It all starts with the verse: "You shall take for you on the first day…" referring to the mitzvah (commandment) of taking the lulav (palm branch) and other species on Sukkot (the Festival of Tabernacles).
The passage opens with a powerful connection to (Psalm 102:18): “He has heeded the prayer of the destitute; He did not despise their prayer.” This isn’t just about a single act of kindness, but about how the Jewish people, through trials and tribulations, ultimately prevailed. Vayikra Rabbah draws a fascinating parallel to I (Samuel 15:29), stating: “Moreover, the Eternity [netzaḥ] of Israel will not lie and will not regret.” The word netzaḥ, meaning "eternity," is cleverly linked to the idea of Israel's triumph. It suggests that fulfilling the mitzvah of the palm branch, which is described as "delightful" (ne’ima), assures us that we will prevail over the nations.
But who are the "destitute" whose prayers are heard? Rabbi Avin offers a beautiful, if somewhat perplexing, insight into King David’s complex character. Rabbi Avin says, "We are unable to ascertain David's nature; sometimes he calls himself poor, sometimes he calls himself king.” When David foresaw righteous descendants like Asa, Yehoshafat, Hezekiah, and Yoshiya, he identified as a king, as reflected in (Psalm 72:1): “Endow the king with Your justice, God.” Yet, when he foresaw wicked descendants like Ahaz, Menashe, and Amon, he considered himself poor, echoing (Psalm 102:1): “The prayer of a poor man, when he feels overwhelmed.” David embodies both the heights of royalty and the depths of human frailty.
Rabbi Alexandri offers another perspective, comparing the "poor man" to a laborer who takes short breaks during work but makes up for the lost time later. This image, drawing on (Genesis 30:42) ("The atufim will be for Lavan"), suggests that even when we are delayed or overwhelmed, our prayers are still heard. Rabbi Yitzḥak ben Rabbi Ḥilkiya explains that atufim refers to "the late ones," implying that prayers offered even after a delay are still effective.
The passage then takes an unexpected turn, focusing on King Menashe, one of Judah's most infamous rulers. He was "destitute of good deeds." Instead of saying, "He did not despise his prayer," the verse says, "He did not despise their prayer." Vayikra Rabbah explains that this refers to Menashe's prayer and the prayers of his ancestors. II (Chronicles 33:13) tells us: “He prayed to Him, and He acceded to his entreaty (vaye’ater lo).” Rabbi Elazar bar Rabbi Shimon offers a striking image: in Arabia, digging (hatirata) is called atirata. This alludes to the idea that God metaphorically "dug" a tunnel under His Throne of Glory so that Menashe's prayer could reach Him. God literally moved heaven and earth to hear Menashe’s plea!
Ultimately, Menashe is restored to his kingdom, and "knew that the Lord, He is God." He realized that there is justice and a Judge. This story of repentance and divine forgiveness is a powerful reminder that no one is beyond redemption.
The text continues, with Rabbi Yitzḥak noting that even generations without kings, prophets, or the Urim ve-Tumim (sacred objects used for divination) have the power of prayer. David implores God not to despise their prayers, ensuring that "a people which shall be created shall praise the Lord." This hints at the idea that God creates us anew through repentance.
The passage offers multiple interpretations of "the generation to come" mentioned in (Psalm 102:19). It could refer to the generation of Hezekiah, who were on the verge of death, or the generation of Mordechai, facing annihilation in the Purim story. In each case, God creates them anew. It could also refer to future generations, always on the verge of death, whom God will continually recreate.
So, what’s our takeaway? What action should we take? According to Vayikra Rabbah, it is to take the palm branch and the etrog (citron) and praise the Holy One. By performing this seemingly simple ritual, we connect ourselves to a legacy of redemption, forgiveness, and the enduring power of prayer.
Isn't it amazing how a single verse can unlock so many layers of meaning, connecting us to the sweep of Jewish history and the enduring promise of divine grace? The lulav isn't just a palm branch; it's a symbol of our resilience, our connection to the past, and our hope for a future filled with praise for the Holy One.
Another matter: “You shall take for you on the first day” – that is what is written: “He has heeded the prayer of the destitute; He did not despise their prayer” (Psalms 102:18), as Israel prevailed at trial, and their iniquities were atoned; and they say: Israel prevailed [natzeḥu], as it is stated: “Moreover, the Eternity [netzaḥ] of Israel will not lie and will not regret” (I Samuel 15:29). That is what David said to Israel: ‘If you have fulfilled the mitzva of the palm branch, which is called delightful [ne’ima],’ as it is stated: “Eternal pleasure [ne’imot] is by Your right hand,” ‘you will be informed that you have prevailed over the nations of the world,’ as it is stated: “Moreover, the Eternity [netzaḥ] of Israel.” Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Rabbi Avin said: “He has heeded the prayer of the destitute” (Psalms 102:18) – and Rabbi Avin said: We are unable to ascertain David’s nature; sometimes he calls himself poor, sometimes he calls himself king. How [is this to be understood]? When he would gaze and see that righteous individuals were destined to emerge from him, such as Asa, Yehoshafat, Hezekiah, and Yoshiya, he would call himself king, as it is stated: “Endow the king with Your justice, God” (Psalms 72:1). But when he would gaze [and see] wicked individuals emerging from him, such as Aḥaz, Menashe, and Amon, he would call himself poor, as it is stated: “The prayer of a poor man, when he feels overwhelmed” (Psalms 102:1). Rabbi Alexandri interpreted the verse9Referring to Psalms 102:1. regarding this laborer, just as this laborer sits and waits for when he takes a short break from his labor and ultimately finishes it later,10He has to make up the lost work time at the end of the day. just as it says: “The atufim will be for Lavan” (Genesis 30:42). What are “the atufim”? Rabbi Yitzḥak ben Rabbi Ḥilkiya: The late ones.11Thus, when David says: “The prayer of the poor man when he feels overwhelmed [ki yaatof],” he is alluding to the fact that when he was engaged in some pressing activity he would pray later than others. Another matter: “He has heeded the prayer of the destitute [haarar]; [He did not despise their prayer]” (Psalms 102:18) – it should have said: “He did not despise his prayer.” If it says: “He did not despise their prayer,” it should have said: “He has heeded the prayer of the destitute [haararim].”12It should have used the plural formulation of the Hebrew word for destitute. Rather, “He has heeded the prayer of the destitute” – this is the prayer of Menashe king of Judah, who was destitute of good deeds. “He did not despise their prayer” – this is his prayer and the prayer of his ancestors, as it is written: “He prayed to Him, and He acceded to his entreaty” (II Chronicles 33:13). What is “He acceded to his entreaty [vaye’ater lo]”? Rabbi Elazar bar Rabbi Shimon said: In Arabia, they call digging [ḥatirata] atirata.13God dug a tunnel under His Throne of Glory so that Menashe’s prayer could reach Him (see Devarim Rabba 2:20; Rut Rabba 5:6). He restored him to Jerusalem to his kingdom” (II Chronicles 33:13) – how did He restore him? He restored him with the wind, just as it is said: He causes the wind to blow. At that moment, “Menashe knew that the Lord, He is God” (II Chronicles 33:13). At that moment, Menashe said: There is justice, and there is a Judge. Rabbi Yitzḥak interpreted the verse regarding these generations that have neither a king nor a prophet, neither a [High] Priest nor the Urim and the Tumim, and they have nothing other than prayer alone. David said before the Holy One blessed be He: ‘Master of the universe, do not despise their prayers. “Let this be written for the generation to come”’ (Psalms 102:19) – from here [it may be inferred] that the Holy One blessed be He accepts penitents. “And a people which shall be created shall praise the Lord” (Psalms 102:19), [indicates] that the Holy One blessed be He creates them as a new creation. Another matter: “Let this be written for the generation to come” (Psalms 102:19) – this is the generation of Hezekiah, which was on the verge of death. “And a people which shall be created shall praise the Lord” (Psalms 102:19), [indicates] that the Holy One blessed be He created them as a new creation. Alternatively, “let this be written for the generation to come” – this is the generation of Mordekhai, which was on the verge of death. “And a people which shall be created shall praise the Lord,” [indicates] that He created them as a new creation. Alternatively, “let this be written for the generation to come,” refers to these generations, which are on the verge of death. “And a people which shall be created shall praise the Lord,” [indicates] that the Holy One blessed be He is destined to create them as a new creation. What is incumbent upon us to do? To take a palm branch and a citron and laud the Holy One blessed be He. Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.”
