Goodly Trees
Biblical Command and Description
The term "Goodly Trees" originates from the Hebrew phrase peri `ets hadhar, translated as "the fruit of goodly trees" (ESV) or "the fruit of splendid trees" (CSB). It appears specifically in Leviticus 23:40 as part of God's instructions for observing the Feast of Tabernacles (Sukkot): "On the first day you are to take the product of goodly trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the Lord your God for seven days." This command establishes the "four species" that become central to Sukkot observance. Unlike the other three species (palm, myrtle, and willow), which are branches, the "goodly trees" specifically refers to fruit, creating a distinctive element in the ritual assemblage.
Traditional Identification as the Citron
By the Second Temple period, Jewish tradition had firmly identified the "fruit of goodly trees" with the citron (Citrus medica), known in Hebrew as etrog. This identification is documented in the Talmud (Sukkah 35a) and supported by historical accounts. The first-century historian Josephus records an incident where Alexander Jannaeus (103-76 BCE) was pelted with citrons by angry worshippers during Sukkot (Antiquities 13.13.5). Additionally, citrons appear on Jewish coins from the Hasmonean period, further cementing their association with the festival. The citron's thick rind, pleasant fragrance, and durability made it suitable for carrying throughout the seven-day celebration.
Role in the Feast of Tabernacles
During Sukkot, the etrog is held together with a bound bundle (lulav) of palm, myrtle, and willow branches. Each day of the festival (except the Sabbath), worshippers recite a blessing and wave all four species in six directions—north, south, east, west, up, and down—symbolizing God's sovereignty over all creation. The ritual is performed during morning prayers at the synagogue and accompanies the Hallel psalms (Psalms 113-118). The combination of the fragrant, beautiful etrog with the simpler branches represents the unity of different types of people within Israel and the integration of heart (symbolized by fragrance) and deed (symbolized by taste, as the etrog has taste but little fragrance, while the myrtle has fragrance but no taste).
Symbolic and Theological Meaning
The etrog carries rich symbolic meaning within Jewish tradition. Its heart-like shape has been interpreted as representing the heart of the worshipper turned toward God. The fact that it grows on a tree that produces fruit throughout the year symbolizes continual devotion and God's constant provision. The requirement that the etrog be beautiful and unblemished (hadar, meaning "splendor" or "majesty") reflects the call to bring our best before God. The waving ritual itself, as prescribed in Leviticus 23:40, is an embodied act of rejoicing (vesamachtem lifnei Adonai Elohechem—"you shall rejoice before the Lord your God"), connecting physical celebration with spiritual gratitude.
Historical Development and Significance
Scholars believe the citron tree (Malum Persica) was likely introduced to Judea from Persia or Media after the Babylonian exile. This importation reflects the cultural exchanges that occurred during the diaspora and demonstrates how Jewish practice incorporated new elements while maintaining continuity with biblical commandments. The meticulous care given to selecting a perfect etrog—with specific requirements about its shape, stem, and lack of blemishes—developed into an elaborate tradition. During the Second Temple period, the etrog became so closely associated with Sukkot that it served as a recognizable symbol of Jewish identity, as evidenced by its appearance on coins during the First Jewish Revolt (66-70 CE).
Contemporary Observance
In modern Jewish practice, the search for a beautiful, kosher etrog begins weeks before Sukkot. Special markets appear, and considerable attention is given to selecting the perfect fruit, often imported from Israel, Morocco, or Calabria, Italy. The etrog is typically kept in a decorative box to protect it. During the synagogue service, it is held in the left hand while the lulav is held in the right, then brought together for the waving ceremony. On the seventh day of Sukkot (Hoshana Rabbah), the etrog and lulav are sometimes beaten against the ground, symbolizing the casting away of sins. After the festival, the etrog may be used to make jam or preserves, ensuring that nothing is wasted from this sacred object.
Biblical Context
The term "Goodly Trees" appears exclusively in Leviticus 23:40 as part of God's instructions for observing the Feast of Tabernacles (Sukkot). This seven-day autumn festival, also described in Exodus 23:16, 34:22; Numbers 29:12-38; and Deuteronomy 16:13-15, commemorates Israel's wilderness wanderings and celebrates the harvest. The fruit of goodly trees constitutes one of the "four species" that worshippers are commanded to take and rejoice with before the Lord. While other biblical passages mention various beautiful or fruitful trees symbolically (such as in Psalm 1:3, Jeremiah 17:8, and Ezekiel's allegory in chapter 31), the specific ritual use is confined to Sukkot legislation.
Theological Significance
The Goodly Trees (etrog) teach important theological lessons about worship, creation, and community. First, they represent the call to bring our best and most beautiful offerings to God, reflecting the principle of hadar (splendor) in worship. Second, as agricultural products, they connect Israel's faith to the cycles of creation, acknowledging God as the provider of all good things (James 1:17). Third, when combined with the other three species, they symbolize the unity of diverse members within God's people—just as different plants with different characteristics are brought together in worship. Finally, the physical act of holding and waving the etrog embodies the biblical truth that worship engages the whole person—heart, mind, and body—in joyful celebration before God.
Historical Background
Extra-biblical evidence confirms the early identification of the "fruit of goodly trees" with the citron (etrog). Josephus's account of Alexander Jannaeus being pelted with citrons during Sukkot in the 1st century BCE provides historical verification. Archaeological finds include Hasmonean-era coins (135-104 BCE) depicting citrons alongside palm branches, confirming their ritual association. The Mishnah (Sukkah 3:1-6, compiled c. 200 CE) and Talmud (Sukkah 31b-36b, c. 500 CE) elaborate extensively on the requirements for a kosher etrog, indicating well-developed traditions. Botanical historians note that the citron (Citrus medica) was among the first citrus fruits known in the Mediterranean, likely originating in Northeast India or Burma and spreading westward through Persia. Its introduction to Judea probably occurred during the Persian period (5th-4th centuries BCE), aligning with the post-exilic development of Jewish ritual practice.