Siman 652

The mitzvah of lulav is by day and not by night, as it is written: "And you shall take for yourselves on the first day" – by day and not by night (Megillah 20b). And so it is written (ibid.): "And you shall rejoice before Hashem your G-d seven days" – days and not nights (ibid.). And it is not similar to sukkah, for it is written "In sukkot you shall dwell seven days" – and nights are also included; this is because it is written "you shall dwell" – in the manner that you reside. And we also learn it from the inauguration, as it is written: "You shall dwell day and night seven days" (ibid.). And regarding the essence of the matter, it is not a comparison, for there the mitzvah is constant, and thus the night is also properly included in the day, as it is written: "And it was evening and it was morning, one day." This is not the case regarding lulav, for the mitzvah is only for the moment that he takes it, and fulfills his obligation with it. And if it should enter your mind that he fulfills his obligation also at night – it should have written "And you shall take for yourselves on the first" and not "on the first day." Rather, learn from this that it comes to teach: by day and not by night.

Its time is from the rise of dawn until the emergence of the stars. However, the choice way to perform the mitzvah is to take it from the sunrise, for all mitzvot that apply by day—their time is ab initio from the sunrise. But if one performed them from the rise of dawn—he has fulfilled his obligation, as we learned in a Mishnah at the end of the second chapter of Megillah, that from the rise of dawn—it is day. And that which our teacher, the Beit Yosef, wrote in section 1: And its time is from when the sun rises—the intention is the choice time, as he himself concludes: And if one needs to wake early to set out on a journey—he takes it from when the rise of dawn ascended. Thus far his words. And even though its time is all day, nevertheless, the zealous proceed early for mitzvot, and he takes it immediately when the sun rises. But if he did not take it in the morning—he may take it all day long. And during twilight he should take it without a blessing (Magen Avraham), even on the first day.

And know that the Tur and the Shulchan Aruch wrote that the essence of its mitzvah is at the time of Hallel. And this is a wondrous thing, for previously they said that the zealous act early and we bless immediately at sunrise. And behold, Hallel is much after sunrise! And furthermore: we have not heard even from the most meticulous that they should wait to bless until Hallel. Rather, their intention is this: that if he has the etrog and the lulav for only one hour, and if he blesses in the morning he will not have it at the time of Hallel—it is better to wait for Hallel and bless then, in order to wave during "Hodu" and "Ana" according to the enactment of the sages. But one who will have it for Hallel as well—it is obvious that it is more of a hiddur to bless in the sukkah in the morning and wave, and afterwards he should take it to the beit knesset for the time of Hallel. And so have the giants of the world and all of Israel conducted themselves. (Or their intention is that the essence of its mitzvah is: that also at the time of Hallel he should take it.)

It is stated in the Gemara (41b): Thus the people of Jerusalem used to practice: A man leaves his house and his lulav is in his hand, he goes to the beit knesset and his lulav is in his hand… and they said there that even during the time of the recitation of Shema and the prayer he holds it in his hand. And even though it is forbidden to hold other things in one's hand during the time of the recitation of Shema and the prayer, regarding this mitzvah which is beloved to him—he will not come to be distracted (Tur). Based on this, our teacher, the Rema, wrote (section 1) that one who is meticulous should hold the lulav in his hand when he enters from his house to the beit knesset, and also during the time of the prayer. And so too he should return it to his house, in order to show love for the mitzvah. Thus far his words. And they wrote that if he is not always meticulous in his actions—it appears like yuhara if he does so (Taz). And it seems to me that this is only regarding holding it during the time of the prayer, which appears like yuhara, as he is confident that the mitzvah will not distract him. But regarding the matter of bringing it himself to the beit knesset, and returning it to his house from the beit knesset—certainly in this yuhara is not applicable, just as he carries the tallit and the siddur. And this thing is for every man to do, and such is our obligation, and such is fitting for us.

The Tur and the Shulchan Aruch wrote: It is forbidden to eat before one takes it. And if he forgot and ate, and remembered at his table on the first day, which is from the Torah – he must stop, even if there is time remaining in the day to take it after he eats. And from the first day onwards, if there is time remaining in the day – he does not stop, and if not – he must stop. Thus far his words. And it is explained that even on the other days, which are rabbinic – it is forbidden to eat before the taking. And there are those who are uncertain regarding tasting whether it is permitted. And it appears to me that drinking hot drinks – is certainly permitted, even on the first day, just as before the prayer. And there is one who wishes to say that the second day – its law is like the first day, because of the doubt of the day (Taz). And this is not a necessity, for it has already been explained in siman 449 that all the stringencies of the first day are not on the second, see there. And one who does not have an etrog – may eat. And if he is waiting for the etrog to come to him – he should wait until midday for a fixed meal, but a casual snack he may eat (see Magen Avraham). And our teacher, the Rema, wrote that if he began to eat more than half an hour before the time of his obligation – even on the first day he does not need to stop, if there is time remaining in the day. Thus far his words. And there is one who disagrees with this (Taz). However, this matter is not common, for how can you find a case where he begins to eat before the dawn? And if he was forced to this because of his illness – it is obvious that he does not need to stop. And the Rif and the Rambam did not mention any of these laws at all. And the Rosh already wondered about this, see there. (For all of this is in the Gemara 38a. And it appears to me that they hold like Rava Zira there: It is a mitzvah to stop, and if he did not stop – he should take it in the afternoon. And this is simple, and they did not need to explain it. And that which Rava Zira said afterwards: Here it is regarding the second festival day, since it teaches: One who was coming on the way – they do not hold accordingly. And like the difficulty of the Tosafot there, heading "Since it teaches," for we find this language also regarding shofar, see there. And they hold that Rava Zira came to answer Rav Safra, and not for the halacha. And so it is implied from Rashi, see there carefully. But according to the truth this is not a precise inference. And since the Rif and the Rambam rejected it entirely – therefore one should not be very stringent in this. Be precise and you will find it easy.)