Podcasts about etrog

Understanding how Naaseh Venishma relates to Etrog ارتباط بین نعسه و نیشمه با اتروگ by Rabbi Benjamin Lavian

El “Etrog” es un fruto cítrico reconocido dentro del especial grupo de los frutos espléndidos que se escogen para celebrar la tradicional fiesta de Sucot. Llega a ser considerado para este uso ritual, cumpliendo estándares de pureza: no haber sido injertado, y debe haberse desprendido del árbol naturalmente conservando su área nudosa ubicada en la parte superior, por lo que una vez separado del árbol, termina siendo protegido por fibras de seda en elegantes cajas para su comercialización. El Etrog o la “citrus médico”, como se conoce científicamente llegó a Israel, con los judíos que regresaron desde Babilonia para construir el segundo Templo cerca del año 538 A.C. Por esto es que también es conocida como “la manzana de Persia o media”. Se diferencia del limón por ser seco y con piel gruesa, y por ser usado en la cocina de forma confitada con su piel o procesados para hacer mermelada; La figura del fruto del Etrog ha sido encontrada grabada en antiguas monedas, pintada en mosaicos de antiguas sinagogas y su polen fósil se encontró atrapado dentro de un yeso utilizado para cubrir una pileta de agua, demostrando que el ETROG fue parte de árboles que adornaba los jardines reales de la Jerusalén de hace 2.500 años. Según datos del ministerio de Agricultura de Israel, 10 agricultores situados alrededor de la llanura costera mediterránea y uno en Eliat, logran comercializar entre 1.8 y 2 millones de las frutas cosechadas, las demás son desechadas. Este fruto es tan valorado en Israel, que una cervecería de Tel Aviv, lanza cada año una edición especial con su aroma, y hasta ha sido uno de los protagonistas principales de la exitosa película israelí Ushpizin presentada en 2004. En occidente el Etrog, puede ser relacionado con la cidra y sobre él, rondan antiguas creencias de que ayuda a que las mujeres tengan partos sin complicaciones y que su jugo mezclado con vino es un antídoto contra venenos. La ralladura de su corteza se usa como condimento sobre sopas, pescados y dulces, purés o salsas. El Etrog también es valorado como uno de los cuatro padres de los cítricos del mundo.

Amitai

Some objects are mere commodities – they represent value and are replaceable. Others have unique purposes and are worth more than their value as a commodity. An etrog during Sukkot is an example.Source Sheet

RAB DAVID CARCIENTE- LA BERAJA AL OLER EL ETROG O EL PAN? by FOOD 4 OUR SOUL

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In today's episode, Xava brings some sugyes and history about the etrog (aka the citron aka the Persian apple aka the thing that Rabbis look at with intense love and delight), and how it made its way into our sukkot ritual! Check out Shel Maala's East Coast Tour here: https://bit.ly/shelmaalaeastcoast To ask us questions, text or leaves us a voicemail at the Talmud Hotline at 401-484-1619 or email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.

Rabbi Perl discusses the holiday of Sukkot.

We are up to the pasuk of Tapuach Omer. What is the Tapuach ? For now I'll say Tapuach is apple , but we'll soon see a very big hiddush . תַּפּוּחַ אוֹמֵר. כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי: (שיר השירים ב ג) Like the Tapuach in the forest, so too is My beloved, amongst the children. I coveted to sit in his shade and his fruit is sweet to my palate . What are we talking about? Rashi says it's a tree of tapuchim among non-fruit bearing trees in the forest (such as pine trees and the like) And everyone's very happy with this fruit tree that has a good smell and a good taste. That's what my beloved is. Hashem is the most choice of gods and therefore I want to sit in His shade. Furthermore, the Midrash says, according to Rashi, that the Tapuach tree doesn't have that much shade so people go away from it. So too, everybody else left God at Har Sinai- the goyim didn't want the Torah, and we did. We went under His shade, even though it might not be the most covered of shades. The Mabit adds that as we said before, even though the Tapuach doesn't have so much shade, we want to sit under it because there's a great smell and we're going to wait for the fruit to ripen and then eat it. So too, we say to Hashem, even right now we're in Galut and Your shade is not complete, we know that in the future Your shade will be complete; and Your fruit is sweet and it's worth waiting for. We're in this world waiting for Hashem, and we know that our reward will be in the world to come. That's the simple pshat of this pasuk. But the Gemara in Masechet Shabbat 88A says the Jewish people are compared to a Tapuach in that the fruit comes first and then the leaves, which is out of order. So too, the Jewish people said Na'aseh V'Nishma first we said we will do , then we will hear- so we are like the Tapuach ! But there are a few questions. Firstly, Rabbenu Tam and Tosafot say, That's not the way apple trees work , and says that this Tapuach refers to an Etrog . He cites a pasuk- וְרֵ֥יחַ אַפֵּ֖ךְ כַּתַּפּוּחִֽים You smell like the fragrance of Tapuachim which the Targum says is the smell of an Etrog , whose fruit comes before the leaves! **The timing of this is unplanned and really unbelievable. First our Erev Succot lesson mentioned the Lulav , and now today we are up to the Etrog ! How Hashem works that out is beyond me! ** The Tosafot asks a bomb question, if anyone was paying attention, the Tapuach B'Etzeh Hayaar was initially compared to God. So how can we now say that the Jewish people are compared to Etrog tree? The Nefesh HaChaim gives an unbelievable answer. He says that there's a rule that the way Hashem acts is dependent on the way we act down- that here arouses the way God acts. And therefore, he says, since the Jewish people act like the apple tree, Hashem reciprocates and acts that way with us. So if Hashem is the Etrog tree, that means that we, the Jewish people, are also like the Etrog tree. As we know, the Etrog refers to the sadik , and the Arba Minim refer to the four different types of Jewish people. And yet it says that the Arba minim also refer to the four letters of God's name. There's a famous Bet Yosef that brings down the following: It's not clear in halacha that when you hold the Lulav and Etrog, you have to hold them together. He quotes the story of a great rabbi who had a dream of another rabbi writing on a piece of paper, a yud and a hay and a vav , then left a space and wrote a hay at the other side of the page. He wondered why that rabbi did that in his dream. The next day was Succot, so he watched the rabbi and saw that he wasn't holding his Lulav and Etrog together. So the rabbi who had the dream explained that the four species correspond to the four letters of God's name, and by separating the Lulav from the Etrog, he was separating three letters of God's name from the fourth. Again, we could say, Make up your mind- do the four minim correspond to God or to the Jewish people ? And the answer, again, is both . When the Jewish people act like the four species of the Lulav and Etrog and praise God, God reciprocates with us with the four letters of His name of mercy and brings us all the blessing. Have a wonderful day.

Souccot: Un juif contrefait existe-t-il ? La Leçon Profonde de Souccot sur l'Authenticité et l'Identité ! Pourquoi un Etrog noir n'est-il valable qu'en Éthiopie ? Conference donnée au Beth Habad 77 Souccot 5785, pour la bonne guérison de Avraham ben Klara. Pour plus de 1500 cours du Rav Yossi AMAR, visitez https://www.etorah.fr Pour sponsoriser un cours, ou soutenir nos actions, cliquez ici : https://don-chabad77.org/ Soutenez notre appel de Tichri pour les démunis en cliquant ici : https://don-chabad77.org/tichri/

Happy Sukkot! Chag Sameach! The 7-day-long festival of Sukkot is here, and Dan and Lex welcome Joseph Altshuler and Ethan Blake — both founders of local Sukkah festivals celebrating creative design and architecture — to explore what this festival can teach us.Head to JudaismUnbound.com/classes to check out our upcoming 8-week courses in the UnYeshiva! Explore Jewish communities around the world, gender in Judaism, Maimonides's (Rambam's) theology, fierce women in Torah, and more!Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

The symbols of the holiday are always instructive and the reading of the Bible's depressing book Ecclesiastes is a great way to ponder what the Almighty wants us to take away.Originally recorded in my sukkah in 5783.Support the showThanks for listening. Please share the pod with your mates, and feel free to comment right here! Write to Bob on his email -- bobmendo@AOL.comLink to https://www.facebook.com/profile.php?id=100078996765315 on Facebook. Bobs Your Uncle features the opinions of Bob Mendelsohn and any of his guests.To financially support the podcast, go to the Patreon site and choose Gold, Silver or Bronze levels. Thanks for that! https://www.patreon.com/BobsYourUncle To read Bob's 1999 autobiography, click this link https://bit.ly/StoryBob To see photos of any of Bob's guests, they are all on an album on his Flickr site click here: https://www.flickr.com/photos/bobmendo/albums/72177720296857670

This meditation focuses on the balance between learning and action, drawing from the symbolic meaning of the Four Species used during Sukkot. Each plant represents different aspects of the spiritual journey. The etrog, symbolizing both Torah study and mitzvot, encourages us to integrate wisdom with righteous action. The lulav, representing knowledge without deeds, reminds us that learning alone is incomplete without application. The myrtle, fulfilling mitzvot without study, teaches that action can still be meaningful even if we lack deep understanding. Lastly, the willow, symbolizing neither study nor practice, invites us to reflect on potential and growth, encouraging us to elevate our lives through both learning and doing. In this meditation, we seek harmony between study and action, recognizing the necessity of both in our spiritual and personal development.

The Misva of Lulab applies specifically during the day; one does not fulfill the obligation if he takes the Lulab at night. The Torah speaks of taking the four species "on the first day" ("Ba'yom Ha'rishon" – Vayikra 23:40), indicating that the Misva must be fulfilled specifically during the daytime hours. The earliest time for taking the Lulab and Etrog in the morning is Netz Ha'hama, or sunrise. Nevertheless, one who took the Lulab and Etrog before sunrise has fulfilled his obligation, provided that he did so after the point of Amud Ha'shahar (daybreak, when the sun's rays first appear on the eastern horizon). While this is the commonly accepted Halacha, the Sha'ar Ha'kavanot records the practice of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to take the four species specifically before sunrise (though after Amud Ha'shahar), and in the Sukka. The Arizal's practice is novel not only in that he performed the Misva before sunrise, but also in that he performed the Misva before the morning prayer service. Seemingly, as Hacham Ovadia Yosef notes, the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem," which means that a more frequent Misva should be performed before a less frequent Misva, should require praying before taking the Lulab. Presumably, the Arizal had valid reasons for taking the Lulab and Etrog before sunrise. Those who follow the Arizal's customs should take the four species in the Sukka before sunrise, but for everyone else, the Misva should not be performed until after sunrise. It is proper, however, to follow the Arizal's custom of taking the Lulab and Etrog in the Sukka before the morning prayer service – either in one's own Sukka, before he comes to the synagogue, or in the synagogue's Sukka, before praying. Must one recite the Birkot Ha'shahar (morning blessings) before taking the Lulab and Etrog in the morning? It is clear that one must wash his hands before performing the Misva of Lulab, in order to remove the Tum'a (impurity) from his hands. Thus, one must certainly wash and recite the Beracha of "Al Netilat Yadayim" before taking the Lulab and Etrog. A slightly more complicated question arises concerning the recitation of Birkat Ha'Torah before taking the four species. Halacha forbids studying Torah before reciting Birkat Ha'Torah in the morning. But is it permissible to perform a Misva, such as the four species, before reciting Birkat Ha'Torah? The Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 47 (Se'if Katan 7), rules that it is permissible to perform a Misva before reciting Birkat Ha'Torah. Even though a person thinks in his mind the Halachot relevant to the performance of the Misva, this is permissible before Birkat Ha'Torah because one does not engage in these thoughts for the purpose of Torah learning. In principle, then, it would be permissible to take the Lulab and Etrog before reciting Birkat Ha'Torah in the morning during Sukkot. Practically, however, as Hacham Ovadia Yosef writes in his work Hazon Ovadia – Sukkot (footnote, p. 372), one must recite Birkat Ha'Torah before taking the four species. It is customary to recite before performing this Misva the "Le'shem Yihud" prayer, which contains several verses from Tanach. It is forbidden to recite verses from Tanach before reciting Birkat Ha'Torah, and therefore one should ensure to recite Birkat Ha'Torah before taking the four species in the morning during Sukkot. Thus, while most of the morning Berachot do not need to be recited before one takes the Lulab and Etrog, one should recite "Al Netilat Yadayim" and "Birkat Ha'Torah" before performing this Misva. Summary: The preferred time for performing the Misva of Lulab and Etrog is after sunrise, before the morning prayer service, and it should be done inside a Sukka. Those who follow the customs of the Arizal take the Lulab and Etrog in a Sukka before sunrise. One should wash his hands and recite the Beracha of "Al Netilat Yadayim," and also Birkat Ha'Torah, before taking the Lulab and Etrog in the morning.

A two-part special episode on Calabria or Yanaver Esrogim, explaining why this particular type of Etrog is preferable even to those grown in the Land of Israel from the same seed line, and why everyone should make it a priority to use an Italian Esrog. --- Support this podcast: https://podcasters.spotify.com/pod/show/yechiel-krisch1/support

As quatro especies de Sucot: Lulav, Etrog, Hadas e Arava e suas mensagens eternas. #mistica #judaismo #suca #suka #sukah #sucot #etrog #lulav #tishrei #chaguim #hadas #arava #torah #mitsvot CURTIU A AULA? FAÇA UM PIX RABINOELIPIX@GMAIL.COM E NOS AJUDE A DARMOS SEQUÊNCIA!

RAB SALO ALFIE- OLER EL ETROG by FOOD 4 OUR SOUL

RAB JOSHUA HILU- CASOS DEL BET DIN- ETROG EN EL MICROONDAS by FOOD 4 OUR SOUL

Moshe Rapps is the Assistant Vice President at Bernstein Private Wealth Management, and the host of the Rav Hirsch on the Parsha podcast. We discussed Rav Hirsch's commentary on the Etrog, which expands on three qualities of the Etrog tree and fruit. Rav Hirsch also throws in an amazing nugget from the world of scientific botany. And finally, we discuss some important lessons that we can take to our lives as Bnei Torah in the workforce. Don't miss out on exclusive bonus content, as well as special offers and initiatives. Join the Shtark Tank Quiet Whatsapp Group today, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠click here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Has Shtark Tank made even a small impact on your life? Email me at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠yaakovwolff@gmail.com ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠with feedback, questions, comments.

Bien choisir son Etrog pour Souccot

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Although generally one recites a Beracha before smelling fragrant substances such as fruits, perfumes, plants and spices, one does not recite a Beracha over fragrant substances which are used mainly as deodorizers, to neutralize foul odors. For example, no Beracha is recited over the fragrant spices placed near bodies awaiting burial, which are intended to neutralize the foul odor produced by the body's decomposition. Similarly, no Beracha is recited when one uses hand soap or deodorant, or when spraying an air freshener in a restroom. All these products are intended not for the purpose of producing a pleasing fragrance, but to neutralize offensive odors, and so no Beracha is recited when smelling these products. The Halachic authorities debate the question of whether one recites a Beracha if he uses such a product with the specific intent of enjoying its fragrance – for example, if somebody sprays deodorant or air freshener, or smells hand soap, because he wants to enjoy the pleasant scent. The Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), in his Sha'ar Ha'siyun (217:16), cites the Peri Megadim (Rav Yosef Teomim, 1727-1793) as ruling that one does not recite a Beracha in such a case. If a product is made primarily to be used as a deodorizer, then, according to this view, no Beracha is recited before smelling it, even if one's intent is to enjoy the smell, and not to neutralize an odor. The Peri Megadim distinguished this case from that of one who smells an Etrog, who indeed recites a Beracha, even though the fruit was not grown for the sake of smelling (but rather for eating). As opposed to an Etrog, which is produced for eating but can also be used for its fragrance, a deodorizer is produced specifically to eliminate odors, and so it is excluded from the Halacha of Birkat Ha're'ah (the Beracha recited over pleasant fragrances). Rav Yaakob Emden (Germany, 1697-1776), in his work Mor U'kesia, disagreed, and maintained that the determining factor is not the intent with which the product was made, but rather the intent for which it is used. Therefore, if one uses a deodorizer to enjoy its scent, then the product's intended purpose is immaterial, and a Beracha is required. Hacham David Yosef, in his Halacha Berura, notes that the Ritba (Rav Yom Tob of Seville, Spain, c. 1260-c. 1314) required reciting a Beracha in such a case. Nevertheless, Hacham David's father, Hacham Ovadia Yosef, ruled that we must follow in this regard the famous principle of "Safek Berachot Le'hakel" – that we do not recite a Beracha in situations of uncertainty. Therefore, if someone smells any substance intended to be used as a deodorizer, he does not recite a Beracha, even if his intention is to enjoy the scent. Summary: Although generally one is required to recite a Beracha before smelling a fragrant substance, one does not recite a Beracha before smelling a substance that is made specifically to be used as a deodorizer – such as air fresheners, hand soap and deodorant body spray. This applies even if one's intent is to enjoy its fragrance, and not merely to neutralize a foul odor.

Smelling Etrog during Sukkot

Just one Halacha on Sefirat Haomer. It is our custom, that Ladies do NOT count Sefirat Haomer. There's a great Machloket between the Sephardim and the Ashkenazim if ladies make a Beracha on Mitzvat Ase She Hazeman Gerama. Any Mitzvah that's bound by time, it's the Minhag of the Ashkenazim based on the Rabenu Tam to make a Beracha. For example, if a lady wanted to shake the Lulav on Succot, according to the Ashkenazim, she's allowed to shake the Lulav and the Etrog with the the Beracha, 'Asher Kedishanu Bemitzvotav Vitzivanu Al Netilat Lulav'. For the matter if she wanted to count Sefirat Haomer, she's not obligated, but she has the right to make it with the Beracha. However, the Sephardim that follow the opinion of Maran, when it comes to this, our ladies do not make a Beracaha. That's why there is another Halacha that says, for example, that if a person wants to eat within a half hour of the Omer, we explained many times its forbidden to sit down and start a meal of more than 2 ounces of bread within a half hour of the Haomer. But the Halacha does say if you have a Shomer, if you have somebody that's going to remind you to count, that you can start to eat, because you already set the Shomer, you set a safety net in motion in order to remind you so you won't forget. But the Halacha says that you can't let a lady be a Shomeret for you, because the lady is not obligated in the Omer, and therefore its not going to be on her mind since its not on the mind for herself. It's not going to be on her mind to tell others. So a lady would not be a Shomeret. You need somebody that's obligated in the Sefira as well, to designate him as a Shomer. Obviously, he cannot be eating with you. Because if he is eating with you, then he might forget himself, because he has the same problem, so therefore we're talking about a Shomer that's not eating with you, that he will be able to remind you. But, a lady, since she is not obligated, she cannot be a Shomeret. Compare that to Hilchot Shabbat. In Hilchot Shabbat we have a law that says a person is not allowed to read by the light of a candle. Because he might come to flicker the candle, and that's Asur on Shabbat. However the Halacha says that if he has somebody 9A Shomer) that's watching him to remind and prevent him if he is about to make the Isur, then its OK. A lady in that case can be a Shomeret. Since a lady is obligated in the laws of Shabbat just as the man is, so therefore its on her mind also, so then she can be the Shomeret. It is told a story, about Chacham Ezra Atia A"H, when he was young he used to learn on Friday nights by the light of the candle. His mother used to be the Shomeret. His mother used to be up into the wee hours of the morning in order that her son would be able to study the Torah with diligence.

Source material: https://docs.google.com/document/d/1IfSlmwnmTB837E9oHyOcQZYlNp9_pNKH/edit?usp=drive_link

Dedicated in memory of Ariel Eliyahu A"H who was killed Al Kiddush Hashem on Simhat Torah defending Medinat Yisrael. He completed Shas by the age of 19 and began with Baba Kama.

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The Alsheich HaKadosh writes in parashat Emor that the underlying meaning of us taking the Dalet Minim – the Etrog , Lulav , Hadasim and Aravot - on Sukkot is for us to realize that every last detail of our lives is totally in the hands of Hashem. How do the Dalet Minim teach us this? The Midrash says regarding the pasuk which gives us the command to take the Dalet Minim " ולקחתם לכם פרי עץ הדר " – the Etrog – is also a reference to Hashem, as it says”, הוד והדר לבשת ." the Lulav – “ כפות תמרים " is a reference to Hashem, as it says, " צדיק כתמר יפרח " – the Hadasim – עץ עבות are a reference to Hashem, as it says, " והוא עומד בין ההדסים ." And finally, – the Aravot – “ ערבי נחל "are also a reference to Hashem, as it says, " סולו לרוכב בערבות ." This means, we are taking these four species which are made by Hashem and we are shaking them. But isn't everything made by Hashem? The Alsheich explains further, every blade of grass has an angel appointed over it and the angel tells it to grow. For that matter, everything in the world that grows has its angel appointed over it. However, regarding these four species only, Hashem did not put them the hand of any angel. Every aspect of their growth is done completely by Him. And therefore, Hashem told us to hold these four species and recognize that we, as well, are totally under His Hashgacha . Nothing else in the world can affect us, not even an angel. Nobody has any control to harm us. We are completely b'Yad Hashem. It goes further. Rabbi Menashe Reisman quoted from Rav Yaakov Moshe Panett who brings down the Arizal who said, even though there are only four letters to the Shem Havaya of Hashem, each one of those letters correspond to a different book of the Five Books of the Torah. How is that possible? The fifth book is represented by the kutzo shel yud , the tip of the letter Yud , which is so holy that it cannot be contained in a regular letter. And that tip corresponds to the Sefer Bereshit , the first of all of the Chumashim . The rule is, wherever we find four levels corresponding to the Four Letter Name of Hashem, there is always a fifth and higher level corresponding to that kutzo shel yud . We know it says in the L'shem Yichud that the Four Species correspond to the Four Letter Name of Hashem, but we know we're not allowed to add a fifth species. So what corresponds to that kutzo shel yud ? The Rabbi answered, this is what it means in the beginning of the pasuk , " ולקחתם לכם – take yourselves along with the Four Species." We, the Jewish People, are the ones represented by that kutzo shel yud . We are Hashem's prize possession. All of the mitzvot are there just to elevate us. Hashem has extra hashgacha on those Four Minim, just to teach us that His hashgacha is upon us. And that is what matters to Him the most. So on this glorious holiday of Sukkot, when we are performing these beautiful mitzvot, we should have in mind how precious we are to Hashem and that He is with us with every move that we make. We are totally under His control. Nobody else has any effect on us. The Sukkah is the Sila d'Hemnuta – the shade of Emunah. There as well, we are in the embrace of Hashem. How fortunate we are to be so connected to Hashem, the מלך מלכי המלכים, הקדוש ברוך הוא . Chag Sameach .

On Sukkot, we use four diverse plant species for a daily ritual - Etrog, Lulav, Hadassim and Aravot. What is the purpose of this daily ritual, and what is the significance of these 4 species? And why are they connected to "joy"? An amazing piece from the Nesivos Sholom offers a fabulous explanation that ties everything together.

This week, all across Israel, families have been gathering in their Sukkas which are small booths, in order to mark the celebration of the Feast of Tabernacles. We hear of this festival in Leviticus 23, where it not only tells Israel to build booths, but to also gather plants. The four plants are Palm, Myrtle, Willow and an Etrog (a Yellow Citrus). The text however doesn't tell us why we gather these plants, or what to do with them.  We can learn from Jewish tradition that God asks us to worship him with all our senses. And over the years Jewish people have noticed that these four plants have either a taste or a smell, but not both. That is except for the Etrog. An interpretation was added to this observation showing how each of these different plants represented a type of disciple. In his sermon, Aaron takes us through from Sukkot, to the Parable of the Two Sons, and challenges us... what type of disciple are we? Do we smell AND taste like a follower of Jesus? Readings: Exodus 17:1-17 Psalm 72 Matthew 21:23-32 Blessed by our teachings? Consider saying thank you with a small (or large) donation. www.christchurchjerusalem.org/donate This sermon is also available on our YouTube channel: www.youtube.com/christchurchjerusalem
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October 1, 2023

What should a person look for when purchasing an etrog? First, one should be careful to purchase etrogim from an orchard which maintains a tradition that their etrogim are not grafted, as almost all halachic authorities invalidate grafted etrogim.Regarding the etrog itself, it is crucial to understand what is law, and what is custom, as many are unnecessarily strict when choosing an etrog. While examining an etrog, one should take the etrog, and hold it at the distance at which he would hold a sefer. He should turn the etrog slowly, and look at the top third of the etrog. If there are no visible black spots, during the first time he turns the etrog, the etrog is valid. If one finds black spots on the top third of the etrog, even on the neck of the pitom, the etrog is pasul (Shulhan Aruch 648:16). If, however, a black spot is found on the wooden part of the pitom, or the oketz, or under the top third of etrog, it is not considered to be "hadar" and it is not valid. At times, there are brown spots or scabs on the etrog.The Mishna Berura refers to these scabs as "blettlach." The etrog is sometimes bruised while still on the tree, and a small, brown "scab" grows over the bruise. These blettlach are not a problem and the etrog is kosher. The Klausenberger Rebbe once said that there are four things in Judaism which are meant to be "complete": emuna shleima (belief), teshuva shleima (repentance), refua shleima (good health), and geula shleima (redemption). He added that these four things are representing by the letters of the etrog: Emuna, Teshuva, Refua, and Geula. People strive to buy a perfect etrog, not only for the etrog's sake but for the sake of what it represents. Summary: When choosing an etrog one should ensure that there are no easily visable black spots on the top third of the etrog. Brown spots or scabs are permitted.

Two of the greatest rabbis of the Bavli Jewish community in recent centuries address the status of a new type of fruit that arrived from the Far East. Is it a kosher etrog? The question is addressed in two responsa, one by R. Abdullah Somekh and one by his student, R. Yosef Hayyim, both of Baghdad. Link to the responsum: https://www.hebrewbooks.org/pdfpager.aspx?req=32212&st=&pgnum=379

Le Loulav passe avant le Etrog (soukot) by Rav David Touitou

The Torah commands us to “take” these plants but doesn't tell us why. The only clue we get is what the Torah says next: “And you shall rejoice before God” on this holiday. But what exactly are we rejoicing about? And why is holding these plants supposed to bring us so much happiness? Ami Silver and Imu Shalev explore some unexpected connections between this mitzvah and another story in the Torah… and uncover a deep insight into the true source of joy.Check out the beautifully animated video version of this course: What Do the Arba Minim Represent?What did you think of this episode? We'd genuinely like to hear your thoughts, questions, and feedback. Leave us a voice message – just click record, and let your thoughts flow.Into the Verse is a project of Aleph Beta, a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide. If you're enjoying this podcast, help support our work by subscribing to Aleph Beta.For past episodes of Into the Verse, go to our website, alephbeta.org, where a premium subscription gets you access to all of our past episodes and our full library of over 1,000 videos and podcasts on the parsha, holidays, and so much more!Follow us on your favorite social media.

Every year before the holiday of Sukkot, Jews all around the world purchase an etrog―a lemon-like fruit―to participate in the holiday ritual. In Etrog: How A Chinese Fruit Became a Jewish Symbol (Palgrave Pivot, 2018), David Z. Moster tracks the etrog from its evolutionary home in Yunnan, China, to the lands of India, Iran, and finally Israel, where it became integral to the Jewish celebration of Sukkot. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Every year before the holiday of Sukkot, Jews all around the world purchase an etrog―a lemon-like fruit―to participate in the holiday ritual. In Etrog: How A Chinese Fruit Became a Jewish Symbol (Palgrave Pivot, 2018), David Z. Moster tracks the etrog from its evolutionary home in Yunnan, China, to the lands of India, Iran, and finally Israel, where it became integral to the Jewish celebration of Sukkot. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Every year before the holiday of Sukkot, Jews all around the world purchase an etrog―a lemon-like fruit―to participate in the holiday ritual. In Etrog: How A Chinese Fruit Became a Jewish Symbol (Palgrave Pivot, 2018), David Z. Moster tracks the etrog from its evolutionary home in Yunnan, China, to the lands of India, Iran, and finally Israel, where it became integral to the Jewish celebration of Sukkot. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Hachamim instituted a Gezerah not to shake the Lulav and Etrog on Shabbat of Succot. Therefore, the Lulav and Aravot, which have no permissible use, retain a status of Mukse and may not be handled. However, Hacham Ovadia rules that the Hadasim and Etrog are not Mukse, if one intended to use them for their smell before Shabbat. Since there is no Misva to shake them on Shabbat, they are not designated exclusively for the Misva and may be used for smelling. Regarding the Etrog, there is a question as to which Beracha is made for its fragrance, and that is why it is not used for its fragrance during the year. Nevertheless it is not Mukse, since one can make a Beracha on a different fruit, having in mind to exempt the Etrog.SUMMARYThe Lulav and Aravot are Mukse on the Shabbat of Succot, whereas the Etrog and Hadasim are not, since they may be used for their smell.

The Misva of Lulab applies specifically during the day; one does not fulfill the obligation if he takes the Lulab at night. The Torah speaks of taking the four species "on the first day" ("Ba'yom Ha'rishon" – Vayikra 23:40), indicating that the Misva must be fulfilled specifically during the daytime hours.The earliest time for taking the Lulab and Etrog in the morning is Netz Ha'hama, or sunrise. Nevertheless, one who took the Lulab and Etrog before sunrise has fulfilled his obligation, provided that he did so after the point of Amud Ha'shahar (daybreak, when the sun's rays first appear on the eastern horizon).While this is the commonly accepted Halacha, the Sha'ar Ha'kavanot records the practice of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to take the four species specifically before sunrise (though after Amud Ha'shahar), and in the Sukka. The Arizal's practice is novel not only in that he performed the Misva before sunrise, but also in that he performed the Misva before the morning prayer service. Seemingly, as Hacham Ovadia Yosef notes, the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem," which means that a more frequent Misva should be performed before a less frequent Misva, should require praying before taking the Lulab. Presumably, the Arizal had valid reasons for taking the Lulab and Etrog before sunrise.Those who follow the Arizal's customs should take the four species in the Sukka before sunrise, but for everyone else, the Misva should not be performed until after sunrise. It is proper, however, to follow the Arizal's custom of taking the Lulab and Etrog in the Sukka before the morning prayer service – either in one's own Sukka, before he comes to the synagogue, or in the synagogue's Sukka, before praying.Must one recite the Birkot Ha'shahar (morning blessings) before taking the Lulab and Etrog in the morning?It is clear that one must wash his hands before performing the Misva of Lulab, in order to remove the Tum'a (impurity) from his hands. Thus, one must certainly wash and recite the Beracha of "Al Netilat Yadayim" before taking the Lulab and Etrog. A slightly more complicated question arises concerning the recitation of Birkat Ha'Torah before taking the four species. Halacha forbids studying Torah before reciting Birkat Ha'Torah in the morning. But is it permissible to perform a Misva, such as the four species, before reciting Birkat Ha'Torah?The Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 47 (Se'if Katan 7), rules that it is permissible to perform a Misva before reciting Birkat Ha'Torah. Even though a person thinks in his mind the Halachot relevant to the performance of the Misva, this is permissible before Birkat Ha'Torah because one does not engage in these thoughts for the purpose of Torah learning. In principle, then, it would be permissible to take the Lulab and Etrog before reciting Birkat Ha'Torah in the morning during Sukkot.Practically, however, as Hacham Ovadia Yosef writes in his work Hazon Ovadia – Sukkot (footnote, p. 372), one must recite Birkat Ha'Torah before taking the four species. It is customary to recite before performing this Misva the "Le'shem Yihud" prayer, which contains several verses from Tanach. It is forbidden to recite verses from Tanach before reciting Birkat Ha'Torah, and therefore one should ensure to recite Birkat Ha'Torah before taking the four species in the morning during Sukkot.Thus, while most of the morning Berachot do not need to be recited before one takes the Lulab and Etrog, one should recite "Al Netilat Yadayim" and "Birkat Ha'Torah" before performing this Misva.Summary: The preferred time for performing the Misva of Lulab and Etrog is after sunrise, before the morning prayer service, and it should be done inside a Sukka. Those who follow the customs of the Arizal take the Lulab and Etrog in a Sukka before sunrise. One should wash his hands and recite the Beracha of "Al Netilat Yadayim," and also Birkat Ha'Torah, before taking the Lulab and Etrog in the morning.

There are numerous factors which determine the Kashrut of the Etrog. One of the most common issues is black dots on the surface of the Etrog. The top third of the Etrog is the most sensitive area. There, even one black dot invalidates the Etrog. Therefore, one must inspect that area carefully. Brown dots are not a problem.With regard to the lower part of the Etrog, there is a difference between the Sepharadim and the Ashkenazim. The Mishna Berura holds that two black dots on the same side are not a problem. He only invalidates the Etrog when the dots are on opposite sides. However, according to the Shulhan Aruch and the Sepharadic ruling, two black dots on the same side also invalidate the Etrog. This is important to know, because if someone buys his Etrog from an Ashkenazi and shows him the two black dots on the same side, he may say that it's permitted according to the Mishna Berura. This is true, but for a Sepharadi, the Etrog is invalid, and if he makes a Beracha on it on the first day, it is a Beracha L'Vatala.If the Etrog has a Pitam, the "neck" of the Pitam is considered part of the fruit itself, and consequently, even one black dot there is considered on the top third and invalidates the Etrog. However, the round, upper woody part of the Pitam, the "Shoshanta," is not considered part of the Etrog, and black dots there are not a problem. The "Oketz," the stem on the bottom side of the Etrog is not considered part of the Etrog for this purpose, and black dots there are not a problem.Sometimes the Etrog has a scar, which the Ashkenazim call "Ble'ta'lach" (leaves). These blemishes are caused by the thorny leaves which scrapes the Etrog while it is still on the tree. While these scars do not render the Etrog Pasul (invalid), any black dot on them has the same Halacha as though it was on unblemished surface of the Etrog.The many Halachot governing which spots render an Etrog invalid underscore the importance of consulting with a Rav regarding any issues that may arise. Today, with the proliferation of Etrog salesmen, one cannot rely on the opinion of the seller. He should bring it to a Rav who knows the Halacha for Sepharadim to be inspected.

As Sukkot approaches, we bring on a botanist to dig into the agricultural side of this underrated Jewish holiday.  Chutzpod! is joined by Holly Poole-Kavana from Little Red Bird Botanicals to talk about how plants are used for sacred traditions. What is the significance of the willow, myrtle, date palm, and of course the Etrog!  Plus, get a “peek” at Rabbi Shira's backyard sukkah, featuring botanical murals by artist Mai-Han Nguyen (@nah_iam on Instagram). Hope everyone had an easy fast! Episode Timecodes: (13:45) Interview with Holly Poole-Kavana (38:10) Rabbi Shira's Guided Meditation

#165.With Prof. Joshua Teplitsky, Prof. Debra Kaplan, and Dr. Zev Eleff discussing the Esrog and the new volume, "Be Fruitful! The Etrog in Jewish Art, Culture, and History"We discussed how the project came to be, who the "Esroger" was, what his position entailed, the hardship of procuring Esrogim in Europe, involvement of the civil authorities, how and where communities got Esrogim and Arba Minim from, who purchased the Esrogim - the Kehilla or individuals?, how many Esrogim were used per Kehilla, fairs, takkanos, using dried out minim from previous years, women and Esrogim, the Esrog in America: Where they were from, Caribbean Esrogim and how they differed, Rabbi Abraham Rice and his psak, Isaac Leeser and The Occident, Corfu Esrogim, and more. To purchase the book: https://judaicaplaza.com/products/coja-138-0

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