Etrog - Revision history

YitzchakSultan1: /* Etrog without Pitom */

2026-03-24T18:22:39Z

Etrog without Pitom

← Older revision		Revision as of 18:22, 24 March 2026
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	## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref>		## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref>
	# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Rabbenu Yerucham (Toldot Adam Vchavah 8:3), Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama OC 648:7, Mabit 3:49, Radvaz 4:1182, Shulchan Aruch Harav 648:17, Mishna Brurah 648:32. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>		# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Rabbenu Yerucham (Toldot Adam Vchavah 8:3), Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama OC 648:7, Mabit 3:49, Radvaz 4:1182, Shulchan Aruch Harav 648:17, Mishna Brurah 648:32. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>
	## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. </ref>		## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. [https://www.yutorah.org/lectures/details?shiurID=1170600 Rabbi Willig (Sukka Shiur 80, min 49)] said that he tries to get a pitom-less etrog. </ref>
	## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>		## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>
	# Nonetheless, all poskim agree that ideally a person should not buy an etrog with no pitom.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 192 fnt 70), Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148) in the name of the Chazon Ish</ref>		# Nonetheless, all poskim agree that ideally a person should not buy an etrog with no pitom.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 192 fnt 70), Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148) in the name of the Chazon Ish</ref>

YitzchakSultan1: /* General laws */

2026-03-02T21:07:52Z

General laws

← Older revision		Revision as of 21:07, 2 March 2026
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	* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>		* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>
	# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>		# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>
	# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52. Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (V. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b. Rabbi Alba (Yirchon Haotzar v. 71 p. 100) quotes the Sadeh Lderech (6:5 inyan etrog) as also holding that green is a pasul of hadar. Chazon Ish 148:3 tries to dispute the Mishkenot Yakov but at the end accepts that the Ritva and Ran could be a proof to the Mishkenot Yakov. Possibly a difference between the two is that according to Mishkenot Yakov a spot of dark green on the chotam is invalid, but according to Chazon Ish seemingly this isn't an issue.</ref> It is possible to turn most etrogim to yellow by leaving them with apples but care should be taken when doing this.<ref>It is possible to ripen most etrogim to make them turn yellow. Rabbi Elba (Otzar Yirchon v. 71 p. 108) quotes Moadim Uzmanim and Rabbi Mordechai Eliyahu as advising not to put the etrogim in with the apples until 4 days after it was picked, leave the etrog in a closed container with the apples for no more than 24 hours, and the apples shouldn't be left next to the stem of the etrog. </ref>		# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52, Rabbi Ido Elba (v. 71 p. 120). Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (v. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b. Rabbi Alba (Yirchon Haotzar v. 71 p. 100) quotes the Sadeh Lderech (6:5 inyan etrog) as also holding that green is a pasul of hadar. Chazon Ish 148:3 tries to dispute the Mishkenot Yakov but at the end accepts that the Ritva and Ran could be a proof to the Mishkenot Yakov. Possibly a difference between the two is that according to Mishkenot Yakov a spot of dark green on the chotam is invalid, but according to Chazon Ish seemingly this isn't an issue.</ref> It is possible to turn most etrogim to yellow by leaving them with apples but care should be taken when doing this.<ref>It is possible to ripen most etrogim to make them turn yellow. Rabbi Elba (Otzar Yirchon v. 71 p. 108) quotes Moadim Uzmanim and Rabbi Mordechai Eliyahu as advising not to put the etrogim in with the apples until 4 days after it was picked, leave the etrog in a closed container with the apples for no more than 24 hours, and the apples shouldn't be left next to the stem of the etrog. </ref>
	# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.		# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.
	* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.		* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.

YitzchakSultan1: /* General laws */

2026-03-02T21:05:18Z

General laws

← Older revision		Revision as of 21:05, 2 March 2026
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	* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>		* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>
	# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>		# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>
	# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52. Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (V. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b</ref>		# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52. Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (V. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b. Rabbi Alba (Yirchon Haotzar v. 71 p. 100) quotes the Sadeh Lderech (6:5 inyan etrog) as also holding that green is a pasul of hadar. Chazon Ish 148:3 tries to dispute the Mishkenot Yakov but at the end accepts that the Ritva and Ran could be a proof to the Mishkenot Yakov. Possibly a difference between the two is that according to Mishkenot Yakov a spot of dark green on the chotam is invalid, but according to Chazon Ish seemingly this isn't an issue.</ref> It is possible to turn most etrogim to yellow by leaving them with apples but care should be taken when doing this.<ref>It is possible to ripen most etrogim to make them turn yellow. Rabbi Elba (Otzar Yirchon v. 71 p. 108) quotes Moadim Uzmanim and Rabbi Mordechai Eliyahu as advising not to put the etrogim in with the apples until 4 days after it was picked, leave the etrog in a closed container with the apples for no more than 24 hours, and the apples shouldn't be left next to the stem of the etrog. </ref>
	# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.		# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.
	* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.		* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.

YitzchakSultan1: /* General laws */

2026-03-02T20:54:23Z

General laws

← Older revision		Revision as of 20:54, 2 March 2026
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	* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>		* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>
	# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>		# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>
	# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52. Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim.</ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b</ref>		# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52. Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (V. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b</ref>
	# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.		# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.
	* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.		* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.

YitzchakSultan1: /* General laws */

2026-03-02T19:47:14Z

General laws

← Older revision		Revision as of 19:47, 2 March 2026
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	* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>		* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>
	# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>		# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>
	# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref>		# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52. Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim.</ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b</ref>
	# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.		# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.
	* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.		* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.

YitzchakSultan1: /* Etrog without Pitom */

2026-02-23T22:20:08Z

Etrog without Pitom

← Older revision		Revision as of 22:20, 23 February 2026
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	Shulchan Aruch Orach Chaim 648:7 rules like the Rabbeinu Tam Tosafot [[Sukkah]] 35a and Rambam Hilchot [[Lulav]] 8:7 that as long as the dad is intact, the etrog is still valid. However, the Rif [[Sukkah]] 17b according to the Ran (ibid. s.v. "Gemara") says that if the shoshanta falls off, the etrog is invalid. Rama 638:7 says that one should preferably be stringent and follow the opinion of the Rif, that if the shoshanta falls off the etrog is invalid. However, Mishna Brurah 648:31 explains that the Rama only refers to a case where one has a choice of purchasing two equivalent etrogim, but one has a broken shoshanta but if the etrog with the broken shoshanta is a nicer etrog, one should purchase that one. The Levush 648:8 disagrees and says that the etrog is invalidated if any part of the dad breaks off. Mishna Brurah 648:30 quotes the opinions of Taz 648:11 that the etrog is invalidated only if the entire dad is broken off and the Magen Avraham 648:9 that if any part of the dad remains protruding from the etrog it is still valid, but does not rule conclusively on the matter. Rashi [[Sukkah]] 35b "Nitla" quotes an opinion that the pitom refers to the bottom of the etrog and therefore if what we usually call the oketz falls off the etrog would be invalid. </ref>		Shulchan Aruch Orach Chaim 648:7 rules like the Rabbeinu Tam Tosafot [[Sukkah]] 35a and Rambam Hilchot [[Lulav]] 8:7 that as long as the dad is intact, the etrog is still valid. However, the Rif [[Sukkah]] 17b according to the Ran (ibid. s.v. "Gemara") says that if the shoshanta falls off, the etrog is invalid. Rama 638:7 says that one should preferably be stringent and follow the opinion of the Rif, that if the shoshanta falls off the etrog is invalid. However, Mishna Brurah 648:31 explains that the Rama only refers to a case where one has a choice of purchasing two equivalent etrogim, but one has a broken shoshanta but if the etrog with the broken shoshanta is a nicer etrog, one should purchase that one. The Levush 648:8 disagrees and says that the etrog is invalidated if any part of the dad breaks off. Mishna Brurah 648:30 quotes the opinions of Taz 648:11 that the etrog is invalidated only if the entire dad is broken off and the Magen Avraham 648:9 that if any part of the dad remains protruding from the etrog it is still valid, but does not rule conclusively on the matter. Rashi [[Sukkah]] 35b "Nitla" quotes an opinion that the pitom refers to the bottom of the etrog and therefore if what we usually call the oketz falls off the etrog would be invalid. </ref>
	## If just the shoshanta fell off it is valid and a bracha may be recited upon such an etrog.<ref>Shulchan Aruch and Rama 648:7, Levush 648:8, Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Biur Halacha 648:7 s.v. miyhu. Ran 17b understands that Rif would invalidate an etrog even if just the shoshanta fell off, however, Bet Yosef argues with the Ran and holds that it is valid if just the shoshanta fell off. Accordingly, the Rif is inline with the opinion of Rambam 8:7 that it is only invalid if the stem together with the shoshanta falls off, as the Maggid Mishna writes. Biur Halacha notes that according to the Rabbenu Chananel 35b who indicates like the view of Rambam, is a proof that Bet Yosef is correct in understanding the Rif, since Rif is often like the opinion of Rabbenu Chananel. </ref> If possible a person should get an etrog with a shoshanta intact.<ref>Rama 648:7. Taz 648:12 writes that if a person has a choice between an etrog with a shoshanta and isn't so mehudar (beautiful) or one without a shoshanta but is mehudar, he should pick the more mehudar one. Shulchan Aruch Harav 648:17 and Mishna Brurah 648:31 agree.</ref>		## If just the shoshanta fell off it is valid and a bracha may be recited upon such an etrog.<ref>Shulchan Aruch and Rama 648:7, Levush 648:8, Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Aruch Hashulchan 648:24, Biur Halacha 648:7 s.v. miyhu. Ran 17b understands that Rif would invalidate an etrog even if just the shoshanta fell off, however, Bet Yosef argues with the Ran and holds that it is valid if just the shoshanta fell off. Accordingly, the Rif is inline with the opinion of Rambam 8:7 that it is only invalid if the stem together with the shoshanta falls off, as the Maggid Mishna writes. Biur Halacha notes that according to the Rabbenu Chananel 35b who indicates like the view of Rambam, is a proof that Bet Yosef is correct in understanding the Rif, since Rif is often like the opinion of Rabbenu Chananel. </ref> If possible a person should get an etrog with a shoshanta intact.<ref>Rama 648:7. Taz 648:12 writes that if a person has a choice between an etrog with a shoshanta and isn't so mehudar (beautiful) or one without a shoshanta but is mehudar, he should pick the more mehudar one. Shulchan Aruch Harav 648:17, Aruch Hashulchan 648:26, and Mishna Brurah 648:31 agree.</ref>
	## If part of the stem of the shoshanta fell off, it is valid according to most poskim,<ref>Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref> but some poskim are strict and invalidate such an etrog.<ref>Bet Yosef 648:7 s.v. ktav, Levush 648:8</ref>		## If part of the stem of the shoshanta fell off, it is valid according to most poskim,<ref>Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref> but some poskim are strict and invalidate such an etrog.<ref>Bet Yosef 648:7 s.v. ktav, Levush 648:8</ref>
	## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav), Levush 648:8, Magen Avraham 648:9, Shulchan Aruch Harav 648:17</ref>		## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav), Levush 648:8, Magen Avraham 648:9, Shulchan Aruch Harav 648:17</ref>

YitzchakSultan1: /* Etrog without Pitom */

2026-02-23T22:17:47Z

Etrog without Pitom

← Older revision		Revision as of 22:17, 23 February 2026
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	Shulchan Aruch Orach Chaim 648:7 rules like the Rabbeinu Tam Tosafot [[Sukkah]] 35a and Rambam Hilchot [[Lulav]] 8:7 that as long as the dad is intact, the etrog is still valid. However, the Rif [[Sukkah]] 17b according to the Ran (ibid. s.v. "Gemara") says that if the shoshanta falls off, the etrog is invalid. Rama 638:7 says that one should preferably be stringent and follow the opinion of the Rif, that if the shoshanta falls off the etrog is invalid. However, Mishna Brurah 648:31 explains that the Rama only refers to a case where one has a choice of purchasing two equivalent etrogim, but one has a broken shoshanta but if the etrog with the broken shoshanta is a nicer etrog, one should purchase that one. The Levush 648:8 disagrees and says that the etrog is invalidated if any part of the dad breaks off. Mishna Brurah 648:30 quotes the opinions of Taz 648:11 that the etrog is invalidated only if the entire dad is broken off and the Magen Avraham 648:9 that if any part of the dad remains protruding from the etrog it is still valid, but does not rule conclusively on the matter. Rashi [[Sukkah]] 35b "Nitla" quotes an opinion that the pitom refers to the bottom of the etrog and therefore if what we usually call the oketz falls off the etrog would be invalid. </ref>		Shulchan Aruch Orach Chaim 648:7 rules like the Rabbeinu Tam Tosafot [[Sukkah]] 35a and Rambam Hilchot [[Lulav]] 8:7 that as long as the dad is intact, the etrog is still valid. However, the Rif [[Sukkah]] 17b according to the Ran (ibid. s.v. "Gemara") says that if the shoshanta falls off, the etrog is invalid. Rama 638:7 says that one should preferably be stringent and follow the opinion of the Rif, that if the shoshanta falls off the etrog is invalid. However, Mishna Brurah 648:31 explains that the Rama only refers to a case where one has a choice of purchasing two equivalent etrogim, but one has a broken shoshanta but if the etrog with the broken shoshanta is a nicer etrog, one should purchase that one. The Levush 648:8 disagrees and says that the etrog is invalidated if any part of the dad breaks off. Mishna Brurah 648:30 quotes the opinions of Taz 648:11 that the etrog is invalidated only if the entire dad is broken off and the Magen Avraham 648:9 that if any part of the dad remains protruding from the etrog it is still valid, but does not rule conclusively on the matter. Rashi [[Sukkah]] 35b "Nitla" quotes an opinion that the pitom refers to the bottom of the etrog and therefore if what we usually call the oketz falls off the etrog would be invalid. </ref>
	## If just the shoshanta fell off it is valid and a bracha may be recited upon such an etrog.<ref>Shulchan Aruch and Rama 648:7, Biur Halacha 648:7 s.v. miyhu</ref> If possible a person should get an etrog with a shoshanta intact.<ref>Rama 648:7. ~~Mishna Brurah~~ 648:31 writes that if a person has a choice between an etrog with a shoshanta and isn't so mehudar (beautiful) or one without a shoshanta but is mehudar, he should pick the more mehudar one.</ref>		## If just the shoshanta fell off it is valid and a bracha may be recited upon such an etrog.<ref>Shulchan Aruch and Rama 648:7, Levush 648:8, Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Biur Halacha 648:7 s.v. miyhu. Ran 17b understands that Rif would invalidate an etrog even if just the shoshanta fell off, however, Bet Yosef argues with the Ran and holds that it is valid if just the shoshanta fell off. Accordingly, the Rif is inline with the opinion of Rambam 8:7 that it is only invalid if the stem together with the shoshanta falls off, as the Maggid Mishna writes. Biur Halacha notes that according to the Rabbenu Chananel 35b who indicates like the view of Rambam, is a proof that Bet Yosef is correct in understanding the Rif, since Rif is often like the opinion of Rabbenu Chananel. </ref> If possible a person should get an etrog with a shoshanta intact.<ref>Rama 648:7. Taz 648:12 writes that if a person has a choice between an etrog with a shoshanta and isn't so mehudar (beautiful) or one without a shoshanta but is mehudar, he should pick the more mehudar one. Shulchan Aruch Harav 648:17 and Mishna Brurah 648:31 agree.</ref>
	## If part of the stem of the shoshanta fell off, it is valid according to most poskim,<ref>Magen Avraham 648:9, Taz 648:11, Mishna Brurah 648:29</ref> but some poskim are strict and invalidate such an etrog.<ref>Bet Yosef 648:7 s.v. ktav, Levush 648:8</ref>		## If part of the stem of the shoshanta fell off, it is valid according to most poskim,<ref>Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref> but some poskim are strict and invalidate such an etrog.<ref>Bet Yosef 648:7 s.v. ktav, Levush 648:8</ref>
	## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav) ~~and~~ Magen Avraham 648:9</ref>		## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav), Levush 648:8, Magen Avraham 648:9, Shulchan Aruch Harav 648:17</ref>
	## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Mishna Brurah 648:29</ref>		## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref>
	# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Rabbenu Yerucham (Toldot Adam Vchavah 8:3), Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama, OC 648:7, Mabit 3:49, Radvaz 4:1182. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>		# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Rabbenu Yerucham (Toldot Adam Vchavah 8:3), Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama OC 648:7, Mabit 3:49, Radvaz 4:1182, Shulchan Aruch Harav 648:17, Mishna Brurah 648:32. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>
	## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. </ref>		## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. </ref>
	## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>		## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>
	# Nonetheless, all poskim agree that ideally a person should not buy an etrog with no pitom.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 192 fnt 70), Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148) in the name of the Chazon Ish</ref>		# Nonetheless, all poskim agree that ideally a person should not buy an etrog with no pitom.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 192 fnt 70), Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148) in the name of the Chazon Ish</ref>
	# According to some poskim, this invalidation only applies for the first day of [[sukkot\|Sukkot]] since that is the only time that the mitzvah is from the Torah.<ref> Rama 649:5. Tosafot [[Sukkah]] 29b "Bainan" writes that an incomplete etrog is valid from the second day onward but an etrog which lacks hadar is invalid throughout [[Sukkot]]. Rambam Hilchot [[Lulav]] 8:9 disagrees saying that an etrog that lacks even hadar is valid from the second day onward. Shulchan Aruch Orach Chaim 649:5 rules like the Rambam but the Rama there rules like Tosafot. Therefore, according to Shulchan Aruch an etrog which lost its pitom is kosher after the first day. However, according to the Rama it would be a problem if it's a problem of hadar. Rabbeinu Yerucham Sefer Adam 8:3 says that an etrog whose pitom broke is similar to an incomplete etrog and is valid starting on the second day. However, Rav Avraham of Prague cited in Darkei Moshe 649:5 says that an etrog whose pitom broke lacks hadar and is therefore invalid throughout [[Sukkot]]. Rama rules like Rabbeinu Yerucham, and therefore according to him it would be mutar to use an etrog with a broken pitom after the first day. However, the Magen Avraham 649:17 rules like the Rav Avraham of Prague since the [[Maggid]] Mishneh Hilchot [[Lulav]] 8:7 rules that way and therefore an etrog with a broken pitom would be invalid even after the first day. (Maggid Mishna holds that a stem that falls off of the bottom of the etrog is only invalid because it is lacking, but if the pitom falls off it is invalid because it isn't hadar, beautiful.) Mishna Brurah 649:36 concludes based on the Elia Rabba 649:15 that even if Rav Avraham of Prague and the Magen Avraham are correct, you can rely on the aforementioned Rambam that lacking hadar is still permitted for after the first day, but he adds that one shouldn't recite a beracha on such an etrog unless it's something that would be permitted to recite a beracha on the first day as well. </ref>		# According to some poskim, this invalidation only applies for the first day of [[sukkot\|Sukkot]] since that is the only time that the mitzvah is from the Torah.<ref> Rama 649:5. Tosafot [[Sukkah]] 29b "Bainan" writes that an incomplete etrog is valid from the second day onward but an etrog which lacks hadar is invalid throughout [[Sukkot]]. Rambam Hilchot [[Lulav]] 8:9 disagrees saying that an etrog that lacks even hadar is valid from the second day onward. Shulchan Aruch Orach Chaim 649:5 rules like the Rambam but the Rama there rules like Tosafot. Therefore, according to Shulchan Aruch an etrog which lost its pitom is kosher after the first day. However, according to the Rama it would be a problem if it's a problem of hadar. Rabbeinu Yerucham Sefer Adam 8:3 says that an etrog whose pitom broke is similar to an incomplete etrog and is valid starting on the second day. However, Rav Avraham of Prague cited in Darkei Moshe 649:5 says that an etrog whose pitom broke lacks hadar and is therefore invalid throughout [[Sukkot]]. Levush 648:8 also writes that it is invalid because of hadar. Rama rules like Rabbeinu Yerucham, and therefore according to him it would be mutar to use an etrog with a broken pitom after the first day. However, the Magen Avraham 649:17 rules like the Rav Avraham of Prague since the [[Maggid]] Mishneh Hilchot [[Lulav]] 8:7 rules that way and therefore an etrog with a broken pitom would be invalid even after the first day. (Maggid Mishna holds that a stem that falls off of the bottom of the etrog is only invalid because it is lacking, but if the pitom falls off it is invalid because it isn't hadar, beautiful.) Mishna Brurah 649:36 concludes based on the Elia Rabba 649:15 that even if Rav Avraham of Prague and the Magen Avraham are correct, you can rely on the aforementioned Rambam that lacking hadar is still permitted for after the first day, but he adds that one shouldn't recite a beracha on such an etrog unless it's something that would be permitted to recite a beracha on the first day as well. </ref>
	==Trumot and Maaserot==		==Trumot and Maaserot==
	# [[Trumot and Maaserot]] must be taken off for the Etrog be to be used for the mitzvah, otherwise the Etrog is pasul for all seven days of [[Sukkot]].<Ref> Rambam (Hilchot Sukkat 8:9), Kolbo (Siman 72), Eliyah Rabba 649:4, Pri Megadim A”A 649:20, Bikkurei Yacov 649:29, S”A HaRav 649:15, Mishna Brurah 649:45, Natai Gavriel 36:2, Chazon Ovadyah [[Sukkot]] (pg 248) </ref> Therefore, one must be careful in finding a reliable seller.<Ref>Kaf HaChaim 649:41, Natai Gavriel 36:2 </ref>		# [[Trumot and Maaserot]] must be taken off for the Etrog be to be used for the mitzvah, otherwise the Etrog is pasul for all seven days of [[Sukkot]].<Ref> Rambam (Hilchot Sukkat 8:9), Kolbo (Siman 72), Eliyah Rabba 649:4, Pri Megadim A”A 649:20, Bikkurei Yacov 649:29, S”A HaRav 649:15, Mishna Brurah 649:45, Natai Gavriel 36:2, Chazon Ovadyah [[Sukkot]] (pg 248) </ref> Therefore, one must be careful in finding a reliable seller.<Ref>Kaf HaChaim 649:41, Natai Gavriel 36:2 </ref>

YitzchakSultan1: /* Etrog without Pitom */

2026-02-23T22:07:17Z

Etrog without Pitom

← Older revision		Revision as of 22:07, 23 February 2026
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	## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav) and Magen Avraham 648:9</ref>		## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav) and Magen Avraham 648:9</ref>
	## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Mishna Brurah 648:29</ref>		## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Mishna Brurah 648:29</ref>
	# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama, OC 648:7, Mabit 3:49, Radvaz 4:1182. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>		# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Rabbenu Yerucham (Toldot Adam Vchavah 8:3), Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama, OC 648:7, Mabit 3:49, Radvaz 4:1182. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>
	## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. </ref>		## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. </ref>
	## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>		## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>

YitzchakSultan1: /* Etrog without Pitom */

2026-02-23T22:06:05Z

Etrog without Pitom

← Older revision		Revision as of 22:06, 23 February 2026
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	==Etrog without Pitom==		==Etrog without Pitom==
	# An etrog whose pitom falls off is not valid to be used for the mitzva of daled minim, see footnote.<ref> Mishna [[Sukkah]] 34b. ~~for~~ the following discussion see [http://en.wikipedia.org/wiki/File:Etrog_diagram.jpg Diagram of Etrog]. Shulchan Aruch Orach Chaim 648:7 rules like the Rabbeinu Tam Tosafot [[Sukkah]] 35a and Rambam Hilchot [[Lulav]] 8:7 that as long as the dad is intact, the etrog is still valid. However, the Rif [[Sukkah]] 17b according to the Ran ~~there d"h~~ "Gemara" says that if the shoshanta falls off, the etrog is invalid. Rama 638:7 says that one should preferably be stringent and follow the opinion of the Rif, that if the shoshanta falls off the etrog is invalid. However, Mishna Brurah 648:31 explains that the Rama only refers to a case where one has a choice of purchasing two equivalent etrogim, but one has a broken shoshanta but if the etrog with the broken shoshanta is a nicer etrog, one should purchase that one. The Levush 648:8 disagrees and says that the etrog is invalidated if any part of the dad breaks off. Mishna Brurah 648:30 quotes the opinions of Taz 648:11 that the etrog is invalidated only if the entire dad is broken off and the Magen Avraham 648:9 that if any part of the dad remains protruding from the etrog it is still valid, but does not rule conclusively on the matter. Rashi [[Sukkah]] 35b "Nitla" quotes an opinion that the pitom refers to the bottom of the etrog and therefore if what we usually call the oketz falls off the etrog would be invalid. </ref> According to some poskim, this invalidation only applies for the first day of [[sukkot]] since that is the only time that ~~it's diorayta~~.<ref> Tosafot [[Sukkah]] 29b "Bainan" writes that an incomplete etrog is valid from the second day onward but an etrog which lacks hadar is invalid throughout [[Sukkot]]. Rambam Hilchot [[Lulav]] 8:9 disagrees saying that an etrog that lacks even hadar is valid from the second day onward. Shulchan Aruch Orach Chaim 649:5 rules like the Rambam but the Rama there rules like Tosafot. Therefore, according to Shulchan Aruch an etrog which lost its pitom is kosher after the first day. However, according to the Rama it would be a problem if it's a problem of hadar. Rabbeinu Yerucham Sefer Adam 8:3 says that an etrog whose pitom broke is similar to an incomplete etrog and is valid starting on the second day. However, Rav Avraham of Prague cited in Darkei Moshe 649:5 says that an etrog whose pitom broke lacks hadar and is therefore invalid throughout [[Sukkot]]. Rama rules like Rabbeinu Yerucham, and therefore according to him it would be mutar to use an etrog with a broken pitom after the first day. However, the Magen Avraham 649:17 rules like the Rav Avraham of Prague since the [[Maggid]] Mishneh Hilchot [[Lulav]] 8:7 rules that way and therefore an etrog with a broken pitom would be invalid even after the first day. Mishna Brurah 649:36 concludes based on the Elia Rabba 649:15 that even if Rav Avraham of Prague and the Magen Avraham are correct, you can rely on the aforementioned Rambam that lacking hadar is still permitted for after the first day, but he adds that one shouldn't recite a beracha on such an etrog unless it's something that would be permitted to recite a beracha on the first day as well. </ref> However, all this only applies if the etrog had a pitom from the outset. If it never had a pitom, then it is valid.<ref> Rosh [[Sukkah]] 3:16, Rama, OC 648:7. Mishna Brurah 648:32, explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>		# An etrog whose pitom falls off is not valid to be used for the mitzva of daled minim, see footnote.<ref> Mishna [[Sukkah]] 34b. For the following discussion see [http://en.wikipedia.org/wiki/File:Etrog_diagram.jpg Diagram of Etrog].

			* Rashi quotes Ri Bar Yakar who holds that if the pitom on top of the etrog falls off it is invalid. However, the Rabbi Yitzchak Halevi argued that this is valid and the Mishna was discussing if the stem on the bottom of the etrog fell off.

			* Rabbenu Tam also holds that if the pitom fell off it is invalid. However, Ramban (Hilchot Lulav) argues that if the pitom falls off it is valid and pitom in the Mishna is describing the bottom of the etrog.

			* Rav Hai Goan (Otzar Hageonim Teshuvot Sukka 34b), Rabbenu Chananel (35b-36a), Rif (17b), Rambam (Hilchot Lulav 8:7), and Rosh (Sukka 3:16) hold that if the pitom falls off it is invalid. The halacha is that if the pitom falls off it is invalid as codified by Shulchan Aruch and Rama O.C. 648:7.

			Shulchan Aruch Orach Chaim 648:7 rules like the Rabbeinu Tam Tosafot [[Sukkah]] 35a and Rambam Hilchot [[Lulav]] 8:7 that as long as the dad is intact, the etrog is still valid. However, the Rif [[Sukkah]] 17b according to the Ran (ibid. s.v. "Gemara") says that if the shoshanta falls off, the etrog is invalid. Rama 638:7 says that one should preferably be stringent and follow the opinion of the Rif, that if the shoshanta falls off the etrog is invalid. However, Mishna Brurah 648:31 explains that the Rama only refers to a case where one has a choice of purchasing two equivalent etrogim, but one has a broken shoshanta but if the etrog with the broken shoshanta is a nicer etrog, one should purchase that one. The Levush 648:8 disagrees and says that the etrog is invalidated if any part of the dad breaks off. Mishna Brurah 648:30 quotes the opinions of Taz 648:11 that the etrog is invalidated only if the entire dad is broken off and the Magen Avraham 648:9 that if any part of the dad remains protruding from the etrog it is still valid, but does not rule conclusively on the matter. Rashi [[Sukkah]] 35b "Nitla" quotes an opinion that the pitom refers to the bottom of the etrog and therefore if what we usually call the oketz falls off the etrog would be invalid. </ref>
			## If just the shoshanta fell off it is valid and a bracha may be recited upon such an etrog.<ref>Shulchan Aruch and Rama 648:7, Biur Halacha 648:7 s.v. miyhu</ref> If possible a person should get an etrog with a shoshanta intact.<ref>Rama 648:7. Mishna Brurah 648:31 writes that if a person has a choice between an etrog with a shoshanta and isn't so mehudar (beautiful) or one without a shoshanta but is mehudar, he should pick the more mehudar one.</ref>
			## If part of the stem of the shoshanta fell off, it is valid according to most poskim,<ref>Magen Avraham 648:9, Taz 648:11, Mishna Brurah 648:29</ref> but some poskim are strict and invalidate such an etrog.<ref>Bet Yosef 648:7 s.v. ktav, Levush 648:8</ref>
			## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav) and Magen Avraham 648:9</ref>
			## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Mishna Brurah 648:29</ref>
			# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama, OC 648:7, Mabit 3:49, Radvaz 4:1182. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>
			## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. </ref>
			## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>
			# Nonetheless, all poskim agree that ideally a person should not buy an etrog with no pitom.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 192 fnt 70), Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148) in the name of the Chazon Ish</ref>
			# According to some poskim, this invalidation only applies for the first day of [[sukkot\|Sukkot]] since that is the only time that the mitzvah is from the Torah.<ref> Rama 649:5. Tosafot [[Sukkah]] 29b "Bainan" writes that an incomplete etrog is valid from the second day onward but an etrog which lacks hadar is invalid throughout [[Sukkot]]. Rambam Hilchot [[Lulav]] 8:9 disagrees saying that an etrog that lacks even hadar is valid from the second day onward. Shulchan Aruch Orach Chaim 649:5 rules like the Rambam but the Rama there rules like Tosafot. Therefore, according to Shulchan Aruch an etrog which lost its pitom is kosher after the first day. However, according to the Rama it would be a problem if it's a problem of hadar. Rabbeinu Yerucham Sefer Adam 8:3 says that an etrog whose pitom broke is similar to an incomplete etrog and is valid starting on the second day. However, Rav Avraham of Prague cited in Darkei Moshe 649:5 says that an etrog whose pitom broke lacks hadar and is therefore invalid throughout [[Sukkot]]. Rama rules like Rabbeinu Yerucham, and therefore according to him it would be mutar to use an etrog with a broken pitom after the first day. However, the Magen Avraham 649:17 rules like the Rav Avraham of Prague since the [[Maggid]] Mishneh Hilchot [[Lulav]] 8:7 rules that way and therefore an etrog with a broken pitom would be invalid even after the first day. (Maggid Mishna holds that a stem that falls off of the bottom of the etrog is only invalid because it is lacking, but if the pitom falls off it is invalid because it isn't hadar, beautiful.) Mishna Brurah 649:36 concludes based on the Elia Rabba 649:15 that even if Rav Avraham of Prague and the Magen Avraham are correct, you can rely on the aforementioned Rambam that lacking hadar is still permitted for after the first day, but he adds that one shouldn't recite a beracha on such an etrog unless it's something that would be permitted to recite a beracha on the first day as well. </ref>
	==Trumot and Maaserot==		==Trumot and Maaserot==
	# [[Trumot and Maaserot]] must be taken off for the Etrog be to be used for the mitzvah, otherwise the Etrog is pasul for all seven days of [[Sukkot]]. <Ref> Rambam (Hilchot Sukkat 8:9), Kolbo (Siman 72), Eliyah Rabba 649:4, Pri Megadim A”A 649:20, Bikkurei Yacov 649:29, S”A HaRav 649:15, Mishna Brurah 649:45, Natai Gavriel 36:2, Chazon Ovadyah [[Sukkot]] (pg 248) </ref> Therefore, one must be careful in finding a reliable seller. <Ref>Kaf HaChaim 649:41, Natai Gavriel 36:2 </ref>		# [[Trumot and Maaserot]] must be taken off for the Etrog be to be used for the mitzvah, otherwise the Etrog is pasul for all seven days of [[Sukkot]].<Ref> Rambam (Hilchot Sukkat 8:9), Kolbo (Siman 72), Eliyah Rabba 649:4, Pri Megadim A”A 649:20, Bikkurei Yacov 649:29, S”A HaRav 649:15, Mishna Brurah 649:45, Natai Gavriel 36:2, Chazon Ovadyah [[Sukkot]] (pg 248) </ref> Therefore, one must be careful in finding a reliable seller.<Ref>Kaf HaChaim 649:41, Natai Gavriel 36:2 </ref>
	# If one cut an etrog from a non-Jew’s field in [[Israel]] that etrog should not be used unless one forgot to take off [[Trumot and Maaserot]] and it’s already [[Yom Tov]] (when it’s forbidden to take off trumot and ~~masserot~~). <Ref> Chazon Ovadyah (pg 246) </ref>		# If one cut an etrog from a non-Jew’s field in [[Israel]] that etrog should not be used unless one forgot to take off [[Trumot and Maaserot]] and it’s already [[Yom Tov]] (when it’s forbidden to take off trumot and maaserot).<Ref> Chazon Ovadyah (pg 246) </ref>

	==Stolen==		==Stolen==
	# Any of the [[four minim]] that are stolen are unfit all 7 days of [[Sukkot]]. <Ref> S”A 649:1, Nitei Gavriel 44:1</ref>		# Any of the [[four minim]] that are stolen are unfit all 7 days of [[Sukkot]].<Ref> S”A 649:1, Nitei Gavriel 44:1</ref>
	# Any of the [[four minim]] that are borrowed are unfit for the first day of [[Sukkot]]. <Ref> S”A 658:3 </ref>		# Any of the [[four minim]] that are borrowed are unfit for the first day of [[Sukkot]]. <Ref> S”A 658:3 </ref>
	# One of the [[four minim]] that are borrowed is fit the shakings of [[hallel]] and hoshanot but not the first shaking of the [[lulav]] on the first day of [[Sukkot]]. <Ref> Mikrei Kodesh pg 78, Natai Gavriel 44:3 in name of Rabbi Moshe Soloveitchik. </ref>		# One of the [[four minim]] that are borrowed is fit the shakings of [[hallel]] and hoshanot but not the first shaking of the [[lulav]] on the first day of [[Sukkot]]. <Ref> Mikrei Kodesh pg 78, Natai Gavriel 44:3 in name of Rabbi Moshe Soloveitchik. </ref>

Unknown user: /* Shemita Etrog */

2022-09-30T17:08:31Z

Shemita Etrog

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	==Shemita Etrog==		==Shemita Etrog==
	# Some permit taking the Shemita etrogim outside Israel for the mitzvah.<ref>Igrot Moshe OC 5:42 writes that those who take etrogim out of Israel to be used for a mitzvah have what to rely upon since Tosfot holds it is permitted since it isn't meant to be eaten. he adds that if they're doing so because of a heter mechira it isn't necessary to protest. Yalkut Yosef (Mitzvot Hateluyot Baretz v. 1 p. 457 20:16) writes that if it is a heter mechira etrog it can be removed from Israel to be used for a mitzvah. Chazon Ovadia (Sukkot p. 289) agrees. Halichot Shlomo (Moadim v. 1 p. 200 10:30) writes that Rav Shlomo Zalman Auerbach recommended not exporting Shemita etrogim from Israel for the mitzvah.</ref>		# Some permit taking the Shemita etrogim outside Israel for the mitzvah.<ref>Igrot Moshe OC 5:42 writes that those who take etrogim out of Israel to be used for a mitzvah have what to rely upon since Tosfot holds it is permitted since it isn't meant to be eaten. he adds that if they're doing so because of a heter mechira it isn't necessary to protest. Yalkut Yosef (Mitzvot Hateluyot Baretz v. 1 p. 457 20:16) writes that if it is a heter mechira etrog it can be removed from Israel to be used for a mitzvah. Chazon Ovadia (Sukkot p. 289) agrees. Halichot Shlomo (Moadim v. 1 p. 200 10:30) writes that Rav Shlomo Zalman Auerbach recommended not exporting Shemita etrogim from Israel for the mitzvah.</ref>
	# It is permitted to buy and use a Shemita Etrog<ref>Igrot Moshe OC 1:186 and 5:42 explains that a heter mechira etrog is not forbidden to be eaten and so it can be used for the mitzvah. He adds that Rabbenu Tam's opinion that food that was guarded improperly is forbidden to be eaten is a minority view. Tzitz Eliezer 6:39 agrees. He also proves that this was the final opinion of the Chazon Ish (Shemita 10:6, 9:17) as well. Chazon Ovadia p. 285 agrees. However, Mishneh Halachot 12:247 writes that one should only use an otzar bet din etrog and not a heter mechira etrog. If one only has a heter mechira etrog one shouldn't recite a bracha on it. [https://www.yutorah.org/sidebar/lecture.cfm/841575/rabbi-hershel-schachter/hilchos-succah-arba-minim/ Rav Schachter (Hilchos Arba Minim min 60-63)] quotes that the Satmer Rebbe was strict not to use Shemita Etrogim, while Rav Soloveitchik held it was permitted. Rav Avraham Bronshpiegel (Beis Yitzchak 5741 p. 40) quotes that Rav Soloveitchik was lenient even according to Rabbenu Tam since that is only a halacha with respect to Shemita but the etrog doesn't intrinsically become a forbidden food. [https://www.torahmusings.com/2007/09/shemitah-guidelines-for-diaspora-5768/ Torahmusing.com] quotes a number of responsa on the topic in favor of using shemita etrogim for the mitzvah.</ref> together with the other daled minim.<ref>Sukkah 39a, Igrot Moshe OC 5:42. See, however, Halichot Shlomo (Moadim v. 1 p. 199 10:29) who questions this solution.</ref>		# It is permitted to buy and use a Shemita Etrog<ref>Igrot Moshe OC 1:186 and 5:42 explains that a heter mechira etrog is not forbidden to be eaten and so it can be used for the mitzvah. He adds that Rabbenu Tam's opinion that food that was guarded improperly is forbidden to be eaten is a minority view. Tzitz Eliezer 6:39 agrees. He also proves that this was the final opinion of the Chazon Ish (Shemita 10:6, 9:17) as well. Chazon Ovadia p. 285 agrees. However, Mishneh Halachot 12:247 writes that one should only use an otzar bet din etrog and not a heter mechira etrog. If one only has a heter mechira etrog one shouldn't recite a bracha on it. [https://www.yutorah.org/sidebar/lecture.cfm/841575/rabbi-hershel-schachter/hilchos-succah-arba-minim/ Rav Schachter (Hilchos Arba Minim min 60-63)] quotes that the Satmer Rebbe was strict not to use Shemita Etrogim, while Rav Soloveitchik held it was permitted. Rav Avraham Bronshpiegel (Beis Yitzchak 5741 p. 40) quotes that Rav Soloveitchik was lenient even according to Rabbenu Tam since that is only a halacha with respect to Shemita but the etrog doesn't intrinsically become a forbidden food. [https://www.torahmusings.com/2007/09/shemitah-guidelines-for-diaspora-5768/ Torahmusing.com] quotes a number of responsa on the topic in favor of using shemita etrogim for the mitzvah. Or Letzion 4:35:10 advises against using an etrog that was protected in shemita.</ref> together with the other daled minim.<ref>Sukkah 39a, Igrot Moshe OC 5:42. See, however, Halichot Shlomo (Moadim v. 1 p. 199 10:29) who questions this solution.</ref>
	# After using an Etrog that grew in Shemita, some say that it is best to return the etrogim to Israel or eat them before the time of the Biur.<ref>Mishneh Halachot 12:247 writes that after yom tov he says that one should try to return it to Israel if possible, otherwise it should be eaten before the time of biur. Nitai Gavriel (Daled Minim p. 296 62:6) quotes a few achronim (Rav Wosner, Rav Karelitz) who specifically wrote that the etrogim should be sent back to Israel or eaten in the diaspora before the time of the Biur.</ref> Others hold that they can be left to rot wherever they are.<ref>Igrot Moshe OC 5:42 writes that the conclusion of Pesachim 52b is that shemita fruit can have biur anywhere. Minchat Yitzchak 3:92 writes that a shemita etrog shouldn't be actively destroyed until it is certain that the time came for biur, instead it should be left to rot.</ref>		# After using an Etrog that grew in Shemita, some say that it is best to return the etrogim to Israel or eat them before the time of the Biur.<ref>Mishneh Halachot 12:247 writes that after yom tov he says that one should try to return it to Israel if possible, otherwise it should be eaten before the time of biur. Nitai Gavriel (Daled Minim p. 296 62:6) quotes a few achronim (Rav Wosner, Rav Karelitz) who specifically wrote that the etrogim should be sent back to Israel or eaten in the diaspora before the time of the Biur. Or Letzion 4:35:11 writes that it is proper to return the </ref> Others hold that they can be left to rot wherever they are.<ref>Igrot Moshe OC 5:42 writes that the conclusion of Pesachim 52b is that shemita fruit can have biur anywhere. Minchat Yitzchak 3:92 writes that a shemita etrog shouldn't be actively destroyed until it is certain that the time came for biur, instead it should be left to rot.</ref>

	==Sources==		==Sources==