האם קשירת הלולב היא מצוה והאם צריך לקשור אותו בעצמך

1. The Practice of Tying the Lulav Personally

In Shulchan Menachem 319, it is noted that those who are meticulous in their observance will tie the lulav—palm branch—themselves, rather than delegating this task to someone else. The emphasis is on personal involvement: do not give it to another to do for you; tie it yourself. This practice underscores the value placed on direct engagement in the preparation of the mitzvah—commandment.

2. Halachic Opinions on Who May Tie the Lulav

The text brings down that there are opinions, such as those of the Ramban, Rashbo, and possibly the Ritva, who allow for the lulav to be tied by others on your behalf. However, this view is not codified in the major poskim—halachic decisors. The prevailing custom is for each individual to tie their own lulav, binding it together with the hadassim—myrtle branches—and aravot—willow branches.

3. Spiritual Significance of Tying the Lulav

The Rebbe quotes from the Maharsho in Shulcha, stating that tying the lulav is likened to building a Mizbeach—altar. This comparison elevates the act of binding the species, highlighting its spiritual significance beyond mere preparation. Various sources are cited that discuss this idea further, emphasizing that even preparatory acts for a mitzvah can carry deep meaning.

4. Chabad Custom: When and Where to Tie the Lulav

The Rebbe notes that Chabad custom is to tie the lulav inside the sukkah. This is typically done on Erev Yom Tov—the eve of the festival—ideally before Yom Tov begins. There are accounts of some tying it at night when changes were needed, but standard practice remains to prepare and tie it on Erev Yom Tov. This timing ensures readiness for fulfilling the mitzvah as soon as Yom Tov arrives.

5. Yerushalmi’s View: Tying as a Mitzvah and Interrupting Torah Study

The Yerushalmi records that Rav Shimon bar Yochai, who was constantly engaged in Torah study, would interrupt his learning specifically for “making” the lulav—meaning tying it together and preparing it for use. He would not interrupt his learning except for a true mitzvah, indicating that assembling the lulav is itself considered a mitzvah according to this view.

6. The Question of Making a Bracha on Binding the Lulav

The Yerushalmi suggests that one would even recite a bracha—blessing—lasus lulav, “to make a lulav,” when binding it together. Although in Bavli (the Babylonian Talmud) there is no mention of making such a bracha, there remains an implication that assembling or binding may still be considered a mitzvah act in itself.

7. Why No Bracha Is Recited on Binding or Building Preparations

The Rebbe explains why we do not actually recite a bracha when binding the lulav or when building a sukkah: these acts are preparatory and not considered completion of the mitzvah itself. The fulfillment comes with performing the mitzvah proper—sitting in the sukkah or waving the lulav—rather than with its preparation. Nevertheless, there remains an element of mitzvah even in these preparatory actions, which explains why Rav Shimon bar Yochai would interrupt his Torah study for them.