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Aravot: Difference between revisions
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# The leaves of the [[aravah]] should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the [[aravah]] is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the [[aravah]] is invalid. <ref> | # The leaves of the [[aravah]] should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the [[aravah]] is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the [[aravah]] is invalid. <ref> | ||
[[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]] | [[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]] | ||
The Mishna (33b) writes that a tzaftzefa is not the same species as an [[aravah]]. The Gemara (34a) writes that an [[aravah]] has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the [[aravah]] has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain [[aravah]], the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas | The Mishna (33b) writes that a tzaftzefa is not the same species as an [[aravah]]. The Gemara (34a) writes that an [[aravah]] has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the [[aravah]] has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain [[aravah]], the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas Shulchan Aruch 647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of Shulchan Aruch.</ref> | ||
# The stem should be green or red, but not white.<ref>The Mishna ([[Sukkah]] 33b) writes that a safsafa is not Kosher in place of [[aravah]]. The gemara [[Sukkah]] 34a writes that the [[aravah]]'s stem is supposed to be red as opposed to the safsafa (a pasul species similar to [[aravah]]) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the [[aravah]] is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref> | # The stem should be green or red, but not white.<ref>The Mishna ([[Sukkah]] 33b) writes that a safsafa is not Kosher in place of [[aravah]]. The gemara [[Sukkah]] 34a writes that the [[aravah]]'s stem is supposed to be red as opposed to the safsafa (a pasul species similar to [[aravah]]) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the [[aravah]] is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref> | ||
# The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them. <ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher [[aravah]] and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet ([[Sukkah]] 34a) who writes that only the signs of having long leaves and red stem are important to distinguish the [[aravah]]. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an [[aravah]] which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref> | # The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them. <ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher [[aravah]] and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet ([[Sukkah]] 34a) who writes that only the signs of having long leaves and red stem are important to distinguish the [[aravah]]. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an [[aravah]] which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref> | ||
