Siman 655

A non-Jew who brought a lulav or an etrog or a hadas or an aravah to a Jew from outside the techum—the Rashba wrote that it is permitted to take it, for the sages only prohibited an object that came from outside the techum for the one for whom it was brought; and even this is not regarding handling, but rather regarding eating and benefit. But regarding handling—it is permitted, and there is no benefit here, for mitzvot were not given for benefit. The Tur wrote similarly, see there. Furthermore, we do not decree: that he might tell him to bring it, for it is not common that a person would perform a mitzvah that comes through a transgression (Beit Yosef in the name of Hagahot Ashri). Furthermore: regarding a matter that involves benefit we decree, lest he tell him in order to benefit. But since mitzvot were not given for benefit—we do not decree lest he tell him (Taz).

And specifically if it only came from outside the techum. But if it was cut on Yom Tov, even if it was not cut for him—it is muktzeh, and it is forbidden to take it even on the first day, and even if he has no other lulav and will be nullified from the mitzvah. For through "sit and do not act" the sages upheld their words, as they even upheld their words in a case involving karet, such as sprinkling on Pesach at the beginning of the fourth chapter of Pesachim. However, if it was detached on the first day—it is permitted on the second day of Yom Tov, even according to those who hold in siman 515 that it is also forbidden on the second day so that he will not tell him to detach it, here they admit that since he has no benefit from this—why would he tell him to do it (Magen Avraham)? But on the first day it is forbidden even to move it, and even if it was detached on the second day of Yom Tov—it is also forbidden even in moving.

And know that from the words of the Rashba it was explained that specifically if the non-Jew brought it to him from outside the techum—it is permitted. But to send a non-Jew to bring the etrog to him from outside the techum—it is forbidden. However, the custom is not so, and to the settlements they send the etrog from place to place on Yom Tov by means of a non-Jew. And so wrote the Mordechai in the sixth chapter of Eruvin, and this is his wording: The Ri HaLevi permitted telling a star-worshiper to bring the etrog even from afar on Yom Tov, in a case where there is an unavoidable circumstance where they did not have an etrog, because techumin is rabbinic. And even beyond twelve mil. Thus far his words. And according to those who hold that twelve mil is from the Torah—it is certainly forbidden beyond twelve mil. And so we ruled above in siman 586 regarding a shofar, that a shevut d'shevut in a place of a mitzvah is permitted. And so we instruct as practical halacha. But one should not send on Shabbat for the sake of the Yom Tov that follows it (Taz). And some say that even if the first day falls on Shabbat—it is forbidden to send on Erev Shabbat for the sake of the second day, for since it is rabbinic—we do not set aside a rabbinic prohibition for the sake of a rabbinic commandment. And there is one who disagrees in this, for since the sages permitted it in a place of a mitzvah—it is permitted even for a rabbinic mitzvah (Magen Avraham). And it seems to me that such is the custom. And a Jew sends to another Jew by means of the non-Jew, and it is not relevant to say: why should he perform a prohibition for the sake of his fellow? For he certainly should do so, as his fellow was not negligent in this, and the sages permitted it, and he is obligated to do it for him, and all of Israel are guarantors for one another (see Magen Avraham). And see above, siman 307.