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> | ||
#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> | ||
