לולב הגזול פסול – as it is written (Leviticus 23:40): “[On the first day] you shall take the product of hadar trees….,” that which belongs to you and after the owners despair, let it be his, for he acquires it through despair, nevertheless, it is a commandment/Mitzvah that comes through a transgression.

והיבש פסול – for all of them require “beauty” and it is missing.

של אשירה – a tree that is worshipped.

ושל עיר הנדחת פסול – for it refers to burning. But a Lulav requires a measurement, and these, since they exist for burning, their measurements are not valid.

נקטם ראשו פסול – for there is no “beauty.”

נפרצו עליו – and they are not attached other than through binding.

נפרדו עליו – they are attached at the spine, but above they are separated to this side and that side like the branches of a tree.

יאגדנו מלמעלה – if the leaves became separated, he should bind them in order that they ascend with the spine like the other Lulavim, but the Halakha is not according to Rabbi Yehuda.

ציני הר הברזל – there are palm-trees where the leaves on their Lulavim/palm branches are very short and do not ascend the length of the spine. If they are so long that the head of one reaches to the side of its root of the other, they are valid.

כל לולב שיש בו שלשה טפחים – corresponding to the length of the myrtle/Hadas and a handbreadth more, in order to wave/shake it, for the Lulav is required for waving/shaking, as we will see further on (see Tractate Sukkah, Chapter 3, Mishnah 9).

כדי לנענע בו – it is taught, and in order to wave/shake it, that is a handbreadth greater than the three handbreadths.

נקטם ראשו פסול – But the Halakha is not according to the anonymous Mishnah, but rather according to Rabbi Tarfon who said further on (Tractate Sukkah, Chapter 3, Mishnah 4), that even if all three [of the myrtles/Hadasim] were broken off, they are valid.

ענביו – the fruit that is upon it that is similar to grapes.

מרובות מעליו פסול – they did not teach other those which are black or red, but if they are green, it is a species of the myrtle/Hadas and it is valid.

ואין ממעטין אותן ביו"ט – that he should have repaired them.

נקטם ראשה פסולה – even this is not the Halakha.

צפצפה – a kind of willow where its leaf is round,.

ושל בעל – where it grew in the field but not in a brook, it is valid. The words “willows of the brook” (Leviticus 23:40) were not said other than the fact that the Bible speaks in terms of words that are current.

אפילו שנים קטומין – it is referring to the myrtles/Hadasim and in the Talmud (Sukkah 34b) it raises the objection if they are broken on the top they are invalid, for it requires three and all of them whole, but if it is broken off, it is valid, even to validate all three of them which are broken on the top. And it finishes that Rabbi Yishmael retrated from the beginning of his words that he would require three Hadasim and validates even two which are broken off at the time. And this is the law if they did not bring them at all that they are broken off, according to the one who does not hold like this.

אפילו שלשתן קטומין – for beauty is not required for the Hadas/myrtle. And the Halakha is according to Rabbi Tarfon.

של ערלה ושל תרומה טמאה פסול – as the Biblical verse states (Leviticus 23:40): “[On the first day] you shall take” – that it should be fitting for you.

ואם נטל כשר – for it has the permission of eating it.

ובית הלל מכשירין – for it is appropriate for the poor, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “The poor may be given Demai/doubtfully tithed produce.”

בירושלים כו' – but not outside of Jerusalem, for we require, “for you” (ibid.), that it be fitting for you.

עלתה חזזית – like thin blains/pustules.

על רובו – it is one place, for we require the majority, but in two or three places, even on the minority, it is invalid. And on its pestle-like protuberance on the blossom-end (i.e., of the Etrog/citron), even a little bit is invalid, for it appears there more than in the rest of the places.

פטמתו – the beauty at its head, like the protuberance on the blossom end of the pomegranate.

נקלף פסול – and specifically if was completely peeled off, but it is valid if only part of it [was peeled off]. And there are those who say the opposite – that if part of it was peeled off, it is invalid, for it appears like it is striped/speckled, but if it is completely peeled off, it is valid. But that being peeled off is not that the peeling was removed until the whiteness that is in it appears, for this is lacking and invalid, but rather, that a thin crust/coating was peeled off from it and its appearance is green as at the beginning.

ניקב – a perforated hole from side to side, even of a little bit of it is invalid, but if it is not perforated, and is not missing anything, such as when he inserts a thick peg/nail , if the puncture is as wide as an Issar, it is invalid; less than this it is valid. And this puncture which is not missing a little bit is valid, as we teach further on that which is not perforated and is not as wide as an Issar.

אתרוג הכושי – that grew here and is black is invalid. But, a Cushite/dark-colored Etrog that grew in the land of Cush, which is its manner and is valid.

ורבי יהודה פוסל – And the Halakha is according to Rabbi Yehuda. And all of these are invalid on the First Day of the Festival [of Sukkot]., but on the Second Day of the Festival with the rest of the days, everything is valid.

רבי יהודה אומר כביצה – But the Halakha is according to Rabbi Yehuda for less than an egg’s bulk is invalid.

רבי יהודה אומר אפילו בשתי ידיו – And the Halakha is according to Rabbi Yosi.

בגימוניות של זהב – folded gold threads like a little yoke, like (Isaiah 58:5): “…Is it like bowing the head like a bulrush [and lying in sackcloth and ashes…]?,” and the band surrounds it.

במינו היו אוגדין אותו למטה – to fulfill the commandment of tying/binding, and this is for merely beauty, for Rabbi Yehuda according to his reasoning who said that a Lulav requires a bind, therefore, if he binds it with something not of its species, he would have five species (instead of four), and we hold that a Lulav does not require a band, therefore in this, the Halakha is according to Rabbi Meir.

והיכן היו מנענעין – now the Tanna/teacher returns to that which we taught above (Tractate Sukkah, Chapter 3, Mishnah 1): Any Lulav that has in it three handbreadths in order to [hold it in his hand] and shake it, so we see that it is a Mitzvah to shake it (Talmud Sukkah 37b).

בהודו לה' תחלה – the beginning of the Biblical verse (Psalms 118:1).

וסוף – the end of the Biblical verse, “for God’s lovingkindness endures forever” (Psalms 118:29). But there are those who interpret the beginning of the first “Praise the LORD for He is good” (Psalms 118:1) and the end, and the end, the last “Praise the LORD [for He is good]” at the conclusion of Hallel (Psalms 118:29), and this makes sense. And how does he shake it? He moves it back and forth in order to prevent the evil winds, moves it up and down to prevent evil dew (Menahot 62a). And when he moves it, he shakes it three times ad similarly when he moves it [back and] forth, and similarly when he moves it up and similarly going down, on each and every one three times.

והם לא נענעו אלא באנא ה' הושיעה נא בלבד - and this is not the Halakha but rather according to the words of the School of Hillel.

יטול על שלחנו – if he forgot and did not take up the Lulav prior to eating, he interrupts his meal and take it up at his table.

מי שהיה עבד או אשה או קטן וכו' – Whomever is not obligated in a matter cannot fulfill that obligation on behalf of others. Therefore, he must answer after him word by word what he recites.

ותהא לו מארה – for he had not studied.

עונה אחריו הללויה – on every word that he says, for that is how they are accustomed to respond after the recitation of Hallel on every single word, Hallelujah.

מקום שנהגו לכפול – Each and every verse from (Psalms 116:21): “I praise You, [for You have answered me],” and below until the conclusion of Hallel, we double/recite this twice, because the entire chapter from “Praise the LORD, for He is good” (Psalms 116:1) until “I praise You, for You have answered me” (Psalms 116:21), all of it is doubled in the Bible, but from “I praise You” and below is not double; therefore, it became the practice to recite these Biblical verses twice.

לברך אחריו – everything is according to the custom of the locale/country, but the Blessing before the [recitation of] Hallel is a Mitzvah in every place and is not dependent upon custom.

הלוקח לולב מחבירו – an ignoramus.

בשביעית – for the ignoramuses are suspect on the Seventh year [produce], and assuming that the cost of the Lulav he can give him because the Lulav is a mere tree, and it has no [intrinsic] holiness of the Seventh year, but the cost of an Etrog/citron he cannot give him, for the fruits of the Seventh year must be removed in the seventh year, them and their value; therefore, it is necessary to take the Etrog from him as a gift and not to give him its monetary value, lest the ignoramus not remove them in the holiness of the Seventh Year.

במקדש שבעה – as we expound (Leviticus 23:40): “[and you shall rejoice] before the LORD your God seen days” but not outside of Jerusalem for seven days.

במדינה – in Jerusalem, and even though it is like that which is outside of Jesrusalem in this matter.

ושיה יום הנף – of the Omer, that is on the sixteenth day of Nisan.

כולו אסור – and at the time when the Temple existed, when they offered the Omer [sacrifice], they would eat new [grain] on that selfsame day, as it is written (Leviticus 23:14): “until you have brought [the offering of your God].” But, when the Temple had been destroyed, it is permitted from the Torah [to eat new grain] from when the sun rose in the East, as we say: One verse says (ibid.): “Until that very day,” for it implies, when the sun rose in the East, and another verse states, “until you have brought” (ibid.); at the time when there isn’t Omer “until that very day.” But Rabban Yohanan ben Zakkai prohibited [new grain] the entire day, because speedily, the Temple should be rebuilt, and people will say that last year, did we not eat from when the sun rose in the east, and now also, we should eat.

יום טוב ראשון וכו' – for we say further on (Tractate Sukkah, Chapter 4, Mishnah 2) that the command of [taking up and waving] the Lulav supersedes the Sabbath on the first Day of the Holy Day alone. Therefore, they would bring to there their Lulavim/palm branches (literally, but it refers to the Four Species) from Friday.

אין אדם יוצא וכו' – as it is written (Leviticus 23:40): “On the first day, you shall take [the product of hadar trees…..],” “you/yourself” – from that which is yours. , and if one’s fellow gave it to him as a gift even with the condition of returning it, it is called a gift, and he waves it and fulfills with it [his religious obligation] and afterwards he returns it to him. But if he did not return it to him, it has been revealed retroactively that it was [actually] stolen in his hand from the outset, and he did not fulfill his [religious] obligation.