{"id":11051,"date":"2001-01-04T00:11:20","date_gmt":"2001-01-03T22:11:20","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=11051"},"modified":"2022-09-14T13:09:32","modified_gmt":"2022-09-14T10:09:32","slug":"13-04-11","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/13-04-11\/","title":{"rendered":"11. Deficiency and Stains"},"content":{"rendered":"

An etrog<\/em> that was pierced and is missing a piece (\u1e25aser<\/em>, deficient) is invalid for use on the first Yom Tov, as the etrog<\/em> used then must be whole, as it is written: \u201cOn the first day you shall take (u-leka\u1e25tem<\/em>)\u201d (Vayikra 23:40). Our Sages expound: \u201cleka\u1e25tem<\/em>\u201d means \u201cleki\u1e25a tama<\/em>\u201d \u2013 something whole must be taken. However, during the rest of the festival, even if part of the etrog<\/em> is missing, it is kosher. Even on the first Yom Tov, if the etrog <\/em>was damaged by a thorn, and it is uncertain whether the etrog<\/em> is missing a part, the etrog<\/em> is kosher. Additionally, even if it is clear that the etrog<\/em> was missing a piece, but it continued to grow and the site of the damage scabbed over, the etrog<\/em> is kosher for the first Yom Tov (SA 648:2; Har\u1e25avot<\/em> 4:11:1-4).<\/p>\n

If a \u1e25azazit<\/em> \u2013 a sort of festering lesion \u2013 is found on the etrog<\/em> and cannot be peeled off without removing some of the etrog<\/em>\u2019s flesh, then if the \u1e25azazit <\/em>covers most of the etrog<\/em>, it is invalid. Similarly, if a \u1e25azazit<\/em> was found in two or three places that are spread out over most of the etrog<\/em>, even if the \u1e25azazit<\/em>, in the aggregate, does not cover most of the etrog<\/em>, the etrog<\/em> is invalid since it looks spotted. If the \u1e25azazit<\/em> appears on the nose \u2013 the sloping upper part \u2013 of the etrog<\/em>, even if it is small, if it stands out to a cursory glance, the etrog<\/em> is invalid. A black, white, or strange-colored stain has the same status as a \u1e25azazit<\/em> (SA 648:9-13, 16). These lesions and stains are very rare, as only anomalies invalidate the four species.[7]<\/a><\/sup><\/p>\n

Common yellow, gray, and brown stains (bletlekh<\/em>) do not invalidate the etrog<\/em>, as they are normal for etrogim<\/em>. These stains are generally caused by the etrog<\/em>\u2019s contact with leaves and branches, which lightly scratch it. The scratch causes the discharge of a liquid that forms a crust on the outside of the etrog<\/em>. If these stains protrude and cannot be removed without taking off some of the flesh of the etrog<\/em>, some people avoid using this etrog <\/em>except in pressing circumstances (MB 648:50, 53). However, in practice, even if the stains protrude and cannot be scraped off, they do not invalidate the etrog<\/em>, since they are commonly found on etrogim<\/em>. Nevertheless, the more stains an etrog<\/em> has, the less beautiful and mehudar <\/em>it is.<\/p>\n

It should be noted that after an etrog<\/em> is picked, if it absorbs a light blow, there is concern that it will be damaged and discharge some clear liquid that will form a brown stain on the site. Though this stain does not invalidate the etrog<\/em>, it does impair its beauty. For this reason, people generally wrap their etrog<\/em> in flax or styrofoam mesh. If an etrog<\/em> absorbs a blow, the discharged liquid should be rinsed off so that no stain forms.<\/p>\n

\n
\n
\n[7]<\/a>. A \u1e25azazit<\/em> invalidates the etrog <\/em>because it is lacking hadar<\/em> (Bi\u2019ur Ha-Gra<\/em> 649:5), so according to most Rishonim as well as SA 649:5, it invalidates only for the first Yom Tov, and according to Rosh and Rema, it invalidates for the entire festival (section 4 above). Rema further writes that cutting off the \u1e25azazit <\/em>after the first Yom Tov does not validate it for use then, because even though a deficient etrog <\/em>is kosher after the first Yom Tov, in this case, since the new defect is created by the removal of the original defect, it remains invalid. However, in practice one may be lenient in this case, since SA and most poskim<\/em> say the etrog<\/em> is kosher after the first Yom Tov even if the \u1e25azazit<\/em> is not removed (so states MB ad loc<\/em>. 38). Additionally, according to Taz<\/em> (649:9) and Pri Megadim<\/em>, it is unclear whether a \u1e25azazit<\/em> invalidates due to lack of hadar <\/em>or because it is considered deficient. If the reason is that it is deficient, all agree that it invalidates only on the first Yom Tov. Therefore, when circumstances are pressing, one may be lenient for the rest of the festival and use an etrog<\/em> with a \u1e25azazit<\/em>, even without cutting it off (MB 649:49 and SHT ad loc<\/em>. 53).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

An etrog that was pierced and is missing a piece (\u1e25aser, deficient) is invalid for use on the first Yom Tov, as the etrog used then must be whole, as it is written: \u201cOn the first day you shall take (u-leka\u1e25tem)\u201d (Vayikra 23:40). Our Sages expound: \u201cleka\u1e25tem\u201d means \u201cleki\u1e25a tama\u201d \u2013 something whole must be […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[210],"tags":[],"class_list":["post-11051","post","type-post","status-publish","format-standard","hentry","category-13-04"],"yoast_head":"\n11. 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