Is This Etrog Reliably Kosher? – And Thank You For The Arba Minim Set!

Photo Credit: Saul Jay Singer

In accordance with Leviticus 23:40, the arba minim [literally, the “four species”] – i.e., the lulav, a ripe, green, closed frond from a date palm tree; the etrog, the fruit of a citron tree; three hadassim, boughs with leaves from the myrtle tree; and two aravot, branches with leaves from the willow tree – are bound together and “waved” during the morning service on every day of the Sukkot holiday (except Shabbat). While all the mitzvot should be performed in the most pleasing manner possible, hiddur mitzvah (the beautification of the mitzvah) has distinct applicability to the arba minim, particularly the etrog, which the Torah specifically defines as “a beautiful fruit.” A mitzvah at once beautiful, mystical, symbolic, and deeply meaningful, analysis and discussion of its halachic and Kabbalistic essence are far beyond the scope of this article.

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In old Jewish Eastern European communities, Jews often lived in cities far from the fields, which would require substantial travel and/or expense to purchase the arba minim, especially the etrog. Problems acquiring the arba minim were often exacerbated by despotic and tyrannical governments who erected barricades to their import and use and, in some cases, rendered even mere possession of the arba minim a crime.

In this beautiful 29 Tammuz [August 4] 1921 correspondence on his Chief Rabbi letterhead, Rav Tzvi Pesach Frank, with two additional rabbinical signatories, declares that

Before us is the kosher certification letter from HaRav HaGaon Rav Citron attesting to the fact that the orchard of etrogim of the partners Rabbis Shimon Zaltivisky and Tzvi Maneshevits, as to which Rav Landa is the trustee throughout the summer, there is not upon them any fear of grafting, and terumah was separated from them, and therefore they are fit for our fellow Jews to fulfill the mitzvah of the arba minim with these etrogim that are the fruits of our Holy Land and the arrival of our brothers, and may we merit to fulfill this mitzvah in accordance in all its details together with all of Israel in our Beit HaMikdash and glory, may it be rebuilt speedily in our days, amen.

Rav Frank (1873-1960) was a renowned halachic scholar who was considered by many very prominent rabbanim, roshei yeshiva, and poskim to have been the posek hador (the leading halachic authority of his generation). Born in Kovno, he studied in Lithuanian yeshivot and continued his learning in yeshivot in Jerusalem after he made aliyah in 1892. In 1907, he was appointed a dayan in the beit din of the Eidah HaChareidit headed by Rav Samuel Salant, the Chief Rabbi of Jerusalem, a position he held for almost six decades, eventually becoming the Av Beit Din (head of the rabbinical court). He also served as Chief Rabbi of Jerusalem for 24 years from 1936 until his death, a truly remarkable dual role and proof of the respect in which he was held by all, given the keen mutual political animosity between the Chief Rabbinate and the Eidah HaCharedit. He was also was instrumental in establishing the office of the Chief Rabbi and in the appointment of Rav Avraham Yitzchak Kook to be the first Ashkenazic Chief Rabbi of Eretz Yisrael.

Exhibited here is a flyer in which Rav Aharon HaKohen Orlansky and Rav Abraham Isaac HaKohen Kook certify kosher etrogim from the orchard of Rav Yaakov Moshe Broida in Petach Tikva.

Rav Orlansky, Chief Rabbi of Petach Tikva, writes:

A note is discussed in the hand of Rav Yaakov Moshe Broide about how the etrogim from his orchard are kosher in accordance with Torah law and there is no concern about them, they are composed of lemons and they are also separated from terumah according to the Torah and the Charedim and the religious who will be able to fulfill with his etrogim the mitzvah of arba minim on the best and most choice side, I have come here on Tuesday, this third day of Elul 1927 here in Petach Tikva.

Rav Kook writes below:

I am here to inform with the unvarnished truth that the etrogim from the orchard of Rav Yaakov Moshe Broide in Petch Tikvah are kosher beyond any fear or doubt, and guarded from grafting and from any wrong side, and are correct according to the laws of the Holy Torah, when HaRav HaGaon Deshem faithfully testified about them, and his words are exceptionally faithful and do not need reinforcement, this 6^th day of Elul, 1917.

A broad and original thinker, Rav Kook (1865-1935) studied Hebrew language, philosophy, and mysticism. Making aliyah in 1904 to serve as rav of Jaffa, he always believed that the return to Israel should be an essentially religious movement, but he also opposed most other religious leaders in joining the political Zionist movement. He was unique in blending Orthodox Judaism and political Zionism, believing that the return to Eretz Yisrael marked the beginning of the divine redemption while emphasizing the spiritual aspects of the national revival. He was appointed Chief Rabbi of Jerusalem (1919) and then the first Ashkenazi Chief Rabbi of Eretz Yisrael (1921), which he viewed as the first step toward the revival of the Sanhedrin.

Rav Kook’s views were largely at odds with prevailing rabbinic thought; not only was his religious Zionism considered radical, but he was also a strong advocate for the synthesis of religious and secular studies, criticizing the yeshivot of his time for their narrow curriculum. He founded Mercaz HaRav yeshiva in Jerusalem (1924), which to this day carries on the spirit of his philosophy.

In the 1905 leaflet exhibited here (the bold phrases in the original Hebrew have been maintained in the translation), Rav Yosef Chaim Sonnenfeld writes:

For a long time, I withheld from writing about the kashrut of etrogim, but this time I have come out with my signature to tell the person who is righteous, he is among the precious sons of Zion, who is trustworthy in his power to a Chaver that nothing would issue from his hand that is not upright, from among the tent-dwellers is he and distinguished in Torah and fear of heaven kimohar harav, Yosef Chaim Menachem Yulis, son of that tzaddik, HaRav HaGaon David, and the grandson of the holy gaon grandfather, Sheag, and therefore let there be no doubt or surprise that one may rely upon him in all matters of kashrut, and the fruit of a tzaddik that one will say about him that he is this, take for yourself the beautification of the mitzvah for its source is from the fruit of the land. Jerusalem, the second day of counting.

HaKatan [“the small one,” Rav Sonnenfeld’s modest and self-effacing description of himself] Yosef Chaim Sonnenfeld.

Rav Sonnenfeld (1848-1932) was the Chief Rabbi and co-founder of the Eidah HaChareidit, the vehemently anti-Zionist Charedi Jewish community in Jerusalem, in which capacity he dedicated himself to leading the struggle to preserve the integrity and holiness of the Holy City and was instrumental in building the districts of Mea Shearim, Beit Israel, and Batei Ungarin. He strongly urged the separation of the Orthodox and non-Orthodox communities and became the first head rabbi of the separatist Orthodox community in Jerusalem. His legendary disagreements with Rav Abraham Isaac Kook included banning much of Rav Kook’s writings and attacking his view that secular settlers were playing a vital role in rebuilding the Holy Land.

The Soviet Union was especially notorious for interfering with the Jews’ practice of their faith in general, and their ability to acquire the arba minim in particular, and extraordinary efforts were undertaken by Jewish leaders to bring the arba minim across the Iron Curtain into Russia, including smuggling, bribing Soviet officials, and other “illegal” means.

In this 19 Elul 1972 correspondence on his personal letterhead, Rav Naftali Chaim Adler, the Vizhnitzer Rav of Netanya, writes to Rav Menachem Porush:

In answer to your petition, I hereby advise you of my participation in the purchase of sets of arba minim for our Jewish brothers [“achenu beis Yisrael”] in Russia, in the amount of 500 shekels. May we merit to see them [Russian Jews] on the holy land [i.e., in Israel] soon and with joy, may it be the will of G-d.

The reward for a mitzvah is a mitzvah, to all who fulfill it in good faith. Best regards for a good and blessed year generally and specifically.

Born in Jerusalem and a descendant of both the Lelov and Przysucha dynasties, Rav Adler (1913-1995) miraculously escaped the Holocaust for Eretz Yisrael (1944), where he served as Rav of the Vizhnitz chassidim in Tel Aviv (1952) before teaching at Yeshiva Yachel Yisrael in Haifa (1953). He subsequently established Beit Midrash Ohel Naftali and kollelim in Netanya and with branches in Haifa, Tel-Aviv, Jerusalem, and Bnei Brak, and he published Netzach Shebemalchut, a Pessach Haggadah, and siddurim for the chagim according to the Vizhnitzer liturgy.

Rav Menachem Porush (1916-2010) was an Israel politician who served as a member of the Knesset for Agudat Yisrael and its alliances from 1959-75 and 1977-1994. As chairman of the Agudat Yisrael Center (1955), he founded Children’s Town to promote Jewish education and combat missionary influence. He also served as deputy head of the Jerusalem city council (1969-74), served for a time as Deputy Minister of Labor and Social Welfare, established Kiryat HaYeled, an educational center for ultra-orthodox children (1973), and was a longtime columnist for this newspaper.

Exhibited here is a 1958 correspondence from Rabbi Yehuda Leib Levin, Chief Rabbi of Moscow, to the Chief Rabbinate in Jerusalem, thanking it for providing him with the arba minim. Rabbi Levin expresses elation about receiving them in time to fulfill “the holy commandment that Hashem commanded us in his holy Torah.” He closes with “thanks to Hashem for permitting us to merit the fulfillment of His commandments, and may He bless you with a Gemar Chatimah Tovah.”

Rav Levin (1894-1971), the controversial spiritual leader of the Moscow religious community beginning in 1957, was both a leading spokesman for Jews in the Soviet Union and a vehement outspoken opponent of Zionism and Israel. On one hand, he served as head of the Moscow yeshiva and as a scribe; promoted Jewish study and trained ritual slaughterers and ritual circumcisers; and was a powerful advocate for the needs of Russian Jewry. On the other hand, he declared that there was no such thing as antisemitism in the Soviet Union, going so far as to declare in a published Russian government newspaper that the Soviet Union is the true “motherland” for Soviet Jews (March 1970), and he admonished his congregants to have no contact with Israeli embassy personnel who frequently attended his synagogue. He also signed a petition to the American Embassy accusing Soviet Jewish activists in the United States of “emulating fascists” in demonstrating for the opening of the Iron Curtain so that Jews could emigrate to Israel.

Exhibited here is a handwritten 28^th of Elul, 1891 correspondence from Rav Yitzchak Primenberg, leader of the Jewish community in Irkutsk, Siberia, to Rav Zalman Chaim Rivlin (1838-1902), the chief manager and examiner of the Etz Chaim Yeshiva of Jerusalem:

I received the seven etrogim, I am now sending thirty silver rubles, and ten silver rubles and sixty kopecks were sent by mail… and for next year, I ask his honor to send me only etrogim, without lulavim, because over the long trip they spoiled and they have no beauty, and nobody purchased them.

Jews received permission to settle in Irkutsk in the early 18^th century and Jewish army captains and cantonists later settled in the city. It seems that the community grew during World War I, when many refugees fled from other parts of Russia. Today about 5,000 Jews live in the city and a Chabad rabbi devotedly arranges educational and religious activities for the local Jews.

In this 24 Elul 1968 correspondence to Rav Porush on his Romanian Chief Rabbi letterhead, Rav Moshe Rosen writes:

Many thanks for your 10 Elul [this year] correspondence and, if G-d wills it, we will receive the 30 sets of etrogim-lulavim-hadassim, which we will acknowledge upon receipt, and may Hashem who is good repay you for your work to give merit to those who are eager to fulfill the mitzvah of “and you shall take for yourself a beautiful fruit” [i.e., an etrog; this is the verse from Leviticus 23:40 commanding the four species on Sukkot].

Rav Rosen (1912-1994) was one of the most colorful and controversial Jewish leaders in post-Holocaust Eastern Europe. Elected Chief Rabbi of Romania under Communist auspices (1948), a position he held for 46 years until his death, he walked a delicate political tightrope, as he successfully traded off sycophantic public obsequiousness to Romanian dictator Ceausescu in exchange for religious and community rights for Jews in Romania, a testament to his great persistence and skill. The rights he won for Jews included the right to emigrate, and Rosen oversaw a tremendous exodus of some 400,000 Romanian Jews to Eretz Yisrael and elsewhere. He also won dispensations that permitted synagogues to function and that authorized the American Jewish Joint Distribution Committee to operate in Romania, enabling the Jews remaining there to lead proper Jewish lives – including, as evidenced by our letter, the right to pray and use the arba minim during Sukkot!

In this September 27, 1950 correspondence on his Prime Minister’s letterhead, Ben-Gurion writes to David Tzvi Pinkas in the latter’s capacity as president of the Great Synagogue in Tel-Aviv:

I received your gift and I thank you from the depths of my heart.

I read with great interest the multiple symbols that you ascribe to the arba minim, and I join with all my heart in the good intentions of your greetings, and I send my blessings to all the mitpallilim [those who offer prayers] in the Great Synagogue.

Pinkas apparently sent a set of the arba minim to Ben-Gurion to encourage him, as Israel’s head of state, to perform the important and beautiful mitzvah. Though enormously well-versed in scripture and Jewish learning, Ben-Gurion held radically anti-halacha views and (in)famously believed that Orthodox Judaism would not survive in Israel for more than a few decades.

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Ordinarily, one might reasonably conclude that it was highly unlikely that he actually performed the mitzvah, but, as it turns out, Ben-Gurion was known to publicly perform certain Torah commandments in his role as head of state. In particular, he built a sukkah every year and invited important leaders to sit with him and eat in it. For example, shown here is a rare photograph originally signed by Ben-Gurion of him leaving his sukkah with Levi Eshkol, who succeeded him as Prime Minister.

Pinkas (1895-1952), a signatory of the Israeli Declaration of Independence, was born in Sopron in Austria-Hungary, studied Talmud at a yeshiva in Freiburg and law at the University of Vienna, and became one of the leaders of Young Mizrachi in Vienna before making aliyah to Eretz Yisrael (1925), where he became director of Bank Mizrahi (1932) and was elected to the Tel Aviv city council (1932). A leader of the security committee during Israel’s War of Independence, he became a member of the Provisional State Council and, in Israel’s first elections, he was elected to the Knesset as a member of the United Religious Front (1949). He went on to serve as chairman of the influential finance committee; was also elected Deputy Mayor of Tel Aviv (1950); and, as Minister of Transportation (1951), he stopped public transport from operating on Shabbat.

The Great Synagogue of Tel Aviv was completed through a donation by Baron Rothschild (1926) and was later renovated with a new external façade of arches (1970) and stained windows replicating those of European synagogues that had been destroyed during the Holocaust. The emigration of the local residents during the 1960s brought about a significant reduction in the number of prayer-goers there so that the building is currently used by only few congregants, who pray there on holidays and special occasions.

In this October 5, 1997 correspondence on his Mayor of Jerusalem letterhead, Ehud Olmert, who later became Israel’s Prime Minister (2006- 2009), writes to Rav Porush about a Sukkot donation:

In continuation of your letter to me from 8 Elul 1997, enclosed is my personal check in the sum of 100 shekalim for sending etrogim and lulavim for the distant communities of Carpathia and Ukraine [both in Russia].

As Prime Minister, Olmert publicly performed the blessings over the arba minim as part of his annual Sukkot celebration, which included building a Sukkah at his residence and hosting guests there.

After earning degrees in psychology, philosophy and law from Hebrew University, serving with the IDF, and being injured in the Golani Brigade, Olmert (1945-) served as mayor of Jerusalem (1993-2003); as a cabinet minister (1988-1992 and 2003-2006); and as Prime Minister (2006-2009), which offices he assumed after PM Ariel Sharon suffered a stroke. He and Minister of Defense Amir Peretz were subject to heavy criticism for their handling of the 2006 Lebanon War, and he was indicted on several criminal counts, including taking bribes and fraud.

In this September 14, 1955 correspondence written on Israel Consulate letterhead, Yehuda Grazovsky-Gur writes to Rabbi Meyer Cohen of the Agudat HaRabbanim to thank him for the Agudah’s assistance in increasing the export of etrogim:

It gives me great pleasure to convey to you personally and to the members of your Executive Board, the appreciation and sincerest thanks of the Ministry for Religious Affairs and the Ministry of Agriculture for your kind cooperation and great help in our campaign to increase the exports of religious articles in general and etrogim in particular… Best wishes for a happy new year.

Grazovsky-Gur (1862-1950) was a linguist, educator, lexicographer, author, translator, one of the first writers in Hebrew in Israel, and a winner of the Bialik Prize for his authoritative first modern Hebrew Dictionary – who helped to found the Hebrew education system in Eretz Yisrael. Born in Belarus to an Orthodox family, he made aliyah to Eretz Yisrael in 1887, where he was one of the first four families to join Eliezer Ben-Yehuda’s initiative to speak only Hebrew and published the children’s magazine Olam Katan (“Small World”) together with Ben-Yehuda. He wrote Hebrew textbooks on various subjects, translated children’s books – including books by Mark Twain, Charles Dickens and Jules Verne – and, beginning in 1911, he ran the office of the Anglo-Palestine Bank in Jaffa.

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Finally, exhibited here is a pre-stamped postcard dated July 28, 2890 sent from Trieste (Italy) to Germany offering, in Yiddish, a variety of etrogim for Sukkot. The card also offers and lists prices for lulavim and hadassim:

The price for a box of 25 etrogim depends on quality, ranging from 18 guilders, or 30 mark; to 14 guilders, or 24 mark; to 10 guider, or 16 mark.

There are any number of ways to calculate what the price of an etrog in 1890 would be in contemporary American dollars and, in any event, it is not a precise science, but one calculation makes the comparison based upon the value of gold over that span of time. A German mark in 1890 could buy 0.35882700347124413 grams of gold, which was worth $13.38 in 2015. Thus, a box of 25 top choice etrogim in 1890 cost 30 mark, or $401.40 in 2015 dollars, or $16.60 per etrog – ah groise metziah (a great bargain)!

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Wishing a happy and healthy holiday to all, and may the beautiful prophecy of Amos 9:11 – that Hashem will reestablish for us the Sukkah of King David that has fallen – be fulfilled speedily in our days.