to have.

Therefore, a person takes the esrog, the “heart,” with the intention that it will attract the three other species which allude to other parts of the body – i.e., the lulav, which represents the spine; the hadassim, which represent the eyes; and the aravos,which represent the lips. A good eye is important, so that one can see the good in the world and among the Jewish people. The lips are important, because a person should always be positive in his speech and bless others, as it says (Megillas Esther)“seeking the good of his people, and speaking peace to all their children.”

The Zera Kodesh comments that when the Four Species are held together and gently shaken, we always bring the lulav and esrog back toward our heart. If a person has a good heart, then kindness and mercy can be brought to the world.

In light of the above, as well as the fact that the esrog has a taste and a smell and is also said to represent the talmid chacham, the Talmud in Sukkah (37b)asks, in fact: Why is the lulav taken in the right hand and the esrog in the left?

R’ Yehuda Tzadka alludes to an explanation in his sefer Kol Yehudah.

He notes that when one takes in his hand the lulav, which includes the hadassim and the aravos, the three species are united, whereas the esrog stands alone. Even when it is put away, it is stored in its own silver box.

A dedicated Torah scholar has outstanding character traits. However, if he does not utilize his talents and skills to impact others – he does not bring merit to the public – then, although he is mehudar (exceptional) like an esrog, he is not equivalent to one who is less perfect but is linked with others.

We read in the Torah (Bereishis 27:27),“… and Yitzchak smelled the fragrance of Yaakov’s garments, and he blessed him …” Rashi expounds that the fragrance of Gan Eden entered in with Yaakov.

R’ Tzadka asks: Why does the Torah emphasize that the fragrance emanated from his clothing?

He answers that a tzaddik who is only thinking about himself is not worthy to be blessed. He needs to spread the fragrance of Gan Eden all around him. When Yitzchak realized that the fragrance of Gan Eden had already dispersed to his clothing and the air around him, the pasuk immediately tells us “He blessed him.”

A large group of roshei yeshiva and distinguished rabbis had assembled in Israel to discuss an important issue that had arisen in the community. The question was whether Torah scholars should be sent out to the new settlements that were developing in the countryside, since there was a possibility that it would be for naught.

The assemblage was headed by the great Gaon R’ Yecheskel Abramsky, the Chazon Yechezkel, and R’ Yehuda Tzadka was one of the participants.

All the rabbanim gave their opinions, with the majority in agreement that no Torah scholars should be sent out to these new settlements.

Most of the discussions had been in Yiddish, and R’ Yehuda Tzadka did not understand a word of Yiddish, so he did not know what had been said. When R’ Yechezkel Abramsky turned to R’ Tzadka for his opinion, he had no idea that his words would contradict what had been said until that point.

R’ Tzadka began by citing the Talmud in Bava Metzia (85a),“Anyone who teaches Torah to the son of another merits to sit and study in the Heavenly academy.”

What does this mean? Did our Sages promise that such an individual would merit an honored place in the Heavenly kollel?

R’ Tzadka explained that when a person opted to set aside time in order to teach his friend’s son it was very possible that his time for learning would be diminished and he would forego many opportunities to hear shiurim on difficult topics of the Rambam, for example. Therefore, our Sages promise that he will be richly rewarded and he will ultimately be able to learn with the Rambam himself.

Furthermore, we learn, for example, in Sukkah (52a)that there were Amora’im who forfeited their own Torah learning in order to save the life of another individual. The Talmud relates that Abaye overheard an unrelated man and woman discussing a plan to travel together. Abandoning his shiur and his disciples, he decided to follow them to ensure that they would not behave inappropriately. At the end of the day, the two separated and went their separate ways.

When R’ Tzadka concluded his statement, the Gaon R’ Yechezkel Abramsky exclaimed: Indeed, R’ Tzadka has set matters straight, and he is correct.