See the Taz (651:5) for his explanation of this phenomenon.Ĥ) Tosafot's fourth suggestion involves an alternative explanation of the requirement to recite a Bracha 'Oveir La'asiyatan.' Tosafot here asserts that one is considered to be reciting a Bracha 'Oveir La'asiyatan,' even if he has already begun the performance of a Mitzvah, as long as he has not concluded the performance of the Mitzvah. 651:5) omission of this option to solve our problem. Perhaps these three criticisms motivated the Shulchan Aruch's (O.C. Chazal avoid establishing procedures which many people will find cumbersome and confusing (see, for example, Tosafot Avoda Zara 71a-b s.v. It is seemly too abstract for many people, especially for those who are not yet learned. One may argue, accordingly, that the requirement to recite a Bracha Oveir La'asiyatan demands us to not only recite the Bracha prior to the Kiyum HaMitzvah, but also prior to the Ma'aseh HaMitzvah.Īnother (paradoxical) weakness with this approach is its sophistication. Intention not to fulfill the Mitzvah can only serve to postpone the fulfillment of the Mitzvah but cannot cancel the concrete act of taking the Mitzvah. There is considerable doubt as to whether one who is merely holding the Arba Minim but has not taken them has fulfilled the Mitzvah (see the S'dei Chemed which discusses this issue at length).Ī second criticism is that although one has delayed the Kiyum HaMitzvah (fulfillment of the Mitzvah) by intending not to fulfill the Mitzvah, he has already performed the Ma'aseh HaMitzvah the act of taking the Mitzvah. He will be holding the Arba Minim, but not actively 'taking' the Arba Minim. One problem is that after reciting the Bracha when one will intend to perform the Mitzvah, he will be entirely passive. Rav Soloveitchik (notes of Rav Soloveitchik's shiurim, Succah 39a) points out two possible weaknesses in this appraoch of Tosafot. (For a review of the opinions and an analysis of the issue see Rav Abba Bronspigel's 'Bikurei Abba' pp. It should be noted that almost all Rishonim agree with this last assertion of Tosafot. Tosafot explains that even according to the opinion that believes that 'Mitzvot Aynan Tzrichot Kavanah,' one can fulfill a Mitzvah even if he does not bear in mind that he is fulfilling the Divine command, one does not fulfill a Mitzvah if he deliberately has in mind not to fulfill the Mitzvah. Tosafot explains that this suggestion is not only according to the opinion that believes 'Mitzvot Tzrichot Kavanah,' that without intention to fulfill the Mitzvah he cannot fulfill his obligation (see Berachot 13a and Rosh HaShana 28b). This is an effective approach because one does not fulfill the Mitzvah of the Arba Minim unless all four are held right side up (see Succah 42a and 45b).ģ) The third suggestion is that one bear in mind not to fulfill the Mitzvah of Arba Minim until after he has uttered the Bracha. The suggestion is to turn one of the Arba Minim upside down prior to the recitation of the Bracha and turning it right side up, after the Bracha has been recited. Although it is not commonly accepted to follow this suggestion, Rav Soloveitchik (notes of Rav Soloveitchik's Shiurim, Succah 39a) reports that his grandfather, Rav Chaim Soloveitchik, followed this view.Ģ) Tosafot proceeds to suggest what has emerged to be the commonly accepted practice. Tosafot offers no less than four possible solutions to this problem.ġ) The first suggestion is that one should take some of the four Minim prior to uttering the Bracha, and the rest of the Minim after reciting the Bracha. We will then review how the Shulchan Aruch rules regarding this issue and discuss some ramifications in other areas of Halacha. In this essay we will review some of the classic resolutions to this paradox, with a special focus on the approach of Tosafot Succah 39a s.v. One cannot recite the Bracha after taking the Arba Minim because it is too late. On the other hand, the Gemara (Sukkah 42a) states that one has fulfilled the Mitzvah as soon as he lifts the 'Arba Minim' ('M'dagbaih Nafak Bei'), thus seeming to preclude the possibility of reciting the Bracha on the Lulav - 'Oveir La'asiyatan.' One cannot recite the Bracha before taking the Arba Minim because it is too early to do so.

On one hand, one must make a Bracha on a Mitzva 'Over La'asiyatan,' immediately prior to performing the Mitzva (Succah 39a). For many centuries the great commentaries on the Gemara have grappled with a classic conundrum.

Arba minim