But at this point it is may be possible to observe a transformation in the nature of the arava. For this unassuming characteristic of the arava extends beyond the realm of outward appearance. Arava, however, which lacks all meaning outside the Temple, cannot be replicated, for without the altar, it bears no resemblance whatsoever to the original mitzva in the Temple. The tools and knowledge I received and the experiences I created for myself As we have seen, the essence of the fulfillment of arava is in the Temple, specifically at the altar, as per the simple meaning of the mishna that the main point of the mitzva of arava lies in the zekifa and the resulting fulfillment of the altar.
Do you want to learn how to get more out of yourself? Yochanan regards only zekifa as a mitzva which is fulfilled at the altar, for which the services of no more than one Kohen would be sufficient.
The Rishonim disagree as to whether one must say a blessing on a minhag.
Sanne Meijer "Wow, following the Essence and Source was an awesome adventure! This, though, is not the case with arava, which is not simply a function of the mitzva to rejoice in the Temple but rather is integrally a Temple-related mitzva in the same way that the guarding of the temple gates is and therefore is performed only by Kohanim.
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However, it should be noted, there are limits to how far one can delve, and all this cannot but remain within the realm of speculation. The fire of self-sacrifice is needed to bring down the waters of life. Only in the Temple can there be mitzvot which are completely halacha leMoshe miSinai! Yochanan and rishonim Rambam and Ritva vs. Yochanan's statement as merely a hypothesis "im timtzei lomar".
How did it, more than any of the others, come to be used, and noticed, for its aesthetic properties? Enumerated in the mishna at the beginning of the fourth chapter of Sukka are the various additional mitzvot which pertain to Sukkot, aside from the one for which the festival is named.
Whereas until then the emphasis had been on the motif of water, now the dominant idea is fire. Thus, Rashi defines this disagreement as relating to whether there is an obligation incumbent upon each individual or solely a requirement that the altar be decorated, which can be accomplished by a single Kohen.
According to Rashi, then, the opinion which states that there is a mitzva of netila would also maintain that there exists an individual fulfillment thereof, similar to lulav.
The self-evident answer is, for life itself. Have questions about this lesson? Thus, the biblical obligation of lulav applies outside the Temple.
Two of these - lulav and arava - are grouped together in the mishna and share certain characteristics: In fact, there is a discussion among later authorities whether the arava has any clear identity at all.
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