Etrog: Difference between revisions
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# Even if the Etrog is only in doubt one may not make a Bracha on the Etrog. <Ref> Chazon Ovadyah [[Sukkot]] (pg 228-232), Sh”t Mishneh Halachot 6:117 </ref> | # Even if the Etrog is only in doubt one may not make a Bracha on the Etrog. <Ref> Chazon Ovadyah [[Sukkot]] (pg 228-232), Sh”t Mishneh Halachot 6:117 </ref> | ||
# If one has an etrog that’s safek if it’s grafted and an etrog that’s not as hadar (“beautiful”), one should make the Bracha on the true etrog first and after shaking the minim with it, one should take the one that’s a safek grafted. <Ref> The Achronim quote the story of when the Grach (Rav Chaim Soloveitchik) had an etrog that was safek grafted and one that’s surely non-grated but not as hadar. The made the Bracha on the safek grafted one so that he could fulfill his mitzvah with the more hadar etrog, rather than use the true etrog and once he fulfills the mitzvah he would no longer be able to fulfill the mitzvah of hadar. However, the Mikrei Kodesh ([[Sukkot]] 2:9) and Chazon Ovadyah [[Sukkot]] (pg 244) argue that shaking the safek kasher one first would be a safek [[hefsek]] between the bracha and shaking on the true etrog and so one should take the true etrog first. </ref> | # If one has an etrog that’s safek if it’s grafted and an etrog that’s not as hadar (“beautiful”), one should make the Bracha on the true etrog first and after shaking the minim with it, one should take the one that’s a safek grafted. <Ref> The Achronim quote the story of when the Grach (Rav Chaim Soloveitchik) had an etrog that was safek grafted and one that’s surely non-grated but not as hadar. The made the Bracha on the safek grafted one so that he could fulfill his mitzvah with the more hadar etrog, rather than use the true etrog and once he fulfills the mitzvah he would no longer be able to fulfill the mitzvah of hadar. However, the Mikrei Kodesh ([[Sukkot]] 2:9) and Chazon Ovadyah [[Sukkot]] (pg 244) argue that shaking the safek kasher one first would be a safek [[hefsek]] between the bracha and shaking on the true etrog and so one should take the true etrog first. </ref> | ||
===From Israel, Morocco, and Chazon Ish=== | |||
#Many say that the etrogim from Eretz Yisrael have a good mesorah.<ref>Avnei Nezer CM 415 the Etrogim from Eretz Yisrael are the best because there were religious Jews living there the entire time of the exile, but because they’re difficult to get, we use Korfu. Taharat Haetrogim p. 298 cites this.</ref> However, some claim that the etrogim from Eretz Yisrael have no mesora since religious Jews didn’t live there for many years before and after the Ramban.<ref> Taharat Haetrogim p. 299 quoting Sod Yesharim p. 356, Horat Heter p. 5. He also cites a testimony from R’ Yakov of Karaz that the minhag Yerushalayim was to use Korfu etrogim.</ref> However, others uphold the mesora of the etrogim from Israel.<ref>Taharat Haetrogim p. 300 quoting Rav Meir Auerbach author of Imrei Binah (Nefesh Chaya OC 4). He also cites Rav Chaim Nissim Abulafia supporting those etrogim. </ref> | |||
#Moroccan etrogim have a long tradition of being authentic.<ref>Rav Meir Mazuz (in a letter printed in Pri Etz Hadar), Hegid Mordchai 13, Yishrei Lev, Simchat Kohen 1:13-14 cited by Taharat Haetrogim p. 342. Among Ashkenazim those who supported the Moroccan etrogim include: Rav Shlomo Kluger (Yalkut Pri etz Hadar p. 34) and Rav Yakov Etlinger (Tochacha Megula and Bikurei Yakov end of 648) cited by Taharat Haetrogim p. 344 where he disapproved of the Korfu etrogim in favor of the Moroccan etrogim. Aruch Hashulchan 648:28 writes that we can’t rely on the simanim since some of the Korfu etrogim have the simanim and many hold that they are grafted by those from Israel and Morocco don’t all have simanim. Brisker Rav (cited by Taharat Haetrogim p. 349) tried to get Moroccan etrogim. The Satmer Rav (cited by Tahraat Haetrogim p. 350) supported Moroccan etrogim. </ref> | |||
#Chazon Ish etrogim are from trees of Shechem. Rev Chaim Braverman with the support of Rav Yehoshua Leib Diskin authenticated the trees in Shechem as authentic etrog trees. Years later the Chazon Ish went to Shechem and picked one that he felt looked authentic. Afterwards he distributed the seeds and one successfully grew in the yard of Rav Michel Yehuda Lefkowitz.<ref>[https://mishpacha.com/the-one-true-esrog/ Mishpacha Magazine]</ref> | |||
==A Dry Etrog== | ==A Dry Etrog== | ||
# An Etrog which is so dry that it doesn't have any moisture is invalid. <Ref>S”A 648:1 writes that a dry Etrog which has no moisture is invalid.</ref> | # An Etrog which is so dry that it doesn't have any moisture is invalid. <Ref>S”A 648:1 writes that a dry Etrog which has no moisture is invalid.</ref> | ||
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==Eating the Etrog== | ==Eating the Etrog== | ||
#It’s forbidden to eat an Etrog all the days of [[Sukkot]] and if one does take a bite out of the Etrog it’s unfit <ref> Rama 649:5 </ref> | #It’s forbidden to eat an Etrog all the days of [[Sukkot]] and if one does take a bite out of the Etrog it’s unfit.<ref> Rama 649:5 </ref> | ||
#In [[Israel]], it's permissible to eat the Etrog on [[Shemini Aseret]], and in Chutz LeAretz (outside [[Israel]]) one may eat it on the ninth day of [[Sukkot]].<ref> Chazon Ovadyah ([[Sukkot]] pg 444) </ref> | #In [[Israel]], it's permissible to eat the Etrog on [[Shemini Aseret]], and in Chutz LeAretz (outside [[Israel]]) one may eat it on the ninth day of [[Sukkot]].<ref> Chazon Ovadyah ([[Sukkot]] pg 444) </ref> | ||
# Regarding biting off the Pitom as a segulah for an easy pregnancy, see [[Pregnancy and Labor]] | # Regarding biting off the Pitom as a segulah for an easy pregnancy, see [[Pregnancy and Labor]]. | ||
==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> | |||
# 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. 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== | ||
