The expression "makhshirei mitzva" implies that shaking is an ancillary element. The gemara uses a similar expression with regards to pulling the lulav off the tree - unquestionably an ancillary element of the mitzva. The Ba'al Ha-Maor refers to shaking the lulav as "shiarei mitzva. For example, "semikha" laying on of hands on a sacrifice is "shiarei mitzva. Rabbeinu Tam Sefer Ha-yashar, also calls shaking the lulav "shiarei mitzva" and quotes an opinion that one does not fulfill the mitzva without shaking.
According to Rabbeinu Tam, though, "shiarei mitzva" here is identical to that referred to in Zevachim 52a - remnants of a sacrifice's blood; the dispute about whether they are essential to the sacrifice or not also applies to lulav. In any case, whether or not shaking is ESSENTIAL, Rabbeinu Tam considers it part of the mitzva, and therefore prefers solving the problem like we do today by holding the etrog upside down until saying the blessing.
Even if we assume, as emerges from most of the sources, that shaking the lulav is essential to the mitzva, it does not necessarily follow that shaking the lulav during Hallel is essential to the mitzva. The gemara in Berakhot 30a indicates that shaking the lulav during Hallel is not essential. It says that if one rises early for a journey, "they should give him a lulav and he should shake it. The Meiri in Sukka indeed sees the shaking at the time of the blessing as the essential one, and shaking during Hallel as only an addition which enriches the joy of Sukkot.
The Ba'al Ha-Ittur, on the other hand, understands that the basic rule of shaking the lulav entails shaking during Hallel. It is only in extreme situations, like the gemara's case of one who must rise early to travel, that one can fulfill the mitzva by shaking independently of Hallel.
The same question arises in conjunction with Tosafot's explanation of why the lulav is shaken during Hallel - based on the verse, "Then all of the trees of the forest will sing out. The Meiri is a bit clearer but still leaves room for doubt. He says that shaking the lulav is meant to arouse joy. He seems to mean the joy of Hallel, but it is possible that the mitzva of lulav, about which the Torah says, "You should rejoice before God," requires joy.
The Rambam sees shaking as part of the mitzva of taking thelulav. In his presentation the mitzva of lulav, he writes how and where to shake it. The second aspect of our question involves determining the status of saying Hallel with a minyan. There are two possible understandings of how Hallel is enhanced when said with a minyan:. Even though the mitzva of Hallel is identical whether fulfilled in private or with a minyan, there is always more "kevod Shamayim," honor of God, when mitzvot are done with a larger group.
This is based on the verse, "In a multitude of people, the king is honored. By reciting Hallel with a minyan we accomplish an extra, independent halakhic and religious goal. The mitzva of Hallel is essentially different when it is performed with a minyan. The mishna in Erkhin mentions a list of days when "the individual finishes i. However, the Sefer Ha-manhig quotes the Behag as saying that the meaning of "individual" here is not a private individual, but rather a minority of the Jewish people, in contrast to "rabbim," the majority of the Jewish people.
According to the Behag's opinion, an individual cannot say Hallel alone. Even though the Behag's opinion is a lone voice and not accepted as authoritative halakha, there is still evidence that Hallel said in public is essentially different than in private. From a number of talmudic passages, and from the Rambam's Mishneh Torah Hilkhot Chanuka , it seems that the proper way to say Hallel is the way it was done during the Exodus from Egypt - one person leads and the rest of the group answers after him.
I attempt to honor these ordained days as commanded. These teachings are new to me. And this us what I love so much, everything has so much meaning!
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