Sukka 37 a, b

What about the lulav?  We have spent lots of time on different species but we have not thought about the halachot surrounding the lulav itself - well, not yet.  In amud (a), the rabbis consider which ways we should hold the lulav.  First they speak about roofing for the sukka again - they discuss whether to boards used to build the roof must be made of one of the four species.  But then they focus in on the lulav: do we leave room for a hand to hold the lulav directly when we bind it?  Or perhaps we should not touch the lulav with our hand at all.  They wonder about other instances where we do not directly touch something sacred, including water for sanctification - and the Torah itself.  Their consideration includes a discussion of trees, their heights, blessings, enticing aromas and our wilful appetites, and how we hold the species to reinforce our respect for the lulav.

A new Mishna teaches about when we should wave the lulav during Hallel.  "Thank the Lord for he is good" and "Lord please save us", as Beit Hillel suggests?  Or perhaps "Lord please grant us success", as Beit Shammai teaches. Rabbi Akiva decides that "Lord please save us" (Hoshia na) wins out, as he observed both Rabban Gamliel and Rabbi Yehoshua waving their lulavs only during that verse with all of the people taking that cue.

Why waving, asks the Gemara?  Because 29b teaches that the lulav must have at least three handbreadths - enough to wave it.  Where would they wave it?  The rabbis turn to other Masechtot to better understand how to wave the lulav.  Masechet Menachot 61a teaches about waving by the altar on Shavuot.  And Exodus 29:27 teaches that waving includes upward and downward motions.

The rabbis use this opportunity to suggest different meanings that underpin the act of waving.  Perhaps it is affirms G-d's power over all of the directions; Heaven and earth (Rabbi Yochanan).  Perhaps we request that G-d put a stop to the harmful winds from to and fro; the harmful dew from above and below.

Our rabbis use proof texts from halachot developed by other rabbis.  The circular nature of the Talmudic reasoning is both frustrating and fascinating.